T11n0310_大寶積經

大正藏第 11 冊 No. 0310 大寶積經

No. 310

大寶積經並序

大唐太上皇制

朕聞：天之為大也高，上下之容可紀，地之為大也廣，縱橫之數可推，則知無去無來、不生不滅。拯沉淪於沙劫、救焚灼于塵區，毒龍懼其威光、醉象憚其神力，其大則包于宇宙，其小則隱於毫芒。七十二君，先在陶鈞之內，萬八千載，即為俄頃之間，漢日載其通暉，周星彰其降誕，鷲頭峰下演金口之微言，雞足山中舒玉毫之瑞色，干戈不用，梵志摧鋒，甲冑無施，波旬潰旅。辟圓明之凈域，啟方便之禪門，慧晷耀于昏衢，慈雲清于朽宅，無得而稱者，其惟正覺乎。然則教自西方、法流東夏、馬鳴、龍樹肇闡瓊編，羅什、道安承宣寶偈，關中道俗雖傳貝葉之文，江左黎元未極蓮花之旨。又以元魏迷於釋典，宇文扇于魔風，開皇之初暫為修建，大業之末遽即分崩。我大唐之有天下也。

睿聖重光，文思御歷，吞沙靜㜸，練石稱神，巢燧執鞭，羲農擁彗。懸法王之鏡，轉梵帝之輪，被正朔于蟠桃，混車書于細柳。三藏沙門菩提流志者，南天竺國凈行婆羅門種，姓迦葉氏也。年十有二，外道出家，事波羅奢羅，學聲明僧佉等論，並歷數咒術及陰陽等，年逾耳順遽乃心歸。知外法之乖違

【現代漢語翻譯】現代漢語譯本：我聽說：天的偉大在於它的高遠，上下之間的容納可以被記錄；地的偉大在於它的廣闊，縱橫的尺度可以被推算。由此可知，沒有來去，不生不滅的道理。它能從漫長的劫難中拯救沉淪的眾生，從塵世的苦難中解救被焚燒的靈魂。毒龍畏懼它的威光，醉象畏懼它的神力。它的偉大可以包容宇宙，它的微小可以隱藏在毫毛之中。七十二位君王，先前都在造化之中，一萬八千年，也只是一瞬間。漢朝的太陽承載著它的光輝，周朝的星辰彰顯著它的降生。在鷲頭峰（Grdhrakuta）下宣講微妙的佛法，在雞足山（Kukkutapada）中散發玉毫的光芒。不用動用干戈，梵志（Brahmin）的鋒芒就被摧毀；不用施加盔甲，波旬（Mara）的軍隊就潰散。開闢圓滿光明的凈土，開啟方便的禪門。智慧的光芒照耀著昏暗的道路，慈悲的雲朵凈化著腐朽的居所。無法用言語來稱讚的，只有正覺（Samyak-sambuddha）了。如此說來，佛法從西方傳來，教義流傳到東方。馬鳴（Asvaghosa）、龍樹（Nagarjuna）開始闡述精妙的佛典，鳩摩羅什（Kumarajiva）、道安（Daoan）繼承宣揚珍貴的偈頌。關中的道俗雖然傳誦著貝葉經文，江左的百姓卻未能領悟蓮花（Padma）的真諦。再加上元魏（Northern Wei）時期對佛典的迷惑，宇文（Yuwen）時期對魔道的推崇，開皇（Kaihuang）之初短暫地進行了修建，大業（Daye）末年就迅速地分崩離析。我大唐擁有天下。睿智的聖人重現光輝，文治武功的君主治理國家，吞噬沙塵，煉石補天，巢氏（Chaoshi）燧氏（Suishi）執掌鞭子，伏羲（Fuxi）神農（Shennong）擁有彗星。懸掛法王的明鏡，轉動梵天的法輪，將正朔頒佈到蟠桃樹下，將車軌和文字統一到細柳營中。三藏沙門菩提流志（Bodhiruci），是南天竺國（South India）凈行婆羅門（Brahmin）種姓，姓迦葉（Kasyapa）。十二歲時，在外道出家，侍奉波羅奢羅（Parasara），學習聲明（Sabda-vidya）、僧佉（Samkhya）等論，以及歷數、咒術和陰陽等學問。年過六十，才幡然醒悟，認識到外道的錯誤。

【English Translation】 English version: I have heard that the greatness of the heavens lies in its height, and the capacity of what is above and below can be recorded; the greatness of the earth lies in its vastness, and its longitudinal and latitudinal dimensions can be calculated. From this, we know the principle of no coming and no going, no birth and no death. It can rescue those who are sinking in the long kalpas, and save the souls that are being burned in the dust of the world. The poisonous dragons fear its majestic light, and the drunken elephants dread its divine power. Its greatness can encompass the universe, and its smallness can be hidden in a hair. The seventy-two rulers were previously within the creation, and eighteen thousand years are but a moment. The sun of the Han dynasty carries its radiance, and the stars of the Zhou dynasty manifest its birth. Under the Vulture Peak (Grdhrakuta), it expounds the subtle Dharma, and in the Kukkutapada Mountain, it emits the auspicious light of the jade hair. Without using weapons, the sharp edges of the Brahmins are destroyed; without deploying armor, the army of Mara is defeated. It opens up the pure land of perfect enlightenment and initiates the convenient gate of Chan. The light of wisdom illuminates the dark paths, and the clouds of compassion purify the decaying dwellings. That which cannot be praised with words is only the Samyak-sambuddha. Thus, the Dharma came from the West, and the teachings spread to the East. Asvaghosa and Nagarjuna began to expound the exquisite Buddhist scriptures, and Kumarajiva and Daoan inherited and propagated the precious verses. Although the Taoists and laypeople in Guanzhong recited the palm-leaf scriptures, the people of Jiangzuo had not yet grasped the true meaning of the lotus (Padma). Furthermore, during the Northern Wei dynasty, there was confusion about the Buddhist scriptures, and during the Yuwen dynasty, there was a promotion of demonic paths. At the beginning of the Kaihuang era, there was a brief period of restoration, but by the end of the Daye era, it quickly fell apart. Our Great Tang possesses the world. The wise sage reappears with glory, and the ruler with literary and military achievements governs the country, swallowing sand and calming the dust, refining stones to mend the sky. Chaoshi and Suishi wield the whip, and Fuxi and Shennong possess the comet. The mirror of the Dharma King is hung, and the wheel of Brahma is turned. The new calendar is issued under the peach trees, and the carriage tracks and writing are unified in the willow camp. The Tripitaka monk Bodhiruci, from the pure-conduct Brahmin caste of South India, with the surname Kasyapa. At the age of twelve, he left home to become a follower of an external path, serving Parasara, studying Sabda-vidya, Samkhya, and other theories, as well as calendrical calculations, incantations, and yin-yang. After the age of sixty, he suddenly awakened and realized the errors of the external paths.

，悟釋教之深妙，隱居名岳積習頭陀，初就耶舍瞿沙三藏學經論，其後遍游五天竺國。

高宗天皇大帝聞其遠譽、挹其道風，永淳二年遣使迎接。

天后聖帝，應干司契，當宇披圖，令住東都居福先寺，譯《佛境界》、《寶雨》、《花嚴》等經一十一部。

中宗孝和皇帝，循機履運，配永登樞。神龍二年令住京下，于崇福寺翻譯此經。俄屬靈祐虧徴，綿區集禍。

喬嶽之仙長往，茂陵之駕不還。朕以庸虛，謬膺丕構，敬遵前旨，勖就斯編。法師尋繹故文、發揮新句，炎涼不懈、曉夕忘疲，舊翻新翻凡有四十九會，總其部帙一百二十卷成，以先天二年六月八日畢功進內。法師戒珠在握、慧炬明心，為法門之棟樑，啟僧徒之耳目。伏願上資七廟八百之祚長延，下及萬方億兆之甿恒逸，遠邇寧謐、朝野歡娛，致澆俗于淳源，歸迷生於壽域。暫乘紫機之暇，聊題緗帙之前。所有會名，具于其目。云爾。

大寶積經述

唐朝議郎行河南府告成縣主簿徐鍔撰

夫日月出矣而輝耀十方，時雨降矣而澡漉萬物。況我身常樂，湛虛空之相，妙覺圓明，融心行之本，唯曒唯昧、不生不滅者哉。是以辟無學之地聿修迦蘭，啟息言之津亶作羅奈，智勝菩薩起方便之緣，凈居天人發成就之力，稱謂所

【現代漢語翻譯】現代漢語譯本：他領悟了佛教教義的深奧精妙，隱居在名山中，長期修習頭陀苦行。最初跟隨耶舍瞿沙（Yashoghosha，一位三藏法師）學習經論，之後遍遊了印度五大區域。唐高宗天皇大帝聽聞他的盛名，仰慕他的道風，在永淳二年派遣使者迎接他。天后聖帝，順應天時，掌握大權，治理天下，讓他住在東都的福先寺，翻譯了《佛境界經》、《寶雨經》、《華嚴經》等共十一部經典。中宗孝和皇帝，順應時機，繼承大業，登上皇位。在神龍二年讓他住在京城，在崇福寺翻譯這部經。不久，因為靈祐（指高僧）的去世，國家遭遇災禍。如同高山上的仙人離去，帝王的駕車不再返回。我因為平庸無能，卻錯誤地繼承了帝位，恭敬地遵循先帝的旨意，努力完成這部經典的編纂。法師仔細研究舊的譯文，闡發新的語句，不畏寒暑，早晚不懈怠，舊譯和新譯總共有四十九會，總共一百二十卷完成，在先天二年六月八日完成並進獻給朝廷。法師持守戒律如同握著寶珠，智慧如同明亮的火炬照亮內心，是佛法界的棟樑，開啟僧眾的耳目。我希望以此功德，上能資助七廟（指祖廟）八百年的國祚長久延續，下能使天下萬民安逸，遠近安寧，朝野歡娛，使澆薄的世俗迴歸淳樸的源頭，使迷途的眾生歸向長壽的樂土。我暫且抽出處理政務的空閑，在書卷之前題寫這些文字。所有經會的名稱，都記錄在目錄中。就這樣。《大寶積經》述唐朝議郎、行河南府告成縣主簿徐鍔撰寫太陽和月亮升起，光輝照耀十方；及時雨降下，洗滌滋潤萬物。何況我身常樂，處於虛空的境界，妙覺圓滿光明，融會心行的根本，唯有清明和晦暗，不生不滅的真理。因此，開闢無學之地，修建伽藍（僧伽的住所），開啟止語的途徑，建立羅奈（指佛陀初轉法輪之地），智勝菩薩（Jinasena Bodhisattva）發起方便的因緣，凈居天人（Shuddhavasa）發出成就的力量，稱謂所

【English Translation】 English version: He comprehended the profound subtleties of Buddhist teachings, secluded himself in famous mountains, and practiced asceticism for a long time. Initially, he studied scriptures and treatises under Yashoghosha (a Tripitaka master), and later traveled throughout the five regions of India. Emperor Gaozong of the Tang Dynasty, having heard of his great reputation and admiring his virtuous conduct, sent envoys to welcome him in the second year of Yongchun. Empress Wu Zetian, in accordance with the times, holding power and governing the empire, had him reside at Fuxian Temple in the Eastern Capital, where he translated eleven scriptures including the 'Buddha-kshetra Sutra,' 'Ratnamegha Sutra,' and 'Avatamsaka Sutra'. Emperor Zhongzong, following the opportune moment, inherited the great cause and ascended the throne. In the second year of Shenlong, he had him reside in the capital, where he translated this scripture at Chongfu Temple. Soon after, due to the passing of Lingyou (referring to a high monk), the nation encountered calamities. Like a celestial being departing from a high mountain, the emperor's carriage did not return. I, being mediocre and incompetent, have mistakenly inherited the imperial throne. Respectfully following the will of the former emperors, I strive to complete the compilation of this scripture. The Dharma master carefully studied the old translations, expounded new phrases, enduring heat and cold, tirelessly day and night. The old and new translations totaled forty-nine assemblies, comprising one hundred and twenty volumes, which were completed and presented to the court on the eighth day of the sixth month of the second year of Xiantian. The Dharma master holds the precepts like a precious pearl, and his wisdom is like a bright torch illuminating the heart. He is the pillar of the Dharma, opening the eyes and ears of the Sangha. I hope that through this merit, it will support the long continuation of the seven ancestral temples for eight hundred years, and bring peace and prosperity to all people, near and far, making the court and the people joyful, turning the shallow customs back to their pure origins, and guiding lost beings to the land of longevity. I have taken some time from my busy schedule to write these words before the scripture. The names of all the assemblies are recorded in the table of contents. Thus it is. A Commentary on the Maharatnakuta Sutra Written by Xu E, a Tang Dynasty official, serving as the Registrar of Gaocheng County in Henan Prefecture The sun and moon rise, shining their light in all directions; timely rain falls, washing and nourishing all things. How much more so is my body always joyful, dwelling in the realm of emptiness, with wondrous enlightenment, perfectly bright, merging with the essence of the mind, the truth of clarity and obscurity, neither arising nor ceasing. Therefore, opening the land of no-learning, building monasteries (Sangharama), initiating the path of silence, establishing Varanasi (the place where the Buddha first turned the wheel of Dharma), Jinasena Bodhisattva initiated the conditions of skillful means, the Shuddhavasa gods generated the power of accomplishment, the appellation of

絕者其第一義乎！自恒星夜掩、仙虹晝爍，青缽傳其睟容，寶棺現其金臂。法山摧仞，拂魔箭于危屏，直水橫流，系慈航于彼岸。烏乎！妙藏不可以常秘，戒輪不可以終盭，雖雙林下砉示于泥洹，逮一千年遹被于聲教。龍持貝葉亟傳摩竭之城，像負蓮華遂滿真丹之境。三十七品慈悲於火宅，一十二經引喻于沙界矣。大寶積經者，後漢迦葉摩騰、竺法蘭及今朝玄奘法師、菩提流志等，咸自西天竺所致也。如來昔在鷲峰利建平等，金口注海，酌之而不竭，寶言如綸，振之而有緒。炯茲瑞憲，久翳鴻都，原壑屢非，市朝多變。歷代徇齊之主競興參譯，跋陀授記之言罕能丕就。洎我唐之有天下也，功橫鐵圍，化綿忉利，苑御千界，提封萬剎。張四攝之扉，廣納諸有；騁六道之驥，冥濟群惑。太上皇以澤深智海掌耀禪珠，神皇帝以勛格梵空胸懸法印，肅敷玄誥，照灑鴻波，歷選緇徒，明敡列采，博考同異，聿興刊緝，勇振頹綱，嚴持絕紐。爰有沙門大德思忠、東天竺國婆羅門大首領臣伊舍羅等譯梵文者，求善住緣，悟無生忍，博聞強識，精而譯之。復有天竺沙門波若屈多、沙門達摩證梵義者，開忍辱場，破煩惱眾，弼諧神侶，明而辨之。復有沙門大德履方、宗一、普敬、慧覺等筆授者，令聞孔膠，威儀不忒，手握仙札，受而字之

。復有沙門大德深亮、勝莊、塵外、無著、慧迪等證義者，國之大師、佛之右臂，探諸了義演而證之。復有大德沙門承禮、云觀、神暕、道本等次文者，庇影多林，息肩香窟，勤修精進，纂而次之。復有潤文官者，銀青光祿大夫邠王傅上柱國固安縣開國伯盧粲、銀青光祿大夫太子詹事崇文館學士兼修國史上柱國東海縣開國公徐堅、朝議大夫守中書舍人崇文館學士上柱國野王縣開國男蘇晉、朝議郎給事中內供奉崔璩等，位列鳳舞，聲流雞圃，分別二諦，潤而色之。復有銀青光祿大夫守侍中兼太子左庶子兼修國史上柱國鉅鹿縣開國公魏知古、兵部尚書上柱國郭元振、銀青光祿大夫檢校中書令上柱國范陽縣開國男張說、銀青光祿大夫行中書侍郎同中書門下三品監修國史上柱國興平縣開國侯陸象先等，朝踐瑣闥，夕游珠域，護持四法，總而閱之。爾乃杖錫之士、端圭之俊，麻列定筵，林攢樂土，蔭祥雲而演譯，倏換炎涼，吸甘露而勤求，載淹衡晷，大乘章句義不唐捐，小品精微拯無遺溺，能事畢矣！佛何言哉！

今所新翻經，凡有四十九會、七十七品，合一十二帙，以類相從撰寫咸畢。以先天二年六月三十日進太上皇，八月二十一日進皇帝。禁闈曉辟，真教上聞，仙寧克怡，宸襟允穆。竦鈞陣于白日，親御靈臺；落雲雨

【現代漢語翻譯】此外，還有沙門大德深亮（Shen Liang）、勝莊（Sheng Zhuang）、塵外（Chen Wai）、無著（Wu Zhuo）、慧迪（Hui Di）等證義者，他們是國家的宗師、佛陀的右臂，探究諸了義並加以闡釋和證明。又有大德沙門承禮（Cheng Li）、云觀（Yun Guan）、神暕（Shen Jian）、道本（Dao Ben）等負責整理文句的人，他們在多林庇廕下，在香窟中休息，勤奮修行，編纂並整理經文。還有潤文官，如銀青光祿大夫、邠王傅、上柱國、固安縣開國伯盧粲（Lu Can），銀青光祿大夫、太子詹事、崇文館學士、兼修國史、上柱國、東海縣開國公徐堅（Xu Jian），朝議大夫、守中書舍人、崇文館學士、上柱國、野王縣開國男蘇晉（Su Jin），朝議郎、給事中、內供奉崔璩（Cui Qu）等，他們位列朝廷，聲名遠播，分別闡釋二諦，潤色經文。又有銀青光祿大夫、守侍中、兼太子左庶子、兼修國史、上柱國、鉅鹿縣開國公魏知古（Wei Zhigu），兵部尚書、上柱國郭元振（Guo Yuanzhen），銀青光祿大夫、檢校中書令、上柱國、范陽縣開國男張說（Zhang Yue），銀青光祿大夫、行中書侍郎、同中書門下三品、監修國史、上柱國、興平縣開國侯陸象先（Lu Xiangxian）等，他們早朝于宮廷，晚游于皇家園林，護持佛法，總覽經文。於是，持錫杖的僧人、手執玉圭的俊傑，如同麻列般排列在筵席上，如同樹林般聚集在樂土，在祥雲的庇廕下翻譯經文，時光飛逝，吸取甘露般勤奮求法，時間流逝，大乘的章句義理沒有被浪費，小品的精微之處也沒有遺漏，所有工作都完成了！佛陀還能說什麼呢！現在新翻譯的經文，共有四十九會、七十七品，合為一十二帙，按照類別編撰完成。在先天二年六月三十日進獻給太上皇，八月二十一日進獻給皇帝。宮禁大門開啟，真正的教義得以傳達，仙人寧靜而喜悅，皇帝的心情也十分愉悅。在白日之下展示威嚴的陣勢，親自登上靈臺；如同雲雨般降下恩澤。

【English Translation】 Moreover, there were also the venerable monks Shen Liang, Sheng Zhuang, Chen Wai, Wu Zhuo, Hui Di, and others who were certifiers of the meaning, masters of the nation, the right arms of the Buddha, who explored the profound meanings and expounded and verified them. Furthermore, there were the venerable monks Cheng Li, Yun Guan, Shen Jian, Dao Ben, and others who were responsible for arranging the texts, who rested under the shade of many forests, in fragrant caves, diligently cultivated themselves, and compiled and arranged the scriptures. There were also the officials who polished the texts, such as Lu Can, the Silver Blue Grand Master of Guanglu, Tutor to the Prince of Bin, Pillar of the State, and Count of Gu'an; Xu Jian, the Silver Blue Grand Master of Guanglu, Vice Director of the Crown Prince's Household, Academician of the Chongwen Institute, concurrently compiling the national history, Pillar of the State, and Duke of Donghai; Su Jin, the Grand Master of the Court of Discussion, Acting Secretary of the Secretariat, Academician of the Chongwen Institute, Pillar of the State, and Baron of Yewang; Cui Qu, the Grand Master of the Court of Discussion, Attendant in the Palace, and Inner Attendant, and others. They were ranked in the court, their reputations spread far and wide, they separately explained the two truths, and polished the scriptures. There were also Wei Zhigu, the Silver Blue Grand Master of Guanglu, Acting Attendant in the Palace, concurrently Vice Tutor to the Crown Prince, concurrently compiling the national history, Pillar of the State, and Duke of Julu; Guo Yuanzhen, the Minister of the Ministry of War and Pillar of the State; Zhang Yue, the Silver Blue Grand Master of Guanglu, Acting Chancellor of the Secretariat, Pillar of the State, and Baron of Fanyang; Lu Xiangxian, the Silver Blue Grand Master of Guanglu, Acting Vice Director of the Secretariat, concurrently holding the Three Offices of the Secretariat, Supervisor of the National History, Pillar of the State, and Marquis of Xingping, and others. They attended court in the morning and strolled in the royal gardens in the evening, protected the Dharma, and reviewed the scriptures. Thus, the monks with their staffs and the talented with their jade tablets, were arranged like hemp on the mats, gathered like forests in the land of joy, translated the scriptures under the auspicious clouds, time flew by, diligently sought the Dharma like absorbing sweet dew, time passed, the chapters and verses of the Mahayana were not wasted, and the subtle points of the smaller texts were not overlooked, all the work was completed! What more can the Buddha say! The newly translated scriptures now consist of forty-nine assemblies and seventy-seven chapters, compiled into twelve fascicles, arranged according to their categories. On the thirtieth day of the sixth month of the second year of Xiantian, they were presented to the Retired Emperor, and on the twenty-first day of the eighth month, they were presented to the Emperor. The palace gates were opened, the true teachings were heard, the immortals were peaceful and joyful, and the Emperor's heart was also very pleased. The majestic array was displayed in the daylight, and he personally ascended the Lingtai; blessings were bestowed like clouds and rain.

于彤霄，薦加殊尉。賢愚稽首，以為利見仁王；真俗歸心，以為潛登覺道。次有清信佛弟子，前少府監丞李式顏等，皇朝金紫光祿大夫兵部尚書贈侍中隴西公迥秀子也。復有清信佛弟子，前右拾遺徐鐈等，皇朝銀青光祿大夫太子賓客昭文館學士高平公子也，咸屬彼穹降禍私門墜構，陟遙岵而崩心，瞻冥途而獻福。於是胠篋探笥，檀波羅蜜，廣疊簡箋，首崇書寫，不變槐火，遽盈苔帙，然後裝之鏤軸、綴以瓊簽。羅彩簟而霓舒，播珠函而錦縟，方使猛風吹岳，長存妒路之文，劫火燒天，不壞多羅之典。

大寶積經

三律儀會第一之一

大唐三藏法師菩提流志奉　詔譯

如是我聞：

一時佛住王舍城耆阇崛山。其山高峻嚴麗可觀，持諸雜種猶如大地，眾華卉木悉皆茂盛。其中復有天、龍、夜叉、毗舍阇、緊那羅等常所游止。復有種種異類諸獸，所謂師子虎狼、麒麟象馬、熊羆之屬止住其中。復有無量百千眾鳥，所謂孔雀鸚鵡、鴝𩿦羅鳥、鳧雁鴛鴦、命命等類依之而住。是諸眾生，以佛威力，不為貪慾瞋癡所惱，不相茹食；共相親愛猶如母子。是山王中多諸雜樹，叢林蓊鬱枝葉繁榮，謂天木香樹、庵摩羅樹、甄叔迦樹、尼俱陀樹、栴檀沉水，如是等樹無不備有。復有水陸無量雜華，所謂阿提

【現代漢語翻譯】現代漢語譯本于彤霄被推薦擔任殊尉的官職。賢能和愚笨的人都稽首，認為這是見到仁王的吉兆；真心和世俗的人都歸心，認為這是暗中登上覺悟之道的途徑。接下來有清信的佛弟子，前少府監丞李式顏等人，他們是皇朝金紫光祿大夫、兵部尚書、贈侍中隴西公迥秀的兒子。又有清信的佛弟子，前右拾遺徐鐈等人，他們是皇朝銀青光祿大夫、太子賓客、昭文館學士高平公的兒子，都因為家族遭遇災禍，家業衰敗，登上高山而感到心碎，瞻望冥途而獻上福報。於是他們打開箱子，拿出檀波羅蜜（檀：佈施；波羅蜜：到達彼岸），廣泛地書寫簡牘，首先崇尚書寫佛經，不顧燈火的燃燒，很快就堆滿了書卷，然後裝上雕刻的軸，用美玉的標籤綴上。鋪開彩色的竹蓆，像彩虹一樣舒展開來，擺放裝有經書的寶盒，像錦緞一樣華麗，希望即使狂風吹動山嶽，也能長久儲存妒路（指佛法）的文字，即使劫火燒燬天空，也不會損壞多羅（貝多羅樹葉）上的經典。

《大寶積經》

三律儀會第一之一

大唐三藏法師菩提流志奉詔翻譯

如是我聞：

一時，佛住在王舍城耆阇崛山（又名靈鷲山）。這座山高峻險要，莊嚴美麗，可以觀賞，承載著各種各樣的植物，就像大地一樣，各種花草樹木都非常茂盛。其中還有天、龍、夜叉（一種鬼神）、毗舍阇（一種食人鬼）、緊那羅（一種天神）等常常在那裡遊玩。還有各種不同的野獸，如獅子、老虎、狼、麒麟、大象、馬、熊、羆等居住其中。還有無數的鳥類，如孔雀、鸚鵡、鴝鵒羅鳥、野鴨、鴛鴦、命命鳥等依附在那裡生活。這些眾生，因為佛的威力，不被貪慾、嗔恨、愚癡所困擾，不互相殘食，互相親愛，如同母子一般。這座山中有很多雜樹，叢林茂密，枝葉繁盛，如天木香樹、庵摩羅樹（芒果樹）、甄叔迦樹、尼俱陀樹（榕樹）、栴檀、沉水等樹應有盡有。還有水陸各種各樣的花，如阿提

【English Translation】 English version Yu Tongxiao was recommended to be appointed as a Shuwei (a military officer). The wise and the foolish all bowed their heads, considering it an auspicious sign of seeing a benevolent king; the sincere and the worldly all turned their hearts, considering it a hidden path to ascend to enlightenment. Next, there were devout Buddhist disciples, such as Li Shiyan, the former Assistant Director of the Palace Supplies, who was the son of the Grand Master of Gold and Purple, Minister of the Ministry of War, and posthumously granted Attendant Zhongshu, Duke of Longxi, Jiongxiu of the imperial court. There were also devout Buddhist disciples, such as Xu Jiao, the former Right Reminder, who was the son of the Grand Master of Silver and Green, the Guest of the Crown Prince, and the Academician of the Zhaowen Hall, Duke of Gaoping of the imperial court. They all suffered from family disasters, their family businesses declined, they climbed high mountains and felt heartbroken, and they looked to the underworld and offered blessings. Therefore, they opened their chests and took out the Dana Paramita (Dana: giving; Paramita: reaching the other shore), widely wrote on bamboo slips, first advocating the writing of Buddhist scriptures, regardless of the burning of the lamp, quickly filling the volumes, and then mounted them on carved axes and attached jade labels. They spread out colorful bamboo mats, like rainbows unfolding, and placed the treasure boxes containing the scriptures, like brocade, hoping that even if the fierce wind blew the mountains, the words of the jealous path (referring to the Dharma) could be preserved for a long time, and even if the fire of the kalpa burned the sky, the scriptures on the Tala (palm) leaves would not be destroyed.

The Great Treasure Accumulation Sutra

The First of the Three Disciplines Assembly

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (also known as Vulture Peak) in Rājagṛha. The mountain was high and steep, solemn and beautiful, and could be viewed, bearing all kinds of plants, like the earth, with all kinds of flowers, grasses, and trees flourishing. Among them, there were also Devas, Nagas, Yakshas (a kind of ghost), Pisacas (a kind of man-eating ghost), Kinnaras (a kind of celestial being), etc., who often wandered there. There were also various kinds of wild beasts, such as lions, tigers, wolves, unicorns, elephants, horses, bears, and brown bears, living there. There were also countless birds, such as peacocks, parrots, myna birds, wild ducks, mandarin ducks, and jivamjivaka birds, living there. These beings, because of the Buddha's power, were not troubled by greed, hatred, and ignorance, did not devour each other, and loved each other like mothers and children. In this mountain, there were many miscellaneous trees, with dense forests and flourishing branches and leaves, such as the heavenly fragrant wood tree, the Amra tree (mango tree), the Zhenshujia tree, the Nigrodha tree (banyan tree), sandalwood, and agarwood, etc. There were also various kinds of flowers on land and in water, such as Ati

目多華、瞻婆香華、波吒羅華、婆師迦華、蘇曼那華、由提迦華、優缽羅華、波頭摩華、俱物頭華、芬陀利華、迦羅娑華、摩訶迦羅娑華，如是等類諸雜名華，光飾山王處處充遍。是山王中常于夜半興大密雲，輕雷細雨，從初至末漸遍其山，八功德水流滋普洽，如𤛓乳頃廓然消散，涼風微動適悅身心。是山王中所住眾生及諸卉木，滋潤光澤如妙華鬘，微加水灑，光色鮮明倍更增勝。此山王中眾生草木，含滋發暉亦復如是。而此山中生諸軟草，靃靡右旋色香具足，青綠暉映如孔雀咽，其香喻若婆師迦華，其觸又類輕兜羅綿，枝葉華果繁榮茂盛，未嘗有一不具足者。山地柔軟無傷趾步，下足之時陷深四指，舉足之時還復如故。其中多有陂泉池沼，清冷盈滿生雜蓮華，青黃赤白紅紫頗梨金火等色，大如車輪，香氣普熏一逾繕那。是山王頂生於大妙寶蓮華座，無降伏寶帝青金剛以為其莖，大吠琉璃為諸寶鐸，贍部檀金為廣凈葉，順時清凈栴檀為臺，瑪瑙寶王以為其須。其華縱廣猶如大海，十億阿修羅王常所執持，十億雜色摩尼寶網彌覆其上，十億龍王雨妙香雨，十億金翅鳥王口銜繒彩，十億緊那羅王至誠瞻仰，十億摩睺羅伽王虔恭俯視，十億乾闥婆王歌詠贊嘆，十億百千諸大天帝興布瑞云，而雨末香燒香、衣服華鬘、幢幡寶蓋

【現代漢語翻譯】現代漢語譯本：目多華（一種花）、瞻婆香華（一種香花）、波吒羅華（一種花）、婆師迦華（一種花）、蘇曼那華（一種花）、由提迦華（一種花）、優缽羅華（青蓮花）、波頭摩華（紅蓮花）、俱物頭華（一種花）、芬陀利華（白蓮花）、迦羅娑華（一種花）、摩訶迦羅娑華（一種花），像這樣各種各樣的名花，光彩照耀著山王，處處都充滿著。這座山王中，常常在半夜興起巨大的密雲，伴隨著輕微的雷聲和細雨，從開始到結束逐漸遍佈整座山，八功德水流動滋潤，普遍浸潤，就像傾倒牛奶一樣，瞬間就消散了，涼風輕輕吹動，使身心感到舒適愉悅。這座山王中所居住的眾生以及各種花草樹木，都滋潤光澤，像美麗的鮮花花環一樣，稍微灑上水，光澤和顏色就更加鮮明，更加勝過之前。這座山王中的眾生和草木，含著滋潤的光輝也是這樣。而這座山中生長著柔軟的草，柔軟地向右旋轉，顏色和香氣都具備，青綠色的光輝映照著，像孔雀的脖子一樣，它的香氣像婆師迦花，它的觸感又像輕柔的兜羅棉，枝葉花果繁榮茂盛，沒有一樣是不具備的。山地柔軟，不會傷到腳趾，腳踩下去的時候會陷下去四指深，抬起腳的時候又恢復原樣。其中有很多水池和沼澤，清澈寒冷，充滿著各種蓮花，有青色、黃色、紅色、白色、紅色、紫色、頗梨色、金色、火色等顏色，大得像車輪一樣，香氣普遍散發，超過一由旬。這座山王的頂端生長著一個巨大的美妙寶蓮花座，用無降伏寶帝青金剛作為它的莖，用大吠琉璃作為各種寶鐸，用贍部檀金作為寬廣潔凈的葉子，用順時清凈的栴檀作為臺座，用瑪瑙寶王作為它的花須。這朵蓮花縱橫廣闊，像大海一樣，十億阿修羅王常常執持著它，十億雜色摩尼寶網覆蓋在它的上面，十億龍王降下美妙的香雨，十億金翅鳥王口中銜著絲綢綵帶，十億緊那羅王至誠地瞻仰著它，十億摩睺羅伽王虔誠地俯視著它，十億乾闥婆王歌唱讚美著它，十億百千諸大天帝興起祥瑞的雲彩，降下末香、燒香、衣服、花鬘、幢幡、寶蓋。目多華（一種花）、瞻婆香華（一種香花）、波吒羅華（一種花）、婆師迦華（一種花）、蘇曼那華（一種花）、由提迦華（一種花）、優缽羅華（青蓮花）、波頭摩華（紅蓮花）、俱物頭華（一種花）、芬陀利華（白蓮花）、迦羅娑華（一種花）、摩訶迦羅娑華（一種花），像這樣各種各樣的名花，光彩照耀著山王，處處都充滿著。這座山王中，常常在半夜興起巨大的密雲，伴隨著輕微的雷聲和細雨，從開始到結束逐漸遍佈整座山，八功德水流動滋潤，普遍浸潤，就像傾倒牛奶一樣，瞬間就消散了，涼風輕輕吹動，使身心感到舒適愉悅。這座山王中所居住的眾生以及各種花草樹木，都滋潤光澤，像美麗的鮮花花環一樣，稍微灑上水，光澤和顏色就更加鮮明，更加勝過之前。這座山王中的眾生和草木，含著滋潤的光輝也是這樣。而這座山中生長著柔軟的草，柔軟地向右旋轉，顏色和香氣都具備，青綠色的光輝映照著，像孔雀的脖子一樣，它的香氣像婆師迦花，它的觸感又像輕柔的兜羅棉，枝葉花果繁榮茂盛，沒有一樣是不具備的。山地柔軟，不會傷到腳趾，腳踩下去的時候會陷下去四指深，抬起腳的時候又恢復原樣。其中有很多水池和沼澤，清澈寒冷，充滿著各種蓮花，有青色、黃色、紅色、白色、紅色、紫色、頗梨色、金色、火色等顏色，大得像車輪一樣，香氣普遍散發，超過一由旬。這座山王的頂端生長著一個巨大的美妙寶蓮花座，用無降伏寶帝青金剛作為它的莖，用大吠琉璃作為各種寶鐸，用贍部檀金作為寬廣潔凈的葉子，用順時清凈的栴檀作為臺座，用瑪瑙寶王作為它的花須。這朵蓮花縱橫廣闊，像大海一樣，十億阿修羅王常常執持著它，十億雜色摩尼寶網覆蓋在它的上面，十億龍王降下美妙的香雨，十億金翅鳥王口中銜著絲綢綵帶，十億緊那羅王至誠地瞻仰著它，十億摩睺羅伽王虔誠地俯視著它，十億乾闥婆王歌唱讚美著它，十億百千諸大天帝興起祥瑞的雲彩，降下末香、燒香、衣服、花鬘、幢幡、寶蓋。

【English Translation】 English version: 'Muda hua' (a type of flower), 'Champaka hua' (a fragrant flower), 'Patala hua' (a type of flower), 'Vasika hua' (a type of flower), 'Sumanas hua' (a type of flower), 'Yuthika hua' (a type of flower), 'Utpala hua' (blue lotus), 'Padma hua' (red lotus), 'Kumuda hua' (a type of flower), 'Pundarika hua' (white lotus), 'Karasa hua' (a type of flower), 'Mahakarasa hua' (a type of flower), various kinds of named flowers like these illuminate the mountain king, filling every place. In this mountain king, great dense clouds often arise at midnight, accompanied by light thunder and fine rain, gradually spreading throughout the mountain from beginning to end. The eight meritorious waters flow and nourish, universally soaking everything, like pouring milk, they dissipate in an instant. A cool breeze gently stirs, making the body and mind feel comfortable and pleasant. The living beings and various plants and trees residing in this mountain king are all nourished and lustrous, like beautiful flower garlands. With a little sprinkling of water, their luster and color become even more vivid and surpass their previous state. The living beings and plants in this mountain king, containing nourishing radiance, are also like this. And in this mountain grow soft grasses, gently spiraling to the right, possessing both color and fragrance. Their green radiance shines like a peacock's neck. Their fragrance is like that of the 'Vasika' flower, and their touch is like soft 'Kapok' cotton. The branches, leaves, flowers, and fruits are flourishing and abundant, with nothing lacking. The mountain ground is soft and does not hurt the toes. When a foot steps down, it sinks four fingers deep, and when the foot is lifted, it returns to its original state. There are many ponds and marshes, clear and cold, filled with various lotuses, in colors of blue, yellow, red, white, crimson, purple, crystal, gold, and fire, as large as chariot wheels. Their fragrance spreads universally, exceeding one 'Yojana'. On the summit of this mountain king grows a great and wondrous jeweled lotus seat, with 'Unsubdued Treasure Emperor Blue Vajra' as its stem, great 'Vaidurya' as its various jeweled bells, 'Jambudana' gold as its wide and pure leaves, 'Timely Pure Sandalwood' as its base, and 'Agate Jewel King' as its stamens. This lotus flower is vast and wide, like the ocean. Ten billion 'Asura' kings constantly hold it. Ten billion variegated 'Mani' jewel nets cover it. Ten billion dragon kings rain down wondrous fragrant rain. Ten billion 'Garuda' kings hold silk ribbons in their mouths. Ten billion 'Kinnara' kings sincerely gaze upon it. Ten billion 'Mahoraga' kings reverently look down at it. Ten billion 'Gandharva' kings sing and praise it. Ten billion hundred thousand great heavenly emperors raise auspicious clouds, raining down powdered incense, burning incense, clothing, flower garlands, banners, and jeweled canopies. English version: 'Muda hua' (a type of flower), 'Champaka hua' (a fragrant flower), 'Patala hua' (a type of flower), 'Vasika hua' (a type of flower), 'Sumanas hua' (a type of flower), 'Yuthika hua' (a type of flower), 'Utpala hua' (blue lotus), 'Padma hua' (red lotus), 'Kumuda hua' (a type of flower), 'Pundarika hua' (white lotus), 'Karasa hua' (a type of flower), 'Mahakarasa hua' (a type of flower), various kinds of named flowers like these illuminate the mountain king, filling every place. In this mountain king, great dense clouds often arise at midnight, accompanied by light thunder and fine rain, gradually spreading throughout the mountain from beginning to end. The eight meritorious waters flow and nourish, universally soaking everything, like pouring milk, they dissipate in an instant. A cool breeze gently stirs, making the body and mind feel comfortable and pleasant. The living beings and various plants and trees residing in this mountain king are all nourished and lustrous, like beautiful flower garlands. With a little sprinkling of water, their luster and color become even more vivid and surpass their previous state. The living beings and plants in this mountain king, containing nourishing radiance, are also like this. And in this mountain grow soft grasses, gently spiraling to the right, possessing both color and fragrance. Their green radiance shines like a peacock's neck. Their fragrance is like that of the 'Vasika' flower, and their touch is like soft 'Kapok' cotton. The branches, leaves, flowers, and fruits are flourishing and abundant, with nothing lacking. The mountain ground is soft and does not hurt the toes. When a foot steps down, it sinks four fingers deep, and when the foot is lifted, it returns to its original state. There are many ponds and marshes, clear and cold, filled with various lotuses, in colors of blue, yellow, red, white, crimson, purple, crystal, gold, and fire, as large as chariot wheels. Their fragrance spreads universally, exceeding one 'Yojana'. On the summit of this mountain king grows a great and wondrous jeweled lotus seat, with 'Unsubdued Treasure Emperor Blue Vajra' as its stem, great 'Vaidurya' as its various jeweled bells, 'Jambudana' gold as its wide and pure leaves, 'Timely Pure Sandalwood' as its base, and 'Agate Jewel King' as its stamens. This lotus flower is vast and wide, like the ocean. Ten billion 'Asura' kings constantly hold it. Ten billion variegated 'Mani' jewel nets cover it. Ten billion dragon kings rain down wondrous fragrant rain. Ten billion 'Garuda' kings hold silk ribbons in their mouths. Ten billion 'Kinnara' kings sincerely gaze upon it. Ten billion 'Mahoraga' kings reverently look down at it. Ten billion 'Gandharva' kings sing and praise it. Ten billion hundred thousand great heavenly emperors raise auspicious clouds, raining down powdered incense, burning incense, clothing, flower garlands, banners, and jeweled canopies.

，十億梵王曲躬恭敬，十億凈居天眾合掌頂禮，十億轉輪人王七寶侍從來至其所，十億海王從大海出而敬禮之，十億光明摩尼寶以為照曜，十億凈福摩尼寶珠為勝莊嚴，十億遍照摩尼寶為無垢藏，十億妙光摩尼寶為大照明，十億雜色摩尼藏寶而為遍照、贍部幢寶為善安持，十億金剛師子摩尼寶難勝莊嚴，十億日藏摩尼寶間錯廁填廣大嚴飾，十億不思議摩尼寶出種種色為妙莊嚴，十億如意寶出無盡莊嚴。是大蓮華從於如來超過世間善根所生，菩薩志意之所愛慕。遍現諸方，從如幻法出、善法業生，以無諍法性理趣莊嚴如夢法性，無行法印順無著理，遍滿十方一切法界，是順佛境功德所致。若於無量阿僧祇劫嘆其色相功德莊嚴，不可窮盡。

爾時世尊于其華上結跏趺坐，與大比丘眾八千人俱，其名曰：尊者阿若憍陳如、尊者阿濕婆氏多、尊者摩史波、摩訶男、優陀夷、耶舍、富那、無垢、善臂、憍梵缽提、優樓頻螺迦葉、那提迦葉、摩訶迦葉、舍利弗、大目乾連、阿那律、須菩提、離波多、富樓那彌多羅尼子、優波離、羅睺羅、難陀等而為上首，悉皆覺悟自性諦理，現證實際，入法本性，度諸有海。行於如來虛空之行，悉能永斷隨眠結縛，而於攝藏住無所住行空寂靜。于如來所永斷疑惑，入佛智海勝通道中，利益世

【現代漢語翻譯】現代漢語譯本：十億梵天之王彎腰恭敬，十億凈居天眾合掌頂禮，十億轉輪人王帶著七寶侍從來到佛陀所在之處，十億海王從大海中出來敬禮佛陀，十億光明摩尼寶珠照耀四方，十億凈福摩尼寶珠作為殊勝的莊嚴，十億遍照摩尼寶珠作為無垢的寶藏，十億妙光摩尼寶珠作為大光明，十億雜色摩尼藏寶遍照一切，贍部幢寶穩固安立，十億金剛獅子摩尼寶珠難以超越的莊嚴，十億日藏摩尼寶珠交錯排列，廣闊嚴飾，十億不可思議摩尼寶珠發出種種色彩作為美妙的莊嚴，十億如意寶珠涌現無盡的莊嚴。這朵大蓮花是從如來超越世間的善根所生，是菩薩們心之所向。它遍現於各個方向，從如夢如幻的法中生出，由善法業力所生，以無諍的法性真理來莊嚴，如同夢幻的法性，以無執著的法印順應無所執著的真理，遍滿十方一切法界，這是順應佛境功德所致。即使在無量阿僧祇劫中讚歎它的色彩、相貌、功德和莊嚴，也無法窮盡。那時，世尊在那蓮花上結跏趺坐，與八千大比丘眾在一起，他們的名字是：尊者阿若憍陳如（Ajñāta Kauṇḍinya）、尊者阿濕婆氏多（Aśvajit）、尊者摩史波（Vāṣpa）、摩訶男（Mahānāman）、優陀夷（Udāyin）、耶舍（Yaśas）、富那（Puṇṇa）、無垢（Vimala）、善臂（Subāhu）、憍梵缽提（Gavāṃpati）、優樓頻螺迦葉（Uruvilvā-kāśyapa）、那提迦葉（Nadī-kāśyapa）、摩訶迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、大目乾連（Mahāmaudgalyāyana）、阿那律（Aniruddha）、須菩提（Subhūti）、離波多（Revata）、富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、優波離（Upāli）、羅睺羅（Rāhula）、難陀（Nanda）等為上首，他們都覺悟了自性真理，現證了實際，進入了法的本性，度過了諸有的苦海。他們行走在如來的虛空之行中，能夠永遠斷除隨眠的結縛，在攝藏中安住于無所住的空寂靜中。他們對於如來所說永遠斷除了疑惑，進入了佛的智慧之海，在殊勝的通道中，利益世間。

【English Translation】 English version: Ten billion Brahma Kings bowed respectfully, ten billion Pure Abode Heaven beings joined their palms in reverence, ten billion Wheel-Turning Kings with their seven treasures came to where the Buddha was, ten billion Sea Kings emerged from the great ocean to pay homage, ten billion Bright Mani Jewels illuminated the surroundings, ten billion Pure Blessing Mani Jewels served as supreme adornments, ten billion All-Illuminating Mani Jewels were like a flawless treasury, ten billion Wonderful Light Mani Jewels provided great illumination, ten billion Variegated Mani Treasure Jewels shone everywhere, the Jambudvīpa Banner Jewel was firmly established, ten billion Vajra Lion Mani Jewels were an unsurpassed adornment, ten billion Sun Treasury Mani Jewels were interspersed and widely decorated, ten billion Inconceivable Mani Jewels emitted various colors as wondrous adornments, and ten billion Wish-Fulfilling Jewels produced endless adornments. This great lotus flower arose from the Tathāgata's merit, surpassing worldly roots of goodness, and was cherished by Bodhisattvas. It manifested in all directions, arising from illusion-like Dharma, born from virtuous karma, adorned with the non-contention Dharma nature, like the dream-like Dharma nature, with the non-attachment Dharma seal conforming to the principle of non-attachment, pervading all Dharma realms in the ten directions, and was the result of the merit of conforming to the Buddha's realm. Even if one were to praise its colors, forms, merits, and adornments for countless asamkhya kalpas, it would be impossible to exhaust them. At that time, the World Honored One sat in the lotus posture on the lotus flower, together with eight thousand great Bhikshus, whose names were: Venerable Ajñāta Kauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Mahānāman, Udāyin, Yaśas, Puṇṇa, Vimala, Subāhu, Gavāṃpati, Uruvilvā-kāśyapa, Nadī-kāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Aniruddha, Subhūti, Revata, Pūrṇa Maitrāyaṇīputra, Upāli, Rāhula, Nanda, and others as their leaders. They had all awakened to the truth of their own nature, realized the actual reality, entered the essence of Dharma, and crossed the sea of existence. They walked in the Tathāgata's path of emptiness, were able to forever sever the bonds of latent defilements, and in their absorption, dwelt in the non-dwelling emptiness and stillness. They had forever dispelled their doubts about the Tathāgata's teachings, entered the sea of Buddha's wisdom, and in the path of supreme faith, benefited the world.

間為不請友，常能衛護一切眾生，與諸有情為不捨友。通達佛法，所行境界守護聖法，誓願受持諸佛正教，現前得生如來種性，善能趣向一切智智。

復有菩薩摩訶薩眾八千人俱，普賢菩薩、文殊師利菩薩等而為上首，所謂最上智智菩薩、最上寶智菩薩、一切語言智菩薩、無著智菩薩、花上智菩薩、日上智菩薩、月上智菩薩、無垢上智菩薩、金剛智菩薩、遠塵智菩薩、光幢菩薩、妙高幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、凈幢菩薩、日幢菩薩、端嚴幢菩薩、離垢幢菩薩、遍照幢菩薩、陀羅尼威德菩薩、寶威德菩薩、大威德菩薩、金剛智威德菩薩、無垢威德菩薩、日威德菩薩、月威德菩薩、福山威德菩薩、智照威德菩薩、普勝威德菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、清凈功德藏菩薩、法海藏菩薩、遍照藏菩薩、齊藏菩薩、勝蓮華藏菩薩、日眼菩薩、凈眼菩薩、無垢眼菩薩、無礙眼菩薩、普明眼菩薩、善利智眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、普眼菩薩、天冠菩薩、照法界摩尼冠菩薩、妙菩提摩尼冠菩薩、照十方冠菩薩、出現一切佛藏冠菩薩、超一切世間冠菩薩、普照冠菩薩、無映蔽冠菩薩、執持一切如來師子座冠菩薩、普照法界虛空冠菩薩、梵王髻菩薩、龍王髻菩

【現代漢語翻譯】現代漢語譯本他們是不請自來的朋友，常常能夠衛護一切眾生，對於所有有情眾生都是不離不棄的朋友。他們通達佛法，所行之處都守護著神聖的佛法，發誓要受持諸佛的正教，現在就能獲得如來的種性，善於趨向一切智慧的智慧。又有八千位菩薩摩訶薩（大菩薩）一同前來，以普賢菩薩、文殊師利菩薩等為首。他們是：最上智智菩薩（擁有最上智慧的菩薩）、最上寶智菩薩（擁有最上珍寶智慧的菩薩）、一切語言智菩薩（通達一切語言智慧的菩薩）、無著智菩薩（沒有執著的智慧菩薩）、花上智菩薩（如花般美好的智慧菩薩）、日上智菩薩（如太陽般光明的智慧菩薩）、月上智菩薩（如月亮般清涼的智慧菩薩）、無垢上智菩薩（沒有污垢的最上智慧菩薩）、金剛智菩薩（如金剛般堅固的智慧菩薩）、遠塵智菩薩（遠離塵埃的智慧菩薩）、光幢菩薩（如光芒般閃耀的旗幟菩薩）、妙高幢菩薩（如高山般巍峨的旗幟菩薩）、寶幢菩薩（如珍寶般珍貴的旗幟菩薩）、無礙幢菩薩（沒有障礙的旗幟菩薩）、華幢菩薩（如花朵般美麗的旗幟菩薩）、凈幢菩薩（清凈的旗幟菩薩）、日幢菩薩（如太陽般光明的旗幟菩薩）、端嚴幢菩薩（端莊威嚴的旗幟菩薩）、離垢幢菩薩（遠離污垢的旗幟菩薩）、遍照幢菩薩（普照一切的旗幟菩薩）、陀羅尼威德菩薩（擁有陀羅尼威力的菩薩）、寶威德菩薩（擁有珍寶威力的菩薩）、大威德菩薩（擁有大威力的菩薩）、金剛智威德菩薩（擁有金剛般堅固智慧威力的菩薩）、無垢威德菩薩（擁有沒有污垢威力的菩薩）、日威德菩薩（擁有如太陽般光明威力的菩薩）、月威德菩薩（擁有如月亮般清涼威力的菩薩）、福山威德菩薩（擁有如福山般福德威力的菩薩）、智照威德菩薩（擁有智慧照耀威力的菩薩）、普勝威德菩薩（擁有普遍勝利威力的菩薩）、地藏菩薩（如大地般能承載一切的菩薩）、虛空藏菩薩（如虛空般能容納一切的菩薩）、蓮華藏菩薩（如蓮花般清凈的菩薩）、寶藏菩薩（如珍寶般珍貴的菩薩）、日藏菩薩（如太陽般光明的菩薩）、清凈功德藏菩薩（擁有清凈功德的菩薩）、法海藏菩薩（如法海般深廣的菩薩）、遍照藏菩薩（普照一切的菩薩）、齊藏菩薩（擁有平等智慧的菩薩）、勝蓮華藏菩薩（勝過蓮花的菩薩）、日眼菩薩（如太陽般光明的眼睛菩薩）、凈眼菩薩（清凈的眼睛菩薩）、無垢眼菩薩（沒有污垢的眼睛菩薩）、無礙眼菩薩（沒有障礙的眼睛菩薩）、普明眼菩薩（普照光明的眼睛菩薩）、善利智眼菩薩（擁有善利智慧的眼睛菩薩）、金剛眼菩薩（如金剛般堅固的眼睛菩薩）、寶眼菩薩（如珍寶般珍貴的眼睛菩薩）、虛空眼菩薩（如虛空般廣闊的眼睛菩薩）、普眼菩薩（普照一切的眼睛菩薩）、天冠菩薩（擁有天冠的菩薩）、照法界摩尼冠菩薩（用摩尼寶珠照耀法界的菩薩）、妙菩提摩尼冠菩薩（擁有微妙菩提摩尼寶珠的菩薩）、照十方冠菩薩（照耀十方的菩薩）、出現一切佛藏冠菩薩（出現一切佛藏的菩薩）、超一切世間冠菩薩（超越一切世間的菩薩）、普照冠菩薩（普照一切的菩薩）、無映蔽冠菩薩（沒有遮蔽的菩薩）、執持一切如來師子座冠菩薩（執持一切如來獅子座的菩薩）、普照法界虛空冠菩薩（普照法界虛空的菩薩）、梵王髻菩薩（擁有梵王髮髻的菩薩）、龍王髻菩薩（擁有龍王髮髻的菩薩） English version They are uninvited friends, who are always able to protect all sentient beings, and are unwavering friends to all living beings. They are well-versed in the Buddha's teachings, and in all their actions, they safeguard the sacred Dharma. They vow to uphold the correct teachings of all Buddhas, and in the present moment, they attain the lineage of the Tathagata, and are skilled in progressing towards all-knowing wisdom. There were also eight thousand Bodhisattva Mahasattvas (great Bodhisattvas) present, with Samantabhadra Bodhisattva and Manjushri Bodhisattva as their leaders. They are: Supreme Wisdom Bodhisattva, Supreme Treasure Wisdom Bodhisattva, All Languages Wisdom Bodhisattva, Non-Attachment Wisdom Bodhisattva, Flower Wisdom Bodhisattva, Sun Wisdom Bodhisattva, Moon Wisdom Bodhisattva, Immaculate Supreme Wisdom Bodhisattva, Vajra Wisdom Bodhisattva, Far-from-Dust Wisdom Bodhisattva, Light Banner Bodhisattva, Wonderful High Banner Bodhisattva, Treasure Banner Bodhisattva, Unobstructed Banner Bodhisattva, Flower Banner Bodhisattva, Pure Banner Bodhisattva, Sun Banner Bodhisattva, Dignified Banner Bodhisattva, Detached-from-Defilement Banner Bodhisattva, All-Illuminating Banner Bodhisattva, Dharani Power Bodhisattva, Treasure Power Bodhisattva, Great Power Bodhisattva, Vajra Wisdom Power Bodhisattva, Immaculate Power Bodhisattva, Sun Power Bodhisattva, Moon Power Bodhisattva, Fortune Mountain Power Bodhisattva, Wisdom Illumination Power Bodhisattva, Universal Victory Power Bodhisattva, Ksitigarbha Bodhisattva, Akasagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Suryagarbha Bodhisattva, Pure Merit Treasury Bodhisattva, Dharma Ocean Treasury Bodhisattva, All-Illuminating Treasury Bodhisattva, Equal Treasury Bodhisattva, Supreme Lotus Treasury Bodhisattva, Sun Eye Bodhisattva, Pure Eye Bodhisattva, Immaculate Eye Bodhisattva, Unobstructed Eye Bodhisattva, Universal Light Eye Bodhisattva, Beneficial Wisdom Eye Bodhisattva, Vajra Eye Bodhisattva, Treasure Eye Bodhisattva, Space Eye Bodhisattva, Universal Eye Bodhisattva, Heavenly Crown Bodhisattva, Illuminating Dharma Realm Mani Crown Bodhisattva, Wonderful Bodhi Mani Crown Bodhisattva, Illuminating Ten Directions Crown Bodhisattva, Manifesting All Buddha Treasury Crown Bodhisattva, Transcending All Worlds Crown Bodhisattva, Universal Illumination Crown Bodhisattva, Unobstructed Crown Bodhisattva, Holding All Tathagata Lion Throne Crown Bodhisattva, Universal Illumination Dharma Realm Space Crown Bodhisattva, Brahma King Topknot Bodhisattva, Dragon King Topknot Bodhisattva

【English Translation】 They are uninvited friends, who are always able to protect all sentient beings, and are unwavering friends to all living beings. They are well-versed in the Buddha's teachings, and in all their actions, they safeguard the sacred Dharma. They vow to uphold the correct teachings of all Buddhas, and in the present moment, they attain the lineage of the Tathagata, and are skilled in progressing towards all-knowing wisdom. There were also eight thousand Bodhisattva Mahasattvas (great Bodhisattvas) present, with Samantabhadra Bodhisattva and Manjushri Bodhisattva as their leaders. They are: Supreme Wisdom Bodhisattva (Bodhisattva with supreme wisdom), Supreme Treasure Wisdom Bodhisattva (Bodhisattva with supreme treasure wisdom), All Languages Wisdom Bodhisattva (Bodhisattva with wisdom of all languages), Non-Attachment Wisdom Bodhisattva (Bodhisattva with wisdom without attachment), Flower Wisdom Bodhisattva (Bodhisattva with wisdom as beautiful as a flower), Sun Wisdom Bodhisattva (Bodhisattva with wisdom as bright as the sun), Moon Wisdom Bodhisattva (Bodhisattva with wisdom as cool as the moon), Immaculate Supreme Wisdom Bodhisattva (Bodhisattva with supreme wisdom without defilement), Vajra Wisdom Bodhisattva (Bodhisattva with wisdom as firm as a vajra), Far-from-Dust Wisdom Bodhisattva (Bodhisattva with wisdom far from dust), Light Banner Bodhisattva (Bodhisattva with a banner shining like light), Wonderful High Banner Bodhisattva (Bodhisattva with a banner as majestic as a high mountain), Treasure Banner Bodhisattva (Bodhisattva with a banner as precious as a treasure), Unobstructed Banner Bodhisattva (Bodhisattva with a banner without obstruction), Flower Banner Bodhisattva (Bodhisattva with a banner as beautiful as a flower), Pure Banner Bodhisattva (Bodhisattva with a pure banner), Sun Banner Bodhisattva (Bodhisattva with a banner as bright as the sun), Dignified Banner Bodhisattva (Bodhisattva with a dignified and majestic banner), Detached-from-Defilement Banner Bodhisattva (Bodhisattva with a banner detached from defilement), All-Illuminating Banner Bodhisattva (Bodhisattva with a banner that illuminates all), Dharani Power Bodhisattva (Bodhisattva with the power of Dharani), Treasure Power Bodhisattva (Bodhisattva with the power of treasure), Great Power Bodhisattva (Bodhisattva with great power), Vajra Wisdom Power Bodhisattva (Bodhisattva with the power of vajra-like firm wisdom), Immaculate Power Bodhisattva (Bodhisattva with the power without defilement), Sun Power Bodhisattva (Bodhisattva with the power as bright as the sun), Moon Power Bodhisattva (Bodhisattva with the power as cool as the moon), Fortune Mountain Power Bodhisattva (Bodhisattva with the power of fortune like a mountain), Wisdom Illumination Power Bodhisattva (Bodhisattva with the power of wisdom illumination), Universal Victory Power Bodhisattva (Bodhisattva with the power of universal victory), Ksitigarbha Bodhisattva (Bodhisattva who can bear everything like the earth), Akasagarbha Bodhisattva (Bodhisattva who can contain everything like the sky), Padmagarbha Bodhisattva (Bodhisattva as pure as a lotus), Ratnagarbha Bodhisattva (Bodhisattva as precious as a treasure), Suryagarbha Bodhisattva (Bodhisattva as bright as the sun), Pure Merit Treasury Bodhisattva (Bodhisattva with pure merit), Dharma Ocean Treasury Bodhisattva (Bodhisattva as vast as the ocean of Dharma), All-Illuminating Treasury Bodhisattva (Bodhisattva who illuminates all), Equal Treasury Bodhisattva (Bodhisattva with equal wisdom), Supreme Lotus Treasury Bodhisattva (Bodhisattva who surpasses the lotus), Sun Eye Bodhisattva (Bodhisattva with eyes as bright as the sun), Pure Eye Bodhisattva (Bodhisattva with pure eyes), Immaculate Eye Bodhisattva (Bodhisattva with eyes without defilement), Unobstructed Eye Bodhisattva (Bodhisattva with eyes without obstruction), Universal Light Eye Bodhisattva (Bodhisattva with eyes that illuminate universally), Beneficial Wisdom Eye Bodhisattva (Bodhisattva with eyes of beneficial wisdom), Vajra Eye Bodhisattva (Bodhisattva with eyes as firm as a vajra), Treasure Eye Bodhisattva (Bodhisattva with eyes as precious as a treasure), Space Eye Bodhisattva (Bodhisattva with eyes as vast as space), Universal Eye Bodhisattva (Bodhisattva with eyes that illuminate all), Heavenly Crown Bodhisattva (Bodhisattva with a heavenly crown), Illuminating Dharma Realm Mani Crown Bodhisattva (Bodhisattva who illuminates the Dharma realm with a mani jewel), Wonderful Bodhi Mani Crown Bodhisattva (Bodhisattva with a wonderful Bodhi mani jewel), Illuminating Ten Directions Crown Bodhisattva (Bodhisattva who illuminates the ten directions), Manifesting All Buddha Treasury Crown Bodhisattva (Bodhisattva who manifests all Buddha treasures), Transcending All Worlds Crown Bodhisattva (Bodhisattva who transcends all worlds), Universal Illumination Crown Bodhisattva (Bodhisattva who illuminates all), Unobstructed Crown Bodhisattva (Bodhisattva without obstruction), Holding All Tathagata Lion Throne Crown Bodhisattva (Bodhisattva who holds all Tathagata's lion throne), Universal Illumination Dharma Realm Space Crown Bodhisattva (Bodhisattva who illuminates the Dharma realm space), Brahma King Topknot Bodhisattva (Bodhisattva with the topknot of Brahma King), Dragon King Topknot Bodhisattva (Bodhisattva with the topknot of Dragon King)

薩、一切佛變化影像髻菩薩、妙菩提髻菩薩、一切愿海音聲摩尼王髻菩薩、放一切如來圓光摩尼寶雷聲髻菩薩、一切虛空無差別表示摩尼寶網覆髻菩薩、一切如來法輪聲髻菩薩、一切三世名輪聲髻菩薩、大光菩薩、無垢光菩薩、寶光菩薩、離塵光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、神變光菩薩、天光菩薩、福光菩薩、智光菩薩、法光明菩薩、神通光菩薩、光照菩薩、華光菩薩、寶光菩薩、覺光明菩薩、梵光菩薩、普照光菩薩、梵音菩薩、海音菩薩、地吼音菩薩、世間王音菩薩、山王音菩薩、山王相擊音菩薩、遍法界音菩薩、一切法海雷音菩薩、摧伏諸魔音菩薩、大悲理趣云雷音菩薩、遍息一切世間苦惱音菩薩、法勝涌菩薩、殊勝涌菩薩、智勝涌菩薩、福須彌勝涌菩薩、功德最勝涌菩薩、名聞勝涌菩薩、普光勝涌菩薩、大慈勝涌菩薩、智照勝涌菩薩、如來種姓勝涌菩薩、光德菩薩、勝德菩薩、法涌德菩薩、遍照德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、光德菩薩、智德菩薩、婆羅帝王菩薩、法帝王菩薩、象帝王菩薩、梵帝王菩薩、山帝王菩薩、眾帝王菩薩、天帝王菩薩、寂靜帝王菩薩、不動帝王菩薩、最勝帝王菩薩、菩提寂靜聲菩薩、無著聲菩薩、地聲菩薩、大海聲菩薩、音聲菩薩、照法聲菩薩、虛

{ "translations": [ "現代漢語譯本：薩（薩，指一切菩薩的統稱）、一切佛變化影像髻菩薩（能顯現諸佛變化影像的菩薩）、妙菩提髻菩薩（以微妙菩提為頂髻的菩薩）、一切愿海音聲摩尼王髻菩薩（以一切愿海音聲摩尼寶為頂髻的菩薩）、放一切如來圓光摩尼寶雷聲髻菩薩（能放出一切如來圓光摩尼寶雷聲的菩薩）、一切虛空無差別表示摩尼寶網覆髻菩薩（以一切虛空無差別表示的摩尼寶網覆蓋頂髻的菩薩）、一切如來法輪聲髻菩薩（以一切如來法輪聲為頂髻的菩薩）、一切三世名輪聲髻菩薩（以一切三世名輪聲為頂髻的菩薩）、大光菩薩、無垢光菩薩、寶光菩薩、離塵光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、神變光菩薩、天光菩薩、福光菩薩、智光菩薩、法光明菩薩、神通光菩薩、光照菩薩、華光菩薩、寶光菩薩、覺光明菩薩、梵光菩薩、普照光菩薩、梵音菩薩、海音菩薩、地吼音菩薩、世間王音菩薩、山王音菩薩、山王相擊音菩薩、遍法界音菩薩、一切法海雷音菩薩、摧伏諸魔音菩薩、大悲理趣云雷音菩薩、遍息一切世間苦惱音菩薩、法勝涌菩薩、殊勝涌菩薩、智勝涌菩薩、福須彌勝涌菩薩、功德最勝涌菩薩、名聞勝涌菩薩、普光勝涌菩薩、大慈勝涌菩薩、智照勝涌菩薩、如來種姓勝涌菩薩、光德菩薩、勝德菩薩、法涌德菩薩、遍照德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、光德菩薩、智德菩薩、婆羅帝王菩薩（婆羅，指古印度的一種統治者）、法帝王菩薩、象帝王菩薩、梵帝王菩薩、山帝王菩薩、眾帝王菩薩、天帝王菩薩、寂靜帝王菩薩、不動帝王菩薩、最勝帝王菩薩、菩提寂靜聲菩薩、無著聲菩薩、地聲菩薩、大海聲菩薩、音聲菩薩、照法聲菩薩、虛", 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音聲菩薩、一切菩薩不可知音聲菩薩、一切菩薩不可見音聲菩薩、一切菩薩不可聞音聲菩薩、一切菩薩不可觸音聲菩薩、一切菩薩不可念音聲菩薩、一切菩薩不可思音聲菩薩

空聲菩薩、一切聲菩薩、善根雷聲菩薩、發悟本願聲菩薩、摧一切魔軍聲菩薩、智須彌覺菩薩、虛空覺菩薩、清凈覺菩薩、無礙覺菩薩、開寤覺菩薩、照三世覺菩薩、寶覺菩薩、廣大覺菩薩、普光覺菩薩、法界理趣照覺菩薩，如是等菩薩摩訶薩八千人俱。皆悉安住普賢願行，所行無著者，普遍一切諸佛剎故。變無邊身者，親近一切佛如來故。所緣無際限境界清凈者，了知一切佛神變故。趣無量者，往詣諸佛現等覺處無休息故。無邊光明者，於一切法實相海中得無邊智光明故。無邊劫中說功德無盡者，辯才清凈故。等虛空界者，智所行境清凈故。無所依者，隨世意樂現色身故。能離翳者，了知無有眾生界故。虛空智慧者，放光明網遍法界故。究竟寂靜者，最寂靜心故。一切陀羅尼種性智境界者、於三摩地勇猛無畏者、眼住法界盡其際者、於一切法住無所得者、游無邊智海者、已度智彼岸者、般若波羅蜜多者、般若波羅蜜多到一切世間波羅蜜者、於三摩地彼岸得自在者。

復有五百比丘尼俱，其名曰摩訶波阇波提比丘尼、瞿曇彌比丘尼、安隱比丘尼、優缽羅華比丘尼、瘦瞿曇彌比丘尼、耶輸陀羅比丘尼等而為上首。

復有五百優婆塞俱，其名曰善威德優婆塞、天威德優婆塞、慧光優婆塞、名稱威德優婆塞、超

【現代漢語翻譯】現代漢語譯本：有空聲菩薩（以空性為音聲的菩薩）、一切聲菩薩（能發出一切音聲的菩薩）、善根雷聲菩薩（以善根如雷聲般震懾的菩薩）、發悟本願聲菩薩（發願覺悟本性的菩薩）、摧一切魔軍聲菩薩（能摧毀一切魔軍的菩薩）、智須彌覺菩薩（智慧如須彌山般高大的菩薩）、虛空覺菩薩（覺悟如同虛空般無邊的菩薩）、清凈覺菩薩（覺悟清凈無染的菩薩）、無礙覺菩薩（覺悟通達無礙的菩薩）、開寤覺菩薩（能開啟眾生覺悟的菩薩）、照三世覺菩薩（能照見過去、現在、未來三世的菩薩）、寶覺菩薩（覺悟如珍寶般珍貴的菩薩）、廣大覺菩薩（覺悟廣大無邊的菩薩）、普光覺菩薩（覺悟普照一切的菩薩）、法界理趣照覺菩薩（覺悟通達法界真理的菩薩），像這樣的菩薩摩訶薩共有八千人。他們都安住于普賢菩薩的願行，所行之處沒有執著，因為他們普遍存在於一切諸佛的剎土。他們能變現無邊的身形，因為他們親近一切佛如來。他們所緣的境界沒有邊際且清凈，因為他們了知一切佛的神通變化。他們趣向無量，因為他們前往諸佛示現成等正覺之處沒有休息。他們擁有無邊的光明，因為他們在一切法實相海中獲得了無邊的智慧光明。他們能在無邊劫中宣說功德而無盡，因為他們辯才清凈。他們等同於虛空界，因為他們智慧所行的境界清凈。他們無所依，因為他們隨順世間的意樂而顯現色身。他們能遠離愚昧，因為他們了知沒有眾生界。他們擁有虛空般的智慧，因為他們能放出光明網遍佈法界。他們究竟寂靜，因為他們擁有最寂靜的心。他們是一切陀羅尼種性的智慧境界，在三摩地中勇猛無畏，眼能住於法界直至盡頭，於一切法安住于無所得，游于無邊的智慧之海，已經度過智慧的彼岸，是般若波羅蜜多，般若波羅蜜多到達一切世間的彼岸，在三摩地的彼岸獲得自在。又有五百位比丘尼，她們的名字是摩訶波阇波提比丘尼（Mahapajapati，佛陀姨母）、瞿曇彌比丘尼（Gotami，佛陀姨母的別稱）、安隱比丘尼（安穩的比丘尼）、優缽羅華比丘尼（Utpalavarna，蓮花色比丘尼）、瘦瞿曇彌比丘尼（Kisa Gotami，瘦弱的瞿曇彌比丘尼）、耶輸陀羅比丘尼（Yasodhara，佛陀的妻子）等，她們是這些比丘尼的首領。又有五百位優婆塞，他們的名字是善威德優婆塞（具有善的威德的在家男居士）、天威德優婆塞（具有天般威德的在家男居士）、慧光優婆塞（具有智慧光明的在家男居士）、名稱威德優婆塞（具有名聲和威德的在家男居士）、超

【English Translation】 English version: There were Bodhisattvas Mahasattvas, eight thousand in number, such as Empty Sound Bodhisattva (Bodhisattva whose sound is emptiness), All Sound Bodhisattva (Bodhisattva who can emit all sounds), Good Root Thunder Sound Bodhisattva (Bodhisattva whose good roots are like thunder), Awakened Original Vow Sound Bodhisattva (Bodhisattva who vows to awaken to their original nature), Destroyer of All Mara's Army Sound Bodhisattva (Bodhisattva who can destroy all Mara's armies), Wisdom Sumeru Awareness Bodhisattva (Bodhisattva whose wisdom is as vast as Mount Sumeru), Space Awareness Bodhisattva (Bodhisattva whose awareness is as boundless as space), Pure Awareness Bodhisattva (Bodhisattva whose awareness is pure and undefiled), Unobstructed Awareness Bodhisattva (Bodhisattva whose awareness is unobstructed), Awakening Awareness Bodhisattva (Bodhisattva who can awaken beings), Illuminating the Three Worlds Awareness Bodhisattva (Bodhisattva who can illuminate the past, present, and future), Jewel Awareness Bodhisattva (Bodhisattva whose awareness is as precious as a jewel), Vast Awareness Bodhisattva (Bodhisattva whose awareness is vast and boundless), Universal Light Awareness Bodhisattva (Bodhisattva whose awareness illuminates all), Dharma Realm Principle Illumination Awareness Bodhisattva (Bodhisattva whose awareness penetrates the truth of the Dharma realm). All of them dwelt in the vows and practices of Samantabhadra, their actions were without attachment, because they were universally present in all Buddha lands. They could manifest boundless forms, because they were close to all Buddhas Tathagatas. The objects of their contemplation were boundless and pure, because they understood all the miraculous transformations of the Buddhas. They were inclined towards the immeasurable, because they went to the places where Buddhas manifested enlightenment without rest. They possessed boundless light, because they had obtained boundless wisdom light in the ocean of the true nature of all dharmas. They could speak of merit and virtue for countless eons without end, because their eloquence was pure. They were equal to the realm of space, because the realm of their wisdom was pure. They were without reliance, because they manifested forms according to the inclinations of the world. They could dispel ignorance, because they understood that there was no realm of sentient beings. They possessed wisdom like space, because they could emit nets of light that pervaded the Dharma realm. They were ultimately tranquil, because they possessed the most tranquil mind. They were the wisdom realm of all Dharani lineages, courageous and fearless in Samadhi, their eyes could dwell in the Dharma realm until its end, they dwelt in all dharmas without attainment, they wandered in the boundless ocean of wisdom, they had already crossed the shore of wisdom, they were Prajna Paramita, Prajna Paramita had reached the shore of all worlds, and they had attained freedom on the shore of Samadhi. There were also five hundred Bhikshunis, whose names were Mahapajapati Bhikshuni (Buddha's aunt), Gotami Bhikshuni (another name for Buddha's aunt), Anin Bhikshuni (Peaceful Bhikshuni), Utpalavarna Bhikshuni (Lotus-colored Bhikshuni), Kisa Gotami Bhikshuni (Thin Gotami Bhikshuni), Yasodhara Bhikshuni (Buddha's wife), and others, who were the leaders of these Bhikshunis. There were also five hundred Upasakas, whose names were Good Majesty Upasaka (layman with good majesty), Heavenly Majesty Upasaka (layman with heavenly majesty), Wisdom Light Upasaka (layman with wisdom light), Renowned Majesty Upasaka (layman with fame and majesty), Super

名稱威德優婆塞、善慧優婆塞、月德優婆塞、月歡喜優婆塞、大歡喜優婆塞、羅睺賢優婆塞、大賢優婆塞等而為上首。

復有五百優婆夷俱，其名曰大光優婆夷、善光優婆夷、善身優婆夷、可樂身優婆夷、賢德優婆夷、月光優婆夷、光明優婆夷、勝光優婆夷、善眼優婆夷等而為上首。及余無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等圍繞恭敬，而為說法。所謂廣說三律儀品一切如來毗奈耶法，開現一切諸菩薩行，明照法界入諸法門，能凈莊嚴一切佛剎，摧諸邪論降伏魔怨，令眾生界心得歡喜。開曉有情稠林之心，隨眾生意而為宣說，開示照曜眾生諸根，令其轉趣。

爾時尊者摩訶迦葉從坐而起，偏袒右肩右膝著地，合掌向佛，白佛言：「世尊！若諸眾生求于佛法力無畏者，攝受何法而修行之？攝受何法增長成熟諸如來道？攝受何法取諸功德，增長證入阿耨多羅三藐三菩提，得不退轉？」

佛告大迦葉言：「善哉善哉！迦葉！汝今所問，多所安隱哀愍世間，義利饒益安樂人天，乃能問佛如是之事。汝今諦聽，善思念之。吾當為汝分別解說。」時大迦葉及諸大眾受教而聽。

佛告迦葉：「若諸眾生求佛智慧力無畏者，是等眾生無有少法為其可得，無所依倚種諸善根。迦葉！

【現代漢語翻譯】現代漢語譯本：以威德優婆塞（具有威德的在家男居士）、善慧優婆塞（具有善巧智慧的在家男居士）、月德優婆塞（具有月亮般美德的在家男居士）、月歡喜優婆塞（月亮般歡喜的在家男居士）、大歡喜優婆塞（非常歡喜的在家男居士）、羅睺賢優婆塞（羅睺般賢能的在家男居士）、大賢優婆塞（非常賢能的在家男居士）等為首。又有五百位優婆夷（在家女居士）一同前來，她們的名字是：大光優婆夷（具有大光明的在家女居士）、善光優婆夷（具有善巧光明的在家女居士）、善身優婆夷（具有美好身形的在家女居士）、可樂身優婆夷（身形令人喜愛的在家女居士）、賢德優婆夷（具有賢良美德的在家女居士）、月光優婆夷（具有月亮般光明的在家女居士）、光明優婆夷（具有光明的在家女居士）、勝光優婆夷（具有殊勝光明的在家女居士）、善眼優婆夷（具有明亮眼睛的在家女居士）等為首。以及其餘無量的天、龍、夜叉（能啖鬼的神）、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等圍繞恭敬，佛為他們說法。所說的內容是廣泛闡述三律儀品（戒律的三個方面）的一切如來毗奈耶法（佛陀的戒律），開顯一切諸菩薩的修行，明照法界（宇宙萬法）進入諸法門，能夠清凈莊嚴一切佛剎（佛的國土），摧毀各種邪論，降伏魔怨，使眾生界內心感到歡喜。開啟並曉喻有情眾生如稠密森林般的心，隨順眾生的意願而為他們宣說佛法，開示並照耀眾生的各種根器，使他們轉向佛道。這時，尊者摩訶迦葉（佛陀的十大弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！如果眾生想要尋求佛法的力量和無畏，應當修持什麼法？應當攝受什麼法才能增長和成熟諸如來之道？應當攝受什麼法才能獲取各種功德，增長並證入阿耨多羅三藐三菩提（無上正等正覺），獲得不退轉？』佛陀告訴大迦葉說：『很好，很好！迦葉！你現在所問的問題，能夠使世間得到安穩，哀憫世間，具有義理和利益，饒益並安樂人天，你才能向佛陀提出這樣的問題。你現在仔細聽，好好思考。我將為你分別解說。』當時，大迦葉和所有大眾都接受教誨，認真聽講。佛陀告訴迦葉：『如果眾生想要尋求佛的智慧、力量和無畏，這些眾生沒有任何少許的法可以讓他們執著，他們不依賴任何事物來種下各種善根。迦葉！』

【English Translation】 English version: Leading them were the Upasakas (male lay practitioners) named Vairya Upasaka (Upasaka of Power and Virtue), Suprabha Upasaka (Upasaka of Good Wisdom), Chandradeva Upasaka (Upasaka of Lunar Virtue), Chandraharsha Upasaka (Upasaka of Lunar Joy), Mahaharsha Upasaka (Upasaka of Great Joy), Rahula-bhadra Upasaka (Upasaka of Rahula's Virtue), and Mahabhadra Upasaka (Upasaka of Great Virtue), among others. There were also five hundred Upasikas (female lay practitioners) together, whose names were Mahaprabha Upasika (Upasika of Great Light), Suprabha Upasika (Upasika of Good Light), Subhadra Upasika (Upasika of Good Body), Priyadarshana Upasika (Upasika of Pleasant Appearance), Bhadra Upasika (Upasika of Virtue), Chandrika Upasika (Upasika of Moonlight), Prabha Upasika (Upasika of Light), Shreshtha-prabha Upasika (Upasika of Superior Light), and Suchakshu Upasika (Upasika of Good Eyes), among others. And countless Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) surrounded and revered the Buddha, who expounded the Dharma. He extensively explained the Vinaya (monastic rules) of all Tathagatas (Buddhas), which includes the three categories of precepts, revealed all the practices of the Bodhisattvas, illuminated the Dharmadhatu (realm of reality) to enter the gates of all Dharmas, purified and adorned all Buddha-ksetras (Buddha-lands), destroyed all heretical views, subdued demonic forces, and brought joy to the minds of all sentient beings. He opened and enlightened the minds of sentient beings, which were like dense forests, expounding the Dharma according to their inclinations, revealing and illuminating the various faculties of sentient beings, leading them towards the path. At that time, the Venerable Mahakasyapa (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'World Honored One! If sentient beings seek the power and fearlessness of the Buddha Dharma, what Dharma should they embrace and practice? What Dharma should they embrace to grow and mature the path of all Tathagatas? What Dharma should they embrace to acquire all merits, grow and realize Anuttara-samyak-sambodhi (supreme perfect enlightenment), and attain non-retrogression?' The Buddha said to Mahakasyapa: 'Excellent, excellent! Kasyapa! Your question now brings peace and compassion to the world, is meaningful and beneficial, and brings benefit and happiness to humans and gods. You are able to ask the Buddha such a question. Now listen carefully and contemplate well. I will explain it to you in detail.' At that time, Mahakasyapa and all the assembly received the teaching and listened attentively. The Buddha said to Kasyapa: 'If sentient beings seek the wisdom, power, and fearlessness of the Buddha, these sentient beings do not have any Dharma to cling to, and they do not rely on anything to plant various roots of goodness. Kasyapa!'

菩薩乃至求于阿耨多羅三藐三菩提時有所得者，即爲著想。若著想者，于佛法外起有為想、于有為外起無為想，即于佛法而生想著及起解執，起解執時于佛法中堅住不捨。當知是人不名為向無上佛道。何以故？以于佛法起想執我而作勤修，則與我執數相應故而不捨離，則分別所分別。由是分別所分別處則為所害，若為所害則便馳騁，若馳騁者則有流轉，若流轉者則有貫穿，有貫穿者則有妄想，有妄想者則有分別，有分別者則增妄想，若增妄想則有遍計，若有遍計則離寂靜，若離寂靜則有隨逐，若有隨逐則有遊行，若有遊行則便失壞。云何失壞？謂失安隱。云何安隱？謂無分別。若失壞者則便常入，若常入者則便親近，若親近者則有隨眠，若有隨眠則有相續，若有相續則增相續，若增相續則遍相續，若遍相續語則狂亂，語若狂亂則便誑惑，若有誑惑則便憂惱，有憂惱者則有悔恨，若有悔恨則依倚無明為憂喜損害。而於是中無有少法可為依倚，然從妄想流澍生故為想繫縛，從想繫縛則想相續故名想縛。無有實處，一切貪處忿瞋癡處，皆是虛妄遍計分別增分別、計度增計度，是故彼人不能速得阿耨多羅三藐三菩提。迦葉！是名愛處。何名愛處？無有定法名之為愛；名為愛者，名愛處所。然有愛者但由堅著，若堅著時為虛空愛

，若虛空愛生執著者，彼人即當得愛執著：我愛執著者、眾生愛執著者、善不善愛執著者。迦葉！是人則於一切空法起非空分別，則于非物而生物想。何謂為物？謂以菩提若以菩提為其物者，彼彼眾生由我想故而有我想，即非菩薩。於是中想若不可得，彼中想者亦不可得，是名我想無真實句，此即增語。所謂我想？若復有能圓滿薩埵則圓滿菩提。何謂菩提？所謂圓滿猶如於幻。云何如幻？謂說大我想者、大命想者，若復以想依止想者，則由非想依止非想。若以非想依非想者，則由狂醉故醉。若由狂醉故醉，則以苦逐苦。若以苦逐苦者，則彼彼如來皆說安住狂言馳騁者。何故名住狂言馳騁者？謂增作意。若增作意則有貢高，若有貢高則有言說，若有言說則便增說，若有增說如來記之是言說者、教授者、所持者。是故諸法皆從作意而得生長。迦葉！如上空中有云聚起，不從東西南北四維上下而來。是故如來名實語者，知是云聚非十方來，如實說之，以其義說、理相應說、以實理說。言云聚者，則為非聚，故名云聚。何名云聚？以其各別起相狀故。云何種類各別相狀？以種種相皆是廣大迷惑相續，而於其中無少大相以為可得。汝觀云聚起廣大相，則為非相。若非想者，但由畢竟廣大之相非實云聚。迦葉！譬如有人語他人曰：

『可共往詣蔭處坐耶？』智者言曰：『我不往坐。』彼作是言：『我於今者不作是說，但言是蔭。』爾時智者復語彼言：『汝言蔭者即是非蔭。』迦葉！汝觀彼人乃至隨俗猶能覺了。如是如是，迦葉！如來如實了知諸法真實理性，于大眾中正師子吼。複次迦葉！如來樂欲于隨順法住非順想，于諸眾生所有我想，于如來所是第一義。何以故？如來今者已知彼想，悉知一切眾生想者即為非想，此是最勝秘密之言。或有愚夫而生違背與如來諍，是故我言『世與我諍，我不與世諍』。云何名世？所謂眾生。何故眾生名之為世？如來了知如是世間，是故眾生名之為世。如彼愚夫異生之解，則便壞滅、極為所害。此是彼等常得信住，隨其世俗所謂無明。何以故？彼居大闇名住世者，若住世者則便有貪，若有貪者則便有瞋，若有瞋者則便有癡，若有癡者則為不凈，若不凈者則便相違。與誰相違？所謂如來及聲聞眾。若相違者則便乖背，若乖背者則重相違，重相違者則樂於有，樂於有者心則求之，求于有者則便遍求，若遍求者則不知足，不知足者則多所作，多所作者則便多欲，若多欲者彼則隨眠於三界中，若隨眠三界則令他隨眠，令他隨眠者彼則隨流亦隨流行者，若是隨流隨流行者則趣于死，若趣死者則不趣涅槃，不趣涅槃者則至非行

【現代漢語翻譯】現代漢語譯本『我們可以一起去樹蔭下坐嗎？』智者說：『我不去坐。』那人說：『我剛才不是說那個地方，只是說那是樹蔭。』這時，智者又對他說：『你說那是樹蔭，那就不是樹蔭。』迦葉（Kasyapa，佛陀的弟子）！你看那個人，即使是隨順世俗，也還能有所覺悟。就是這樣，迦葉！如來（Tathagata，佛陀的稱號）如實地了知諸法（dharma，宇宙萬物的規律）的真實理性，在大眾中發出正義的獅子吼。再者，迦葉！如來喜歡安住于隨順法（dharma）的狀態，而不是隨順妄想。對於眾生所執著的『我』的觀念，在如來看來是第一義諦（paramartha，最高的真理）。為什麼呢？因為如來現在已經知道那些妄想，完全知道一切眾生的妄想其實都不是真實的妄想，這是最殊勝的秘密之言。有些愚癡的人會產生違背，與如來爭論，所以我說『世間與我爭論，我不與世間爭論』。什麼叫做『世間』呢？就是指眾生。為什麼眾生被稱為『世間』呢？因為如來了解這個世間，所以眾生被稱為『世間』。如果像那些愚夫異生（puthujjana，凡夫俗子）那樣理解，就會導致毀滅，受到極大的損害。這是他們常常信奉和安住的，隨順世俗的所謂無明（avidya，對真理的無知）。為什麼呢？因為他們居住在黑暗中，被稱為『住世者』。如果住世，就會有貪慾（raga），如果有貪慾，就會有嗔恨（dvesha），如果有嗔恨，就會有愚癡（moha），如果有愚癡，就會不清凈，如果不清凈，就會相互違背。與誰違背呢？就是與如來和聲聞眾（sravaka，佛陀的弟子）違背。如果違背，就會背離，如果背離，就會再次違背，再次違背就會樂於存在，樂於存在內心就會追求，追求存在就會到處尋求，如果到處尋求就會不知足，不知足就會多所作為，多所作為就會多欲，如果多欲，他們就會沉睡在三界（triloka，欲界、色界、無色界）中。如果沉睡在三界，就會使他人也沉睡，使他人沉睡，他們就會隨波逐流，如果隨波逐流，就會走向死亡，如果走向死亡，就不會走向涅槃（nirvana，解脫），不走向涅槃，就會到達非行（abrahmacarya，不凈的行為）。

【English Translation】 English version 'May we go together to sit in the shade?' The wise one said, 'I will not go to sit.' He then said, 'I am not saying that now, but only that it is shade.' At that time, the wise one again said to him, 'Your saying it is shade is the same as saying it is not shade.' Kasyapa! You see that even those who follow the world can still awaken. Just so, Kasyapa! The Tathagata (the Buddha) truly knows the real nature of all dharmas (teachings, phenomena), and roars the lion's roar of truth in the assembly. Furthermore, Kasyapa! The Tathagata delights in abiding in accordance with the dharma, not in accordance with thoughts. The notion of 'self' that all beings hold is, in the Tathagata's view, the ultimate truth. Why is that? Because the Tathagata now knows those thoughts, and fully knows that all beings' thoughts are not real thoughts. This is the most supreme secret teaching. Some foolish people will arise in opposition and argue with the Tathagata, therefore I say, 'The world argues with me, I do not argue with the world.' What is called 'the world'? It refers to beings. Why are beings called 'the world'? Because the Tathagata understands this world, therefore beings are called 'the world.' If one understands like those foolish ordinary beings (puthujjana), then they will be destroyed and greatly harmed. This is what they constantly believe in and abide by, following the worldly so-called ignorance (avidya). Why is that? Because they dwell in great darkness and are called 'those who dwell in the world.' If one dwells in the world, then there will be greed (raga); if there is greed, then there will be hatred (dvesha); if there is hatred, then there will be delusion (moha); if there is delusion, then there will be impurity; if there is impurity, then there will be conflict. Conflict with whom? With the Tathagata and the assembly of sravakas (disciples). If there is conflict, then there will be separation; if there is separation, then there will be repeated conflict; repeated conflict will lead to delight in existence; delight in existence will lead the mind to seek; seeking existence will lead to seeking everywhere; if seeking everywhere, then there will be no contentment; if no contentment, then there will be much doing; much doing will lead to much desire; if much desire, then they will be asleep in the three realms (triloka). If asleep in the three realms, then they will cause others to be asleep; causing others to be asleep, they will follow the flow; if following the flow, then they will go towards death; if going towards death, then they will not go towards nirvana (liberation); if not going towards nirvana, then they will reach non-conduct (abrahmacarya).

處，至非行處者則趣地獄。如是迦葉！由不祥法與之相應，瞋忿毒心及不覆蔽，不覆蔽者不觀我想，不觀察者作一合想，不能銷滅我及我所。何名為我執？不實故住種種想造諸世業。若如是者，彼執我相以為其我。何名我所？謂貪慾，故名為我所。以于諸欲與身和合即起貪心，起貪著已能壞戒蘊，便於他所生不善心，由瞋覆蔽互相輕毀，及於財物攝為己有親近守護，是名我所。有我所者則有流轉，有流轉者則有迷惑，有迷惑者則有誹謗，有誹謗者則便有瞋，有瞋恚者則有吞害，有吞害者則為所燒，為所燒者則便遍燒，如是等過皆由貪慾。起男女想及以命想是我所有，名為我所。以是義故，說我所者則罵己身。一切愚夫以我隨眠為愚夫法，是故說之以為我所。迦葉！若有眾生不聞此法，而說菩提及菩薩行，則為非行。言菩薩行者，實無所行是菩薩行。

「複次迦葉！若諸菩薩得行圓滿無有缺減，清凈極清凈遍清凈者，是人則能說此大法，名有勢力勇猛精進，其所說法等於虛空而無積聚，為如理者、有功德者、能修行者，終不為彼不如理者、無功德者、不修行者。汝等應當受持此法，於是法中勿生執著。何以故？如來所說最為第一，為于最上應供有情而發問故，我以勝法而為解說。云何勝法？謂無法想。迦葉！如是

【現代漢語翻譯】現代漢語譯本：到達非修行之處，就會趨向地獄。迦葉！就像這樣，由於不吉祥的法與他相應，嗔恨忿怒的毒心以及不遮蔽，不遮蔽的人不觀察『我』的念頭，不觀察的人會產生『一合』的念頭，不能消滅『我』和『我所』。什麼叫做『我執』？因為不真實而執著于種種想法，造作各種世俗的業。如果這樣，他們就會執著于『我』的表象，認為那就是『我』。什麼叫做『我所』？就是指貪慾，所以叫做『我所』。因為對於各種慾望與身體結合，就會產生貪心，產生貪著之後就能破壞戒律的積累，對於他人產生不善的心，由於嗔恨的遮蔽而互相輕視譭謗，並且把財物據爲己有，親近守護，這就叫做『我所』。有『我所』的人就會有流轉，有流轉的人就會有迷惑，有迷惑的人就會有誹謗，有誹謗的人就會有嗔恨，有嗔恨的人就會有吞噬傷害，有吞噬傷害的人就會被燒灼，被燒灼的人就會遍體燒灼，像這樣的過失都是由於貪慾。產生男女的念頭以及生命的念頭，認為這些是自己所有的，這就叫做『我所』。因為這個原因，說『我所』就是罵自己。一切愚癡的人都把『我』的隨眠作為愚癡的法，所以說它是『我所』。迦葉！如果有眾生沒有聽聞這個法，卻說菩提（覺悟）和菩薩行（菩薩的修行），那就是非修行。說菩薩行，實際上是沒有所行，這才是菩薩行。再者，迦葉！如果各位菩薩的修行達到圓滿，沒有缺失減少，清凈極其清凈，普遍清凈，這個人就能宣說這個大法，叫做有勢力、勇猛精進，他所說的法等同於虛空而沒有積聚，是為如理的人、有功德的人、能修行的人而說，終究不會為不如理的人、沒有功德的人、不修行的人而說。你們應當受持這個法，在這個法中不要產生執著。為什麼呢？如來所說的法最為第一，是爲了最上應供的有情而發問，我用殊勝的法來為你們解說。什麼是殊勝的法？就是沒有法的想法。迦葉！就像這樣。

【English Translation】 English version: Reaching a place of non-practice leads to hell. Kasyapa! It is like this, due to inauspicious dharmas corresponding with him, the poisonous mind of anger and resentment, and not concealing, one who does not conceal does not observe the thought of 'I', one who does not observe generates the thought of 'oneness', and cannot extinguish 'I' and 'mine'. What is called 'attachment to self'? Because of unreality, one clings to various thoughts, creating various worldly karmas. If it is like this, they will cling to the appearance of 'I', thinking that is 'I'. What is called 'mine'? It refers to greed, therefore it is called 'mine'. Because of the combination of various desires and the body, greed arises, and after greed arises, it can destroy the accumulation of precepts, generating unkind thoughts towards others, due to the concealment of anger, they despise and slander each other, and take possessions as their own, closely guarding them, this is called 'mine'. One who has 'mine' will have transmigration, one who has transmigration will have delusion, one who has delusion will have slander, one who has slander will have anger, one who has anger will have devouring harm, one who has devouring harm will be burned, one who is burned will be burned all over, such faults are all due to greed. Generating thoughts of male and female and thoughts of life, thinking these are one's own, this is called 'mine'. Because of this reason, saying 'mine' is cursing oneself. All foolish people take the latent tendencies of 'I' as the dharma of foolishness, therefore it is said to be 'mine'. Kasyapa! If there are sentient beings who have not heard this dharma, yet speak of Bodhi (enlightenment) and the Bodhisattva path (the practice of Bodhisattvas), that is non-practice. Speaking of the Bodhisattva path, in reality there is nothing to practice, this is the Bodhisattva path. Furthermore, Kasyapa! If the practice of all Bodhisattvas reaches perfection, without deficiency or reduction, pure, extremely pure, and universally pure, this person can proclaim this great dharma, called powerful, courageous, and diligent, the dharma he speaks is equal to space and without accumulation, it is spoken for those who are in accordance with the truth, those who have merit, and those who can practice, and will never be spoken for those who are not in accordance with the truth, those who have no merit, and those who do not practice. You should uphold this dharma, and do not generate attachment to this dharma. Why? The dharma spoken by the Tathagata is the most supreme, it is for the sake of the most supreme worthy of offerings sentient beings that the question is asked, and I use the supreme dharma to explain it to you. What is the supreme dharma? It is the thought of no dharma. Kasyapa! It is like this.

菩薩具足護持最初凈戒，心不貢高、不造無間業、不犯比丘尼，亦不親近諸俗人家，遠離殺生及不與取欲邪行法，離虛誑語離間粗惡雜穢語言，遠離欲貪瞋恚邪見，既不自惱亦不惱他，不與欲俱亦不受欲，不為博戲亦不教化，終不親近不男之人，不往淫女寡婦處女之家、不近他妻，亦不親近羅捕魚鳥畋獵魁膾旃荼羅等，于飲酒人不執其手而與斗諍。離此諸事，如避惡狗旃荼羅輩。由住慈心，于彼一切所遠離者乃至不起一念噁心。有二十處應當遠離。何等二十？謂離女人，亦不與他調戲粗言論義諍訟。于父母處及佛法僧，離不恭敬。若諸女人減二十眾，不為說法。除有男子，終不往詣比丘尼尼僧說法會處。不應問訊諸比丘尼。不與女人作其書疏。或為他人傳書送彼。應付丈夫勿付婦女。於一切時親族別請終不受之。不以欲心經須臾頃住女人前。又亦不應舍離本居，往其屏處而與女人共為談說。不得隨逐比丘尼行。若比丘尼所施衣服不應受用，除在四眾演說法時為說法故有施衣者。應生是心猶如大地，然後受之，不應別觀施者之面。若聞有尼勸導施衣，不應受用。若比丘尼勸請受食，設令病苦終不受之，況復無病。若有寡婦而來請食，僧數不滿亦不受之。又亦不應入尼眾內。不應喚彼比丘尼來。若比丘尼來喚菩薩，應離住

【現代漢語翻譯】現代漢語譯本菩薩圓滿地守護最初的清凈戒律，內心不驕傲自大，不造作五逆重罪，不侵犯比丘尼，也不親近世俗人家，遠離殺生、偷盜和邪淫的行為，遠離虛妄不實的言語、挑撥離間的言語、粗暴惡劣的言語以及雜亂污穢的言語，遠離貪慾、嗔恨和邪見，既不自我煩惱也不煩惱他人，不與慾望同在也不接受慾望，不參與賭博也不教唆他人賭博，始終不親近不男之人，不去寡婦和處女的家，不接近他人的妻子，也不親近捕魚、打鳥、狩獵、屠宰、劊子手以及旃荼羅（賤民）等，對於飲酒的人，不與他們握手爭鬥。遠離這些事情，如同躲避惡狗和旃荼羅之輩。由於安住于慈悲之心，對於所有應當遠離的事物，甚至不起一絲惡念。有二十種處所應當遠離。是哪二十種呢？就是遠離女人，也不與她們調笑、粗言論辯、爭吵。對於父母以及佛法僧三寶，遠離不恭敬的行為。如果女人少於二十人，不為她們說法。除非有男子在場，否則絕不去比丘尼僧團的說法集會之處。不應問候比丘尼。不與女人寫信或傳遞書信。如果為他人傳遞書信，應當交給丈夫，不要交給婦女。在任何時候，親屬的特別邀請都不要接受。不要以慾望之心在女人面前停留片刻。也不應該離開自己居住的地方，到隱蔽之處與女人交談。不得跟隨比丘尼行走。如果比丘尼佈施衣服，不應接受，除非在四眾（比丘、比丘尼、優婆塞、優婆夷）集會說法時，爲了說法而有人佈施衣服。應當生起如同大地般的心，然後接受，不應特別觀察佈施者的面容。如果聽到有比丘尼勸導佈施衣服，不應接受。如果比丘尼勸請接受食物，即使生病也不應接受，更何況沒有生病。如果有寡婦前來請求供養食物，僧團人數不足也不應接受。也不應進入比丘尼僧團內部。不應呼喚比丘尼前來。如果比丘尼呼喚菩薩，應當離開所住之處。

【English Translation】 English version A Bodhisattva fully upholds the initial pure precepts, their mind is not arrogant, they do not commit the five heinous offenses, they do not violate a Bhikshuni (nun), nor do they associate with lay people. They abstain from killing, stealing, and sexual misconduct. They refrain from false speech, divisive speech, harsh speech, and frivolous speech. They are free from greed, hatred, and wrong views. They neither afflict themselves nor others. They do not dwell with desire, nor do they accept desire. They do not engage in gambling, nor do they encourage others to gamble. They never associate with those who are not male. They do not go to the homes of widows or virgins, nor do they approach other men's wives. They also do not associate with those who fish, hunt, slaughter, executioners, or Chandalas (outcasts). They do not shake hands or argue with those who drink alcohol. They avoid these things as if they were avoiding vicious dogs or Chandalas. By abiding in a compassionate heart, they do not even generate a single evil thought towards all those they should avoid. There are twenty places that should be avoided. What are these twenty? They are: avoiding women, and not joking, arguing, or quarreling with them. Towards parents and the Buddha, Dharma, and Sangha (monastic community), they avoid disrespect. If there are fewer than twenty women, they do not preach to them. Unless there is a man present, they never go to the Dharma assemblies of Bhikshuni Sanghas. They should not greet Bhikshunis. They do not write letters to women or transmit letters for them. If they are transmitting letters for others, they should give them to the husband, not to the wife. At all times, they should not accept special invitations from relatives. They should not stay in front of a woman even for a moment with a lustful mind. Nor should they leave their own dwelling to go to a secluded place to talk with a woman. They should not follow Bhikshunis. If a Bhikshuni offers clothing, they should not accept it, unless it is during a Dharma assembly of the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) and someone offers clothing for the sake of the Dharma. They should generate a mind like the earth, and then accept it, without particularly looking at the face of the giver. If they hear a Bhikshuni encouraging the offering of clothing, they should not accept it. If a Bhikshuni invites them to accept food, they should not accept it even if they are sick, let alone if they are not sick. If a widow comes to request food, they should not accept it if the Sangha is not complete. They should also not enter the Bhikshuni Sangha. They should not call for a Bhikshuni to come. If a Bhikshuni calls for a Bodhisattva, they should leave their dwelling.

處拱手仰頭背而捨去。若說法時有比丘尼來禮其足，無令足動，但應目視雙手掌中。善男子！不應唯身修習精進，亦當勤心正念一處，于諸境界勿起貪瞋，為求一切智故起堅牢誓。聞是法已，成就信心應當修學。迦葉！若有趣菩薩乘善男子善女人等適聞此法，不能生於如實深信，終不能得阿耨多羅三藐三菩提。何以故？由修學故證彼菩提，非不修學而能得證。若不修習得菩提者，貓兔等類亦應證得無上菩提。何以故？不正行者不能證得無上覺故。何以故？若不正行得菩提者，音聲言說亦應證得無上菩提，作如是言：『我當作佛！我當作佛！』以此證故，無邊眾生應成正覺。迦葉！若有眾生修學此行，甚為難有，猶尚不能經一晝夜專念在心，何況一劫乃至千劫。是故如來出現於世，甚為難事。迦葉！假使三千大千世界一切眾生，若經一劫百劫千劫乃至億百千劫，為一眾生同唱是言：『汝應作佛！汝應作佛！』是諸眾生悉共圍繞相續唱言：『當得成佛！當得成佛！』如是次第，出息入息猶可斷絕，彼所發言曾無間斷。如是之言，尚不能熟初菩提心，何況能證無上佛果？若能證者，無有是處。

「迦葉！我滅度后末法之時，及與汝等已般涅槃，不為諸天之所信護。當於爾時，多有眾生聞我功德發菩提心。于中或有諸比

【現代漢語翻譯】現代漢語譯本（比丘）應該拱手，抬頭，背對著（比丘尼）離開。如果說法時有比丘尼來禮拜他的腳，不要讓腳動，只應該看著自己雙手的手掌。善男子！不應該只在身體上修習精進，也應當勤于讓心專注于正念，對於各種境界不要生起貪婪和嗔恨，爲了求得一切智慧而發起堅定的誓願。聽聞這個法之後，生起信心就應當修學。迦葉（佛陀弟子名）！如果有人趣向菩薩乘的善男子善女人等，剛剛聽到這個法，不能生起如實的深信，最終不能得到阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為通過修學才能證得那個菩提，不修學是不能證得的。如果不修習就能得到菩提，那麼貓、兔子等也應該證得無上菩提。為什麼呢？因為行為不正的人不能證得無上覺悟。為什麼呢？如果行為不正就能得到菩提，那麼音聲言說也應該證得無上菩提，像這樣說：『我將成佛！我將成佛！』如果這樣就能證得，那麼無邊的眾生都應該成正覺。迦葉！如果有眾生修學這種行為，是非常難得的，即使連一晝夜都不能專心念在心中，何況一劫乃至千劫。所以如來（佛陀的稱號）出現在世間，是非常難的事情。迦葉！假設三千大千世界（佛教宇宙觀中的一個世界）的一切眾生，如果經過一劫、百劫、千劫乃至億百千劫，為一個眾生一起唱說：『你應當成佛！你應當成佛！』這些眾生都共同圍繞著他，連續不斷地唱說：『當得成佛！當得成佛！』像這樣持續不斷，連出息入息都可以斷絕，他們所說的話卻從不間斷。像這樣的話，尚且不能成熟最初的菩提心，何況能夠證得無上的佛果？如果這樣就能證得，那是沒有道理的。「迦葉！我滅度（佛陀的死亡）之後末法（佛教衰落的時期）之時，以及你們都般涅槃（聖者的死亡）之後，不會被諸天（天神）所信奉和守護。在那個時候，會有很多眾生聽到我的功德而發起菩提心。其中或許會有一些比丘（出家男子）

【English Translation】 English version The (monk) should fold his hands, raise his head, turn his back and leave. If, when teaching the Dharma, a Bhikkhuni (female monastic) comes to bow at his feet, he should not move his feet, but should only look at the palms of his own hands. Good man! One should not only cultivate diligence in the body, but should also diligently focus the mind on right mindfulness, and not give rise to greed or hatred towards any realm. For the sake of seeking all wisdom, one should make a firm vow. Having heard this Dharma, one should cultivate with faith. Kashyapa (name of Buddha's disciple)! If there are good men and good women who are inclined towards the Bodhisattva path, and who, upon first hearing this Dharma, cannot generate true and deep faith, they will ultimately not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is that? Because it is through cultivation that one attains that Bodhi, and it is not possible to attain it without cultivation. If one could attain Bodhi without cultivation, then cats, rabbits, and the like should also attain unsurpassed Bodhi. Why is that? Because those who do not practice correctly cannot attain unsurpassed enlightenment. Why is that? If one could attain Bodhi without practicing correctly, then mere speech should also attain unsurpassed Bodhi, by saying: 'I will become a Buddha! I will become a Buddha!' If this were the case, then countless beings should attain perfect enlightenment. Kashyapa! If there are beings who cultivate this practice, it is extremely rare, and they cannot even keep their minds focused for a single day and night, let alone for a kalpa (an eon) or even thousands of kalpas. Therefore, the appearance of a Tathagata (title of Buddha) in the world is an extremely difficult thing. Kashyapa! Suppose all the beings in the three thousand great thousand worlds (a world system in Buddhist cosmology), for one kalpa, a hundred kalpas, a thousand kalpas, or even hundreds of millions of kalpas, were to chant together for one being: 'You should become a Buddha! You should become a Buddha!' These beings would all surround him, continuously chanting: 'You will attain Buddhahood! You will attain Buddhahood!' In this continuous manner, even the breath could be stopped, but their words would never cease. Such words would still not mature the initial Bodhi mind, let alone enable one to attain the unsurpassed fruit of Buddhahood? If one could attain it in this way, it would be impossible. 「Kashyapa! After my Parinirvana (Buddha's death), in the time of the Dharma's decline, and after you all have also attained Parinirvana (death of a saint), you will not be believed in or protected by the Devas (gods). At that time, many beings will hear of my merits and generate the Bodhi mind. Among them, there may be some Bhikkhus (monks)

丘等，雖發無上菩提心已，而便安住二十法中。何等二十？所謂親附諸比丘尼，受不凈食，貪著美味，受比丘尼勸化飲食。迦葉！譬如今世多聞比丘住阿蘭若或聚落中勤修習法。于當來世諸比丘等亦復如是，于聚落間或阿蘭若，與比丘尼聚集言談問答法義。彼諸比丘及比丘尼，多生染心少生法心。迦葉！汝觀是輩得菩薩名，墮大危險取于惡趣。當於爾時初為法緣而相親附，互相見已慾火燒心，動于唇口表其慾念。彼相近時初為弟子，以阿阇梨法而申禮敬，自此之後當漸遣使，通致語言道路期會，或於街衢或在寺內遙相瞻視，于出入時問其所由，互稱親族結為姊妹。彼等由是數相見故而相習住，既習住已生於染心，生染心已共為穢事，為穢事已更以非梵行名而相呼召。由行非法退失菩提及以善趣，遠離涅槃棄捨如來，違背正法厭惡于僧。在於屏處，起欲恚害諸惡尋思，是人無有菩薩勝業四凈梵行，譬如今時勤修梵行諸菩薩眾，于未來世起欲恚害惡尋思者亦復如是。迦葉！當於爾時住是種類，所謂惡行賊行矯行。汝觀爾時毀禁戒者，聞是等經便生誹謗。若有已能住戒佈施，生於歡喜發菩提心，后聞是經復生謗毀。汝觀爾時有此相貌，可為記驗。若聞是經而生誹謗，于中智者、修凈戒者、持正法者，知是經內說此比丘名不知

【現代漢語翻譯】現代漢語譯本：迦葉，即使有人發了無上菩提心，卻安住在二十種法中。是哪二十種呢？就是親近比丘尼，接受不乾淨的食物，貪戀美味，接受比丘尼勸化給予的飲食。迦葉！譬如現在有很多博學的比丘住在阿蘭若（寂靜處）或村落中勤奮地修習佛法。在未來世，那些比丘也會像這樣，在村落或阿蘭若中，與比丘尼聚集談論佛法，互相問答。那些比丘和比丘尼，多生起染污之心，少生起對佛法的嚮往之心。迦葉！你看這些人，雖然得了菩薩的名號，卻墮入極大的危險，最終會墮入惡道。在那個時候，他們最初以佛法為緣而互相親近，互相見面后，內心如火燒般，嘴唇微動，表達出慾望。他們剛開始以弟子的身份，以阿阇梨（老師）的禮儀互相尊敬，之後就會逐漸派遣使者，傳遞訊息，約定見面的時間和地點，或者在街上，或者在寺廟裡遠遠地互相觀望，在出入時詢問對方的來由，互相稱呼親戚，結為姐妹。他們因為經常見面而逐漸熟悉，熟悉之後就生起染污之心，生起染污之心后就一起做污穢之事，做了污穢之事後，就用非清凈的行為來稱呼對方。由於做了非法之事，他們會退失菩提心和善道，遠離涅槃，拋棄如來，違背正法，厭惡僧團。在隱蔽的地方，他們會生起慾望、嗔恨、傷害等各種惡念。這些人沒有菩薩的殊勝功德和四種清凈的梵行，就像現在勤修梵行的菩薩們一樣，在未來世，那些生起慾望、嗔恨、傷害等惡念的人也會是這樣。迦葉！在那個時候，他們會安住在這些行為中，比如惡行、賊行、虛偽的行為。你看那些毀壞戒律的人，聽到這些經文就會誹謗。如果有人已經能夠安住于戒律和佈施，生起歡喜心，發菩提心，之後聽到這些經文又會誹謗。你看那個時候會有這樣的現象，可以作為驗證。如果聽到這些經文而生誹謗，那麼有智慧的人、修持清凈戒律的人、堅持正法的人，就會知道這部經文所說的就是這種比丘，而不是指其他人。迦葉，即使發了無上菩提心，卻安住於二十種法中。哪二十種呢？就是親近比丘尼，接受不凈的食物，貪著美味，接受比丘尼勸化給予的飲食。迦葉！譬如現在有很多博學的比丘住在阿蘭若（寂靜處）或村落中勤奮地修習佛法。在未來世，那些比丘也會像這樣，在村落或阿蘭若中，與比丘尼聚集談論佛法，互相問答。那些比丘和比丘尼，多生起染污之心，少生起對佛法的嚮往之心。迦葉！你看這些人，雖然得了菩薩的名號，卻墮入極大的危險，最終會墮入惡道。在那個時候，他們最初以佛法為緣而互相親近，互相見面后，內心如火燒般，嘴唇微動，表達出慾望。他們剛開始以弟子的身份，以阿阇梨（老師）的禮儀互相尊敬，之後就會逐漸派遣使者，傳遞訊息，約定見面的時間和地點，或者在街上，或者在寺廟裡遠遠地互相觀望，在出入時詢問對方的來由，互相稱呼親戚，結為姐妹。他們因為經常見面而逐漸熟悉，熟悉之後就生起染污之心，生起染污之心后就一起做污穢之事，做了污穢之事後，就用非清凈的行為來稱呼對方。由於做了非法之事，他們會退失菩提心和善道，遠離涅槃，拋棄如來，違背正法，厭惡僧團。在隱蔽的地方，他們會生起慾望、嗔恨、傷害等各種惡念。這些人沒有菩薩的殊勝功德和四種清凈的梵行，就像現在勤修梵行的菩薩們一樣，在未來世，那些生起慾望、嗔恨、傷害等惡念的人也會是這樣。迦葉！在那個時候，他們會安住在這些行為中，比如惡行、賊行、虛偽的行為。你看那些毀壞戒律的人，聽到這些經文就會誹謗。如果有人已經能夠安住于戒律和佈施，生起歡喜心，發菩提心，之後聽到這些經文又會誹謗。你看那個時候會有這樣的現象，可以作為驗證。如果聽到這些經文而生誹謗，那麼有智慧的人、修持清凈戒律的人、堅持正法的人，就會知道這部經文所說的就是這種比丘，而不是指其他人。

【English Translation】 English version: Kasyapa, even if some have generated the unsurpassed Bodhi mind, they dwell in twenty dharmas. What are the twenty? They are: associating with bhikshunis (female monks), accepting impure food, being greedy for delicious flavors, and accepting food offered by bhikshunis. Kasyapa! For example, in the present age, many learned bhikshus (male monks) live in aranyas (secluded places) or villages, diligently practicing the Dharma. In the future, those bhikshus will also be like this, in villages or aranyas, gathering with bhikshunis to discuss the Dharma, asking and answering each other. Those bhikshus and bhikshunis will mostly generate defiled minds and rarely generate minds devoted to the Dharma. Kasyapa! Look at these people, although they have obtained the name of Bodhisattvas, they fall into great danger and will eventually fall into evil realms. At that time, they initially become close to each other through the Dharma, and after seeing each other, their hearts burn like fire, their lips move slightly, expressing their desires. They initially respect each other as disciples, with the etiquette of acharyas (teachers), and then they will gradually send messengers, exchange messages, arrange meeting times and places, or look at each other from afar on the streets or in temples, ask each other about their comings and goings, call each other relatives, and become sisters. Because they see each other frequently, they gradually become familiar, and after becoming familiar, they generate defiled minds. After generating defiled minds, they engage in impure acts, and after engaging in impure acts, they call each other by names of non-pure conduct. Because of engaging in unlawful acts, they will lose their Bodhi mind and good realms, be far from Nirvana, abandon the Tathagata, violate the true Dharma, and despise the Sangha. In secluded places, they will generate desires, hatred, harm, and all kinds of evil thoughts. These people do not have the superior merits of Bodhisattvas and the four pure Brahma practices, just like the Bodhisattvas who diligently practice Brahma practices now, in the future, those who generate desires, hatred, harm, and evil thoughts will also be like this. Kasyapa! At that time, they will dwell in these kinds of behaviors, such as evil conduct, thieving conduct, and hypocritical conduct. Look at those who break the precepts, when they hear these sutras, they will slander them. If someone has already been able to dwell in precepts and giving, generating joy and generating the Bodhi mind, and then hears these sutras, they will slander them again. Look at the phenomena that will occur at that time, which can be used as verification. If they hear these sutras and generate slander, then wise people, those who practice pure precepts, and those who uphold the true Dharma will know that this sutra is talking about this kind of bhikshu, and not referring to others. Kasyapa, even if they have generated the unsurpassed Bodhi mind, they dwell in twenty dharmas. What are the twenty? They are: associating with bhikshunis (female monks), accepting impure food, being greedy for delicious flavors, and accepting food offered by bhikshunis. Kasyapa! For example, in the present age, many learned bhikshus (male monks) live in aranyas (secluded places) or villages, diligently practicing the Dharma. In the future, those bhikshus will also be like this, in villages or aranyas, gathering with bhikshunis to discuss the Dharma, asking and answering each other. Those bhikshus and bhikshunis will mostly generate defiled minds and rarely generate minds devoted to the Dharma. Kasyapa! Look at these people, although they have obtained the name of Bodhisattvas, they fall into great danger and will eventually fall into evil realms. At that time, they initially become close to each other through the Dharma, and after seeing each other, their hearts burn like fire, their lips move slightly, expressing their desires. They initially respect each other as disciples, with the etiquette of acharyas (teachers), and then they will gradually send messengers, exchange messages, arrange meeting times and places, or look at each other from afar on the streets or in temples, ask each other about their comings and goings, call each other relatives, and become sisters. Because they see each other frequently, they gradually become familiar, and after becoming familiar, they generate defiled minds. After generating defiled minds, they engage in impure acts, and after engaging in impure acts, they call each other by names of non-pure conduct. Because of engaging in unlawful acts, they will lose their Bodhi mind and good realms, be far from Nirvana, abandon the Tathagata, violate the true Dharma, and despise the Sangha. In secluded places, they will generate desires, hatred, harm, and all kinds of evil thoughts. These people do not have the superior merits of Bodhisattvas and the four pure Brahma practices, just like the Bodhisattvas who diligently practice Brahma practices now, in the future, those who generate desires, hatred, harm, and evil thoughts will also be like this. Kasyapa! At that time, they will dwell in these kinds of behaviors, such as evil conduct, thieving conduct, and hypocritical conduct. Look at those who break the precepts, when they hear these sutras, they will slander them. If someone has already been able to dwell in precepts and giving, generating joy and generating the Bodhi mind, and then hears these sutras, they will slander them again. Look at the phenomena that will occur at that time, which can be used as verification. If they hear these sutras and generate slander, then wise people, those who practice pure precepts, and those who uphold the true Dharma will know that this sutra is talking about this kind of bhikshu, and not referring to others.

法，即應舍離如是等人，此輩無心愛敬法故。

大寶積經卷第一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二

大唐三藏菩提流志奉　制譯三律儀會第一之二

「複次迦葉！當於爾時，有人詐現修菩薩行，便自顯揚生於放逸。生放逸已，謂勝獨覺及阿羅漢，住于非理，名不可治，當墮惡趣。複次迦葉！未來有人住于非業作非業故，取眾生相為說法故，處處遊行唯修似行，極似佈施、持戒、安忍、精進、靜慮、般若波羅蜜熾盛流佈。若有如實說是經者，則為他人憎嫌捨棄，於是經中起邪見想；是愚癡人不知此經呵責破戒，迦葉！當於爾時，皆為賊行之所穢污，是故彼人不思己過，能甚破壞正等菩提，由覆藏故懷羞而謗無上佛果。

「複次迦葉！當爾之際，不隨順僧、不知恩報而行開發。云何開發？謂開發他心。如來說彼數以語言誑惑他故，招致飲食。迦葉！當於爾時不護語言，訶毀如來別解脫戒，復與不護語人同其事業，不攝威儀住不凈處，為住不凈處者說諸法門，此法漸當爲人輕賤。如是漸漸多有女人棄捨丈夫入于寺舍，為聞法故而便就坐。時有比丘即為宣說相似涅槃。迦葉！我觀爾時，有五百數非法之門，不修行人常當隨順，五百煩惱悉無所減，諸有所

【現代漢語翻譯】現代漢語譯本：對於佛法，應當捨棄這樣的人，因為他們沒有真心愛戴和尊敬佛法。

《大寶積經》卷第一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二

大唐三藏菩提流志奉詔譯三律儀會第一之二

『再者，迦葉！當那個時候，有人假裝修行菩薩道，卻自我顯揚，放縱懈怠。一旦放縱懈怠，就認為自己勝過獨覺和阿羅漢，行為不合道理，這種人是不可救藥的，將會墮入惡道。再者，迦葉！未來有人不從事正當的行業，反而做不正當的事，爲了顯示自己的修行而為眾生說法，到處只是做一些表面相似的修行，比如表面上很像佈施、持戒、安忍、精進、禪定、般若波羅蜜，並且大肆宣揚。如果有人如實宣說這部經，就會被他人憎恨、嫌棄，對這部經產生邪見；這些愚癡的人不明白這部經是在呵責破戒的行為。迦葉！當那個時候，所有這些行為都被賊行所玷污，所以這些人不反思自己的過錯，反而會嚴重破壞正等菩提，因為他們掩蓋自己的過錯，懷著羞愧而誹謗無上的佛果。

『再者，迦葉！當那個時候，有人不順從僧團，不知道感恩報答，反而去開發他人的內心。什麼是開發？就是開發他人的內心。如來說，這些人多次用語言欺騙迷惑他人，以此來獲取飲食。迦葉！當那個時候，有人不注意自己的言語，詆譭如來的別解脫戒，還和不注意言語的人同流合污，不遵守威儀，住在不清凈的地方，還為住在不清凈地方的人宣說各種法門，這種法門會逐漸被人輕視。這樣漸漸地，會有很多女人拋棄丈夫進入寺廟，爲了聽法而坐下。這時，有些比丘就會為她們宣說相似的涅槃。迦葉！我看到那個時候，有五百種非法之門，不修行的人常常會順從這些非法之門，五百種煩惱絲毫不會減少，所有這些'

【English Translation】 English version: Regarding the Dharma, one should abandon such people, for they have no sincere love and respect for the Dharma.

The Great Treasure Trove Sutra, Volume 1 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 2

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, The First Assembly on the Three Disciplines, Part Two

'Furthermore, Kashyapa! At that time, there will be people who falsely appear to practice the Bodhisattva path, yet they boast and indulge in laxity. Having indulged in laxity, they consider themselves superior to Pratyekabuddhas and Arhats, acting unreasonably. Such people are incurable and will fall into evil realms. Furthermore, Kashyapa! In the future, there will be people who do not engage in proper work but instead do improper things. They preach to sentient beings to show off their practice, and everywhere they only engage in superficial practices, such as superficially appearing to give, observe precepts, practice patience, diligence, meditation, and Prajna Paramita, which they spread widely. If someone truthfully speaks this sutra, they will be hated and rejected by others, and they will develop wrong views about this sutra. These foolish people do not understand that this sutra is rebuking those who break precepts. Kashyapa! At that time, all these actions will be defiled by thieving behavior. Therefore, these people do not reflect on their own faults, but instead severely damage the Right and Equal Bodhi. Because they conceal their faults, they feel ashamed and slander the unsurpassed fruit of Buddhahood.'

'Furthermore, Kashyapa! At that time, there will be those who do not follow the Sangha, do not know how to repay kindness, and instead develop the minds of others. What is meant by developing? It means developing the minds of others. The Tathagata says that these people repeatedly deceive and confuse others with their words in order to obtain food and drink. Kashyapa! At that time, there will be those who do not guard their speech, who slander the Pratimoksha precepts of the Tathagata, and who associate with those who do not guard their speech. They do not observe proper conduct, live in impure places, and preach various Dharma teachings to those who live in impure places. This Dharma will gradually be despised by people. Gradually, many women will abandon their husbands and enter monasteries, sitting down to listen to the Dharma. At this time, some Bhikshus will preach a semblance of Nirvana to them. Kashyapa! I see that at that time, there will be five hundred gates of non-Dharma, and those who do not practice will often follow these gates of non-Dharma. The five hundred afflictions will not be reduced at all, and all that'

為與俗無別。當有如是大可畏事，而復于中希望利益，是故求菩提者不應親近諸比丘尼，亦不應行如是之行。常當舍離一切交遊，應一切時舍諸利養，受行乞食，舍所愛服受糞掃衣，棄捨一切樓閣房宇床鋪臥具，應住溪澗巖窟樹下，舍離一切病緣醫藥資具所須，依陳棄藥，知諸眾生昔為親屬行大慈心，常應忍受捶打呵罵，終不捶打毀罵他人。舍離一切知友施主諸眷屬家，應當隨順自業行智，不應同彼在家俗人。常應順奉波羅提木叉教。

「迦葉！世若有人于別解脫起違背想，則為于佛力無所畏而生違背。彼若於佛力無所畏生違背者，則于去來現在諸佛而生違背，由此未來所受異熟無量大苦。假使三千大千世界一切眾生受地獄苦，比前眾生所受苦毒，百分不及一千分不及一，百千俱胝乃至算數、譬喻、優波尼沙曇分亦不及一。若欲遠離如是苦惱，應當遠離如是種類惡行。比丘縱遠相去千逾繕那亦應遙避，何況近耶。若但聞名尚應棄捨，何況見聞而不遠離？是故應當親近一法。何等一法？謂一切法悉無所有。若得諸法無所有忍，則不親近供養承事如是惡人。是人復應親近二法。云何為二？謂求諸法本無所有及求諸法性，而亦不應起于求心。應云何求？如所求者都不可得，不可得中不應起無所得心猶如邪見，如是離一

【現代漢語翻譯】現代漢語譯本爲了不與世俗之人沒有區別，當有如此令人畏懼的事情發生時，卻還希望從中獲得利益，因此，追求菩提的人不應該親近比丘尼，也不應該做這樣的行為。應當常常捨棄一切交遊，應當在任何時候都捨棄各種利養，接受乞食，捨棄所喜愛的衣服而穿糞掃衣，拋棄一切樓閣房屋床鋪臥具，應當住在溪流山澗巖洞樹下，捨棄一切因病所需的醫藥資具，依靠被丟棄的藥物，知道一切眾生過去曾是自己的親屬，要行大慈心，常常應當忍受捶打呵罵，永遠不捶打毀罵他人。捨棄一切熟識的朋友、施主和眷屬的家，應當順應自己的業力而行使智慧，不應該和那些在家的俗人一樣。應當常常遵守波羅提木叉（戒律）的教導。「迦葉（佛陀弟子名）！如果世間有人對別解脫（戒律）產生違背的想法，那就是對佛陀的力量無所畏懼而產生違背。如果他對佛陀的力量無所畏懼而產生違背，那就是對過去、現在、未來諸佛都產生違背，因此未來所受的異熟（果報）將是無量的大苦。即使三千大千世界一切眾生所受的地獄之苦，與前面所說眾生所受的苦毒相比，百分之一不及，千分之一不及，百千俱胝（億）乃至算數、譬喻、優波尼沙曇（極大的數字）分之一也不及。如果想要遠離這樣的苦惱，就應當遠離這種種惡行。比丘即使相隔千逾繕那（距離單位）也應當遠遠避開，何況是靠近呢？如果只是聽到名字尚且應當拋棄，何況是見到聽到而不遠離呢？因此應當親近一法。什麼是一法？就是一切法都沒有實體。如果得到諸法無所有忍（對一切法空性的理解），就不會親近供養承事這樣的惡人。這個人還應當親近二法。什麼是二法？就是尋求諸法本來沒有實體，以及尋求諸法的自性，但也不應該生起尋求的心。應當如何尋求呢？就像所尋求的都不可得，在不可得中不應該生起沒有得到的心，就像邪見一樣，這樣就遠離了一

【English Translation】 English version To be no different from the laity, when such great and fearful things occur, yet one still hopes for benefit from them, therefore, those who seek Bodhi should not associate with Bhikshunis (female monks), nor should they engage in such practices. One should always abandon all social interactions, should at all times abandon all gains and offerings, accept alms, discard beloved clothes and wear rag robes, abandon all mansions, houses, beds, and bedding, and should dwell in streams, caves, and under trees, abandon all medical supplies and necessities for illness, rely on discarded medicines, know that all beings were once one's relatives, practice great compassion, and should always endure beatings and scolding, never beating or scolding others. Abandon all familiar friends, benefactors, and the homes of relatives, and should follow one's own karma and practice wisdom, not being the same as those lay people at home. One should always follow the teachings of the Pratimoksha (monastic code). 「Kashyapa (a disciple of the Buddha)! If someone in the world has a thought of opposition to the Pratimoksha (code of monastic discipline), it is to oppose the Buddha's power without fear. If they oppose the Buddha's power without fear, then they oppose all Buddhas of the past, present, and future, and therefore the future retribution they will receive will be immeasurable great suffering. Even if all beings in the three thousand great thousand worlds were to suffer the pains of hell, compared to the suffering of the aforementioned beings, it would not be one percent, not one thousandth, not one hundred thousand koti (a large number), not even a fraction of a number, metaphor, or Upanishad (an extremely large number). If one wishes to be free from such suffering, one should stay away from such evil deeds. A Bhikshu (monk), even if separated by a thousand yojanas (a unit of distance), should avoid them from afar, let alone be near them. If one only hears their name, one should abandon them, let alone see and hear them without avoiding them? Therefore, one should be close to one Dharma. What is one Dharma? It is that all Dharmas (phenomena) have no substance. If one obtains the forbearance of no-substance of all Dharmas (understanding the emptiness of all phenomena), then one will not be close to, make offerings to, or serve such evil people. This person should also be close to two Dharmas. What are the two Dharmas? They are seeking that all Dharmas are originally without substance, and seeking the nature of all Dharmas, but one should not give rise to a seeking mind. How should one seek? It is like what is sought cannot be obtained, and in the unobtainable, one should not give rise to a mind of not obtaining, like a wrong view, thus one is separated from one

切三界心，順菩提行；離一切相心，順菩薩行。菩薩行者，謂前所說為菩薩行。是故聞此法已應舍離之，則于來世親得奉事彌勒世尊，心不貢高亦不卑劣，作是唱言：『快哉安樂。我得解脫魔之罥網及諸惡趣。』

「迦葉！若於后時聞是經典，不驚不怖，及見己身於中隨順，復能發心受持此教，佛知是人定當守護我之正法。迦葉！譬如長者財寶無量，子於家中乃至見一盛水之器，起父財想。彼于異時，其父喪亡資財散失，忽見其器尋自念言：『是我父物。』將置身邊或時藏舉。迦葉！當於爾時，諸比丘輩亦復如是，聞此經已作是念言：『此是如來柔軟微妙大梵音聲之所演說。』復有比丘聞已誹謗，持法比丘作如是言：『此最真實如來所說。』彼持法者人眾微少住處劣弱，將如是經晝夜藏舉極遭誹謗。如是等人我亦知見，悉皆付囑彌勒世尊，于最後時當爲衛護如來法城，次後當爲無礙大施。

「複次迦葉！若善男子聞是法已，隨其智慧而修行之，成就深信正見眾生，于當來世遇彌勒佛。初會之中具修梵行，于最後時亦當衛護如來法城。迦葉！我今普觀，乃至不見一人不親近我，于當來世五十年中，聞是經典不生誹謗，則能受持讀誦之者，無有是處。若於此時得見我身，及以奉事供養之者，彼于來世五十年中

【現代漢語翻譯】現代漢語譯本：斷除三界（欲界、色界、無色界）的執著心，順應覺悟的菩提之道；捨棄一切表象的執著心，順應菩薩的修行。菩薩的修行，就是指前面所說的那些。因此，聽聞此法后，應當捨棄這些執著，那麼在未來世，就能親自侍奉彌勒世尊（未來佛），心中既不驕傲也不自卑，併發出這樣的讚歎：『多麼快樂安寧啊！我得以解脫魔的羅網以及各種惡道。』『迦葉（釋迦牟尼佛的十大弟子之一）！如果在後世有人聽聞這部經典，不感到驚恐害怕，並且看到自己能夠隨順其中的教導，又能發心接受並奉持此教，佛知道這個人必定會守護我的正法。迦葉！譬如一位富有的長者，擁有無量的財寶，他的兒子在家中，哪怕只是看到一個盛水的器皿，也會認為那是父親的財產。後來，他的父親去世，家產散失，他偶然看到那個器皿，便會立刻想到：『這是我父親的東西。』於是將它放在身邊，或者收藏起來。迦葉！當那個時候，各位比丘（佛教出家男眾）也會是這樣，聽聞這部經典后，會這樣想：『這是如來（佛的稱號）柔和微妙的大梵音聲所宣說的。』也有比丘聽聞後會誹謗，而持法的比丘會說：『這是最真實、如來所說的。』那些持法的人，人數很少，住處簡陋，他們會把這部經典晝夜藏起來，並且遭受極大的誹謗。像這樣的人，我也知道，並且全部都託付給彌勒世尊，在最後的時候，他們會守護如來的法城，之後會成為無礙的大施主。『再者，迦葉！如果善男子聽聞此法后，隨著自己的智慧去修行，成就深信正見的眾生，在未來世會遇到彌勒佛。在初會之中，他們會具足修行清凈的梵行，在最後的時候，也會守護如來的法城。迦葉！我現在普遍觀察，甚至看不到一個人不親近我，在未來世的五十年中，聽聞這部經典而不生誹謗，並且能夠接受、奉持、讀誦的人，是不可能有的。如果在此時能夠見到我的身體，並且侍奉供養我的人，他們在未來世的五十年中，

【English Translation】 English version: Cutting off the mind attached to the Three Realms (Desire Realm, Form Realm, Formless Realm), aligning with the path of Bodhi (enlightenment); abandoning the mind attached to all appearances, aligning with the practice of a Bodhisattva. The practice of a Bodhisattva refers to what was previously described. Therefore, upon hearing this Dharma, one should relinquish these attachments, so that in future lives, one can personally serve the World Honored One Maitreya (the future Buddha), with a mind neither arrogant nor inferior, and proclaim: 『How joyful and peaceful! I have been liberated from the snares of Mara (demon) and all the evil realms.』『Kashyapa (one of Shakyamuni Buddha's ten great disciples)! If in later times, someone hears this scripture and is neither startled nor afraid, and sees that they can follow its teachings, and also resolves to accept and uphold this teaching, the Buddha knows that this person will surely protect my true Dharma. Kashyapa! For example, a wealthy elder has immeasurable treasures, and his son, even if he only sees a water vessel in the house, thinks it is his father's property. Later, when his father passes away and the family wealth is scattered, if he happens to see that vessel, he will immediately think: 『This is my father's thing.』 Then he will keep it by his side or hide it away. Kashyapa! At that time, the Bhikkhus (Buddhist monks) will also be like this. After hearing this scripture, they will think: 『This is what the Tathagata (title of the Buddha) has proclaimed with his gentle, subtle, and great Brahma voice.』 There will also be Bhikkhus who, upon hearing it, will slander it, while the Bhikkhus who uphold the Dharma will say: 『This is the most truthful, what the Tathagata has spoken.』 Those who uphold the Dharma, few in number and living in humble places, will hide this scripture day and night, and suffer great slander. I know of such people, and I entrust them all to the World Honored One Maitreya. In the final times, they will protect the Dharma city of the Tathagata, and later they will become great benefactors without hindrance.』『Furthermore, Kashyapa! If a good man, after hearing this Dharma, practices it according to his wisdom, and becomes a being with deep faith and right view, he will meet Maitreya Buddha in future lives. In the first assembly, they will fully practice pure Brahma conduct, and in the final times, they will also protect the Dharma city of the Tathagata. Kashyapa! I now observe universally, and I do not see even one person who does not draw near to me. In the next fifty years, it is impossible for anyone to hear this scripture without slandering it, and also be able to accept, uphold, and recite it. If at this time, one can see my body and serve and make offerings to me, in the next fifty years,

，當得讀誦受持是經。不待於我嘆其功德，彼等自成一切智智同一體時，隨念於我心生歡喜，作如是言：『希有奇特釋迦牟尼佛！善能攝受護念我等。』是故迦葉！應學此法。學此法者，隨所樂求，一切功德皆不難證。」

爾時大迦葉白佛言：「世尊！我已究竟無復志求。於此法中，退于阿耨多羅三藐三菩提。我於是中極為知足，終不能成一切智智。世尊！無上菩提是希有事，於我聲聞難為證得。」

佛告大迦葉言：「我不為汝說，然今因汝為他敷演。汝今勿于如是大事而生疑惑，汝等亦當速證無上正等菩提。複次迦葉！若諸眾產生渴法心、成求法心，漸次皆證無上菩提。既證得已，為斷一切希求心故，與諸眾生宣說正法。迦葉！菩薩應當成就四法發大精進。何等為四？云何精進？所謂不求色受想行識，求無漏法。謂無地界，無水火風界。不說地界，不說水火風界。所有言說悉名錶示，是表示法皆非實有，菩薩不應取表示法以為堅實。」

時大迦葉白佛言：「世尊！我等於如來所實無疑惑。若他問言：『是表示法非真實者，佛之音聲言說表示，為虛妄耶？』若有此問，當云何答？」

佛告大迦葉言：「于未來世有諸比丘，不修身戒、心不識義理，瞋恚熾盛言辭粗獷，於是經典不能受持如法讀

{ "translations": [ "現代漢語譯本：當他們能夠讀誦、接受和持守這部經時，無需我讚歎他們的功德，他們自己就能成就與一切智智（sarvajñāna，指佛陀的智慧）同一的境界。當他們憶念我時，心中會生起歡喜，並這樣說：『稀有奇特的釋迦牟尼佛（Śākyamuni Buddha）！您善於攝受和護念我們。』因此，迦葉（Kāśyapa）！你應該學習這個法。學習這個法的人，無論他們樂於追求什麼，一切功德都不難證得。」 , "那時，大迦葉（Mahākāśyapa）對佛說：『世尊！我已經徹底沒有了任何追求。對於這個法，我退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，指佛的智慧）。我對此非常滿足，終究不能成就一切智智。世尊！無上菩提（anuttara-bodhi，指佛的智慧）是稀有之事，對於我們聲聞（śrāvaka，指聽聞佛法而修行的人）來說難以證得。』", "佛告訴大迦葉說：『我不是為你而說，而是現在因為你為他人闡述。你現在不要對這樣的大事產生疑惑，你們也應當迅速證得無上正等菩提。』又說：『迦葉！如果眾生生起渴求佛法的心、成就求法的心，逐漸都能證得無上菩提。既然證得之後，爲了斷除一切希求心，就為眾生宣說正法。迦葉！菩薩應當成就四法，發起大精進。哪四法？什麼是精進？就是不追求色（rūpa，指物質）、受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識），而追求無漏法（anāsrava-dharma，指超越煩惱的法）。所謂沒有地界（pṛthivī-dhātu，指地元素），沒有水火風界（āpas-tejas-vāyu-dhātu，指水、火、風元素）。不說地界，不說水火風界。所有言說都名為表示，這些表示法都不是真實的，菩薩不應該把表示法當作堅實的東西。』", "當時，大迦葉對佛說：『世尊！我們對於如來（tathāgata，指佛）所說，實在沒有疑惑。如果有人問：『這些表示法不是真實的，那麼佛的音聲言說表示，是虛妄的嗎？』如果有人這樣問，應當如何回答？』", "佛告訴大迦葉說：『在未來世，會有一些比丘（bhikṣu，指佛教出家男眾），不修身戒（śīla，指戒律）、心中不明白義理，嗔恚熾盛、言辭粗獷，對於這部經典不能接受、持守和如法讀誦。" ], "english_translations": [ "English version: When they are able to read, accept, and uphold this sutra, without my praising their merits, they themselves will achieve the same state as the all-knowing wisdom (sarvajñāna). When they remember me, joy will arise in their hearts, and they will say: 『Rare and wonderful is Śākyamuni Buddha! You are skilled in embracing and protecting us.』 Therefore, Kāśyapa! You should learn this Dharma. Those who learn this Dharma, whatever they desire to seek, all merits are not difficult to attain.", "At that time, Mahākāśyapa said to the Buddha: 『World Honored One! I have completely given up all seeking. Regarding this Dharma, I have retreated from anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). I am very content with this, and ultimately cannot achieve all-knowing wisdom. World Honored One! Supreme Bodhi (anuttara-bodhi) is a rare thing, and it is difficult for us śrāvakas (disciples who hear the teachings) to attain.』", "The Buddha said to Mahākāśyapa: 『I am not speaking for you, but now because of you, I am expounding it for others. You should not have doubts about such a great matter, and you should also quickly attain supreme perfect enlightenment.』 Furthermore, 『Kāśyapa! If sentient beings develop a thirst for the Dharma, and develop a mind that seeks the Dharma, they will gradually all attain supreme Bodhi. Once they have attained it, in order to cut off all seeking minds, they will proclaim the true Dharma to sentient beings. Kāśyapa! Bodhisattvas should accomplish four dharmas to generate great diligence. What are the four? What is diligence? It is not seeking form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), but seeking the unconditioned Dharma (anāsrava-dharma). That is, there is no earth element (pṛthivī-dhātu), no water, fire, and wind elements (āpas-tejas-vāyu-dhātu). Not speaking of the earth element, not speaking of the water, fire, and wind elements. All speech is called representation, and these representations are not real. Bodhisattvas should not take representations as solid.』", "At that time, Mahākāśyapa said to the Buddha: 『World Honored One! We have no doubts about what the Tathāgata (Buddha) has said. If someone asks: 『If these representations are not real, then are the Buddha's voice and speech representations false?』 If there is such a question, how should we answer?』", "The Buddha said to Mahākāśyapa: 『In the future, there will be some bhikṣus (Buddhist monks) who do not cultivate their precepts (śīla), do not understand the meaning of the teachings, are full of anger, and speak harshly. They will not be able to accept, uphold, and properly read this sutra.』" ] }

誦。何以故？彼住色受想行識生心故。未來比丘住是經典表示法中，如住色受想行識生故。復有一類諸比丘等住在家法，于勝義諦無復志求，如生盲人以金華鬘冠飾其首而不自見。當於爾時，諸比丘輩亦復如是，聞是等經言說文字尚不受持，況復能入所修勝義。譬如幼童若男若女，為大丈夫之所訶叱。此幼男女於後異時，聞是人名驚恐怖畏。當於爾時，諸比丘等亦復如是，聞此等經如實說過，知已不悔樂好衣服，返於是經而生怖畏。迦葉！如系蝦蟆在獼猴手，而此獼猴面不回顧。當於爾時，諸比丘等亦復如是，聞此等經違背不顧，不住其前。迦葉！譬如野干為狗所逐，走趣冢間窟穴深坑。當於爾時，諸比丘輩亦復如是，聞說此經如野干走。野干走者，謂犯禁戒、誹謗是經，聞是經已退道還家，馳求欲境趣向女人，趣于斗諍諠雜醫術及以斷事，而於其中多犯禁戒，我說此等如趣冢間；身壞命終墮于惡趣，如趣窟穴；馳騁劍葉刀刃槍林諸大地獄，如趣深坑。迦葉！當於爾時，諸比丘輩成就如是野干之法，不能悟入如是等經，但能譭謗稱揚過失，身壞命終墮大地獄。

「複次迦葉！若有比丘作如是言：『若表示法非真實者，如來言說亦非實耶？』彼若說言：『佛之表示名為真實，諸表示法亦應名實。』有智比丘應問之

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為他們執著於色（rupa，物質形態）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）而生起心念。未來的比丘如果執著于這部經典所闡述的法，就像執著於色、受、想、行、識而生起心念一樣。還有一類比丘，他們執著於世俗的生活方式，對於殊勝的真理不再有追求，就像一個天生的盲人，即使戴著金花環，也看不到它。當這個時候，這些比丘也是如此，聽到這些經典的言辭文字尚且不接受，更何況能夠進入所修的殊勝真理。譬如一個年幼的孩童，無論是男孩還是女孩，被一個大丈夫呵斥過，這個女孩在以後不同的時間，聽到這個人的名字都會感到驚恐畏懼。當這個時候，這些比丘也是如此，聽到這些經典如實地講述過失，知道后不懺悔，反而喜歡華麗的衣服，對這部經典產生恐懼。迦葉（Kasyapa，佛陀的弟子）！就像被束縛的蛤蟆在獼猴手中，而這獼猴卻不回頭看。當這個時候，這些比丘也是如此，聽到這些經典就違背不顧，不留在它面前。迦葉！譬如野狐被狗追趕，逃向墳墓間的洞穴深坑。當這個時候，這些比丘也是如此，聽到這部經典就像野狐逃跑一樣。野狐逃跑，是指那些犯了戒律、誹謗這部經典的人，聽到這部經典后就退回世俗，追求慾望，趨向女人，趨向爭鬥喧鬧、醫術以及斷事，並且在其中多次犯戒，我說這些人就像走向墳墓；身壞命終墮入惡道，就像走向洞穴；在劍葉、刀刃、槍林等各種大地獄中奔走，就像走向深坑。迦葉！當這個時候，這些比丘就成就了像野狐一樣的行為，不能領悟這部經典，只能譭謗、宣揚過失，身壞命終墮入大地獄。「再者，迦葉！如果有比丘這樣說：『如果表示法不是真實的，那麼如來（Tathagata，佛陀的稱號）所說的話也不是真實的嗎？』如果他說：『佛的表示是真實的，那麼所有的表示法也應該被認為是真實的。』有智慧的比丘應該問他：

【English Translation】 English version: Why is that? Because they dwell on form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), thus generating thoughts. Future monks who dwell on the teachings of this sutra, will be like those who dwell on form, feeling, perception, mental formations, and consciousness, thus generating thoughts. Furthermore, there are monks who dwell on worldly ways, having no aspiration for the supreme truth, like a blind person who, though adorned with a golden garland, cannot see it. At that time, these monks are also like this; they do not even accept the words and texts of these sutras, let alone enter the supreme truth they are cultivating. For example, a young child, whether boy or girl, who has been scolded by a great man, will be terrified and fearful when they hear that man's name at a later time. At that time, these monks are also like this; upon hearing these sutras truthfully speak of their faults, they do not repent, but instead enjoy fine clothes, and become fearful of this sutra. Kasyapa! (Kasyapa, a disciple of the Buddha) It is like a bound toad in the hand of a monkey, and the monkey does not look back. At that time, these monks are also like this; upon hearing these sutras, they turn away and do not stay before it. Kasyapa! It is like a jackal being chased by a dog, running towards tombs, caves, and deep pits. At that time, these monks are also like this; upon hearing this sutra, they run like a jackal. The running of the jackal refers to those who have broken the precepts and slandered this sutra. Upon hearing this sutra, they retreat to the secular world, pursue desires, turn to women, turn to quarrels and disputes, medicine, and judging matters, and in these they repeatedly break the precepts. I say these people are like going to tombs; their bodies are destroyed and they fall into evil realms, like going to caves; they run through the various great hells of sword leaves, blades, and spear forests, like going to deep pits. Kasyapa! At that time, these monks will have achieved the ways of a jackal, unable to understand this sutra, only able to slander and proclaim its faults, and their bodies will be destroyed and they will fall into great hells. Furthermore, Kasyapa! If there are monks who say, 'If the teachings are not real, then are the words of the Tathagata (Tathagata, an epithet of the Buddha) also not real?' If they say, 'The teachings of the Buddha are real, then all teachings should also be considered real,' a wise monk should ask them:

曰：『大德！今者為執何事？為執空耶？為表示耶？』彼若說言：『我執表示。』應報之曰：『汝即是佛。何以故？汝有言說表示法故。』彼若說言：『我執于空。』應問彼言：『當爲我說執何等空。何以故？不可言說名之為空。若執表示以為空者，或於我我所眾生壽者非空執空。』又問彼言：『汝意云何，樂一切法空不？』彼若答言：『我不喜樂一切法空。』智者言曰：『汝久忘失沙門釋子。何以故？佛說一切空無我故，不說有我眾生壽者數取趣故。』彼若說言：『一切法空，我樂空性。』應語彼言：『汝心尚樂一切法空，況復如來、應、正等覺。複次尊者！為眼是如來？耳鼻舌身意是如來？』彼若說言：『眼是如來，耳鼻舌身意是如來。』應語彼言：『汝於今者亦是如來。』彼若說言：『眼非如來，耳鼻舌身意亦非如來。』應語彼言：『仁者！汝作是言，眼表示非如來，乃至意表示非如來；即非表示是如來也，我於此處豈不悟耶！』彼若說言：『眼非如來亦不離眼而有如來，乃至意非如來亦不離意而有如來。』應語彼言：『如來所說十二處有，謂眼處色處乃至意處法處，此即眾生及眾生名字。仁者！為眼是如來非如來耶？乃至法是如來非如來耶？』彼若答言：『眼是如來乃至法是如來。』應告之曰：『如仁者言，

【現代漢語翻譯】現代漢語譯本：有人問：『大德！你現在執著于什麼？是執著于空嗎？還是執著于表述？』如果他回答說：『我執著于表述。』應該回應他說：『那你就是佛了。為什麼呢？因為你有言語表述佛法。』如果他回答說：『我執著于空。』應該問他：『請你告訴我，你執著于什麼樣的空？為什麼呢？因為不可言說的才叫做空。如果執著于表述而認為那是空，或者執著於我、我所、眾生、壽者這些概念而認為那是空，那就不是真正的空。』又問他：『你認為如何，你喜歡一切法皆空嗎？』如果他回答說：『我不喜歡一切法皆空。』智者就會說：『你早就忘記了沙門釋子的身份。為什麼呢？因為佛說一切皆空無我，而不是說有我、眾生、壽者、數取趣這些概念。』如果他回答說：『一切法皆空，我喜歡空性。』應該告訴他：『你的心還喜歡一切法空，更何況是如來、應供、正等覺呢？』再問：『尊者！眼睛是如來嗎？耳朵、鼻子、舌頭、身體、意識是如來嗎？』如果他回答說：『眼睛是如來，耳朵、鼻子、舌頭、身體、意識是如來。』應該告訴他說：『那你現在也是如來了。』如果他回答說：『眼睛不是如來，耳朵、鼻子、舌頭、身體、意識也不是如來。』應該告訴他說：『仁者！你說眼睛的表述不是如來，乃至意識的表述不是如來；那麼，不是表述的才是如來，我在這裡難道沒有領悟嗎？』如果他回答說：『眼睛不是如來，但也不是離開眼睛才有如來，乃至意識不是如來，但也不是離開意識才有如來。』應該告訴他說：『如來所說的十二處（ayatana）存在，即眼處（cakṣur-āyatana）、色處（rūpa-āyatana）乃至意處（mana-āyatana）、法處（dharma-āyatana），這些就是眾生以及眾生的名字。仁者！眼睛是如來還是非如來呢？乃至法是如來還是非如來呢？』如果他回答說：『眼睛是如來，乃至法是如來。』應該告訴他說：『按照你所說，』 English version: Someone asks: 『Great virtuous one! What are you clinging to now? Are you clinging to emptiness, or are you clinging to expression?』 If he says: 『I am clinging to expression,』 he should be told: 『Then you are a Buddha. Why? Because you have the expression of the Dharma.』 If he says: 『I am clinging to emptiness,』 he should be asked: 『Please tell me, what kind of emptiness are you clinging to? Why? Because what cannot be expressed is called emptiness. If you cling to expression and think it is emptiness, or if you cling to the concepts of self, what belongs to self, sentient beings, or life span and think that is emptiness, then it is not true emptiness.』 Then ask him: 『What do you think, do you like all dharmas to be empty?』 If he answers: 『I do not like all dharmas to be empty,』 the wise one will say: 『You have long forgotten the identity of a Śramaṇa (Buddhist monk) and a son of the Śākyas. Why? Because the Buddha said that everything is empty and without self, not that there are concepts of self, sentient beings, life span, or a person.』 If he says: 『All dharmas are empty, and I like emptiness,』 he should be told: 『Your mind still likes the emptiness of all dharmas, how much more so the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One)?』 Furthermore, 『Venerable one! Is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?』 If he says: 『The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are the Tathāgata,』 he should be told: 『Then you are also a Tathāgata now.』 If he says: 『The eye is not the Tathāgata, and the ear, nose, tongue, body, and mind are also not the Tathāgata,』 he should be told: 『Good sir! You say that the expression of the eye is not the Tathāgata, and even the expression of the mind is not the Tathāgata; then, what is not expression is the Tathāgata, have I not understood this here?』 If he says: 『The eye is not the Tathāgata, but it is not apart from the eye that there is a Tathāgata, and even the mind is not the Tathāgata, but it is not apart from the mind that there is a Tathāgata,』 he should be told: 『The Tathāgata spoke of the existence of the twelve āyatanas (sense bases), namely the eye base (cakṣur-āyatana), the form base (rūpa-āyatana), and even the mind base (mana-āyatana), and the dharma base (dharma-āyatana), these are sentient beings and the names of sentient beings. Good sir! Is the eye the Tathāgata or not the Tathāgata? And even is the dharma the Tathāgata or not the Tathāgata?』 If he answers: 『The eye is the Tathāgata, and even the dharma is the Tathāgata,』 he should be told: 『According to what you say,』

【English Translation】 Someone asked: 'Great virtuous one! What are you clinging to now? Are you clinging to emptiness, or are you clinging to expression?' If he says: 'I am clinging to expression,' he should be told: 'Then you are a Buddha. Why? Because you have the expression of the Dharma.' If he says: 'I am clinging to emptiness,' he should be asked: 'Please tell me, what kind of emptiness are you clinging to? Why? Because what cannot be expressed is called emptiness. If you cling to expression and think it is emptiness, or if you cling to the concepts of self, what belongs to self, sentient beings, or life span and think that is emptiness, then it is not true emptiness.' Then ask him: 'What do you think, do you like all dharmas to be empty?' If he answers: 'I do not like all dharmas to be empty,' the wise one will say: 'You have long forgotten the identity of a Śramaṇa (Buddhist monk) and a son of the Śākyas. Why? Because the Buddha said that everything is empty and without self, not that there are concepts of self, sentient beings, life span, or a person.' If he says: 'All dharmas are empty, and I like emptiness,' he should be told: 'Your mind still likes the emptiness of all dharmas, how much more so the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One)?' Furthermore, 'Venerable one! Is the eye the Tathāgata? Are the ear, nose, tongue, body, and mind the Tathāgata?' If he says: 'The eye is the Tathāgata, and the ear, nose, tongue, body, and mind are the Tathāgata,' he should be told: 'Then you are also a Tathāgata now.' If he says: 'The eye is not the Tathāgata, and the ear, nose, tongue, body, and mind are also not the Tathāgata,' he should be told: 'Good sir! You say that the expression of the eye is not the Tathāgata, and even the expression of the mind is not the Tathāgata; then, what is not expression is the Tathāgata, have I not understood this here?' If he says: 'The eye is not the Tathāgata, but it is not apart from the eye that there is a Tathāgata, and even the mind is not the Tathāgata, but it is not apart from the mind that there is a Tathāgata,' he should be told: 'The Tathāgata spoke of the existence of the twelve āyatanas (sense bases), namely the eye base (cakṣur-āyatana), the form base (rūpa-āyatana), and even the mind base (mana-āyatana), and the dharma base (dharma-āyatana), these are sentient beings and the names of sentient beings. Good sir! Is the eye the Tathāgata or not the Tathāgata? And even is the dharma the Tathāgata or not the Tathāgata?' If he answers: 'The eye is the Tathāgata, and even the dharma is the Tathāgata,' he should be told: 'According to what you say,'

一切眾生及山林大地應是如來。』彼若答言：『眼非如來乃至意非如來。』復應告曰：『如仁者言，如來即法及以非法。』彼若說言：『色非如來乃至法非如來。』應告彼言：『若如是者，豈以非法為如來乎？』彼若說言：『即以非法以為如來。』應告之曰：『若如是者，所有眾生，不孝父母、不敬沙門婆羅門及諸尊宿，殺害生命，犯不與取，行欲邪行，虛誑離間，粗惡雜穢，貪瞋邪見，應是如來。』彼若說言：『非非法而是如來。』應告之曰：『非法非非法應是如來。若非法非非法是如來者，則無表示。仁者！無可表示是如來耶！』迦葉！應當如是折伏愚人。我不見有世間人天能與如是如法說者而共對論，唯除瞋恚愚癡之人不堪忍者，雖為開示不生信心，毀呰空法棄捨而去。

「迦葉！汝等應當受持是經。于未來世有諸比丘持是經者，當得三名而為表示。何等為三？謂說斷滅、無物無蘊及無恭敬。當爾之時，如是經典為他誹謗。汝觀爾時，不恭敬佛、不恭敬法，但依表示名字語言虛荷僧名而無實德。雖稱佛號，於他開示而不能解，云何可得瞻奉如來？雖說佛法，而不能知如來意趣，云何得名為善說法？四雙八輩是佛弟子、聲聞之僧，但知其名，于彼功德不知其義，不能領受依名實德，為于衣服飲食臥具病藥緣

【現代漢語翻譯】現代漢語譯本『一切眾生以及山林大地都應該是如來（Tathagata，佛的稱號）。』如果他們回答說：『眼不是如來，乃至意不是如來。』你應該再次告訴他們：『按照你們所說，如來既是法（Dharma，宇宙的真理或法則）也是非法（Adharma，與法相反的事物）。』如果他們說：『色（Rupa，物質的形態）不是如來，乃至法不是如來。』你應該告訴他們：『如果這樣，難道非法是如來嗎？』如果他們說：『就是以非法作為如來。』你應該告訴他們：『如果這樣，那麼所有不孝順父母、不尊敬沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司階層）以及其他長輩、殺害生命、偷盜、邪淫、說謊、挑撥離間、粗暴惡語、雜亂無章的言語、貪婪、嗔恨、邪見的人，都應該是如來。』如果他們說：『不是非法而是如來。』你應該告訴他們：『非法也不是非非法，這才是如來。如果非法也不是非非法是如來，那就無法表示了。仁者！無法表示的就是如來嗎？』迦葉（Kasyapa，佛陀的弟子）！應該這樣折服愚人。我沒有看到世間的人或天人能夠像這樣如法地辯論，只有那些嗔恚愚癡、不能忍受的人，即使為他們開示，也不會產生信心，反而會誹謗空性之法，然後捨棄離去。『迦葉！你們應當受持這部經典。在未來世，如果有比丘（Bhikkhu，佛教僧侶）受持這部經典，他們會被貼上三種標籤。哪三種呢？就是說斷滅（Uccheda，認為生命死後一切皆無）、無物無蘊（認為沒有構成個體的要素）以及不恭敬。當那時，這部經典會被他人誹謗。你們看那時，人們不恭敬佛、不恭敬法，只是依附於名相和語言，虛假地頂著僧人的名號，卻沒有實際的德行。雖然口稱佛號，卻不能理解佛陀的教誨，又怎麼能瞻仰如來呢？雖然說佛法，卻不能理解如來的意趣，又怎麼能被稱為善於說法呢？四雙八輩（佛教中不同層次的修行者）是佛的弟子、聲聞（Sravaka，聽聞佛法而修行的人）之僧，他們只知道這些名號，卻不知道其中的功德，不能領受名號所代表的實際德行，只是爲了衣服、飲食、臥具、醫藥等生活所需而修行。

【English Translation】 English version 'All sentient beings and mountains and forests and lands should be Tathagata (the thus-gone one, an epithet of the Buddha).' If they answer, 'The eye is not the Tathagata, and so on, up to the mind is not the Tathagata,' you should again tell them, 'According to what you say, the Tathagata is both Dharma (the universal truth or law) and Adharma (that which is contrary to Dharma).' If they say, 'Form (Rupa, material form) is not the Tathagata, and so on, up to Dharma is not the Tathagata,' you should tell them, 'If that is so, is Adharma the Tathagata?' If they say, 'It is with Adharma that one is the Tathagata,' you should tell them, 'If that is so, then all beings who are not filial to their parents, do not respect Sramanas (ascetics) and Brahmanas (priests), and other elders, who kill living beings, steal, engage in sexual misconduct, lie, sow discord, speak harshly, speak confusedly, are greedy, hateful, and have wrong views, should be Tathagatas.' If they say, 'It is not Adharma but the Tathagata,' you should tell them, 'Neither Adharma nor non-Adharma is the Tathagata. If neither Adharma nor non-Adharma is the Tathagata, then there is no way to express it. Venerable one! Is that which cannot be expressed the Tathagata?' Kasyapa (one of the Buddha's disciples)! You should subdue foolish people in this way. I have not seen anyone in the world, human or divine, who can debate in such a way according to the Dharma, except for those who are angry and foolish, and cannot endure, even if it is explained to them, they will not generate faith, but will slander the Dharma of emptiness, and then abandon it and leave. 'Kasyapa! You should uphold this sutra. In the future, if there are Bhikkhus (Buddhist monks) who uphold this sutra, they will be labeled with three names. What are the three? They are: saying annihilation (Uccheda, the view that after death everything ceases to exist), no things and no aggregates (the view that there are no elements that constitute an individual), and no reverence. At that time, this sutra will be slandered by others. You see at that time, people do not respect the Buddha, do not respect the Dharma, but only rely on names and language, falsely bearing the name of a monk, but without actual virtue. Although they utter the name of the Buddha, they cannot understand the Buddha's teachings, how can they venerate the Tathagata? Although they speak the Dharma, they cannot understand the Tathagata's intention, how can they be called good speakers of the Dharma? The four pairs and eight types (different levels of practitioners in Buddhism) are the Buddha's disciples, the Sangha (community of monks) of Sravakas (those who hear the Dharma and practice), they only know these names, but do not know their merits, cannot receive the actual virtues represented by the names, and only practice for the sake of clothing, food, bedding, medicine, and other necessities of life.'

故譭謗於法。菩薩于中應勤精進，於是等經深生希有樂欲之心，受持讀誦。何以故？是人來世為護法城。

「迦葉！我念過去九十一劫空無法時，如是等經不復流佈。又念過去超于千劫有佛出世，號休息熱惱，住世八萬四千劫，成熟菩薩利益世間。又念過去，復有如來號無邊力，住世二十億劫。於二十億劫行菩薩道，然後證阿耨多羅三藐三菩提。迦葉！汝觀于佛，修習幾何難作之行攝諸眾生？

「複次迦葉！劫濁盡世，我等不應輕賤己身。何以故？于劫濁中，乃至一人能於我所信解此法，甚為希有。一切眾生不持刀杖追逐我等，亦為希有。何以故？此法即是善丈夫法，謂于諸行為無行想，難了知故。若有我見、眾生見、命見、數取趣見、有見，若依諸蘊起于戒見，若多聞見、佛見、法見、涅槃見，若有起于涅槃見者，如來悉知見為邪見。何以故？佛于涅槃而無分別亦無所得。若於涅槃起于分別及有所得，如來盡說名為邪見。若邪見者則名無智，若無智者名為損害，若損害者名曰愚夫，名愚夫者于大菩提則無樂欲，乃至遠離生天勝道。迦葉！于未來世當有比丘，年紀二十三十四十乃至百歲，為老所侵莊嚴衣服，雖剃鬚發毀壞威儀，老病衰朽無有威光，趣向邪法。臨命終時，由罪意樂之所障蔽，熟思已犯懈怠

【現代漢語翻譯】現代漢語譯本因此誹謗佛法。菩薩應當在其中勤奮精進，對於這些經典，要深深地生起稀有難得的歡喜和渴望之心，受持讀誦。為什麼呢？因為這樣的人在未來世會成為護法的堡壘。

『迦葉（佛陀弟子名）！我回憶過去九十一劫，那時空無佛法，像這樣的經典不再流傳。我又回憶過去，超過一千劫時，有佛出世，號為休息熱惱（佛名），住世八萬四千劫，成熟菩薩，利益世間。我又回憶過去，還有如來號為無邊力（佛名），住世二十億劫。在二十億劫中修行菩薩道，然後證得阿耨多羅三藐三菩提（無上正等正覺）。迦葉！你看看佛陀，爲了攝受眾生，修行了多少難以做到的行為？』

『再者，迦葉！在劫濁（末法時期）衰敗的世間，我們不應該輕視自己。為什麼呢？在劫濁之中，乃至有一個人能夠對我所說的法產生信解，都是非常稀有的。一切眾生不拿著刀杖追逐我們，也是非常稀有的。為什麼呢？因為這個法是善丈夫的法，是指對於一切行為都視為無行，難以了知。如果有人執著於我見（認為有真實的我）、眾生見（認為有真實的眾生）、命見（認為有真實的生命）、數取趣見（認為有輪迴的主體）、有見（認為有真實的存在），如果依據五蘊（色、受、想、行、識）而產生戒見（執著于戒律）、多聞見（執著于多聞）、佛見（執著于佛）、法見（執著於法）、涅槃見（執著于涅槃），如果有人生起涅槃見，如來都知道這是邪見。為什麼呢？因為佛陀對於涅槃沒有分別，也沒有所得。如果對於涅槃產生分別和有所得，如來都說這是邪見。如果持有邪見，就稱為無智；如果無智，就稱為損害；如果損害，就稱為愚夫；稱為愚夫的人，對於大菩提（無上智慧）就沒有歡喜和渴望，乃至遠離了生天的殊勝之道。迦葉！在未來世，將會有比丘，年紀二十、三十、四十乃至一百歲，被衰老侵蝕，穿著華麗的衣服，雖然剃了鬚髮，卻破壞了威儀，老病衰弱，沒有威光，趨向邪法。臨命終時，由於罪惡的意樂所矇蔽，深思自己所犯的懈怠。』

【English Translation】 English version Therefore, they slander the Dharma. Bodhisattvas should diligently strive in this, and for these sutras, they should deeply generate a rare and joyful desire, receiving, upholding, and reciting them. Why? Because such people will become fortresses of Dharma protection in future lives.

'Kashyapa (name of a Buddha's disciple)! I recall in the past, ninety-one kalpas ago, when there was no Dharma, such sutras were no longer circulated. I also recall in the past, more than a thousand kalpas ago, a Buddha appeared named Rest from Agitation (Buddha's name), who lived for eighty-four thousand kalpas, maturing Bodhisattvas and benefiting the world. I also recall in the past, there was another Tathagata named Boundless Power (Buddha's name), who lived for twenty billion kalpas. He practiced the Bodhisattva path for twenty billion kalpas, and then attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Kashyapa! Look at the Buddha, how many difficult practices did he undertake to gather all beings?'

'Furthermore, Kashyapa! In the degenerate world of the kalpa of turbidity, we should not belittle ourselves. Why? In the kalpa of turbidity, even if one person can understand and believe in the Dharma I have spoken, it is extremely rare. It is also rare that all beings do not pursue us with swords and staffs. Why? Because this Dharma is the Dharma of a good man, which means to view all actions as non-actions, which is difficult to understand. If someone clings to a self-view (believing in a real self), a sentient being view (believing in real sentient beings), a life view (believing in a real life), a personality view (believing in a subject of rebirth), an existence view (believing in real existence), if based on the five aggregates (form, feeling, perception, mental formations, consciousness) they generate a view of precepts (clinging to rules), a view of much learning (clinging to much learning), a view of the Buddha (clinging to the Buddha), a view of the Dharma (clinging to the Dharma), a view of Nirvana (clinging to Nirvana), if someone generates a view of Nirvana, the Tathagata knows that it is a wrong view. Why? Because the Buddha has no discrimination about Nirvana, nor does he attain anything. If one discriminates about Nirvana and attains something, the Tathagata says that it is a wrong view. If one holds a wrong view, it is called ignorance; if one is ignorant, it is called harm; if one is harmed, it is called a fool; a person called a fool has no joy or desire for great Bodhi (supreme wisdom), and even distances themselves from the superior path of being born in heaven. Kashyapa! In the future, there will be monks, twenty, thirty, forty, or even a hundred years old, who are eroded by old age, wearing ornate clothes, although they have shaved their heads and beards, they have destroyed their dignity, are weakened by old age and sickness, have no radiance, and turn towards wrong teachings. At the time of their death, they are obscured by the intention of their sins, deeply contemplating the laziness they have committed.'

不修，而於三處示現證得。何等為三？或矯現威儀，或復詐現修持凈行，或舉手自稱言我無與等。以此三處示現有證，斯人咸墮增上慢中，臨命終時心生追悔，既命終已生地獄中。是故迦葉！我今分明宣告汝等，我為汝等真善知識，樂欲利益哀愍汝輩，不令於後受大熱惱，如慕理迦(唐言尾宿)、畔地迦(唐言路生)、波利婆羅理迦(唐言女梵志)受諸苦毒。迦葉！我終不聽執著我見、眾生見、壽者見、補特伽羅見者於我法中而得出家。我若不許，強出家者，皆為是賊。食重信施，亦不成就真比丘戒。迦葉！寧當絕食至於六日，不於我法得出家已食重信施，起於我見、眾生壽者數取趣見乃至涅槃見。是故菩薩應發精勤，不應執著我眾生壽數取趣見、有見涅槃見，為斷一切見故應當說法。迦葉！如是等經，我今付囑諸菩薩等。何以故？彼等意樂同於我故。若彼意樂同於我者是我伴侶，我伴侶者則便堪能受我付囑。」

爾時世尊而說頌曰：

「眾苦所逼迫，　　都無能救護，　唯除世導師，　　無有戲論者。　諸苦惱眾生，　　修下劣邪道，　漸增諸欲貪，　　由斯墮惡趣。　無導無救護，　　住之險曠遠，　趣向邪道中，　　終無安隱處。　譬如人持財，　　求利行遠道，　于中群賊起，　　劫

{ "translations": [ "現代漢語譯本", "不修行，卻在三個方面顯示自己已經證悟。哪三個方面呢？一是假裝威儀，二是偽裝修行清凈的行為，三是舉手自稱說自己無人能比。這些人通過這三個方面顯示自己已經證悟，都會陷入增上慢（未證得卻自以為證得）之中，臨終時心生後悔，死後墮入地獄。所以，迦葉！我現在清楚地告訴你們，我是你們真正的善知識，樂於利益你們，憐憫你們，不讓你們將來遭受巨大的痛苦，就像慕理迦（唐言尾宿）、畔地迦（唐言路生）、波利婆羅理迦（唐言女梵志）那樣遭受各種痛苦。迦葉！我絕不允許執著於我見、眾生見、壽者見、補特伽羅見（人我見）的人在我的法中出家。如果我不允許，卻強行出家的人，都是賊。他們食用信徒的供養，也不能成就真正的比丘戒。迦葉！寧可絕食六天，也不要在我的法中出家后食用信徒的供養，卻生起我見、眾生見、壽者見、數取趣見（輪迴主體見）乃至涅槃見。因此，菩薩應當精進努力，不應執著於我見、眾生見、壽者見、數取趣見、有見、涅槃見，爲了斷除一切見解，應當說法。迦葉！像這樣的經典，我現在囑託給各位菩薩。為什麼呢？因為他們的意願和我的相同。如果他們的意願和我的相同，就是我的同伴，我的同伴就能接受我的囑託。」， "那時，世尊說了偈頌：", "『被眾苦所逼迫，\t都沒有人能救護，\n唯有世間的導師，\t沒有戲論的人。\n那些受苦惱的眾生，\t修行低劣的邪道，\n逐漸增長各種慾望貪婪，\t因此墮入惡道。\n沒有引導，沒有救護，\t住在危險而空曠的地方，\n走向邪道之中，\t終究沒有安穩之處。\n譬如有人拿著財物，\t爲了求利走遠路，\n途中遇到一群強盜，\t搶劫" ], "english_translations": [ "English version", "Without practicing, they manifest as if they have attained enlightenment in three ways. What are these three ways? One is to feign dignified conduct, the second is to pretend to practice pure conduct, and the third is to raise their hand and proclaim that they are unmatched. Those who manifest their attainment through these three ways all fall into arrogance (thinking they have attained what they have not). At the time of death, they will feel remorse, and after death, they will fall into hell. Therefore, Kashyapa! I now clearly declare to you that I am your true good teacher, happy to benefit you, and compassionate towards you, so that you will not suffer great pain in the future, like Murika (meaning 'tail star'), Pandika (meaning 'road born'), and Parivrajika (meaning 'female Brahmin') who suffered all kinds of torments. Kashyapa! I will never allow those who cling to the view of self, the view of sentient beings, the view of a life span, and the view of a person (the view of a self) to leave home in my Dharma. If I do not allow it, and they forcibly leave home, they are all thieves. They consume the offerings of the faithful and cannot achieve the true Bhikkhu precepts. Kashyapa! It is better to fast for six days than to leave home in my Dharma and consume the offerings of the faithful, while giving rise to the view of self, the view of sentient beings, the view of a life span, the view of a 'pudgala' (the view of a being that transmigrates), and even the view of Nirvana. Therefore, Bodhisattvas should strive diligently and not cling to the view of self, the view of sentient beings, the view of a life span, the view of a 'pudgala', the view of existence, and the view of Nirvana. To cut off all views, they should teach the Dharma. Kashyapa! I now entrust these sutras to all Bodhisattvas. Why? Because their intentions are the same as mine. If their intentions are the same as mine, they are my companions, and my companions are capable of receiving my entrustment.", "At that time, the World Honored One spoke in verses:", "'Oppressed by all kinds of suffering,\tthere is no one to save them,\nExcept for the world's guide,\tthere is no one who engages in idle talk.\nThose suffering beings,\twho practice inferior and wrong paths,\nGradually increase their various desires and greed,\tand thus fall into evil realms.\nWithout guidance, without protection,\tliving in dangerous and vast places,\nHeading towards wrong paths,\tthere is ultimately no place of peace.\nIt is like a person carrying wealth,\tseeking profit and traveling far,\nOn the way, a group of robbers arise,\trobbing" ] }

盡諸貲財。　失財已空歸，　　為利增熱惱，　所貸他人財，　　被債倍生苦。　斯等亦如是，　　為法故出家，　本所持法財，　　白業皆銷滅。　唯凈剃鬚發，　　愚墮諸見中，　執著我眾生，　　補特伽羅想。　說空法比丘，　　不著數取趣，　於此起謗心，　　速墮于地獄。　以瞋恚因緣，　　遞互相誹謗，　自犯畏人知，　　妄宣他過失。　身惡及口惡，　　意業多諛諂，　顛倒隨見流，　　斯人生惡趣。　造諸惡業已，　　速疾往三塗，　眾苦所燒然，　　無能救護者。　未來有比丘，　　卒暴多瞋恚，　逼惱諸出家，　　趣向菩提者。　此諸可畏眾，　　誹謗如是經，　不復能信受，　　釋師子之教。　互起瞋恚心，　　遞共相苦切，　更相揚過失，　　惡名遍十方。　虛加惡唱他，　　於己便生恥，　柔和者劣弱，　　邪友勢力增。　是知正法衰，　　惡人多勢力，　我之所愛子，　　謂諸善比丘。　應趣向余方，　　往求安隱處，　從惡得解脫，　　於此起悲心。　宜於是經中，　　當自審思念，　佛有如是教，　　當樂住余方。　正法滅壞時，　　柔和者難得，　相隨俱往詣，　　如來稱歎所。　或有言此處，　　可離不可居

【現代漢語翻譯】現代漢語譯本耗盡所有資財。失去錢財后空手而歸，爲了利益反而增加煩惱，借用他人的錢財，被債務加倍困擾而痛苦。這些人也是如此，爲了佛法而出家，原本所持有的法財（指修行所得的功德），都消滅殆盡。只是剃除了鬚髮，愚昧地墮入各種錯誤的見解中，執著于『我』、『眾生』、『補特伽羅』（指人或個體）等概念。宣說空性的比丘，不執著于『數取趣』（指輪迴中的生命個體），如果對此產生誹謗之心，會迅速墮入地獄。因為嗔恨的緣故，互相誹謗，自己犯錯害怕別人知道，就妄加宣揚他人的過失。身行惡事，口出惡言，意念多虛偽諂媚，顛倒地隨順錯誤的見解，這樣的人會墮入惡道。造作各種惡業之後，會迅速前往三惡道，被眾多的痛苦所煎熬，沒有誰能夠救護。未來會有一些比丘，性情暴躁，充滿嗔恨，逼迫惱害那些出家修行，追求菩提的人。這些可怕的群體，會誹謗這樣的經典，不再能夠信受，釋迦牟尼佛的教誨。互相產生嗔恨心，彼此互相折磨，互相宣揚過失，惡名傳遍十方。虛假地指責他人，自己反而感到羞恥，性情柔和的人反而顯得軟弱，邪惡的朋友勢力反而增強。由此可知正法衰敗，惡人勢力強大，我所喜愛的弟子，指的是那些善良的比丘。應該前往其他地方，去尋求安穩之處，從邪惡中解脫出來，對此產生悲憫之心。應該在這部經典中，自己審慎地思考，佛陀有這樣的教誨，應當樂於居住在其他地方。正法衰敗的時候，柔和的人難以尋覓，應當跟隨那些，前往如來所稱讚的地方。或許有人會說，這裡可以離開，不適合居住。

【English Translation】 English version Exhausting all their wealth. Having lost their wealth, they return empty-handed, and for the sake of gain, their vexations increase. Having borrowed wealth from others, they suffer doubly from the burden of debt. These people are also like this; having left home for the sake of the Dharma, The Dharma wealth (merit from practice) they originally possessed is all destroyed. They merely shave their heads and beards, foolishly falling into various wrong views, Clinging to concepts of 『self,』『sentient beings,』 and 『pudgala』 (person or individual). A Bhikshu who speaks of emptiness, not clinging to 『samsaric beings』 (beings in the cycle of rebirth), If they harbor slanderous thoughts about this, they will quickly fall into hell. Because of anger, they slander each other, Fearing that others will know their own faults, they falsely proclaim the faults of others. Their actions are evil, their speech is evil, and their intentions are full of flattery and deceit, Perversely following wrong views, such people will fall into evil realms. Having committed various evil deeds, they will quickly go to the three evil paths, Tormented by numerous sufferings, there will be no one to protect them. In the future, there will be some Bhikshus who are rash and full of anger, Oppressing and harassing those who have left home to practice and seek Bodhi. These frightening groups will slander such scriptures, No longer able to believe and accept the teachings of Shakyamuni Buddha. They will harbor anger towards each other, tormenting one another, Proclaiming each other's faults, their evil names will spread in all directions. Falsely accusing others, they will feel shame themselves, Those who are gentle will appear weak, and the power of evil friends will increase. From this, it is known that the true Dharma is declining, and evil people are gaining power, My beloved disciples, I am referring to those virtuous Bhikshus. They should go to other places, seeking a place of peace and security, To be liberated from evil, and to have compassion for this situation. They should carefully contemplate this scripture, The Buddha has such teachings, they should be happy to live in other places. When the true Dharma is declining, gentle people are hard to find, They should follow those who go to the places praised by the Tathagata. Perhaps some will say, this place can be left, it is not suitable to live in.

，　當詣大仙人，　　得大菩提地。　復有稱仁者，　　汝實善為言，　繞塔以求真，　　是名世尊教。　寧當至於彼，　　悅意菩提地，　不可恒此居，　　沒于瞋迫所。　比丘當詣彼，　　為我故應行，　見佛所遊方，　　昔曾安止處。　經行宴坐地，　　若石及空閑，　集已共咨嗟，　　為之數啼泣。　言是彼大仙，　　經行受用處，　昔日曾游止，　　轉無上法輪。　有為悉無常，　　我等今不見，　人及非人等，　　天龍皆會集，　善化令歡喜，　　何乃見空虛？　時往道場中，　　最勝菩提地，　同來集會已，　　當如理思惟。　世尊於是處，　　成無上佛果，　驚怖惡魔軍，　　猶如野干眾。　是為道場地，　　大覺所端居，　過去及未來，　　一切諸佛座，　安處大雄尊，　　億天所敬禮。　七日加趺坐，　　諦視菩提樹，　瞻觀供養畢，　　次往鹿林中，　言此轉法輪，　　聲聞于梵世。　彼諸比丘等，　　當爲數悲啼，　為欲調五人，　　導師來至此。　五人初見佛，　　各起憂惱心，　立制自相要，　　我等勿為起。　時大悲世尊，　　哀愍群生類，　為五比丘說，　　甘露果時成。　禮轉法輪方，　　心悲數啼泣，　次

【現代漢語翻譯】現代漢語譯本應當前往大仙人（指佛陀），在那裡獲得偉大的菩提之地（指成佛的境界）。又有人稱讚說：『仁者，您說得真好，繞塔以求真理，這正是世尊（指佛陀）的教導。』寧可前往那令人喜悅的菩提之地，不可總是待在這裡，被嗔恨所困擾。比丘們應當前往那裡，爲了我（指佛陀）的緣故應當去，去看看佛陀曾經遊歷的地方，過去曾經安住的地方。在佛陀經行、宴坐的地方，無論是石頭上還是空閑處，大家聚集在一起，共同感嘆，為此數次哭泣。說：『這裡是大仙人（指佛陀）經行、受用的地方，過去曾經遊歷安住，在這裡轉動無上的法輪（指佛陀的教法）。』一切有為法都是無常的，我們現在看不見他了，人和非人等，天龍等都曾聚集在這裡，佛陀善巧地教化他們，令他們歡喜，為何現在卻只見到空虛？那時，前往道場中，最殊勝的菩提之地，大家一同來到這裡，應當如理思惟。世尊（指佛陀）在這裡成就無上的佛果，驚嚇了惡魔的軍隊，如同野狗一般。這裡是道場，是大覺者（指佛陀）端坐的地方，過去和未來，一切諸佛的座位，安處著大雄尊（指佛陀），受到億萬天人的敬禮。（佛陀）曾七日跏趺而坐，仔細觀看菩提樹，瞻仰供養完畢，然後前往鹿野苑。說：『這裡是轉法輪的地方，聲聞（指佛陀的弟子）遍佈梵世（指天界）。』那些比丘們，應當為此數次悲啼，爲了調伏五個人，導師（指佛陀）來到這裡。五個人初次見到佛陀，各自升起憂惱之心，立下約定，我們不要為他起身。當時，大悲世尊（指佛陀），哀憫眾生，為五比丘宣說，甘露果實成熟的時刻。禮拜轉法輪的地方，心中悲傷數次哭泣，然後...

【English Translation】 English version One should go to the great sage (referring to the Buddha), to attain the great Bodhi ground (referring to the state of Buddhahood). And some praise, saying: 'O virtuous one, you speak well indeed, circling the stupa to seek the truth, this is what the World Honored One (referring to the Buddha) taught.' It is better to go to that delightful Bodhi ground, rather than always staying here, being overwhelmed by anger. The monks should go there, for my (referring to the Buddha) sake they should go, to see the places where the Buddha once traveled, where he once resided. At the places where the Buddha walked and sat, whether on stones or in open spaces, they gather together, lamenting and weeping many times. They say: 'This is where the great sage (referring to the Buddha) walked and used, where he once traveled and resided, where he turned the unsurpassed Dharma wheel (referring to the Buddha's teachings).' All conditioned things are impermanent, we cannot see him now, people and non-people, gods and dragons all gathered here, the Buddha skillfully taught them, making them happy, why do we now only see emptiness? Then, go to the Bodhimanda, the most excellent Bodhi ground, everyone comes together, and should contemplate accordingly. The World Honored One (referring to the Buddha) attained the unsurpassed Buddhahood here, frightening the army of demons, like a pack of jackals. This is the Bodhimanda, where the Great Awakened One (referring to the Buddha) sat, the seat of all Buddhas in the past and future, where the Great Hero (referring to the Buddha) resides, revered by billions of gods. (The Buddha) sat in full lotus position for seven days, carefully observing the Bodhi tree, after paying homage and making offerings, then went to the Deer Park. Saying: 'This is the place where the Dharma wheel was turned, the Sravakas (referring to the Buddha's disciples) spread throughout the Brahma world (referring to the heavens).' Those monks should weep many times for this, for the sake of taming five people, the guide (referring to the Buddha) came here. When the five people first saw the Buddha, each of them felt worried, and made an agreement, we will not rise for him. At that time, the compassionate World Honored One (referring to the Buddha), had compassion for all beings, and spoke to the five monks, the time for the nectar fruit to ripen. Paying homage to the place where the Dharma wheel was turned, with sorrow in their hearts, weeping many times, and then...

往涅槃處，　　感佛最後身。　於此雙林下，　　利益群生類，　碎身份支節，　　于茲般涅槃。　嗚呼大聖尊，　　釋迦大寂滅，　今但聞其名，　　惜哉我不見。　大師復於此，　　最後度善賢，　能以智先知，　　此為最後度。　或修時壽盡，　　或發趣命終，　或修己身亡，　　彼皆生善趣。　從於彼時後，　　深廣法沉淪，　持戒毀禁人，　　皆當得供養。　受他重信施，　　速墮惡趣中，　汝觀諸比丘，　　有如是差別。　智者修雖后，　　速受人天身。　是等照世燈，　　憐愍世間者，　大智諸菩薩，　　慈心利眾生，　常作勤修事，　　勇躍心歡喜，　當成大覺尊，　　亦逢事彌勒，　供養彼如來，　　眾中蒙授記，　隨心所憶念，　　為彼大威神。　我說誠實言，　　安慰如是輩，　彼雖不見佛，　　而與見佛同。　我昔求菩提，　　禮敬于諸佛，　若諸女人等，　　趣無上菩提，　我及無量佛，　　皆當安慰彼，　速成男子身，　　得見於彌勒，　供養彼如來，　　所求悉如意。　應學諸智者，　　凈信而出家，　堅固樂欲心，　　多聞學持戒，　于彌勒佛前，　　得受其記莂。　是故聞勝利，　　起信修善賢，　安住堅固心

【現代漢語翻譯】現代漢語譯本前往涅槃之處，感悟佛陀最後的化身。在這娑羅雙樹之下，利益著眾生。佛陀碎裂身軀，分散肢體，在此進入般涅槃（parinirvana，指佛陀的最終寂滅）。嗚呼，偉大的聖尊，釋迦牟尼（Sakyamuni）佛陀大寂滅。如今只能聽到他的名號，可惜我未能親見。大師（指佛陀）又在此地，最後度化了善賢之人。能以智慧預先知曉，這是最後的度化。或者修行時壽命耗盡，或者發願趣向命終，或者修行自身而亡，他們都將往生善趣。從那時以後，深廣的佛法將沉淪。持戒之人被譭謗，破戒之人反而得到供養。接受他人厚重的信施，將迅速墮入惡趣之中。你們看這些比丘（bhikkhu，佛教出家男眾），有如此的差別。有智慧的人即使修行較晚，也能迅速獲得人天之身。這些如同照亮世間的明燈，憐憫世間眾生的人。大智慧的菩薩（bodhisattva，指發願成佛的修行者），以慈悲心利益眾生。常常勤奮修行，勇猛精進，內心歡喜。將成就偉大的覺悟者，也將遇到彌勒（Maitreya）佛。供養那位如來（tathagata，指佛陀的稱號），在眾中蒙受授記。隨心所憶念，成為他們的大威神力。我說的是真實的話語，以此安慰這些人。他們雖然沒有見到佛陀，但與見到佛陀一樣。我過去求菩提（bodhi，指覺悟），禮敬諸佛。如果諸位女性等，趣向無上菩提。我和無量諸佛，都將安慰她們。使她們迅速轉為男子之身，得見彌勒佛。供養那位如來，所求都能如意。應當學習有智慧的人，以清凈的信心出家。堅定樂於修行的心，多聞佛法，學習持戒。在彌勒佛前，得到他的授記。因此聽聞這些殊勝的利益，生起信心，修習善行。安住于堅固的心。

【English Translation】 English version Going towards Nirvana, feeling the Buddha's final form. Underneath these twin Sala trees, benefiting all sentient beings. The Buddha shatters his body, dispersing his limbs, and here enters parinirvana (the final passing away of a Buddha). Alas, the great Holy One, Sakyamuni Buddha, enters great extinction. Now, we can only hear his name, it is a pity that I did not see him. The master (referring to the Buddha) again here, finally saves the virtuous and wise. Able to know in advance with wisdom, this is the final salvation. Either their lifespan ends during practice, or they pass away while aspiring, or they die while cultivating themselves, they will all be reborn in good realms. From that time onwards, the profound and vast Dharma will decline. Those who uphold the precepts will be slandered, while those who break them will receive offerings. Accepting heavy offerings from others, they will quickly fall into evil realms. You see these bhikkhus (Buddhist monks), there are such differences. The wise, even if they practice later, will quickly receive human and heavenly bodies. These are like lamps illuminating the world, those who pity the world. The bodhisattvas (those who aspire to Buddhahood) of great wisdom, with compassionate hearts, benefit sentient beings. They always practice diligently, with courageous effort, and joyful hearts. They will achieve great enlightenment, and will also meet Maitreya Buddha. Making offerings to that Tathagata (a title of the Buddha), they will receive predictions among the assembly. According to their thoughts and memories, they will become great divine powers. I speak truthful words, to comfort these people. Although they have not seen the Buddha, it is the same as seeing the Buddha. In the past, I sought Bodhi (enlightenment), and paid homage to all the Buddhas. If all women, etc., aspire to supreme Bodhi. I and countless Buddhas, will all comfort them. Enabling them to quickly transform into male bodies, and see Maitreya Buddha. Making offerings to that Tathagata, all their wishes will be fulfilled. They should learn from the wise, with pure faith, and leave home. Firmly establish the desire for practice, learn the Dharma extensively, and study the precepts. In front of Maitreya Buddha, they will receive his prediction. Therefore, hearing these supreme benefits, generate faith, and cultivate virtuous actions. Abide in a firm heart.

，　　攝諸眾生類。　誰于如是處，　　求而不得之？　有慧及精勤，　　菩提不難證。　修習慈悲念，　　舍離諂曲心，　常樂在空閑，　　是則菩提道。　若人於是法，　　空說不能行，　眾皆禮敬之，　　此為可畏賊。　若人為飲食，　　及諸利養事，　受持正法門，　　互共相傳說，　斯惡活命人，　　名為空過世。　於此舍人身，　　惡趣受眾苦，　或於佛法內，　　假名為比丘。　誹謗于契經，　　善說解脫禁，　言我具弘宣，　　所有木叉教，　雖為比丘像，　　終失人天身。　若誹謗人天，　　及毀一切智，　如是謗法人，　　得罪復過彼。　善防身語意，　　令不起諸惡，　能除此三行，　　必當得涅槃。

「複次迦葉！如來滅后，昔于佛所深種善根諸比丘等悉般涅槃，具勝意樂諸眾生類命終復盡。后五十歲正法滅時，當有比丘性懷貪著，猛利貪慾映蔽其心，樂離間語毒害於他，言詞粗獷慘勵顰蹙，住三法中。何等為三？所謂醫道、販易、親近女人。住此三法，退失四事。何等為四？謂退戒蘊、善趣、果證、如實見佛。由退此四，覆成四法，不生厭離熾盛增長。云何為四？所謂嫉妒增長熾盛、瞋恚噁心增長熾盛、耽著種族增長熾盛、貪著飲食積聚眾味

【現代漢語翻譯】現代漢語譯本攝受所有眾生種類。誰在這樣的地方，尋求卻不能得到呢？有智慧和精進的人，證得菩提並不困難。修習慈悲的意念，捨棄諂媚虛偽的心，常常喜歡在空閑的地方，這就是菩提之道。如果有人對於佛法，只是空談而不能實行，眾人雖然都禮敬他，但這卻是可怕的盜賊。如果有人爲了飲食，以及各種利益供養，受持正法之門，互相傳說是非，這種以惡為生的人，就叫做空度一生。在此捨棄人身，將在惡道中遭受各種痛苦，或者在佛法之中，假裝自己是比丘（佛教出家男眾）。誹謗佛經，以及善說的解脫戒律，說自己能夠弘揚，所有的木叉（戒律）教誨，雖然有比丘的形象，最終會失去人天之身。如果誹謗人天，以及譭謗一切智（佛的智慧），像這樣誹謗佛法的人，所得的罪過更加嚴重。好好守護身語意，使之不起任何惡行，能夠去除這三種惡行，必定能夠證得涅槃（佛教的最高境界）。

「再者，迦葉（佛陀弟子名）！如來（佛的稱號）滅度之後，過去在佛所深深種下善根的那些比丘等都將般涅槃（佛教的圓寂），具有殊勝意樂的眾生種類也會命終殆盡。在後五十年正法衰滅之時，將會有比丘心懷貪著，猛烈的貪慾矇蔽他們的心，喜歡說離間的話語毒害他人，言辭粗暴嚴厲，愁眉苦臉，住在三種法中。哪三種呢？就是所謂的醫道、販賣交易、親近女人。住在這種三種法中，會退失四種事情。哪四種呢？就是退失戒蘊（戒律的集合）、善趣（好的去處）、果證（修行證得的果位）、如實見佛（真實見到佛）。由於退失這四種，又會成就四種法，不生厭離反而更加熾盛增長。哪四種呢？就是所謂的嫉妒增長熾盛、嗔恚噁心增長熾盛、貪著種族增長熾盛、貪著飲食積聚各種美味。」

【English Translation】 English version They gather in all kinds of living beings. Who, in such a place, seeks and does not obtain? For those with wisdom and diligence, attaining Bodhi (enlightenment) is not difficult. Cultivate thoughts of loving-kindness and compassion, abandon deceitful and flattering hearts, Always delight in being in secluded places, this is the path to Bodhi. If someone, regarding the Dharma (Buddhist teachings), only speaks of it but does not practice it, Although the masses all pay homage to them, this is a fearsome thief. If someone, for the sake of food and drink, and various benefits and offerings, Upholds the gate of the true Dharma, and gossips about it among themselves, Such a person who lives by evil means, is called one who wastes their life. Having abandoned this human body, they will suffer various torments in evil realms, Or within the Buddha's Dharma, they falsely claim to be a Bhikkhu (Buddhist monk). They slander the Sutras (Buddhist scriptures), and the well-spoken precepts of liberation, Saying that they can propagate, all the teachings of the Moksha (precepts), Although they have the appearance of a Bhikkhu, they will ultimately lose their human and heavenly bodies. If they slander humans and gods, and defame the All-Knowing One (Buddha's wisdom), Such a person who slanders the Dharma, incurs even greater offenses. Well guard your body, speech, and mind, so that no evil arises, If you can eliminate these three evil actions, you will surely attain Nirvana (Buddhist ultimate state).

「Furthermore, Kashyapa (name of Buddha's disciple)! After the Tathagata (title of Buddha) passes away, those Bhikkhus who in the past deeply planted good roots at the Buddha's place will all attain Parinirvana (Buddhist passing away), and the kinds of sentient beings with superior aspirations will also come to the end of their lives. In the fifty years after the decline of the true Dharma, there will be Bhikkhus who harbor greed, their minds obscured by intense desires, who enjoy speaking divisive words to harm others, whose speech is harsh and severe, with frowning faces, and who dwell in three practices. What are the three? They are the so-called medical practices, trade and commerce, and being close to women. Dwelling in these three practices, they will lose four things. What are the four? They are the loss of the aggregate of precepts (collection of precepts), good rebirths, the attainment of fruition (the fruit of practice), and the true vision of the Buddha. Due to the loss of these four, they will also accomplish four things, not giving rise to aversion but rather increasing and intensifying. What are the four? They are the so-called increasing and intensifying of jealousy, the increasing and intensifying of anger and evil thoughts, the increasing and intensifying of attachment to lineage, and the attachment to food and the accumulation of various flavors.」

。愛樂衣服映蔽心故置之篋笥，專行此事以為常業，于沙門法空無所獲，亦不發生沙門證道。聞是等經當墮四處。何等為四？謂墮謗法，佛所不許而反說之，獨為女人宣說法要，譭謗如來別解脫戒。聞是等經轉加壞法，而墮生長惡業之中。迦葉！譬如惡狗以苦膽灌鼻。于意云何？彼狗倍生兇惡心不？」

迦葉白佛言：「世尊！如是如是。」

佛告迦葉：「彼等惡人猶如惡狗及毗舍遮，見有比丘住凈意樂持是法者、說是法者、住于真實少欲之者、嘆少欲者，於是人所不生歡喜而起厭背，心懷怯劣復生熱惱，以其瞋恚障蔽心故，作是念言：『我等住在非時非處，于非時中而為他人輕毀我等。』是故聞說如是等經，起于誹謗面加毀辱，瞋恚粗言此非佛教，此輩受用多欲因緣，非少欲者。迦葉！我種種名讚歎少欲及以喜足，名為易養亦名易滿，名凈除者、行頭陀者、極端嚴者。我亦讚歎住阿蘭若者、發精進者、遍凈命者。汝等不應多修貯聚箱篋等法。何以故？應當修習如是法故。汝等不應猶如銅鈸空有其聲，應順如來修行此法。又亦不應起重瞋恚，亦復不應攝取事物，應當住于無事無物。勿于處所生住著心，應無所住。不應自讚，亦不應畜牛驢等類，不應成就住懈怠處，應當發起殊勝精進，舍離不善攝受善法。迦

【現代漢語翻譯】現代漢語譯本：因為貪愛衣服遮蔽了內心，所以把衣服放在箱子里，專門做這件事作為日常的職業，對於沙門（出家修行的人）的佛法一無所獲，也不會因此而證得沙門的道果。聽聞這些經典將會墮入四種惡處。是哪四種呢？就是墮入誹謗佛法，佛陀不允許卻反而宣說，只為女人宣講佛法的要義，譭謗如來的別解脫戒（佛教戒律）。聽聞這些經典會更加破壞佛法，從而墮入增長惡業之中。迦葉（佛陀的弟子）！譬如惡狗被灌入苦膽到鼻子里。你認為怎麼樣？那隻狗不是會更加兇惡嗎？」迦葉對佛說：「世尊！是的，是的。」佛告訴迦葉：「那些惡人就像惡狗和毗舍遮（一種惡鬼），看到有比丘以清凈的心意樂住持這些佛法，宣說這些佛法，安住于真實少欲的人，讚歎少欲的人，對於這些人不生歡喜反而產生厭惡，內心怯懦又生起熱惱，因為他們的嗔恚遮蔽了內心，就產生這樣的想法：『我們住在不適當的時間和地點，在不適當的時候被他人輕視和譭謗。』因此，聽到宣說這些經典，就產生誹謗，當面加以侮辱，用嗔恚的粗暴語言說這不是佛教，這些人貪圖享樂，是多欲的人，不是少欲的人。迦葉！我用種種名號讚歎少欲和喜足，稱之為容易養活，也稱之為容易滿足，稱之為清凈的修行者、行頭陀行（苦行）的人、極端嚴謹的人。我也讚歎住在阿蘭若（寂靜處）的人、發精進心的人、清凈生活的人。你們不應該多修習貯藏箱子等法。為什麼呢？應當修習這樣的佛法。你們不應該像銅鈸一樣空有其聲，應當順從如來修行此法。也不應該生起強烈的嗔恚，也不應該攝取事物，應當安住于無事無物的狀態。不要對處所產生執著心，應當無所住。不應該自我讚揚，也不應該畜養牛驢等動物，不應該安於懈怠，應當發起殊勝的精進，舍離不善，攝受善法。迦

【English Translation】 English version: Because of the love of clothing, their minds are obscured, so they place the clothes in chests, making this their constant occupation. They gain nothing from the Dharma of the Shramanas (monastics), nor do they attain the path of the Shramanas. Hearing such sutras, they will fall into four evil places. What are the four? They are falling into slandering the Dharma, speaking what the Buddha does not permit, exclusively preaching the essence of the Dharma to women, and defaming the Pratimoksha (monastic precepts) of the Tathagata. Hearing such sutras, they further destroy the Dharma, thus falling into the growth of evil karma. Kashyapa (a disciple of the Buddha)! It is like a vicious dog having bitter bile poured into its nose. What do you think? Would that dog not become even more ferocious?」 Kashyapa said to the Buddha, 「World Honored One! It is so, it is so.」 The Buddha told Kashyapa, 「Those evil people are like vicious dogs and Pisachas (a type of demon). When they see a Bhikshu (monk) who dwells with pure intention, upholds these teachings, speaks these teachings, dwells in truthfulness and with few desires, and praises those with few desires, they do not rejoice in these people but instead feel aversion. Their hearts are timid and they become agitated. Because their anger obscures their minds, they think, 『We are dwelling at the wrong time and place, and at the wrong time we are being despised and slandered by others.』 Therefore, upon hearing such sutras being spoken, they give rise to slander, openly insult, and with angry and harsh words say that this is not the Buddha's teaching, that these people are indulging in desires, and are not those with few desires. Kashyapa! I have praised few desires and contentment with various names, calling it easy to nourish, also calling it easy to satisfy, calling it the pure practitioner, the one who practices Dhuta (ascetic practices), and the extremely disciplined one. I also praise those who dwell in Aranyas (secluded places), those who generate diligence, and those who live pure lives. You should not cultivate the practice of storing up chests and such things. Why? Because you should cultivate such Dharma. You should not be like a copper cymbal, empty with only sound, but should follow the Tathagata in practicing this Dharma. You should also not give rise to strong anger, nor should you accumulate possessions, but should dwell in a state of no affairs and no things. Do not develop attachment to places, but should dwell without attachment. You should not praise yourselves, nor should you keep cattle, donkeys, and such animals. You should not settle in a place of laziness, but should generate superior diligence, abandon unwholesome things, and embrace wholesome things. Ka

葉！我種種名讚歎寂靜住阿蘭若不處憒鬧，今於是中種種名說極凈除行。若有不住極凈除者、具大欲者、成罪惡者，即當誹謗諸有安住極凈除者。迦葉！譬如愚夫於四月中服蘇患渴，尋詣池所求水而飲。他人謂曰：『汝已服蘇，勿復飲水而致命終。』是時愚夫瞋蔽心故，毀呰罵詈不順他言，飲水而死。迦葉！如是如是，未來比丘貪著有見住不善行，有持法者作是教言：『此是應作；此不應作。』彼惡比丘瞋蔽心故，毀呰罵詈謗是經典。迦葉！今時尚有于如來所多興諍競，何況未來。汝且觀是賢護比丘，如來制戒令諸比丘受一坐食。瞋蔽心故，于夏三月不至我所。迦葉！今於我前尚有如是輕梵行者，況佛滅后，貪著飲食衣缽病藥，睡眠所覆瞋恚猛利，如是比丘聞是法已，尚不恭敬如來大師，豈能敬彼持法比丘？迦葉！名為不善亦名極惡，如是法寶即當隱沒。于中若有求大利益善男子善女人信我教者，后滓濁世極覆藏時善人難得，時聞如是等甚深法已，應為如理者說、不為不如理者，為信者說、非不信者。我今亦為如理者說、非不如理者，為信者說、非不信者。迦葉！譬如惡馬不受被甲，若同良馬為被甲者反生驚怖，何況更聞螺貝鼓聲，能堪受者無有是處。如是如是，破戒比丘無有時分堪能忍受善丈夫法，猶如惡馬反生驚

怖。迦葉！破戒比丘乃至聞說一言諸法無我，執我想故於中便生怖畏諍競，何況聞說被善甲耶？若被甲已，即能降伏百億魔軍，而令畢竟不生斗諍。諸善比丘被精進甲，不破根本頭陀功德，凈除根本，無貪恚癡根本、無嫉妒根本，離欲根本、獨處性根本、[宋-木+悎]寤根本，於一切時一切種中，不應發起恚貪之心，于種種物無所希求，如是被甲名無根本。若被如是種種甲已，應發無上菩提之心，於一切處不應執著況起我想，是故不應起於我想、眾生想、壽者想、數取趣想、女想男想、地水火風想、欲界色界無色界想、持戒想破戒想、空性想。取要言之，一切諸想皆不應起，以一切想無所得故。

「迦葉！貪若實有則應了知，近之令滅貪愛之心，非住一處無住可得，唯除妄語，是故如來名實語者。如來說之諸所有貪皆為非我，如是諸法是沙門法，諸沙門法皆無所得。若復有人著此想者，是人則爲著我想等如須彌山，退失聖教，諸沙門法少不可生，亦復不能住沙門法。如是廣大最勝之法，于彼愚夫癡所衰損，少不應說。何以故？若執少法則當攝受極怖畏處，大地獄中住之一劫。迦葉！汝觀俱迦利比丘(唐言惡時者)、提婆達多比丘(唐言天授)、騫荼達羅比丘(唐言鈌財)、迦盧底輸比丘(唐言器鬼宿)、母達

【現代漢語翻譯】現代漢語譯本：迦葉！破戒的比丘，即使聽到一句『諸法無我』的說法，也會因為執著于『我』的觀念而心生恐懼和爭執，更何況是聽到『披上善甲』的說法呢？如果披上了善甲，就能降伏百億魔軍，並使他們最終不再產生爭鬥。那些披上精進之甲的善良比丘，不會破壞根本的頭陀功德（苦行），清凈根本，沒有貪、嗔、癡的根本，沒有嫉妒的根本，遠離慾望的根本，獨處的根本，不睡眠的根本，在任何時候、任何情況下，都不應該生起嗔恨和貪婪之心，對任何事物都沒有希求。像這樣披甲，就叫做『無根本』。如果披上了這樣種種的甲，就應該發起無上的菩提之心，在任何地方都不應該執著，更何況是生起『我』的觀念。因此，不應該生起『我』的觀念、眾生的觀念、壽命的觀念、數取趣（補特伽羅，指輪迴的主體）的觀念、女人的觀念、男人的觀念、地水火風的觀念、欲界（慾望的世界）的觀念、無（空）的觀念、持戒的觀念、破戒的觀念、空性的觀念。總而言之，一切的觀念都不應該生起，因為一切的觀念都是不可得的。迦葉！如果貪慾是真實存在的，就應該知道，接近它會使貪愛之心滅除。它不是停留在一個地方，而是無所住的，除了妄語之外。因此，如來被稱為『實語者』。如來說的一切貪慾都不是『我』，像這樣的法是沙門（出家修行者）的法，一切沙門法都是不可得的。如果有人執著于這種觀念，這個人就如同執著于像須彌山一樣大的『我』的觀念，會退失聖教，沙門法少許都不能生起，也不能安住于沙門法。像這樣廣大、最殊勝的法，會被愚癡的人所損害，不應該對他們說。為什麼呢？如果執著于少許的法，就會被攝入極度恐懼的地方，在地獄中住一個劫。迦葉！你看看俱迦利比丘（意思是惡時者）、提婆達多比丘（意思是天授）、騫荼達羅比丘（意思是鈌財）、迦盧底輸比丘（意思是器鬼宿）、母達

【English Translation】 English version: 'Kashyapa! Even a monk who has broken the precepts, upon hearing the single phrase that 『all dharmas are without self,』 will, due to clinging to the idea of 『self,』 immediately become fearful and contentious, how much more so upon hearing about 『donning the armor of goodness』? If one has donned this armor, one can subdue a hundred billion demon armies and ensure that they ultimately do not engage in conflict. Those virtuous monks who have donned the armor of diligence do not destroy the fundamental ascetic practices (dhuta-guna), purify the root, have no root of greed, hatred, and delusion, no root of jealousy, are free from the root of desire, the root of solitude, and the root of wakefulness. At all times and in all circumstances, they should not give rise to anger or greed, and they should have no desire for any object. Such donning of armor is called 『without root.』 Having donned such various armors, one should generate the supreme mind of Bodhi, and in all places, one should not cling, much less give rise to the idea of 『self.』 Therefore, one should not give rise to the idea of 『self,』 the idea of beings, the idea of a life span, the idea of a person (pudgala, the subject of rebirth), the idea of a woman, the idea of a man, the idea of earth, water, fire, and wind, the idea of the desire realm, the idea of 『no』 (emptiness), the idea of keeping precepts, the idea of breaking precepts, and the idea of emptiness. In short, all ideas should not arise, because all ideas are unattainable. 'Kashyapa! If greed were truly existent, one should know that approaching it would extinguish the mind of craving. It does not reside in one place, but is without residence, except for falsehood. Therefore, the Tathagata is called 『the speaker of truth.』 All greed that the Tathagata speaks of is not 『self.』 Such dharmas are the dharmas of a shramana (a renunciate practitioner), and all shramana dharmas are unattainable. If someone clings to this idea, that person is clinging to the idea of 『self』 as large as Mount Sumeru, will regress from the holy teachings, and will not be able to generate even a little of the shramana dharmas, nor will they be able to abide in the shramana dharmas. Such vast and supreme dharmas are diminished by the foolish and ignorant, and should not be spoken to them. Why? If one clings to even a little dharma, one will be drawn into a place of extreme fear, and will dwell in hell for a kalpa. Kashyapa! Look at the monk Kukali (meaning 『one of bad times』), the monk Devadatta (meaning 『heaven-given』), the monk Khanda-dhara (meaning 『lacking wealth』), the monk Kaludayi (meaning 『vessel ghost abode』), and Muta'

羅多比丘(唐言海授)、阿濕繁比丘(唐言馬騰)、布那婆蘇比丘(唐言柳宿)、蘇氣怛羅比丘(唐言善星)，是我給侍親對我前，聞我說法、見我經行、見我端坐、見我神足游處虛空、見我降伏多千外道于大眾中摧彼邪法。如是等人尚於我所不生信樂，于步步間恒欲毀我，由是步步漸增其惡。複次，若說佛名信為實者，應持上器如須彌山，盛栴檀末而散其上。應作傘蓋猶如三千大千世界，持在空中而覆其上。何以故？為信佛故。何況信已舍欲出家，無所依倚修諸靜慮。迦葉！如是眾生於中忍可極為希有，能善護持佛所制戒，則能了知彼甘露法。如大眾中以其皮革及余臭穢共製人像，或造種種諸雜麵相，彩畫莊飾令極端嚴。有人持之置於面上，或以衣物纏裹遊行。豈以相貌謂為好耶？審知穢惡便生厭離。如是如是諸惡比丘，以如來威德容儀嚴整審諦觀察，方知極惡由自他我想而生貪愛。若人了知我想非實，聞是等經不生瞋恚。何以故？由為他人毀呰違逆，聞此等經倍增厭離。若有眾生心懷執著，當知即是邪見之人。若起邪見，於是等經如實教誨即生瞋恚。何以故？有我想者有瞋恚故。

「若有比丘、比丘尼、優婆塞、優婆夷，聞是等經瞋恚毀壞誹謗之者，即非沙門。雖復說有沙門名字，非我聲聞、我非彼師。何

【現代漢語翻譯】現代漢語譯本羅多比丘（Roda Bhikkhu，意為海授）、阿濕繁比丘（Asvabhikku，意為馬騰）、布那婆蘇比丘（Punavasu Bhikkhu，意為柳宿）、蘇氣怛羅比丘（Sughitra Bhikkhu，意為善星），他們曾在我身邊侍奉，親眼見我說法，見我經行，見我端坐，見我以神通在虛空中游走，見我在大眾之中降伏眾多外道，摧毀他們的邪法。即便如此，這些人對我仍然不生信樂，時時刻刻都想譭謗我，因此他們的惡行也一步步加深。再說，如果有人說相信佛的名號是真實的，就應該用像須彌山那樣大的容器，盛滿栴檀末撒在佛身上；應該製作像三千大千世界那樣大的傘蓋，舉在空中遮蓋佛身。為什麼呢？因為他們相信佛。更何況那些已經相信佛，捨棄慾望出家，不依賴任何事物，修習各種禪定的人呢？迦葉！像這樣的眾生，能夠忍受這些是非常稀有的，他們能夠很好地守護佛所制定的戒律，就能瞭解那甘露之法。就像在大眾之中，用皮革和其他污穢之物共同製作人像，或者製造各種各樣的面相，用彩繪裝飾使其看起來非常莊嚴。有人拿著它放在臉上，或者用衣物包裹起來。難道會因為它的外表就認為它是好的嗎？一旦知道它的污穢醜惡，就會產生厭惡和遠離之心。這些惡比丘也是如此，他們仔細觀察如來威嚴的儀容，才知道他們極端的惡行是由於執著于自我和他人的想法而產生的貪愛。如果有人明白自我的想法並非真實，聽到這些經文就不會產生嗔恨。為什麼呢？因為當他人譭謗或違逆時，聽到這些經文反而會更加厭惡。如果有人心中懷有執著，應當知道他就是邪見之人。如果產生了邪見，對於這些如實的教誨就會產生嗔恨。為什麼呢？因為有自我想法的人就會有嗔恨。如果比丘、比丘尼、優婆塞、優婆夷，聽到這些經文而產生嗔恨、毀壞、誹謗，就不是沙門。即使他們還保留著沙門的名字，也不是我的聲聞弟子，我也不是他們的老師。

【English Translation】 English version Roda Bhikkhu (meaning 'Sea-given'), Asvabhikku (meaning 'Horse-risen'), Punavasu Bhikkhu (meaning 'Willow Star'), and Sughitra Bhikkhu (meaning 'Good Star'), these were the ones who attended me closely, personally heard me preach, saw me walking, saw me sitting in meditation, saw me traveling through the sky with supernatural powers, and saw me subdue many heretics in the assembly, destroying their false teachings. Even so, these people still do not have faith in me, and constantly seek to slander me, thus their evil deeds gradually increase. Furthermore, if one says that believing in the name of the Buddha is real, one should use a vessel as large as Mount Sumeru, fill it with sandalwood powder, and scatter it upon the Buddha. One should make a canopy as large as the three thousand great thousand worlds, hold it in the air, and cover the Buddha. Why? Because they believe in the Buddha. How much more so for those who have already believed in the Buddha, renounced desires to become monks, not relying on anything, and practicing various meditations? Kashyapa! Such beings who can endure these things are extremely rare. They can well uphold the precepts established by the Buddha, and thus understand the nectar of Dharma. It is like in a crowd, using leather and other filthy things to make a human figure, or creating various faces, decorating them with colors to make them look extremely dignified. Someone holds it up to their face, or wraps it with cloth. Would one consider it good because of its appearance? Once one knows its filth and ugliness, one will feel disgust and aversion. It is the same with these evil monks. By carefully observing the dignified appearance of the Tathagata, they realize that their extreme evil deeds arise from attachment to the idea of self and others, which leads to greed and love. If one understands that the idea of self is not real, one will not become angry upon hearing these scriptures. Why? Because when others slander or oppose, hearing these scriptures will only increase their aversion. If there are beings who harbor attachments in their hearts, know that they are people with wrong views. If wrong views arise, they will become angry at these truthful teachings. Why? Because those who have the idea of self will have anger. If there are monks, nuns, laymen, or laywomen who, upon hearing these scriptures, become angry, destroy them, or slander them, they are not Shramanas. Even if they still have the name of Shramanas, they are not my Shravaka disciples, and I am not their teacher.

以故？是我聲聞則不妄語，我非妄語之師。何以故？如來是實語者，能如實說一切法空者。迦葉！如來能破我執、與之鬥諍，若與如來諍者名為惡魔，如來不許魔眾出家受具足戒。如有人言：『青雀小鳥生大龍象。』于意云何？如是之言為可信不？」

迦葉白言：「不也。世尊！」

佛告迦葉：「于意云何？為等類不？」

迦葉白言：「非為等類。」

「複次迦葉！又如說言：『妙翅鳥王生於飛鳥。』于意云何？為可信不？為等類不？」

迦葉白言：「不也。世尊！亦為非類。」

「複次迦葉！又如說言：『螢火小蟲負須彌山飛空而去。』于意云何？為可信不？為等類不？」

迦葉白言：「不也。世尊！亦為非類。」

佛告迦葉：「如是惡人，若住我想乃至涅槃想者，稱我為師，轉為非類。迦葉！如有帝王安住國界，撫育群生快樂無極，種種飲食自然成辦，傍有侍臣奉王正化。時有一人眾未曾識，為財利故隨學臣法，不稟王命，自於大臣王等眾中詐宣王制，作如是言：『汝等應當止住於此。』或言：『汝等作如是事。』迦葉！如來法王亦復如是，王大千界，攝化一切三乘眾生，十力功德圓滿成就，作諸佛事安樂無邊，飲食供養自然豐足。于中一類眾未曾識，為活命

【現代漢語翻譯】現代漢語譯本：為什麼呢？如果我是聲聞（指聽聞佛法而修行證果的人），我就不會說妄語，我不是說妄語的老師。為什麼呢？如來（指佛）是說真話的人，能夠如實地說一切法都是空性的。迦葉（佛陀的弟子名）！如來能夠破除我執，並與之鬥爭，如果有人與如來爭辯，那人就叫做惡魔，如來不允許魔眾出家受具足戒。如果有人說：『青雀小鳥生出大龍象。』你認為怎麼樣？這樣的話可信嗎？」迦葉回答說：『不可信，世尊！』佛告訴迦葉：『你認為怎麼樣？這是同類嗎？』迦葉回答說：『不是同類。』『再者，迦葉！又如有人說：『妙翅鳥王（一種神鳥）生出飛鳥。』你認為怎麼樣？可信嗎？是同類嗎？』迦葉回答說：『不可信，世尊！也不是同類。』『再者，迦葉！又如有人說：『螢火小蟲揹負須彌山（佛教中的一座高山）飛向天空。』你認為怎麼樣？可信嗎？是同類嗎？』迦葉回答說：『不可信，世尊！也不是同類。』佛告訴迦葉：『像這樣惡劣的人，如果執著於我相，乃至涅槃相，卻稱我為老師，就成了非同類。迦葉！比如有國王安住于自己的國界，撫養眾生，快樂無比，各種飲食自然具備，旁邊有侍臣奉行國王的教化。這時有一個人，大家都不認識，爲了財利而學習侍臣的法度，不聽從國王的命令，卻在大臣和國王等眾人面前假傳王令，說：『你們應當住在這裡。』或者說：『你們應當做這件事。』迦葉！如來法王也是這樣，統治大千世界，攝受教化一切三乘眾生，十力功德圓滿成就，做各種佛事，安樂無邊，飲食供養自然豐足。其中有一類人，大家都不認識，爲了活命

【English Translation】 English version: Why is that? If I were a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), I would not speak falsely; I am not a teacher of falsehood. Why is that? The Tathāgata (the Buddha) is a speaker of truth, able to truthfully declare that all dharmas are empty. Kāśyapa (a disciple of the Buddha)! The Tathāgata can break through self-attachment and contend with it. If someone contends with the Tathāgata, that person is called a demon. The Tathāgata does not allow demonic beings to leave home and receive full ordination. If someone were to say, 『A small blue sparrow gives birth to a great dragon elephant,』 what do you think? Is such a statement believable?』 Kāśyapa replied, 『No, World Honored One!』 The Buddha said to Kāśyapa, 『What do you think? Are they of the same kind?』 Kāśyapa replied, 『They are not of the same kind.』『Furthermore, Kāśyapa! It is like saying, 『A king of the Garuḍa birds (a mythical bird) gives birth to a flying bird.』 What do you think? Is it believable? Are they of the same kind?』 Kāśyapa replied, 『No, World Honored One! They are not of the same kind.』『Furthermore, Kāśyapa! It is like saying, 『A small firefly carries Mount Sumeru (a sacred mountain in Buddhist cosmology) and flies into the sky.』 What do you think? Is it believable? Are they of the same kind?』 Kāśyapa replied, 『No, World Honored One! They are not of the same kind.』 The Buddha said to Kāśyapa, 『Such evil people, if they dwell in the thought of self, even up to the thought of Nirvana, and call me their teacher, they become not of the same kind. Kāśyapa! It is like a king who dwells in his kingdom, nurturing all beings with boundless joy, where all kinds of food and drink are naturally provided. Beside him are ministers who carry out the king's righteous teachings. At that time, there is a person whom no one recognizes, who, for the sake of profit, learns the ways of the ministers, does not follow the king's orders, but falsely proclaims the king's decrees among the ministers and the king's court, saying, 『You should stay here,』 or 『You should do this.』 Kāśyapa! The Tathāgata, the Dharma King, is also like this, ruling the great thousand worlds, gathering and transforming all beings of the three vehicles, with the ten powers and merits fully accomplished, performing all the Buddha's deeds, with boundless peace and joy, and with food and offerings naturally abundant. Among them, there is a kind of person whom no one recognizes, who, for the sake of survival,

故說我眾生乃至涅槃，不受如來無我聖教，作如是言：『如來所說，此事應作、此不應作。』于中有人信佛順教不誹謗者，聞其所說，謂是勝妙清凈福田，輟己資財及妻子分，殷重信心如法施與，乃至未覺諸過已來初無斷絕。如是惡人，同於眾人所未識者，飲食既終，于聚鬧處日日談說王事、賊事、食事、淫事、女人事、醫方事、飲酒事、日月博蝕事、王者來去事、種族事等，或言吉日應行他所，當得飲食。如是等類種種言談推度晝夜，還僧伽藍，或經二宿乃至六夜，隨所住處亦常談說如是等事，無正念慧失壞威儀，昏癡睡眠涎唾流溢，隨所想像睡夢中見，或見己身往詣他所，疾行緩行種種諸事。既[宋-木+悎]寤已互相向說，或夢汝身如是行坐，從如是處有得不得。復有說言：『此夢吉祥，宜時速往村邑王城。』至他家處出入往來搖動面目，苦逼惱故心不安和，無等引定貢高自舉，諸根穢雜與俗無殊，言不應時心多馳散，樂游俗里諸族姓家，不能奉持別解脫戒，獨為女人宣說法要，于說法時心住貪染，而於是中增獲利養，染著之心猶如噬嚙，愚癡耽愛增住增著，不生悔故，于別離時啼泣而去。又於二處開示他人。云何為二？得凈好施便讚歎之，得非凈好即便毀呰。相會遇時互看所得，復相問言：『施主今者為施何

物？為施與誰？飲食資財幾多幾少？』迦葉！當知是謂不修行者。乃至命終之所言說，不修行者復有餘過，生惡意樂謂謗正法。迦葉！應于如是諸比丘輩生憐愍心。何以故？以其當受苦惱果故。」

爾時世尊而說頌曰：

「愚夫緣活命，　　隨學帝王臣，　故往詣余處，　　詐宣王制令，　至彼傳密言，　　勿致王瞋罰。　愚人於此處，　　亦以活命緣，　何況最勝佛，　　于多百劫中，　捨身支節等，　　及作多難事。　我非法王家，　　僮僕被謫罰，　亦無問者能，　　為作為不作。　施與比丘房，　　上妙美珍饌，　及施上妙衣，　　一切恭敬與。　勤苦求財物，　　奉施持戒人，　不以自供身，　　亦不將供子，　不如法住者，　　食之便捨去，　共相會遇時，　　言我快意啖。　所在聚集處，　　說王事賊事，　關邏鎮守事，　　種種飲食論，　說日月博蝕，　　及王來去事。　或言當得勝，　　或說當敗亡，　此非所應言，　　常共數論說。　極妙臥具上，　　晝夜耽睡眠，　晝往善人家，　　求多富有處。　言此施非少，　　亦非為最上，　尋思是事已，　　安敷空坐談，　愚惰不勤修，　　如驢恒負重。　而於眠夢中，　　見所分別相，

【現代漢語翻譯】現代漢語譯本『這些東西是什麼？要施捨給誰？飲食和資財有多少？』迦葉（Kasyapa，佛陀十大弟子之一）！你要知道，這就是所謂的不修行的人。乃至他們臨終時所說的話，不修行的人還有其他的過錯，他們會產生惡意的想法，誹謗正法。迦葉！你應該對這些比丘（bhiksu，佛教出家男眾）生起憐憫之心。為什麼呢？因為他們將要承受痛苦的果報。」這時，世尊說了偈頌：『愚笨的人爲了活命，就去學習帝王和大臣的樣子，所以跑到其他地方，假裝宣讀國王的命令，到那裡傳達秘密的命令，以免觸怒國王遭受懲罰。愚笨的人在這裡，也是爲了活命的緣故，更何況最殊勝的佛陀，在無數劫中，捨棄自己的身體和肢節等，做了許多艱難的事情。我不是國王的家人，也不是被貶謫的僕人，也沒有人能問我，應該做什麼或不應該做什麼。施捨給比丘房舍，上好的美味佳餚，以及上好的衣服，一切都恭敬地給予。辛勤地求取財物，奉獻給持戒的人，不拿來自己享用，也不拿來供養子女，不如法修行的人，吃了就離開了，當他們相遇時，就說我吃得多麼痛快。在他們聚集的地方，談論國王的事情、盜賊的事情，關卡巡邏的事情、各種飲食的討論，談論日月的蝕變，以及國王的來去。或者說將會勝利，或者說將會失敗，這些不應該說的話，他們常常在一起談論。在極好的臥具上，白天黑夜都貪睡，白天去富裕的人家，尋求更多富有之處。說這些施捨不算少，也不是最上等的，思考這些事情之後，就安然地坐在那裡空談，愚蠢懶惰不勤奮修行，就像驢子一樣總是負重。而在睡夢中，看到自己所分別的景象，'

【English Translation】 English version 'What are these things? To whom are they to be given? How much food and wealth is there?' Kasyapa (one of the ten major disciples of the Buddha)! You should know that this is what is called a non-practitioner. Even the words they speak at the time of their death, non-practitioners have other faults, they will generate malicious thoughts and slander the true Dharma. Kasyapa! You should have compassion for these bhiksus (Buddhist monks). Why? Because they will suffer the consequences of their actions.」 At that time, the World Honored One spoke in verse: 'Foolish people, for the sake of living, learn the ways of kings and ministers, So they go to other places, pretending to proclaim the king's orders, There they convey secret commands, lest they anger the king and suffer punishment. Foolish people here, also for the sake of living, How much more so the most supreme Buddha, in countless kalpas (eons), Has given up his own body and limbs, and done many difficult things. I am not a member of the royal family, nor a servant who has been demoted, Nor is there anyone who can ask me what I should or should not do. Giving bhiksus dwellings, the finest delicacies, And the finest clothes, all given with respect. Laboriously seeking wealth, offering it to those who uphold the precepts, Not taking it for their own enjoyment, nor for the support of their children, Those who do not practice according to the Dharma, eat and then leave, When they meet, they say how happily they ate. In the places where they gather, they talk about the affairs of kings, the affairs of thieves, The affairs of checkpoints and patrols, discussions about various foods, They talk about the eclipses of the sun and moon, and the comings and goings of kings. Or they say there will be victory, or they say there will be defeat, These things that should not be said, they often discuss together. On the finest bedding, they indulge in sleep day and night, During the day they go to wealthy families, seeking more riches. They say these offerings are not small, nor are they the best, After thinking about these things, they sit comfortably and talk idly, Foolish, lazy, and not diligent in practice, like a donkey always carrying a heavy load. And in their dreams, they see the images they have imagined.'

覺已宣示他，　　相向益談說。　言勿憂勿笑，　　汝當得安樂，　此事宜速成，　　勿復生憂惱。　數往于村邑，　　動止無威儀，　喻若行獼猴，　　迴轉于面目。　入于聚落內，　　為女說法言，　棄捨佛契經，　　及善別解脫。　既從施家出，　　觀其物少多，　見少則罵他，　　亦毀他眷屬。　于相會遇時，　　發言互相問，　得何物何食？　　相問答何事？　略說如是事，　　經于百年中，　如是所尋思，　　以為自活命。　爭蒲桃酒味，　　及以香華等，　為藥療其身，　　求之少病惱。　假令有百佛，　　無能奈彼何，　棄捨所修行，　　與在家無異，　于身生保愛，　　不離於我人。　彼作是修行，　　由斯墮惡趣，　若人謗正法，　　重苦所燒然，　無覺慧愚夫，　　與在家無別。　若諸釋師子，　　修實行聲聞，　不以活命緣，　　毀犯微少戒。　智者不貪食，　　常生重檐想，　不凈觀修心，　　以還施主債。　舍離欲漏故，　　了知一切想，　我聽如是等，　　此教中出家。　智人不誹法，　　于所說空性，　數數起勤求，　　不可得堅實。　勇健大智人，　　了知空性理，　能怖畏魔軍，　　彼堪銷供養。　若能

【現代漢語翻譯】現代漢語譯本覺者（Buddha）已經向他宣示，彼此相對更加深入地交談。說：『不要憂愁，不要歡笑，你應當得到安樂。』『這件事應該迅速完成，不要再生起憂愁煩惱。』他多次前往村莊，舉止行動沒有威儀，就像獼猴一樣，轉動著面孔。進入村落中，為婦女說法，拋棄佛陀的契經（sutra，佛陀所說的經典），以及善巧的解脫之道。從施主家出來后，觀察所施之物多少，看到少就責罵他們，也詆譭他們的眷屬。在相遇的時候，互相詢問，『得到什麼東西？吃了什麼？』互相問答這些事情。簡略地說，像這樣，經過百年，像這樣思索，以此為生。爭奪葡萄美酒的味道，以及香花等物，爲了治療身體的疾病，尋求少許病痛。假如有百位佛陀（Buddha），也不能對他怎麼樣，他拋棄所修行的，與在家之人沒有區別，對身體產生愛護，不離『我』和『人』的執著。他這樣修行，因此墮入惡道，如果有人誹謗正法（dharma，佛陀的教法），會被深重的痛苦所焚燒，沒有覺悟智慧的愚夫，與在家之人沒有區別。如果諸位釋迦（Sakya）的獅子，修行真正的聲聞（sravaka，聽聞佛陀教法而修行的人）之道，不因為活命的緣故，毀犯微小的戒律。智者不貪圖食物，常常生起重檐（指房屋的結構，比喻謹慎）的想法，修習不凈觀（asubha，觀想身體不凈）來修心，以此償還施主的恩惠。舍離慾望的煩惱，了知一切的虛妄，我聽聞像這樣的人，才是在此教法中出家。智者不誹謗佛法，對於所說的空性（sunyata，一切事物沒有自性）之理，常常勤奮地尋求，知道它是不可得的堅實。勇猛健壯的大智之人，了知空性的道理，能夠使魔軍（mara，障礙修行的力量）感到畏懼，他才堪受供養。如果能夠

【English Translation】 English version The Awakened One (Buddha) had declared it to him, and they spoke to each other more deeply. He said, 'Do not worry, do not laugh; you should attain peace and happiness.' 'This matter should be accomplished quickly; do not give rise to worry and distress again.' He frequently went to villages, his actions lacking decorum, Like a monkey, turning his face around. Entering the settlements, he preached to the women, Abandoning the Buddha's sutras (scriptures), and the skillful means of liberation. After leaving the donors' homes, he observed whether the gifts were many or few, Seeing few, he would scold them, and also disparage their families. When they met, they would ask each other, 'What did you get? What did you eat?' They would ask and answer about these things. Briefly speaking, like this, after a hundred years, Thinking in this way, they would live their lives. They would contend over the taste of grape wine, and fragrant flowers, etc., Seeking to cure their bodily ailments, they would seek to have few illnesses. Even if there were a hundred Buddhas, they could do nothing about him, He abandons what he has practiced, and is no different from a householder, He cherishes his body, and does not depart from the attachment to 'I' and 'person'. He practices in this way, and therefore falls into evil realms, If someone slanders the true Dharma (Buddha's teachings), they will be burned by deep suffering, A foolish person without awakening wisdom is no different from a householder. If the lions of the Sakyas (followers of Buddha), practice the true path of the sravakas (disciples who hear the teachings), They would not break even the smallest precepts for the sake of living. The wise do not crave food, and always have the thought of a double-eaved roof (a metaphor for caution), They cultivate the mind with the contemplation of impurity (asubha), to repay the kindness of the donors. Having abandoned the defilements of desire, they understand the illusory nature of all thoughts, I have heard that such people are those who have truly left home in this teaching. The wise do not slander the Dharma, and regarding the emptiness (sunyata) that is spoken of, They constantly seek diligently, knowing that it is an unattainable solidity. The brave and wise person, understanding the principle of emptiness, Is able to make the army of Mara (forces that hinder practice) fear, and he is worthy of receiving offerings. If one is able to

離貪染，　　不毀於空性，　佛子勇健人，　　兩足中應供。　正法不久住，　　生世多愚癡，　少柔和比丘，　　求不放逸者，　智者應生憂，　　不久自磨滅。　後於晝夜間，　　談說曾有我，　世間無救護，　　唯除兩足尊，　修行學處人，　　悉皆當滅沒。　彼不了如是，　　所有密意言，　則不恭敬佛，　　及無上正法。　正法當盡滅，　　應速發精勤，　乃至少時間，　　聽聞當不久。」

大寶積經卷第二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三

大唐三藏菩提流志奉　詔譯三律儀會第一之三

爾時尊者摩訶迦葉白佛言：「甚奇世尊！如是人等聞此等經不生厭離。」

佛告大迦葉言：「若有眾產生就四法，聞說此經不生厭離。云何為四？多放逸故不能深信，業異熟故亦不深信，大地獄故不能審信，我當死故。若人成就如是四法，不生厭離。迦葉！復有眾產生就四法，不生厭離。何等為四？年盛壯時自恃強力，耽著欲樂，貪嗜諸酒，不能了知明思惟觀。若人成就如是四法，不生厭離。迦葉！若有比丘成就四法，謗佛菩提。何等為四？本造惡業已成就故，毀壞正法，如是比丘不自發露不善異熟諸惡業故。于比丘尼行穢

【現代漢語翻譯】現代漢語譯本遠離貪慾的污染，不執著于空性的概念，佛陀的弟子是勇猛精進的人，是值得尊敬的修行者。正法不會長久住世，世間充滿愚癡，少有溫和的比丘，尋求不放逸的人也很少。有智慧的人應該感到憂慮，因為正法很快就會衰敗。將來在白天和夜晚，人們會談論『曾經有我』這樣的執著，世間沒有真正的救護，唯有佛陀值得依靠。所有修行學處的人，最終都會走向滅亡。那些不理解這些深奧含義的人，就不會恭敬佛陀和無上的正法。正法終將滅盡，應該儘快精進修行，哪怕是短暫的時間，聽聞正法的時間也不會長久了。

這時，尊者摩訶迦葉（Mahakasyapa）對佛陀說：『世尊，真是太奇怪了！這樣的人聽了這些經典竟然不會感到厭倦和遠離。』佛陀告訴大迦葉（Mahakasyapa）說：『如果眾生具備四種情況，聽聞此經就不會感到厭倦和遠離。是哪四種呢？因為他們大多放逸，所以不能深信；因為業報成熟，所以也不能深信；因為他們會墮入大地獄，所以不能審慎地相信；因為他們認為自己不會死亡。如果有人具備這四種情況，就不會感到厭倦和遠離。迦葉！還有眾生具備四種情況，也不會感到厭倦和遠離。是哪四種呢？在年輕力壯的時候，他們自恃強壯，沉迷於慾望的快樂，貪戀飲酒，不能理解明智的思考和觀察。如果有人具備這四種情況，就不會感到厭倦和遠離。迦葉！如果有比丘具備四種情況，就會誹謗佛陀的菩提（Bodhi）。是哪四種呢？因為他們過去造作了惡業，已經成熟；他們會毀壞正法；這樣的比丘不會自己揭露不善的業報和惡行；他們會對比丘尼（Bhikkhuni）做出不凈的行為。』

【English Translation】 English version Free from the defilement of greed, not clinging to the concept of emptiness, the Buddha's disciples are courageous and diligent people, worthy of respect and offering. The true Dharma will not abide long in the world, the world is full of ignorance, there are few gentle monks, and few seek non-negligence. The wise should feel worried, because the true Dharma will soon decline. In the future, during the day and night, people will talk about clinging to 'there was a self', there is no true refuge in the world, only the Buddha is worthy of reliance. All those who practice the precepts will eventually perish. Those who do not understand these profound meanings will not respect the Buddha and the supreme Dharma. The true Dharma will eventually be extinguished, one should strive diligently as soon as possible, even for a short time, the time to hear the true Dharma will not be long.

At that time, the Venerable Mahakasyapa (摩訶迦葉) said to the Buddha: 'World Honored One, it is truly strange! Such people, upon hearing these sutras, do not feel weary and turn away.' The Buddha told Mahakasyapa (大迦葉): 'If sentient beings possess four conditions, they will not feel weary and turn away upon hearing this sutra. What are the four? Because they are mostly negligent, they cannot deeply believe; because their karmic retribution has matured, they also cannot deeply believe; because they will fall into the great hells, they cannot believe with careful consideration; because they think they will not die. If someone possesses these four conditions, they will not feel weary and turn away. Kasyapa! There are also sentient beings who possess four conditions and will not feel weary and turn away. What are the four? When they are young and strong, they rely on their strength, indulge in the pleasures of desire, are greedy for alcohol, and cannot understand wise thinking and observation. If someone possesses these four conditions, they will not feel weary and turn away. Kasyapa! If a monk possesses four conditions, he will slander the Bodhi (菩提) of the Buddha. What are the four? Because they have committed evil deeds in the past, which have matured; they will destroy the true Dharma; such monks will not reveal their own unwholesome karmic retributions and evil deeds; they will engage in impure conduct with nuns (Bhikkhuni).'

欲故。彼有和上或阿阇梨多人所敬，謗佛菩提，如是弟子隨學于師亦生誹謗。是寡聞者，由嫉妒故謗毀諸佛。比丘成就如是四法，謗佛菩提。

「迦葉！若有一法，得成沙門及婆羅門。何者為一？於一切法心無所住。如是一法，得成沙門及婆羅門。譬如有人墮高山頂，謂無大地樹木叢林，唯起空想出入息斷。迦葉！著諸法者亦復如是，若執眼想及以眼相，執耳鼻舌身意想乃至意相，若執色受想行識想，執凈持戒多聞慚愧經行往來得菩提想，如此等法皆悉非作沙門婆羅門。若起想者則為所害。為誰所害？謂貪瞋癡。若執眼相，由著可愛不可愛色相故，為眼所害。如是執著耳鼻舌身意相，乃至由著可愛不可愛法相故，乃至為意所害。若被害者，則于地獄、畜生、餓鬼、人、天界中極為所害。何緣被害？由想執著。何名想著？謂執我想及我所想、女想男想、地水火風想、骨想壞想青瘀想血涂想色變想離散想勝解脫想。彼有少分得勝解脫想，此有少分不得勝解脫想。有無量種宿住隨念現證作想，我隨念想異於過去異於現在，我是過去我是現在。于諸法中起想執著，乃至涅槃想、我得涅槃想。迦葉！以要言之，諸執著者處處起想，乃至於空性中起一切想，皆悉非作沙門婆羅門法，非沙門行、非婆羅門行。迦葉！如來說言沙

【現代漢語翻譯】現代漢語譯本因為這個緣故。如果有人，他的和尚或阿阇梨（老師）受到許多人的尊敬，卻誹謗佛的菩提（覺悟），那麼這樣的弟子也會跟隨老師誹謗。這些少聞寡見的人，因為嫉妒的緣故誹謗詆譭諸佛。比丘如果成就了這四種法，就會誹謗佛的菩提。「迦葉（佛陀弟子名）！如果有一種法，可以成就沙門（出家修行者）和婆羅門（祭司）。那是什麼呢？就是對於一切法心無所住。像這樣的一種法，可以成就沙門和婆羅門。譬如有人從高山頂上墜落，認為沒有大地、樹木、叢林，只有空想，出入息斷絕。迦葉！執著于諸法的人也是這樣，如果執著于眼想以及眼相，執著于耳鼻舌身意想乃至意相，執著於色受想行識想，執著于清凈持戒、多聞、慚愧、經行、往來而得到菩提的想法，像這樣的法都不能成就沙門和婆羅門。如果生起這些想法，就會被損害。被誰損害呢？被貪、嗔、癡損害。如果執著于眼相，因為執著于可愛和不可愛的色相，就會被眼所損害。像這樣執著于耳鼻舌身意相，乃至因為執著于可愛和不可愛的法相，乃至被意所損害。如果被損害，就會在地獄、畜生、餓鬼、人、天界中受到極大的損害。為什麼會被損害呢？因為執著于想法。什麼叫做執著于想法呢？就是執著於我想和我所想、女想男想、地水火風想、骨想、壞想、青瘀想、血涂想、色變想、離散想、勝解脫想。他們中有少部分人得到勝解脫想，有少部分人沒有得到勝解脫想。有無量種宿住隨念現證作想，我隨念想不同於過去，不同於現在，我是過去，我是現在。在諸法中生起想法和執著，乃至涅槃想、我得到涅槃想。迦葉！總而言之，所有執著的人處處生起想法，乃至在空性中生起一切想法，都不能成就沙門和婆羅門法，不是沙門的行為，也不是婆羅門的行為。迦葉！如來說沙門

【English Translation】 English version Because of this reason. If there is someone whose Upadhyaya (monk teacher) or Acharya (spiritual teacher) is respected by many, yet they slander the Bodhi (enlightenment) of the Buddha, then such a disciple will also follow their teacher in slandering. These people with little learning, due to jealousy, slander and defame the Buddhas. A Bhikshu (monk) who achieves these four dharmas (teachings) will slander the Bodhi of the Buddha. 「Kashyapa (name of a Buddha's disciple)! If there is one dharma that can make one a Shramana (ascetic) and a Brahmin (priest), what is it? It is that the mind does not dwell on any dharma. Such a dharma can make one a Shramana and a Brahmin. For example, if a person falls from the top of a high mountain, thinking there is no earth, trees, or forests, only empty thoughts, and their breathing stops. Kashyapa! Those who are attached to dharmas are also like this. If they are attached to the thought of the eye and the appearance of the eye, attached to the thoughts of the ear, nose, tongue, body, and mind, and even the appearances of the mind, attached to the thoughts of form, feeling, perception, mental formations, and consciousness, attached to the idea of attaining Bodhi through pure precepts, much learning, shame, walking meditation, and coming and going, such dharmas cannot make one a Shramana or a Brahmin. If these thoughts arise, one will be harmed. By whom are they harmed? By greed, hatred, and delusion. If one is attached to the appearance of the eye, because of attachment to the appearance of lovely and unlovely forms, one will be harmed by the eye. Likewise, being attached to the appearances of the ear, nose, tongue, body, and mind, and even being attached to the appearances of lovely and unlovely dharmas, one will be harmed by the mind. If harmed, one will be greatly harmed in hell, as an animal, as a hungry ghost, as a human, and in the heavens. Why are they harmed? Because of attachment to thoughts. What is called attachment to thoughts? It is attachment to the thought of 'I' and 'mine', the thought of female and male, the thought of earth, water, fire, and wind, the thought of bones, the thought of decay, the thought of bluish discoloration, the thought of blood-stained, the thought of color change, the thought of dispersion, and the thought of superior liberation. Some of them attain the thought of superior liberation, and some do not. There are countless kinds of thoughts of remembering past lives, realizing the present, and thinking, 'My remembrance is different from the past, different from the present, I was the past, I am the present.' In all dharmas, they give rise to thoughts and attachments, even the thought of Nirvana, and the thought of 'I have attained Nirvana.' Kashyapa! In short, all those who are attached give rise to thoughts everywhere, even giving rise to all thoughts in emptiness, and they cannot achieve the dharma of a Shramana or a Brahmin, nor are they the actions of a Shramana or a Brahmin. Kashyapa! The Tathagata (Buddha) says that a Shramana

門婆羅門法者，譬如虛空及以大地。何以故？虛空之法終不念言我是虛空。如是迦葉！沙門婆羅門者終不自謂我是沙門是婆羅門，是故諸法亦不自謂是作沙門婆羅門法。沙門法者不作不除，是為沙門及婆羅門。迦葉！譬如有人于夜闇中掉弄手臂搖動面目，作如是言：『我弄世間。我弄世間。』于意云何？彼為弄誰？」

迦葉白言：「世尊！是人自弄。何以故？于中無人為可弄故。」

佛告大迦葉言：「如是如是。若有比丘至阿蘭若，或至樹下空室露處，作如是想：『眼是無常，耳鼻舌身意悉是無常。』復作思惟：『色是無常，聲香味觸法亦悉無常。』作是思惟：『我趣涅槃。』如是等類為自劬勞，非沙門行。何以故？以有若干諸邪執故。知眼相已，為滅眼故勤勞修習。如是能知耳鼻舌身意相已，乃至為滅意故勤修習之。若於三處了知信受，則於三處而生分別。若於諸見起分別者，云何能得心一境性？迦葉！甚深菩提難入難趣、難具資糧。心一境性者，為以幾何名心一境性？周遍推求乃至一法亦不可得。所謂于眼不可得實，于耳鼻舌身意亦不得實，於一切法皆不得實。何以故？本性如是，心性不生，一切諸法無實可得，是故彼心不可得也。若過去未來現在無所得故、無所作故，是謂無所作。何名無所作？若

【現代漢語翻譯】現代漢語譯本：門婆羅門修行者，就像虛空和大地一樣。為什麼這麼說呢？虛空不會想『我是虛空』。迦葉！沙門和婆羅門修行者也不會自稱『我是沙門』或『我是婆羅門』，因此，諸法也不會自稱是『沙門』或『婆羅門』的修行法。沙門修行法既不創造也不去除，這才是真正的沙門和婆羅門。迦葉！比如有人在黑夜裡揮舞手臂，搖動面部，並說：『我戲弄世間，我戲弄世間。』你認為，他戲弄的是誰呢？」迦葉回答說：『世尊！這個人是在戲弄自己。因為這裡沒有人可以被他戲弄。』佛陀告訴大迦葉說：『正是這樣。如果有比丘到寂靜處，或到樹下、空屋、露天的地方，這樣想：『眼睛是無常的，耳朵、鼻子、舌頭、身體、意念也都是無常的。』又思惟：『顏色是無常的，聲音、氣味、味道、觸感、法也都是無常的。』這樣思惟：『我將趨向涅槃。』像這樣的人只是在自我勞累，不是沙門的修行。為什麼呢？因為他們有各種邪見執著。他們知道眼睛的現象后，爲了滅除眼睛而勤奮修行。同樣，他們知道耳朵、鼻子、舌頭、身體、意念的現象后，乃至爲了滅除意念而勤奮修行。如果對這三處（眼、耳、意）有所瞭解並信受，就會在這三處產生分別。如果對各種見解產生分別，又怎麼能達到心一境性呢？迦葉！甚深的菩提難以進入，難以趨近，難以積累資糧。所謂心一境性，是以什麼來稱之為心一境性呢？周遍推求，乃至一法都不可得。所謂眼睛的實性不可得，耳朵、鼻子、舌頭、身體、意念的實性也不可得，一切法的實性都不可得。為什麼呢？因為本性就是如此，心性不生，一切諸法沒有真實的實體可以得到，所以心也是不可得的。如果過去、未來、現在都無所得，無所作為，這就是無所作。什麼叫做無所作？如果』

【English Translation】 English version: The practice of the Brahmin Dharma is like the void and the earth. Why is that? The void never thinks, 'I am the void.' Likewise, Kashyapa, the Shramana (ascetic) and Brahmin (priest) practitioners never claim, 'I am a Shramana' or 'I am a Brahmin.' Therefore, all dharmas (teachings) do not claim to be the practice of Shramanas or Brahmins. The Shramana practice neither creates nor removes; this is what it means to be a true Shramana and Brahmin. Kashyapa, it is like someone in the dark of night waving their arms and shaking their face, saying, 'I am playing with the world, I am playing with the world.' What do you think? Who are they playing with?' Kashyapa replied, 'World-Honored One, that person is playing with themselves. Why? Because there is no one there to be played with.' The Buddha told Mahakashyapa, 'That is correct. If a Bhikshu (monk) goes to a secluded place, or under a tree, in an empty room, or in an open space, and thinks, 'The eye is impermanent, the ear, nose, tongue, body, and mind are all impermanent.' And further contemplates, 'Form is impermanent, sound, smell, taste, touch, and dharma are all impermanent.' And thinks, 'I am going towards Nirvana (liberation).' Such a person is only tiring themselves, and it is not the practice of a Shramana. Why? Because they have various wrong attachments. Knowing the nature of the eye, they diligently practice to eliminate the eye. Similarly, knowing the nature of the ear, nose, tongue, body, and mind, they diligently practice to eliminate the mind. If one understands and accepts these three places (eye, ear, mind), then one will create distinctions in these three places. If one creates distinctions in various views, how can one attain the oneness of mind? Kashyapa, the profound Bodhi (enlightenment) is difficult to enter, difficult to approach, and difficult to accumulate the necessary resources. What is meant by the oneness of mind? If one seeks everywhere, even one dharma cannot be found. The true nature of the eye cannot be found, nor can the true nature of the ear, nose, tongue, body, and mind be found. The true nature of all dharmas cannot be found. Why? Because the inherent nature is such, the nature of the mind does not arise, and all dharmas have no real substance to be obtained, therefore the mind is also unobtainable. If there is nothing to be obtained in the past, future, and present, and nothing to be done, this is called non-doing. What is called non-doing? If'

新若故俱不可作，名無所作。是中過去心不解脫、現在心不解脫、未來心不解脫，隨所有心無所得者，是為心一境性。此即名入心之數也。

「迦葉！未來當有比丘、比丘尼、優婆塞、優婆夷，執著眼等說為滅壞，于諸蘊中起於物想。如來說蘊猶如於夢，然彼說言夢為實有，由世間中說有是夢，若無夢者我等不應有夢想事。以有表示，是故我等於其眠夢起于夢想。如是如是，蘊有所因故說如夢，若無蘊者不應說蘊猶如於夢。彼諸愚夫謂夢為實，聞是等經便生誹謗。于中當有比丘尼等，于施主家妄稱我是阿羅漢果，或依淺智說現證得。若優婆塞、優婆夷等，聞經律頌說我現證。

「迦葉！當於爾時。若有比丘或二十年三十年中常樂居止阿蘭若處精勤修習，為佛法故來詣初信一日優婆塞邊，唯以空言互相唱說，言空空故，我已遍知我已遍知。或有比丘聞是經等相向談說，有人聞之便生怖畏，復作是言：『若諸在家出家人等不應親近，應當遠離，此非教師。何以故？彼等所知不相親附。』復有宣說甚深法者，為諸在家出家人等棄捨輕賤。何以故？我今宣說勝妙梵行尚少知者，況未來世乃至最少知者亦皆滅沒。當爾之世，說法比丘千人之中，能如實解信入法者一亦難有；乃至二千亦復如是。于中或有餘比丘等，下

【現代漢語翻譯】現代漢語譯本：如果說新產生的和舊有的都不能成立，那就意味著沒有任何造作。在這種情況下，過去的心不解脫，現在的心不解脫，未來的心也不解脫。無論處於哪種狀態，心都無所得，這就是所謂的心一境性（專注一境）。這也就是所謂的進入心之數（修行次第）。迦葉（佛陀弟子名）！未來會有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），他們會執著于眼等感官，認為它們會滅壞，並且在五蘊（色、受、想、行、識）中產生實物存在的想法。如來（佛陀的自稱）說五蘊就像夢一樣，但他們卻說夢是真實存在的，因為世間說有夢，如果沒有夢，我們就不應該有做夢的事情。因為有夢的現象，所以我們在睡眠中會做夢。同樣，五蘊也是因為有因緣才說像夢一樣，如果沒有五蘊，就不應該說五蘊像夢。那些愚癡的人認為夢是真實的，聽到這樣的經典就會誹謗。其中會有比丘尼等，在施主家妄稱自己證得了阿羅漢果（佛教修行最高果位），或者依仗淺薄的智慧說自己已經現證。如果優婆塞、優婆夷等，聽到經典或偈頌說自己已經現證。迦葉！到那時，如果有比丘在二十年或三十年中，一直喜歡住在阿蘭若（寂靜處）精勤修行，爲了佛法而來到一個剛信佛一天的優婆塞身邊，只是用空洞的言辭互相唱和，說空空故，我已經遍知，我已經遍知。或者有比丘聽到這樣的經典，互相談論，有人聽到後會感到害怕，又說：『如果在家或出家的人不應該親近，應該遠離，這不是老師。為什麼呢？因為他們所知道的並不相符。』還有宣說甚深佛法的人，會被在家或出家的人拋棄和輕視。為什麼呢？我現在宣說殊勝的梵行（清凈的行為），尚且很少有人知道，更何況未來世，即使是最少知道的人也會滅絕。到那時，說法比丘一千人中，能如實理解並信入佛法的，連一個都很難有；甚至兩千人也是如此。其中或許會有其他比丘等，下

【English Translation】 English version: If both the new and the old cannot be established, it means there is no creation. In this case, the past mind is not liberated, the present mind is not liberated, and the future mind is not liberated. Regardless of the state, the mind has no attainment, and this is what is called the one-pointedness of mind (concentration on one object). This is also known as entering the count of the mind (stages of practice). Kashyapa (name of a Buddha's disciple)! In the future, there will be monks (bhikshus), nuns (bhikshunis), laymen (upasakas), and laywomen (upasikas) who will cling to the senses such as the eyes, believing they will perish, and they will develop the idea of real existence in the five aggregates (form, feeling, perception, mental formations, and consciousness). The Tathagata (self-designation of the Buddha) says that the five aggregates are like a dream, but they say that dreams are real, because the world says there are dreams. If there were no dreams, we should not have the experience of dreaming. Because there is the phenomenon of dreams, we dream during sleep. Similarly, the five aggregates are said to be like a dream because of causes and conditions. If there were no five aggregates, it should not be said that the five aggregates are like a dream. Those foolish people think that dreams are real, and when they hear such scriptures, they will slander them. Among them, there will be nuns and others who falsely claim to have attained the fruit of Arhat (the highest stage of Buddhist practice) in the homes of donors, or who claim to have attained realization based on shallow wisdom. If laymen and laywomen hear scriptures or verses saying that they have attained realization. Kashyapa! At that time, if there are monks who have been living in the Aranya (secluded place) for twenty or thirty years, diligently practicing, and come to a layperson who has just believed in Buddhism for one day for the sake of the Dharma, they will only chant empty words to each other, saying that because of emptiness, I have known everything, I have known everything. Or if there are monks who hear such scriptures and discuss them with each other, some people will be frightened when they hear it, and say: 'If lay or monastic people should not be close, they should stay away, this is not a teacher. Why? Because what they know does not match.' There are also those who proclaim the profound Dharma, who will be abandoned and despised by lay and monastic people. Why? I am now proclaiming the sublime Brahmacharya (pure conduct), and there are still few who know it, let alone in the future, even the fewest who know it will be extinct. At that time, among a thousand monks who preach the Dharma, it will be difficult to find even one who can truly understand and believe in the Dharma; even two thousand will be the same. Among them, there may be other monks, down

至不能暫發言詞，況能解了。

「迦葉！當於爾時，在家出家共輕此教。若有比丘發勤精進為滅不善生善法故，初夜后夜減省睡眠精進修學，則為他人譏嫌棄捨，或斷命根。如是等經即當毀滅，住法比丘亦皆滅盡。于中智者深勝無染解了之者，應當尊重深心恭敬，共集會已住阿蘭若。」

爾時世尊而說頌曰：

「我所說善法，　　第一義相應，　言蘊無堅實，　　應觀察如夢。　爾時諸比丘，　　斗諍心紛擾，　無禮別尊卑，　　唯有空名相。　比丘所發言，　　俗亦如是說，　如斯之教法，　　道俗語皆同。　比丘謂俗言，　　汝解法希有，　是謂佛菩提，　　已發初地果。　彼心謂見法，　　親近在家人，　數奉施比丘，　　與其最上供。　如斯比丘說，　　無異語皆真，　與彼共相親，　　言我能見法。　生於彼時者，　　為施故出家，　不住正法中，　　毀壞菩提道。　我示汝道者，　　近我勿親余，　不久汝得之，　　還如我所得，　此最寂靜位，　　共汝相向言。　和合大眾中，　　毀壞我教法，　猶如劫村賊，　　性懷兇險心，　破壞諸國城，　　及以大聚落。　比丘亦如是，　　無智多愚癡，　少慧起諸非，　　著命數取趣。　離我所

【現代漢語翻譯】現代漢語譯本甚至連暫時說出話語都做不到，更何況是理解呢。『迦葉（佛陀弟子名）！當那個時候，在家和出家的人都會輕視這個教法。如果有比丘爲了滅除不善、生起善法而發奮精進，在初夜和后夜減少睡眠，精進修學，就會被他人譏諷、嫌棄、拋棄，甚至會被斷送性命。像這樣的經典就會被毀滅，住持佛法的比丘也會全部滅盡。在這些人中，那些智慧深邃、清凈無染、理解教義的人，應當受到尊重，以深切的恭敬心對待，並一起住在阿蘭若（寂靜處）。』那時，世尊說了偈頌：『我所說的善法，與第一義（最高真理）相應，言語的蘊（構成要素）沒有堅實的實體，應當觀察它如同夢幻。那時，諸位比丘，互相爭鬥，心緒紛亂，沒有禮儀，不分尊卑，只有空洞的名相。比丘所說的話，世俗之人也這樣說，像這樣的教法，道俗所說都一樣。比丘對世俗之人說，你理解的法很稀有，這就是佛的菩提（覺悟），已經證得初地果位。他們心裡認為自己見到了法，就親近在家人，多次供養比丘，給予他們最上等的供養。像這樣的比丘說，他們所說的話沒有不同，都是真實的，與他們互相親近，說自己能見到法。出生在那個時代的人，爲了施捨而出家，不住在正法之中，毀壞菩提之道。我指示你們道路，要親近我，不要親近其他人，不久你們就能得到，就像我所得到的一樣，這個最寂靜的境界，可以和你們互相談論。在和合的大眾中，毀壞我的教法，就像劫掠村莊的強盜，心懷兇險，破壞各個國家城市，以及大的聚落。比丘也像這樣，沒有智慧，大多愚癡，缺少智慧，生起各種錯誤，執著于生命，追求輪迴。遠離我所說的。』

【English Translation】 English version Even to the point of being unable to utter a word temporarily, how much less to understand. 『Kasyapa (name of a Buddha disciple)! At that time, both lay people and those who have left home will despise this teaching. If there are monks who strive diligently to eliminate unwholesome qualities and generate wholesome ones, reducing sleep in the early and late nights to diligently study, they will be ridiculed, despised, and abandoned by others, and may even have their lives taken. Sutras like these will be destroyed, and the monks who uphold the Dharma will all be extinguished. Among these people, those who are deeply wise, pure, and understand the teachings should be respected, treated with deep reverence, and live together in the aranya (secluded place).』 At that time, the World Honored One spoke in verses: 『The wholesome teachings I have spoken are in accordance with the highest truth (paramartha), the aggregates (skandhas) of speech have no solid substance, and should be observed as if they were a dream. At that time, the monks, will be fighting with each other, their minds in turmoil, without manners, not distinguishing between the honored and the lowly, only having empty names and forms. The words spoken by the monks, the worldly people also speak in the same way, such teachings, what the monks and the laity say are the same. The monks say to the laity, your understanding of the Dharma is rare, this is the Bodhi (enlightenment) of the Buddha, having already attained the first bhumi (stage of enlightenment). They think in their hearts that they have seen the Dharma, and they become close to lay people, repeatedly making offerings to the monks, giving them the best offerings. Monks like these say that what they say is no different, all is true, they become close to them, saying that they can see the Dharma. Those who are born in that time, leave home for the sake of offerings, not abiding in the true Dharma, destroying the path to Bodhi. I show you the path, be close to me, do not be close to others, soon you will attain it, just as I have attained it, this most peaceful state, where we can talk to each other. In the harmonious assembly, they destroy my teachings, like robbers who plunder villages, harboring dangerous intentions, destroying various countries and cities, as well as large settlements. Monks are also like this, without wisdom, mostly foolish, lacking wisdom, giving rise to various errors, clinging to life, pursuing the cycle of rebirth. They are far from what I have spoken.』

說教，　　依止諸見心，　說是羅漢人，　　盡懷增上慢。　于大和合會，　　諸比丘眾前，　說已慧名聞，　　于中一難得。　或時有比丘，　　安住如實者，　被說惡名聞，　　言非佛弟子。　法王大菩提，　　於時被誹謗，　天眾懷憂戚，　　相向數悲啼。　對彼信心天，　　身自投于地，　觀斯釋師子，　　無上法輪摧。　嗟嘆佛如來，　　快哉所說法，　奇特福田僧，　　佛之所愛子。　我等不復聞，　　法王之所說，　牟尼今滅度，　　無覺抱迷心。　地居天次後，　　出於大音聲，　唱令告諸天，　　法炬今將滅。　汝等得聞佛，　　不親近如來，　勿致後天龍，　　而當懷悔恨。　經于無數劫，　　為自及為他，　遍受于眾苦，　　爾乃方成佛。　此是諸世尊，　　為諸眾生類，　所說善法門，　　今皆當隱沒。　矯亂人興世，　　可畏造諸非，　魔使及惡魔，　　恣情惡言說。　諂詐多癡鈍，　　誑惑劣愚夫，　若瞋與不瞋，　　毀師及勝教。　聞地天聲已，　　上天皆慘然，　人及四王天，　　悉亦懷憂惱。　夜叉眾來集，　　阿吒筏底城，　皆發可畏聲，　　滿面流悲淚。　天居眾寶飾，　　城郭妙莊嚴，　皆悉失光暉，　

【現代漢語翻譯】現代漢語譯本他們宣講教義，執著于各種見解，心中充滿增上慢，自詡為羅漢（Arahan，已斷除煩惱，值得尊敬的人）。在盛大的集會中，在眾比丘面前，他們宣稱自己有智慧和名望，但實際上很難達到。有時會有比丘，安住于如實的正見，卻被誹謗，被說成不是佛陀的弟子。法王（Dharmaraja，指佛陀）大菩提（Mahabodhi，指佛陀的覺悟）的境界，在那時也遭受誹謗，天眾為此感到憂愁，相對而泣。那些對佛陀有信心的天人，身體投地，看著釋迦獅子（Sakya Simha，指佛陀）無上的法輪（Dharmacakra，指佛陀的教法）被摧毀。他們感嘆佛陀如來（Tathagata，指佛陀），讚歎他所說的法是多麼美好，讚歎奇特的福田僧（Sangha，指僧團），他們是佛陀所愛的弟子。我們再也聽不到法王所說的教法了，牟尼（Muni，指佛陀）現在已經涅槃（Nirvana，指解脫），我們失去了覺悟，心中充滿迷惑。地居天（Bhumma-deva，指居住在地面上的天神）之後，發出巨大的聲音，宣告諸天，佛法的火炬即將熄滅。你們這些有幸聽聞佛法的人，卻沒有親近如來，不要等到將來成為天龍（Naga，指龍族）時，才感到後悔。佛陀經歷了無數劫，爲了自己也爲了他人，遍受各種苦難，才最終成佛。這些是諸世尊（Bhagavan，指佛陀）爲了眾生所說的善法，現在都將隱沒。那些顛倒是非的人將興起，他們會製造各種可怕的罪惡，魔使和惡魔會肆意妄言。他們諂媚虛偽，愚癡遲鈍，欺騙那些低劣愚笨的人，無論是否憤怒，都會誹謗老師和殊勝的教法。聽到地居天的聲音后，上天的天人都感到悲傷，人界和四王天（Caturmaharajika，指四大天王所居之天）也都感到憂愁。夜叉（Yaksa，指一種鬼神）聚集在阿吒筏底城（Atavaka，指夜叉居住的城市），發出可怕的聲音，滿面流著悲傷的淚水。天人居住的寶飾，城郭的精美裝飾，都失去了光輝。

【English Translation】 English version They preach doctrines, clinging to various views, filled with arrogance, claiming to be Arahan (those who have eradicated defilements and are worthy of respect). In grand assemblies, before the assembly of monks, they proclaim themselves to have wisdom and fame, but in reality, it is difficult to attain. Sometimes there are monks who abide in true and correct views, yet they are slandered and said not to be disciples of the Buddha. The realm of the Dharmaraja (the Dharma King, referring to the Buddha), the Mahabodhi (the Buddha's enlightenment), is also slandered at that time, and the devas (gods) are saddened by this, weeping to each other. Those devas who have faith in the Buddha, throw themselves to the ground, watching the Sakya Simha (the Lion of the Sakyas, referring to the Buddha) and the destruction of the unsurpassed Dharmacakra (the Wheel of Dharma, referring to the Buddha's teachings). They lament the Tathagata (the Thus-Gone One, referring to the Buddha), praising how wonderful the Dharma he taught is, and praising the unique Sangha (the monastic community), the beloved disciples of the Buddha. We will no longer hear the Dharma taught by the Dharmaraja, the Muni (the Sage, referring to the Buddha) has now entered Nirvana (liberation), we have lost enlightenment and our hearts are filled with confusion. After the Bhumma-deva (earth-dwelling gods), a great voice is emitted, proclaiming to the devas that the torch of the Dharma is about to be extinguished. You who have had the fortune to hear the Dharma, yet did not draw near to the Tathagata, do not wait until you become Nagas (dragons) in the future to feel regret. The Buddha went through countless kalpas (eons), for himself and for others, enduring all kinds of suffering, before finally becoming a Buddha. These are the good teachings that the Bhagavan (the Blessed One, referring to the Buddha) spoke for all sentient beings, and now they will all be hidden. Those who distort the truth will arise, they will create all kinds of terrible evils, the messengers of Mara (the demon) and evil demons will speak recklessly. They are flattering and deceitful, foolish and dull, deceiving those who are inferior and ignorant, whether angry or not, they will slander the teacher and the superior teachings. After hearing the voice of the earth-dwelling gods, the devas in the heavens are all saddened, and the humans and the Caturmaharajika (the Four Heavenly Kings) are also filled with sorrow. The Yaksa (a type of ghost) gather in the city of Atavaka (the city where the Yaksa live), emitting terrible sounds, their faces covered with tears of sorrow. The precious ornaments of the devas, the exquisite decorations of the city, have all lost their luster.

猶如於聚土。　國城非似本，　　堪生愛樂心，　今見寶嚴城，　　須臾不可樂。　諸天同詣彼，　　善逝本生國，　躄踴而號啕，　　轉增大悲苦。　我從天降地，　　往詣諸國城，　真法盡沉淪，　　遍觀皆不見。　下至閻浮境，　　見法大崩摧，　逼惱諸出家，　　發聲大號哭。　勝城七日內，　　處處失光暉，　天亦七日中，　　數悲數啼泣。　嗚呼大雄健，　　昔曾親面奉，　何期今不見，　　言說亦成空。　曾住舍衛城，　　來已皆恭敬，　于其地界內，　　數悲而數啼。　見佛所坐林，　　言佛曾於此，　轉四諦法輪，　　我等親聞聽。　世間還黑闇，　　更互不相尊，　己造諸罪因，　　往生三惡趣。　天眾多宮殿，　　今者悉空虛，　贍部諸眾生，　　無主無救護。　言佛經行處，　　毀壞悉荒蕪，　法王已涅槃，　　世間不可樂。　三十三天主，　　帝釋立其中，　苦惱發憂愁，　　高聲大悲慟。　諸忉利天等，　　舉手共哀號，　適聞園苑中，　　其次便馳走。　是等諸天眾，　　恒嘆佛如來，　自嗟離世尊，　　曾為說法者。　不能食甘露，　　亦絕歌樂聲，　如是等諸天，　　心憂經六月。　阿修羅聞說，　　教法空

【現代漢語翻譯】現代漢語譯本如同堆積的泥土一般。國都城池並非原本那樣，本可以讓人產生愛慕喜悅之心，如今看到這寶飾莊嚴的城池，片刻也無法感到快樂。諸天都來到那裡，善逝（佛陀）的出生地，他們頓足號啕大哭，更加增添了悲傷痛苦。我從天上降落到地上，前往各個國都城池，發現真正的佛法已經沉淪，到處都看不到。下到閻浮提（Jambudvipa，人世間）的境界，看到佛法大面積崩壞摧毀，逼迫惱亂那些出家修行的人，發出巨大的哭號聲。在殊勝的城池裡，七天之內，處處都失去了光輝，天界也在七天之中，多次悲傷多次哭泣。嗚呼，大雄健者（佛陀），過去曾經親身面見侍奉，怎料到如今再也見不到，連言語訴說也成了空。曾經居住在舍衛城（Sravasti），來的人都恭敬有加，在那個地方的界限內，多次悲傷而多次哭泣。看到佛陀曾經坐過的樹林，說佛陀曾經在這裡，轉動四諦法輪（Dharmacakra，佛陀的教義），我們都親自聽聞。世間又陷入黑暗，人們不再互相尊重，自己造作各種罪惡的因，將要往生到三惡道（Three Evil Paths）。天界的眾多宮殿，如今都空虛寂寞，贍部洲（Jambudvipa，人世間）的眾生，沒有依靠，沒有救護。說佛陀曾經行走的場所，都已毀壞荒蕪，法王（佛陀）已經涅槃，世間再也沒有快樂。三十三天（Trayastrimsa）的主宰，帝釋（Indra）站在其中，苦惱憂愁，高聲大悲痛哭。諸忉利天（Trayastrimsa）等，舉起手一起哀號，剛聽到園林中，就立刻奔跑過去。這些天眾，常常嘆息佛陀如來，自己感嘆離開了世尊，曾經為他們說法的人。不能吃甘露，也停止了歌舞音樂，像這樣的諸天，心中憂愁了六個月。阿修羅（Asura）聽說，教法已經空虛。

【English Translation】 English version Like a pile of earth. The capital city is not as it was originally, capable of generating love and joy, Now seeing this jewel-adorned city, one cannot feel joy for even a moment. All the devas (gods) come to that place, the birthplace of the Sugata (Buddha), They stamp their feet and wail, further increasing their sorrow and pain. I descended from the heavens to the earth, going to various capital cities, I found that the true Dharma (Buddha's teachings) had declined, and could not be seen anywhere. Descending to the realm of Jambudvipa (the human world), I saw the Dharma greatly collapsing and being destroyed, Oppressing and troubling those who have left home to practice, they emit great cries of weeping. Within the magnificent city, for seven days, everywhere lost its radiance, And in the heavens, for seven days, there was repeated sorrow and weeping. Alas, the Great Hero (Buddha), whom I once personally met and served, How could I have imagined that I would never see him again, and even speaking of him is in vain. Having once resided in Sravasti, those who came were all respectful, Within that place's boundaries, there was repeated sorrow and weeping. Seeing the forest where the Buddha once sat, they said the Buddha was once here, Turning the Wheel of the Four Noble Truths (Dharmacakra), we personally heard and listened. The world has returned to darkness, people no longer respect each other, Having created various causes of sin, they will be reborn in the three evil realms (Three Evil Paths). The many palaces of the heavens are now all empty and desolate, The beings of Jambudvipa (the human world) have no refuge, no protection. They say the places where the Buddha once walked are all destroyed and desolate, The Dharma King (Buddha) has already entered Nirvana, and there is no joy in the world. The lord of the Thirty-Three Heavens (Trayastrimsa), Indra, stood among them, Distressed and sorrowful, he cried out loudly in great grief. The devas of Trayastrimsa and others, raised their hands and wailed together, Having just heard in the garden, they immediately rushed over. These devas constantly lamented the Buddha Tathagata, They lamented their separation from the World Honored One, who once taught them the Dharma. They could not eat ambrosia, and they stopped their singing and music, Such devas were sorrowful in their hearts for six months. The Asuras (demigods) heard that the Dharma was empty.

無主，　於是即相呼，　　興師伐忉利。　贍部諸王等，　　毀壞佛制多，　當於爾時中，　　天與修羅戰。　多有諸比丘，　　及多比丘尼，　生諸惡趣中，　　備受眾苦毒。　在家犯諸罪，　　近事壞尸羅，　互相揚惡名，　　以之生苦趣。　女人行不善，　　皆亦入三塗，　如是事興時，　　世間不安靜。　或時行聚落，　　或投竄山林，　人眾以波逃，　　壽命便夭促。　多有賊盜起，　　亦復有饑荒，　苗稼不時登，　　蝗蟲起災暴。　若於饑饉世，　　人有壽命終，　便生餓鬼中，　　具受多辛苦。　所有施塔廟，　　及與四方僧，　爾時諸比丘，　　悉共分張取。　於我滅度后，　　如是眾苦興，　應速發精勤，　　勿復更回顧。　諸有愚夫類，　　而無智慧人，　愚夫業已成，　　速生諸惡趣。　應樂讀誦說，　　智慧從此生，　人修智慧心，　　速能升善趣。　常以智慧觀，　　如我如是學，　永離眾繫縛，　　速至於涅槃。　正法不久留，　　應發堅精進，　我已如是說，　　宜速正思惟。　此劫過去已，　　滿於六十劫？　當不聞佛名，　　何能生信樂。　若人相會遇，　　飢餓苦所侵，　母子是時中，　　互相食其肉。

【現代漢語翻譯】現代漢語譯本沒有主宰，於是互相呼喚，興兵攻打忉利天（Trayastrimsa，佛教的欲界六天之一）。贍部洲（Jambudvipa，我們所居住的這個世界）的諸位國王等，毀壞佛陀制定的規矩，當在那時，天人和修羅（Asura，一種好戰的神）之間會發生戰爭。許多比丘（bhikkhu，佛教的男性出家人）和比丘尼（bhikkhuni，佛教的女性出家人），會墮入惡道，遭受各種痛苦。在家之人犯下各種罪行，優婆塞（upasaka，佛教的男性在家信徒）和優婆夷（upasika，佛教的女性在家信徒）破壞戒律，互相宣揚惡名，因此墮入苦難的境地。女人行為不端，也都會墮入三惡道（地獄、餓鬼、畜生），當這些事情發生時，世間將不得安寧。有時人們會逃往村落，有時會躲藏在山林中，人們像波浪一樣逃散，壽命也會因此縮短。到處都有盜賊興起，也會發生饑荒，莊稼不能按時成熟，蝗蟲也會帶來災難。如果在饑荒的年代，有人壽命終結，就會轉生到餓鬼道，遭受各種痛苦。所有用來佈施的佛塔和寺廟，以及供養四方僧眾的財物，那時比丘們都會共同瓜分。在我滅度之後，這些苦難將會發生，你們應該儘快精進修行，不要再回頭留戀。那些愚癡無知的人，因為愚癡的業力已經形成，會很快墮入惡道。應該喜歡讀誦佛經，智慧會由此產生，人們修習智慧之心，就能很快升入善道。要常常用智慧來觀察，像我這樣學習，就能永遠脫離各種束縛，很快到達涅槃（Nirvana，佛教的最高境界）。正法不會長久住世，應該發起堅定的精進心，我已經這樣說了，你們應該儘快正確地思考。這個劫數過去之後，要經過六十劫，那時將聽不到佛的名字，又怎麼能生起信仰和喜悅呢？如果人們相遇，被飢餓所困擾，母親和孩子在那時會互相吃對方的肉。

【English Translation】 English version Without a lord, they then call to each other, raising troops to attack Trayastrimsa (one of the six heavens of the desire realm in Buddhism). The kings of Jambudvipa (the world we inhabit) and others, destroy the rules established by the Buddha, and at that time, there will be wars between gods and Asuras (a type of warlike deity). Many bhikkhus (Buddhist monks) and bhikkhunis (Buddhist nuns) will fall into evil realms, enduring various sufferings. Lay people commit various sins, upasakas (male lay Buddhist followers) and upasikas (female lay Buddhist followers) break the precepts, and spread each other's bad names, thus falling into suffering realms. Women who behave badly will also fall into the three evil realms (hell, hungry ghosts, and animals), and when these things happen, the world will not be peaceful. Sometimes people will flee to villages, sometimes they will hide in the mountains, people scatter like waves, and their lifespans will be shortened. Thieves will rise everywhere, and there will also be famines, crops will not ripen on time, and locusts will bring disasters. If someone's life ends in a time of famine, they will be reborn in the realm of hungry ghosts, enduring various sufferings. All the stupas and temples that are donated, as well as the offerings for the Sangha (Buddhist monastic community) from all directions, will be divided and taken by the bhikkhus at that time. After my Parinirvana (the final passing away of a Buddha), these sufferings will occur, you should quickly cultivate diligently, and do not look back with attachment. Those who are foolish and ignorant, because their foolish karma has been formed, will quickly fall into evil realms. You should enjoy reading and reciting the scriptures, wisdom will arise from this, and people who cultivate a mind of wisdom will quickly ascend to good realms. You should always observe with wisdom, learn as I have, and you will be forever free from all bonds, and quickly reach Nirvana (the highest state in Buddhism). The Dharma (Buddhist teachings) will not remain long, you should generate firm diligence, I have spoken thus, you should quickly contemplate correctly. After this kalpa (an aeon) has passed, after sixty kalpas, you will not hear the name of the Buddha, how can you generate faith and joy? If people meet, and are afflicted by hunger, mothers and children will eat each other's flesh at that time.

彼時所生子，　　慞惶行不安，　住在己家中，　　猶生大怖畏。　見聞此事已，　　知其生死燒，　誰有智慧人，　　于中生愛樂？　無明是生根，　　女人是欲根，　蘊為苦惱根，　　是故應舍苦。　世有愚眾生，　　耽著于女欲，　人能離癡者，　　疾當得涅槃。　宣暢此法時，　　不遭于惡果，　不說果有漏，　　故墮惡趣中。　所有無漏法，　　空空無所有，　寂靜本無堅，　　宜應速了悟。

「複次迦葉！若有比丘或餘眾生，由能成就此第一法求無漏者，應作是言，於一切法心無所住。

「複次迦葉！菩薩應為堅固修習。云何堅固？云何修習？言堅固者，謂堅固心、堅固精進。何者名為堅固之心？菩薩念言：『乃至供養恒河沙佛，然後乃發一念之心而求佛道。次後復經恒河沙劫一佛現世，以發恒河沙等心故，一得人身，以恒河沙等人身聞一句法智慧光明，于阿耨多羅三藐三菩提作大利益。』應發如是堅固之心。又以種種方便攝佛智慧，種種苦行以為希求，種種苦行攝受佛智。復有如是堅固之心。

「複次迦葉！我今為汝宣說譬喻，由此喻故諸有智人而能解了爾所說義。由是種種難行苦行能得菩提，于恒河沙劫不應休廢。若於恒河沙劫學不休廢，則能現證無上

【現代漢語翻譯】現代漢語譯本那時出生的孩子，驚慌失措，行動不安，即使住在自己家中，仍然感到極大的恐懼。看到和聽到這些事後，知道這是生死之火的燃燒，哪個有智慧的人，會從中產生愛戀和快樂呢？無明是產生（輪迴）的根源，女人是慾望的根源，五蘊是痛苦煩惱的根源，因此應當捨棄痛苦。世上有愚癡的眾生，沉溺於對女色的慾望，人如果能夠遠離愚癡，很快就能證得涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。宣講這個佛法時，不會遭受惡果，不說有漏的果報，所以不會墮入惡道之中。所有無漏的佛法，都是空性，一無所有，寂靜的本性並非堅固，應當迅速領悟。

『再者，迦葉（Kasyapa，佛陀的弟子之一）！如果有比丘（bhiksu，佛教出家男眾）或其他眾生，能夠成就這第一法而求無漏，應當這樣說，對於一切法，心無所執著。』

『再者，迦葉！菩薩（bodhisattva，發願要成佛的修行者）應當爲了堅固而修習。什麼是堅固？什麼是修習？所謂堅固，是指堅固的心和堅固的精進。什麼叫做堅固的心？菩薩這樣想：『乃至供養恒河沙（Ganges sand，數量極多）的佛，然後才發一念心求佛道。之後又經過恒河沙劫，才有一佛出世，因為發了恒河沙等的心，才得到一次人身，以恒河沙等的人身聽到一句佛法智慧光明，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧）有大利益。』應當發起這樣堅固的心。又以種種方便攝取佛的智慧，以種種苦行作為希求，以種種苦行攝受佛的智慧。又要有這樣的堅固之心。

『再者，迦葉！我現在為你宣說譬喻，通過這個譬喻，有智慧的人就能理解我所說的意義。因為種種難行的苦行才能得到菩提（bodhi，覺悟），在恒河沙劫中不應該停止。如果在恒河沙劫中學習不停止，就能現證無上（的智慧）。』

【English Translation】 English version The child born at that time, is flustered and restless, even living in his own home, still feels great fear. Having seen and heard these things, knowing that it is the burning of the fire of birth and death, who among the wise would generate love and joy in it? Ignorance is the root of (reincarnation), woman is the root of desire, the aggregates are the root of suffering and affliction, therefore one should abandon suffering. There are foolish beings in the world, who are addicted to the desire for women, if a person can be free from delusion, he will quickly attain Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death). When proclaiming this Dharma, one will not suffer evil consequences, not speaking of the defiled results, therefore one will not fall into evil realms. All undefiled Dharmas are emptiness, nothing at all, the nature of tranquility is not solid, one should quickly realize it.

'Furthermore, Kasyapa (one of Buddha's disciples)! If there is a bhiksu (Buddhist monk) or other sentient being, who can achieve this first Dharma and seek the undefiled, they should say, regarding all Dharmas, the mind has no attachment.'

'Furthermore, Kasyapa! A bodhisattva (a practitioner who vows to become a Buddha) should cultivate for the sake of firmness. What is firmness? What is cultivation? Firmness refers to a firm mind and firm diligence. What is called a firm mind? A bodhisattva thinks: 『Even after making offerings to Buddhas as numerous as the sands of the Ganges (Ganges sand, extremely large number), only then does one generate a single thought to seek the path of Buddhahood. After that, after another kalpa (eon) as numerous as the sands of the Ganges, a Buddha appears in the world, because one has generated thoughts as numerous as the sands of the Ganges, one obtains a human body, and with a human body as numerous as the sands of the Ganges, one hears a single phrase of the wisdom light of the Dharma, which is of great benefit to anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha).』 One should generate such a firm mind. Also, one should use various skillful means to gather the wisdom of the Buddha, use various ascetic practices as a seeking, and use various ascetic practices to receive the wisdom of the Buddha. One should also have such a firm mind.'

'Furthermore, Kasyapa! I will now explain a metaphor for you, through this metaphor, those with wisdom will be able to understand the meaning of what I have said. Because of various difficult ascetic practices, one can attain bodhi (enlightenment), one should not cease in kalpas as numerous as the sands of the Ganges. If one does not cease learning in kalpas as numerous as the sands of the Ganges, one will be able to directly realize the supreme (wisdom).'

菩提。應發如是堅固之心，以為勢力以作策勤，終不捨離阿耨多羅三藐三菩提。復有如是堅固之心。迦葉！若有菩薩發是心者，何以攝受？謂不取處不取非處。何故不取處非處耶？若有取于處非處者，于無上覺則為障礙；以不取于處非處故，速得無上正等菩提。迦葉！譬如有人以滿三千大千世界珍寶持用佈施，若有如是種種經典如來所說，隨順菩提受持教法以信安住，所生福聚倍多於彼。迦葉！菩薩復有堅固之心，乃至堅固心亦不可得，是故修行不可休廢。言修習者，謂多修行。有幾多耶？隨有若干多修習法，若起一心不能解了。何以故？彼法不可為表示故。然是最勝修習之法，謂堅固心性。」

爾時世尊即說頌曰：

「無心起心想，　　當有大怖畏，　我當成不成？　　是事為云何？　而常起尋伺，　　住在於一邊，　誹謗于正道，　　不可得菩提，　此是懈怠心，　　非是菩提相。　斯人疑一切，　　諸佛及聲聞，　不行而希望，　　賢聖諸佛法。　非但由言說，　　能成安樂果，　要有信樂心，　　能成廣大法。　亦非唯心量，　　能獲勝堪任，　由一法能成，　　諸有所作事，　知其殊勝已，　　為佛故應修。

「複次迦葉！菩薩以能成就此法，亦不親近供養諸佛，而

【現代漢語翻譯】現代漢語譯本菩提（覺悟）。應當發起這樣堅固的心，以此作為力量，努力精進，最終不捨棄阿耨多羅三藐三菩提（無上正等正覺）。還要有這樣堅固的心。迦葉（佛陀弟子名）！如果有菩薩發起這樣的心，應該如何攝受呢？就是不執著于『處』（正確的道理）也不執著于『非處』（錯誤的道理）。為什麼不執著于處和非處呢？如果執著于處和非處，對於無上覺悟就會成為障礙；因為不執著于處和非處，就能迅速獲得無上正等菩提。迦葉！譬如有人用充滿三千大千世界的珍寶來佈施，如果有像這樣種種如來所說的經典，隨順菩提，受持教法，以信心安住，所產生的福德比前者多得多。迦葉！菩薩還有堅固的心，乃至連堅固的心也不可執著，所以修行不能停止。所說的修習，是指多次修行。有多少次呢？隨著有多少種修習的方法，如果只起一個念頭就不能理解。為什麼呢？因為這些法是無法用言語表達的。然而這是最殊勝的修習之法，就是堅固的心性。那時，世尊就說了偈頌：『無心卻生起有心的想法，當有很大的恐懼，我將成就還是不成就？這件事會怎麼樣？總是生起尋伺，停留在某一邊，誹謗正道，不可能得到菩提，這是懈怠的心，不是菩提的相貌。這樣的人懷疑一切，諸佛和聲聞（佛陀的弟子），不修行卻希望，賢聖諸佛的法。不僅僅依靠言語，就能成就安樂的果報，要有信樂的心，才能成就廣大的法。也不是僅僅依靠心量，就能獲得殊勝的堪能，依靠一個法就能成就，所有要做的事情，知道它的殊勝之後，爲了成佛應當修行。』『再次，迦葉！菩薩能夠成就這個法，也不親近供養諸佛，而』

【English Translation】 English version Bodhi (enlightenment). One should generate such a firm mind, using it as strength to diligently strive, and ultimately not abandon Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). One should also have such a firm mind. Kashyapa (name of a Buddha's disciple)! If a Bodhisattva generates such a mind, how should it be embraced? It means not clinging to 'place' (correct principles) nor clinging to 'non-place' (incorrect principles). Why not cling to place and non-place? If one clings to place and non-place, it will become an obstacle to unexcelled enlightenment; because one does not cling to place and non-place, one can quickly attain unexcelled perfect enlightenment. Kashyapa! For example, if someone uses treasures filling three thousand great chiliocosms to give as alms, if there are such various sutras spoken by the Tathagata (Buddha), following Bodhi, receiving and upholding the teachings, and abiding with faith, the merit generated will be many times more than the former. Kashyapa! A Bodhisattva also has a firm mind, even the firm mind itself is not to be clung to, therefore, cultivation cannot cease. What is meant by cultivation is to practice many times. How many times? As many as there are methods of cultivation, if one only has one thought, one cannot understand. Why? Because these dharmas cannot be expressed in words. Yet this is the most excellent method of cultivation, which is the firm nature of mind. At that time, the World Honored One spoke the following verses: 'If the mind is without thought, yet thoughts arise, There will be great fear, Will I achieve or not achieve? How will this matter be? Always giving rise to seeking and pondering, Dwelling on one side, Slandering the right path, It is impossible to attain Bodhi, This is a lazy mind, Not the appearance of Bodhi. Such a person doubts everything, All Buddhas and Shravakas (Buddha's disciples), Not practicing yet hoping for, The Dharma of the sages and Buddhas. Not merely by words, Can one achieve the fruit of happiness, One must have a mind of faith and joy, To achieve the vast Dharma. Nor is it merely by the capacity of the mind, That one can obtain superior competence, By one Dharma one can achieve, All things that need to be done, Having known its excellence, For the sake of Buddhahood, one should cultivate.' 'Furthermore, Kashyapa! A Bodhisattva who can achieve this Dharma, also does not draw near to make offerings to the Buddhas, but'

自記言：『我當得作如來、應、正等覺。』迦葉！在家菩薩有三種修，能于菩提而作利益。何等為三？為一切智故深生愛樂，不墮本業，堅持五戒。具此三支能成六法。何等為六？謂得聖處，不啞不吃不聾不失聰聽，身變端嚴，速得深信于甚深法不生怖畏，隨所聞法不用功勞而能領解，速得不退；於此六法應當善知。有五障轉。何等為五？謂離間語，一切妄語，意樂不成，心懷嫉妒，耽著諸欲；如是五法為障礙轉。復有三法應當修行。何等為三？謂常興心欲出家故，于持戒沙門婆羅門所尊重恭敬，若非同類說法之者應遠離之。何以故？菩薩不應修學彼法，若修學者如負芻草。何以故？非佛道故。若擔負者即為執著，同諸愚癡，是故不應修學彼法。

「複次迦葉！菩薩又應受學三法。何等為三？謂常隨順諸佛如來，為他演說勤自修行，于眾生所修習慈心；於此三處受已應學。複次應當親近三法。何等為三？謂離捶打，不毀他人說云卑賤，于怖畏者施其無畏；應當親近如是三法。」

爾時世尊而說頌曰：

「不親下劣人，　　見不正直者，　見已當遠離，　　猶如避毒蛇，　不應隨學他，　　不禮應遠離，　猶如見惡狗，　　以生惡趣中，　有懷執著人，　　學之同惡趣。　聞說勝空法，　　應

【現代漢語翻譯】現代漢語譯本：自記言：『我應當成就如來、應供、正等覺。』迦葉（佛陀弟子名）！在家菩薩有三種修行，能對菩提（覺悟）產生利益。是哪三種呢？爲了獲得一切智慧而深切地愛樂，不墮入過去的業力，堅持五戒。具備這三種要素能成就六種功德。是哪六種呢？即獲得聖地，不啞、不聾、不失聰聽，身體變得端正莊嚴，迅速對甚深佛法產生深信而不生恐懼，隨所聽聞的佛法不用費力就能領悟理解，迅速獲得不退轉；對於這六種功德應當善加了解。有五種障礙會轉變。是哪五種呢？即離間語、一切妄語、意願不能成就、心懷嫉妒、貪戀各種慾望；這五種法會成為障礙而轉變。還有三種法應當修行。是哪三種呢？即常常發起出家的心願，對於持戒的沙門（出家修行者）和婆羅門（古印度祭司）應當尊重恭敬，如果不是同類說法的人應當遠離他們。為什麼呢？菩薩不應當修學他們的法，如果修學就如同揹負乾草。為什麼呢？因為那不是佛道。如果揹負那些法就如同執著，和愚癡的人一樣，所以不應當修學他們的法。複次，迦葉！菩薩還應當受學三種法。是哪三種呢？即常常隨順諸佛如來，爲了他人演說佛法而勤奮修行，對於眾生修習慈悲心；在這三個方面接受后應當學習。再次，應當親近三種法。是哪三種呢？即遠離捶打，不詆譭他人說他們卑賤，對於恐懼的人給予他們無畏；應當親近這三種法。這時，世尊說了偈頌：『不親近下劣之人，見到不正直的人，見到后應當遠離，如同躲避毒蛇，不應當隨學他人，不禮敬的人應當遠離，如同見到惡狗，因為他們會墮入惡道，有執著的人，學習他們會一同墮入惡道。聽聞殊勝的空性之法，應當……』

【English Translation】 English version: 'I shall attain the Tathagata, Arhat, Samyak-sambuddha.' Kashyapa (name of a Buddha's disciple)! There are three practices of a Bodhisattva at home that can benefit Bodhi (enlightenment). What are the three? To deeply love and desire all wisdom, not to fall into past karma, and to uphold the five precepts. Possessing these three factors can achieve six merits. What are the six? That is, to obtain a sacred place, not to be mute, not to be deaf, not to lose hearing, to have a body that becomes upright and dignified, to quickly develop deep faith in the profound Dharma without fear, to understand and comprehend the Dharma as soon as it is heard without effort, and to quickly attain non-retrogression; one should understand these six merits well. There are five obstacles that will transform. What are the five? That is, divisive speech, all false speech, intentions that cannot be fulfilled, harboring jealousy, and being attached to various desires; these five dharmas will become obstacles and transform. There are also three dharmas that should be practiced. What are the three? That is, to constantly generate the desire to leave home, to respect and revere the Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests) who uphold the precepts, and to stay away from those who do not preach the same teachings. Why? Bodhisattvas should not study their teachings, and if they do, it is like carrying dry grass. Why? Because that is not the path of the Buddha. If one carries those teachings, it is like being attached, the same as the foolish, so one should not study their teachings. Furthermore, Kashyapa! Bodhisattvas should also learn three dharmas. What are the three? That is, to always follow the Buddhas and Tathagatas, to diligently practice for the sake of explaining the Dharma to others, and to cultivate loving-kindness towards all beings; after accepting these three aspects, one should learn them. Furthermore, one should be close to three dharmas. What are the three? That is, to refrain from beating, not to slander others by saying they are lowly, and to give fearlessness to those who are afraid; one should be close to these three dharmas. At that time, the World Honored One spoke in verse: 'Do not be close to inferior people, when you see those who are not upright, you should stay away from them, like avoiding a poisonous snake, you should not follow others, those who do not pay respect should be avoided, like seeing a vicious dog, because they will fall into evil realms, those who are attached, learning from them will fall into evil realms together. Upon hearing the supreme Dharma of emptiness, one should...'

生愛樂心，　及樂空比丘，　　亦應起尊敬，　增長多聞道，　　而生利智心。　親近勝菩提，　　有情應敬禮，　疾行受其教，　　速生諸善根，　增長智慧心，　　如蓮生在水。　宜多聽受法，　　所增善速增，　以增智慧心，　　能斷于諸漏。　大威德無畏，　　大智大精勤，　為欲利益他，　　自身盛利益。　在家應舍離，　　捶楚打眾生，　發趣求菩提，　　於法得不退，　無病最端正，　　人皆愛敬之。　若修習慈心，　　舍離諸惡道，　三十三天上，　　五欲自歡娛。　從天若命終，　　不墮於三惡，　生處於人世，　　種族豪貴家，　形貌最端嚴，　　人無能毀者，　天龍所守護，　　隨法正修行。　受于勝妙處，　　為人所愛重，　善得安隱眠，　　寤亦心安隱，　以為天擁護，　　終無怖畏心，　此之廣大法，　　有如是勝相。　在家或出家，　　更有大饒益，　令發悟憶念，　　多人諸善根。　怖者以施安，　　趣向菩提果，　更不事余天，　　唯除一切智，　是人得正道，　　諸智共相應。　以此諸善根，　　舍離三惡趣，　得智獲三明，　　善學於三學。　如所作功德，　　如其所禮敬，　獨為眾生尊，　　人多恭敬禮

【現代漢語翻譯】現代漢語譯本對於那些喜愛快樂的心，以及那些樂於空性的比丘（bhikkhu，佛教出家男眾），也應該生起尊敬之心。通過增長多聞的修行之道，從而生起敏銳的智慧之心。親近殊勝的菩提（bodhi，覺悟），有情眾生都應該恭敬禮拜。迅速地接受他們的教導，快速地生出各種善根。增長智慧之心，就像蓮花生長在水中一樣。應該多多聽聞佛法，所增長的善行會迅速增長。通過增長智慧之心，能夠斷除一切煩惱。具有大威德、無所畏懼、大智慧和大精進的人，爲了利益他人，自身也獲得巨大的利益。在家之人應該捨棄捶打傷害眾生的行為，發起追求菩提之心，在佛法中得到不退轉。無病且相貌端正的人，都會受到人們的愛戴和尊敬。如果修習慈悲之心，就能捨離各種惡道。在三十三天（Trayastrimsa，佛教欲界第二天）上，可以盡情享受五欲之樂。從天界壽命終結后，不會墮入三惡道。轉生到人間，會出生在豪門貴族之家。相貌最為端莊美麗，沒有人能夠詆譭。受到天龍（Naga，佛教護法神）的守護，能夠依照佛法如法修行。享受殊勝美好的境地，受到人們的愛戴和尊重。能夠安穩地入睡，醒來時內心也安穩。因為有天神的擁護，最終不會有恐懼之心。這種廣大的佛法，具有如此殊勝的功德。無論是在家還是出家，都能獲得更大的利益。能夠啓發覺悟和憶念，使許多人種下善根。使恐懼的人得到安寧，引導他們走向菩提之果。不再侍奉其他天神，只皈依一切智者（Buddha，佛陀）。這樣的人能夠獲得正道，各種智慧都會相應而生。憑藉這些善根，能夠舍離三惡趣。獲得智慧和三明（Trividya，宿命明、天眼明、漏盡明），善於學習三學（戒、定、慧）。如同所作的功德，如同所行的禮敬，獨自成為眾生的尊者，受到人們的恭敬禮拜。

【English Translation】 English version Those who cherish a joyful heart, and those bhikkhus (Buddhist monks) who delight in emptiness, should also be regarded with respect. By increasing the path of learning, one develops a keen mind of wisdom. Draw near to the supreme Bodhi (enlightenment), all sentient beings should pay homage. Quickly receive their teachings, and swiftly generate all kinds of wholesome roots. Increase the mind of wisdom, just as a lotus grows in water. One should listen to the Dharma (Buddhist teachings) frequently, and the good that is increased will grow rapidly. By increasing the mind of wisdom, one can cut off all defilements. Those with great power, fearlessness, great wisdom, and great diligence, for the benefit of others, also gain great benefit themselves. Lay people should abandon the act of beating and harming living beings, and aspire to Bodhi, attaining non-retrogression in the Dharma. Those who are free from illness and have a handsome appearance are loved and respected by all. If one cultivates a heart of loving-kindness, one can abandon all evil paths. In the Trayastrimsa (the Heaven of Thirty-Three Gods), one can enjoy the pleasures of the five desires. After the end of one's life in the heavens, one will not fall into the three evil realms. Reborn in the human world, one will be born into a noble and wealthy family. One's appearance will be most dignified and beautiful, and no one will be able to defame them. Protected by the Nagas (Buddhist deities), one will be able to practice the Dharma correctly. One will enjoy superior and wonderful places, and be loved and respected by others. One will sleep peacefully, and upon waking, one's mind will also be at peace. Because one is protected by the gods, one will ultimately have no fear. This vast Dharma has such supreme merits. Whether one is a lay person or a monastic, one can obtain even greater benefits. It can inspire awakening and mindfulness, enabling many people to plant wholesome roots. It brings peace to those who are afraid, and guides them towards the fruit of Bodhi. One no longer serves other gods, but only takes refuge in the All-Knowing One (Buddha). Such a person can attain the right path, and all kinds of wisdom will arise accordingly. By virtue of these wholesome roots, one can abandon the three evil realms. One will gain wisdom and the three knowledges (Trividya: knowledge of past lives, divine eye, and the extinction of defilements), and be skilled in the three trainings (morality, concentration, and wisdom). Like the merits one has made, like the reverence one has shown, one alone becomes the honored one of all beings, and is revered and worshipped by many.

，　禮敬如來者，　　眾中為最上。　住于在家地，　　若發菩提心，　為彼說法言，　　及余汝當聽。

「複次迦葉！在家菩薩應成三法。何等為三？應離世間嬉戲放逸互相贈遺及以選擇良日吉辰，應常清潔離多納受，復當精進修學多聞。菩薩應成如是三法。復有三法應受修行。何等為三？于說法者不為障礙，應當勸請說法之人，恒然燈燭。常應作是三種之行。複次迦葉！有三種法終不應作，若有作者則受女身。何等為三？不應障母聽聞正法及見比丘，不應障妻見諸比丘及聞正法，乃至不應於己妻所犯其非路。如是三法終不應作，若有作者便受女身」

爾時世尊而說頌曰：

「常應以信心，　　燃燈燭光曜，　便獲無塵垢，　　清凈之佛眼，　由依此眼故，　　了諸所知法。　若能了所知，　　以知過去法，　知現在亦然，　　不分別未來，　無有三種相。　　有斯二種相，　舍離於第三，　　相即名無相，　皆同爲一義。　　佛所說諸根，　然法無根本，　　於斯起分別，　便失勝菩提。　　凈修佛眼已，　現證一切法，　　此句即菩提，　如上所開示。　　法無有能示，　亦無能毀者，　　諸法如虛空，　是故說開示。　　導師宣此義，　以為在家人，　　

【現代漢語翻譯】現代漢語譯本禮敬如來（Tathagata，佛的稱號）的人，在眾人之中是最為尊上的。安住在居士地位的人，如果發起菩提心（Bodhi-citta，覺悟之心），為他們宣說佛法，以及其他你們應當聽聞的道理。

『再者，迦葉（Kasyapa，佛陀的弟子）！在家菩薩應當成就三種法。是哪三種呢？應當遠離世間的嬉戲放縱、互相饋贈禮物以及選擇良辰吉日，應當經常保持清潔，遠離過多的接受供養，還應當精進修學，廣聞佛法。菩薩應當成就這三種法。還有三種法應當受持修行。是哪三種呢？對於說法的人不應制造障礙，應當勸請說法之人，經常點燃燈燭。應當經常做這三種行為。再者，迦葉！有三種法是絕對不應該做的，如果有人做了，就會轉生為女人。是哪三種呢？不應該阻礙母親聽聞正法以及見到比丘（bhiksu，出家男眾），不應該阻礙妻子見到比丘以及聽聞正法，甚至不應該在自己的妻子身上犯下非法的性行為。這三種法是絕對不應該做的，如果有人做了，就會轉生為女人。』

這時，世尊（Bhagavan，佛的稱號）說了偈頌：

『應當經常以信心，燃點燈燭，使光明照耀，便能獲得沒有塵垢，清凈的佛眼（Buddha-caksu，佛的眼睛，象徵智慧）。由於依靠這佛眼，就能了知一切所知的法（dharma，佛法）。如果能夠了知所知，以知過去法，知道現在也是這樣，不分別未來，就沒有三種相（tri-laksana，諸行無常、諸法無我、涅槃寂靜）。有這兩種相，舍離第三種，相即名為無相，都同爲一個意義。佛所說的諸根（indriya，眼、耳、鼻、舌、身、意），然而法沒有根本，於此產生分別，就會失去殊勝的菩提（bodhi，覺悟）。清凈地修習佛眼之後，就能現證一切法，這句就是菩提，如上面所開示的。法沒有能開示的，也沒有能毀壞的，諸法如虛空，所以說開示。導師（Natha，佛的稱號）宣說這個意義，是爲了在家之人。』

【English Translation】 English version Those who pay homage to the Tathagata (the title of the Buddha) are the most supreme among the assembly. Those who dwell in the position of a householder, if they generate the Bodhi-citta (the mind of enlightenment), For them, the Dharma (Buddhist teachings) is expounded, and you should listen to the rest.

'Furthermore, Kasyapa (a disciple of the Buddha)! A Bodhisattva (a being on the path to Buddhahood) who is a householder should accomplish three dharmas (teachings). What are the three? One should refrain from worldly amusements and indulgence, from exchanging gifts, and from choosing auspicious days and times. One should always maintain cleanliness, refrain from excessive acceptance of offerings, and should diligently study and learn extensively. A Bodhisattva should accomplish these three dharmas. There are also three dharmas that should be practiced. What are the three? One should not create obstacles for those who expound the Dharma, one should encourage those who expound the Dharma, and one should always light lamps and candles. One should always perform these three actions. Furthermore, Kasyapa! There are three dharmas that should absolutely not be done; if one does them, one will be reborn as a woman. What are the three? One should not obstruct one's mother from hearing the true Dharma and seeing the bhiksus (monks), one should not obstruct one's wife from seeing the bhiksus and hearing the true Dharma, and one should not commit illicit sexual acts with one's wife. These three dharmas should absolutely not be done; if one does them, one will be reborn as a woman.'

At that time, the Bhagavan (the title of the Buddha) spoke in verse:

'One should always with faith, light lamps and candles, so that the light shines, and one will obtain the pure Buddha-caksu (Buddha's eye, symbolizing wisdom) without defilement. By relying on this Buddha-eye, one will understand all knowable dharmas (teachings). If one can understand what is knowable, by knowing the past dharmas, knowing that the present is also like that, not distinguishing the future, there are no three characteristics (tri-laksana, impermanence, no-self, and nirvana). Having these two characteristics, abandoning the third, the characteristic is called no-characteristic, all being the same meaning. The indriyas (faculties) spoken of by the Buddha, yet the Dharma has no root, from this arises discrimination, and one will lose the supreme bodhi (enlightenment). Having purified the Buddha-eye, one will directly realize all dharmas, this phrase is bodhi, as explained above. The Dharma has no one who can reveal it, nor one who can destroy it, all dharmas are like space, therefore it is said to be revealed. The Natha (the title of the Buddha) proclaims this meaning, for the sake of householders.'

常燃燈燭光，　得佛眼明瞭。　　不斷他說法，　釋師子之教，　　終不往三塗，　不受生盲果。　　能常勸請他，　宣揚最勝教，　　以此善根力，　轉無上法輪。　　若人于母所，　為作法留難，　　受鄙陋女身，　盲傴多眾罪，　　不曾睹眾色，　亦不少聞聲，　　住于幽闇間，　猶如蝙蝠類。　　于妻生妒忌，　與作障法緣，　　從茲速命終，　當爲極陋女，　　發黃眼睛綠，　黧黯目盲冥，　　足跛懷毒心，　耳聾多口舌。　　如斯種類處，　速受眾惡身，　　常為欲因緣，　丈夫生嫉妒。

「複次迦葉！在家菩薩有三種法所不應作。何等為三？若他施物，設有微少蘇醍醐等乃至或多難施之物，主若不請不應行施；他欲出家不應留難，未出家者應當勸喻令使出家；見有建立如來塔廟當助修營，不應緣此取其財物。如是三法在家菩薩所不應作。」

爾時世尊而說頌曰：

「他施功德財，　　不應與非處，　于重便獲罪，　　所施不能遮。　信者詣施前，　　合掌儼然立，　于中人力少，　　樂欲給侍僧。　應隨施主言，　　助其少人力，　水漿湯飲等，　　及余輕物類，　無違施主心，　　不令他怨恨。　若有欲出家，　　或子或親屬，　菩

【現代漢語翻譯】現代漢語譯本經常點燃燈燭，能獲得佛陀的明亮之眼。不斷地宣說佛法，傳播釋迦牟尼（釋師子）的教誨，最終不會墮入三惡道（三塗），不會遭受天生失明的果報。如果能經常勸請他人，宣揚最殊勝的教法，憑藉這種善根的力量，就能轉動無上的法輪（佛法的傳播）。如果有人對母親，設定佛法的障礙，會遭受卑賤的女性身體，盲眼、駝背，身負眾多罪業，不曾見過各種色彩，也聽不到任何聲音，居住在幽暗之處，如同蝙蝠一般。如果對妻子產生嫉妒，設定障礙佛法的因緣，從此迅速命終，會成為極其醜陋的女子，頭髮枯黃，眼睛發綠，面色黝黑，雙目失明，腿腳殘疾，心懷惡毒，耳朵失聰，多嘴多舌。像這樣的人，會迅速遭受各種惡報，常常因為慾望的緣故，讓丈夫產生嫉妒。「再者，迦葉（佛陀弟子名）！在家菩薩有三種行為不應該做。是哪三種呢？如果他人佈施的物品，即使是少量的酥油（蘇醍醐）等，乃至是難以佈施的物品，如果施主沒有請求，不應該擅自施捨；他人想要出家，不應該阻礙，對於尚未出家的人，應當勸說他們出家；見到有建立如來（佛陀）的塔廟，應當幫助修繕，不應該藉此機會獲取財物。這三種行為是在家菩薩不應該做的。」這時，世尊（佛陀）說了偈頌：「他人佈施的功德財物，不應該給予不適當的人，如果這樣做會犯下重罪，所施捨的功德也無法彌補。信徒來到佈施的場所，合掌恭敬地站立，如果其中人力不足，樂意為僧侶提供服務。應當順從施主的意思，幫助他們做些力所能及的事情，比如提供水漿、湯飲等，以及其他輕便的物品，不要違背施主的心意，不要讓他們產生怨恨。如果有人想要出家，無論是子女還是親屬，不應該阻礙他們，應當隨喜他們的功德。」

【English Translation】 English version Constantly lighting lamps and candles, one obtains the clear eyes of the Buddha. Continuously speaking the Dharma, spreading the teachings of Shakyamuni (Shishi Zi), one will ultimately not fall into the three evil realms (Tri-gati), and will not suffer the result of being born blind. If one can constantly encourage others, proclaiming the most supreme teachings, by the power of this good root, one can turn the unsurpassed Dharma wheel (the propagation of the Dharma). If someone creates obstacles to the Dharma for their mother, they will suffer a lowly female body, being blind, hunchbacked, bearing many sins, never having seen various colors, nor heard any sounds, dwelling in a dark place, like a bat. If one is jealous of their wife, creating obstacles to the Dharma, they will quickly die and be reborn as an extremely ugly woman, with yellow hair, green eyes, a dark complexion, blind eyes, crippled legs, a poisonous heart, deaf ears, and a gossipy tongue. Such people will quickly suffer various evil retributions, often because of desire, causing their husbands to be jealous. Furthermore, Kashyapa (name of a Buddha's disciple)! There are three things that a lay Bodhisattva should not do. What are these three? If others are giving offerings, even if it is a small amount of ghee (Suddha-sarpi) or other difficult-to-give items, if the donor has not requested it, one should not give it away; if others want to leave home (become a monk or nun), one should not hinder them, and for those who have not yet left home, one should encourage them to do so; upon seeing the establishment of a Tathagata (Buddha) stupa or temple, one should help with its repair, and should not take its property for oneself. These three things are what a lay Bodhisattva should not do. At that time, the World Honored One (Buddha) spoke in verse: The merit and wealth given by others should not be given to inappropriate people, if one does so, one will commit a serious offense, and the merit given cannot compensate for it. Believers come to the place of giving, standing respectfully with palms together, if there are few people to help, they are happy to serve the Sangha (monastic community). One should follow the donor's wishes, helping them with what little they can, such as providing water, soup, and other light items, not going against the donor's wishes, and not causing them to resent. If someone wants to leave home, whether it is their children or relatives, one should not hinder them, and should rejoice in their merit.

薩於是中，　　不應作留難。　愿有情安樂，　　愿得證涅槃，　我勝意樂然，　　愿說無上法。　知其過失已，　　不應穢自身，　勿長夜憂嗟，　　為煩惱所染。

「複次迦葉！在家菩薩有三種法不應修行。何等為三？不應販賣男子女人，又亦不應與他非藥，若有作者不應親近。」

爾時世尊而說頌曰：

「應離販賣男，　　亦離販賣女，　非藥勿與他，　　若與者應離。　為苦眾生故，　　天等所同訶，　隨趣諸方維，　　憂箭所中害。　長夜增憂惱，　　眾苦逼其身，　夭壽自銷亡，　　是故不應作。　此過及余失，　　我悉了其因，　為諸菩薩等，　　略說其少分。

「複次迦葉！在家菩薩有三種法所不應作。何等為三？不應往彼淫女之家，不應親近諸媒媾者，不住屠殺牛羊等處。如是三法所不應作。」

爾時世尊而說頌曰：

「不至淫女家，　　專行穢欲者，　速致世譏嫌，　　親近下欲故。　尊者知其往，　　便即起嫌訶，　招疾害其身，　　以之令壽盡。　常不應親近，　　媒媾男女人，　他娶女為婚，　　近之被誹謗。　亦不應往詣，　　諸為屠宰家，　菩薩勝依人，　　皆所不稱讚。　此諸深過患，　　如來悉了知，　

【現代漢語翻譯】現代漢語譯本在一切事物中，不應設定障礙。愿一切眾生都安樂，愿他們都能證得涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）。我以殊勝的意願和喜樂，愿宣說無上的佛法。知道自己的過失后，不應玷污自身，不要長夜憂愁嘆息，被煩惱所污染。

『再者，迦葉（Kasyapa，佛陀的弟子之一）！在家菩薩有三種行為不應修行。是哪三種呢？不應販賣男子和女人，也不應給予他人非藥之物，如果有人這樣做，不應親近。』

那時，世尊（釋迦牟尼佛）說了偈頌：

『應當遠離販賣男子，也應遠離販賣女子，非藥之物不要給予他人，如果有人給予，應當遠離。爲了受苦的眾生，天人等都會呵責這種行為，無論去往哪個方向，都會被憂愁的箭所傷害。長夜增加憂愁煩惱，眾苦逼迫其身，壽命也會因此而消亡，所以不應這樣做。這些過失以及其他的過失，我都完全瞭解其原因，爲了諸位菩薩等，我略說其中的少部分。』

『再者，迦葉！在家菩薩有三種行為不應做。是哪三種呢？不應前往**（妓院）之家，不應親近那些媒人，不住在屠殺牛羊等的地方。這三種行為是不應做的。』

那時，世尊說了偈頌：

『不要去**（妓院）之家，那些專門行淫穢之事的人，會迅速招致世人的譏諷和嫌棄，因為親近下賤的慾望。尊者知道他去那裡，就會立刻產生嫌棄和呵責，招致疾病傷害身體，並因此而縮短壽命。常常不應親近，那些為男女牽線的媒人，為他人娶妻或嫁女，親近他們會被誹謗。也不應前往，那些屠宰牛羊等的地方，菩薩是殊勝的修行者，這些行為都是不被稱讚的。這些深重的過患，如來（Tathagata，佛陀的稱號之一）都完全瞭解，

【English Translation】 English version In all things, one should not create obstacles. May all sentient beings be happy, may they all attain Nirvana (the highest state of enlightenment in Buddhism, referring to the liberation from the cycle of birth and death). With my superior intention and joy, I wish to proclaim the supreme Dharma (Buddhist teachings). Having known one's own faults, one should not defile oneself, Do not grieve and lament through the long night, being tainted by afflictions.

'Furthermore, Kasyapa (one of Buddha's disciples)! There are three practices that a lay Bodhisattva should not engage in. What are these three? One should not trade in men and women, nor should one give others non-medicinal substances, and if someone does these things, one should not associate with them.'

At that time, the World Honored One (Shakyamuni Buddha) spoke in verse:

'One should refrain from trading in men, and also refrain from trading in women, Non-medicinal substances should not be given to others, and if someone gives them, one should stay away. For the sake of suffering beings, even gods will reproach such actions, No matter which direction one goes, one will be harmed by the arrows of sorrow. The long night increases sorrow and affliction, various sufferings oppress the body, And one's lifespan will also diminish because of this, therefore one should not do these things. These faults and other faults, I fully understand their causes, For the sake of all Bodhisattvas, I briefly speak of a small portion of them.'

'Furthermore, Kasyapa! There are three actions that a lay Bodhisattva should not do. What are these three? One should not go to the house of a **(brothel), one should not associate with matchmakers, and one should not dwell in places where cattle and sheep are slaughtered. These three actions should not be done.'

At that time, the World Honored One spoke in verse:

'Do not go to the house of a **(brothel), those who are devoted to impure desires, Will quickly incur the ridicule and disdain of the world, because of associating with base desires. If the venerable ones know that he goes there, they will immediately feel disgust and reproach, Bringing about illness that harms the body, and thereby shortening one's lifespan. One should always not associate with matchmakers who arrange marriages for men and women, For those who arrange marriages for others, associating with them will lead to slander. One should also not go to places where cattle and sheep are slaughtered, Bodhisattvas are superior practitioners, and these actions are not praised. These deep faults and harms, the Tathagata (one of Buddha's titles) fully understands,

為不正行人，　　我今如實說。　世尊所有教，　　我弟子能知，　斯人于佛前，　　能詣所行處。　眾生住聖道，　　將速至涅槃，　佛為如是人，　　非為惡行說。

「複次迦葉！在家菩薩應成三法。何等為三？住在家中觀己身命如客使想，於己施物起積聚想，于未施者如遠離我百由旬想，不為妻子作積聚想。在家菩薩應當成就如是三法。」

爾時世尊而說頌曰：

「常修于死想，　　我命速當終，　于其所積財，　　應修取堅實。　財不為妻子，　　亦不為己身，　速疾得堅牢，　　身命及財物。　殷重求佛道，　　不起貢高心，　若舍饒益門，　　常遭諸損害。　猶如於戲童，　　少嘗非飽足，　法味尚輕微，　　雖信非堪保。　修行非猛勵，　　相去實全遙，　弘揚若不休，　　名為究竟法。　迦葉我今說，　　如斯諸法門，　人能解了之，　　名為一切智。　以智善觀察，　　于身生厭離，　常自正思惟，　　想之如對我。

「複次迦葉！在家菩薩成就三法，得不退轉于阿耨多羅三藐三菩提。何等為三？父母不信令其住信、父母毀戒勸令住戒、父母慳貪勸令住舍，讚歎無上正等菩提，為他說法；是為第一得不退轉無上菩提。複次迦葉！在家菩薩

【現代漢語翻譯】現代漢語譯本對於那些行為不正的人，我現在如實地說。世尊（釋迦牟尼佛）所有的教誨，我的弟子們能夠理解，這樣的人在佛前，能夠到達他們所修行的地方。眾生安住于聖道，將很快到達涅槃（佛教的最高境界，指解脫和寂滅），佛陀是為這樣的人說法，而不是為那些作惡的人說法。

『再者，迦葉（佛陀的弟子）！在家的菩薩應該成就三種法。是哪三種呢？住在家裡，觀察自己的生命如同過客，對於自己所擁有的財物，要生起積聚的想法，對於那些沒有施捨的人，要像遠離我百由旬（古印度長度單位）一樣，不要為妻子兒女積聚財物。在家的菩薩應當成就這三種法。』

這時，世尊說了偈頌：

『常常修習死亡的念頭，我的生命很快就會終結，對於所積聚的財富，應當修習獲取堅實的東西。財富不是爲了妻子兒女，也不是爲了自己，要迅速獲得堅固的，包括生命和財物。慇勤地追求佛道，不要生起驕傲自大的心，如果捨棄了饒益眾生的法門，常常會遭受各種損害。就像玩耍的孩童，稍微嘗一點就不能滿足，佛法的滋味還很輕微，即使相信也不能保證。修行如果不勇猛精進，相差就非常遙遠，如果弘揚佛法不停止，就稱為究竟的佛法。迦葉，我現在說，像這樣的各種法門，人如果能夠理解，就稱為一切智（佛的智慧）。用智慧善於觀察，對於身體產生厭離，常常自己正確地思考，把身體想像成敵人一樣。

『再者，迦葉！在家的菩薩成就三種法，就能在阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）中不退轉。是哪三種呢？父母不信佛法，就引導他們生起信心；父母毀犯戒律，就勸導他們遵守戒律；父母慳吝貪婪，就勸導他們佈施，讚歎無上正等菩提，為他人說法；這是第一種得到不退轉無上菩提的方法。再者，迦葉！在家的菩薩

【English Translation】 English version For those who do not walk righteously, I now speak truthfully. All the teachings of the World Honored One (Shakyamuni Buddha), my disciples can understand, Such people, before the Buddha, can reach the place where they practice. Sentient beings dwelling on the holy path will quickly reach Nirvana (the highest state in Buddhism, referring to liberation and extinction), The Buddha speaks for such people, not for those who do evil.

'Furthermore, Kashyapa (a disciple of the Buddha)! A lay Bodhisattva should accomplish three dharmas. What are the three? Living at home, observing one's own life as a guest, regarding one's own possessions with the thought of accumulation, and regarding those who have not given alms as if they were a hundred yojanas (an ancient Indian unit of length) away from me, not accumulating wealth for wife and children. A lay Bodhisattva should accomplish these three dharmas.'

At that time, the World Honored One spoke in verse:

'Constantly cultivate the thought of death, my life will soon end, Regarding the accumulated wealth, one should cultivate the acquisition of something solid. Wealth is not for wife and children, nor is it for oneself, Quickly obtain the firm, including life and possessions. Diligently seek the path of the Buddha, do not give rise to arrogance, If one abandons the path of benefiting sentient beings, one will often suffer various harms. Like a child at play, a little taste is not enough to satisfy, The taste of the Dharma is still slight, even if one believes, it cannot be guaranteed. If practice is not vigorous and diligent, the distance is very far, If the propagation of the Dharma does not cease, it is called the ultimate Dharma. Kashyapa, I now say, such various Dharma gates, If a person can understand them, they are called all-knowing (the wisdom of the Buddha). Use wisdom to observe well, generate aversion to the body, Constantly think correctly, imagine the body as an enemy.

'Furthermore, Kashyapa! A lay Bodhisattva who accomplishes three dharmas will not regress in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment, i.e., the wisdom of the Buddha). What are the three? If parents do not believe in the Dharma, guide them to generate faith; if parents violate precepts, persuade them to observe precepts; if parents are stingy and greedy, persuade them to give alms, praise the unexcelled complete perfect enlightenment, and preach the Dharma to others; this is the first method to obtain non-regressing unexcelled enlightenment. Furthermore, Kashyapa! A lay Bodhisattva

。知可供養不可供養，可供養者而供養之，若不可者即不供養，然于彼所修習慈心；由成如是第二法故，得不退轉無上菩提。複次迦葉。在家菩薩勤苦積財。不令虛費無令散失！不浪與他宜堅舉置，而於凈戒沙門婆羅門諸眾生所平等施之，與同法者無所障礙；由成如是第三法故，得不退轉無上菩提。」

爾時世尊而說頌曰：

「若在家菩薩，　　求無上菩提，　生三根本慧，　　此為最上覺。　若父及與母，　　惡慧無信心，　勸令生信樂，　　令其住勝法。　慳犯住戒舍，　　無慧教令慧，　亦常勸於是，　　為菩提勝法。　應往於四方，　　遍求說法者，　法施以教人，　　由斯增智慧。　犯戒令住戒，　　無信令信心，　無慧教令慧，　　得成不退轉。　若逢慧比丘，　　持戒多聞者，　恭敬親近之，　　數往而咨問，　在家由此法，　　得不退菩提。　知彼勝德人，　　多聞具諸智，　慧解堪尊重，　　可持身肉施。　此為信心相，　　如我前所言，　無信則不能，　　發大菩提意。　聰明見勝事，　　速成深利益，　于諸殊妙法，　　取證不為難。　知自及與他，　　如斯勝饒益，　與出離相應，　　是故增智慧。　本來恒積集，　　所有諸資財，

【現代漢語翻譯】現代漢語譯本『知道哪些人可以供養，哪些人不可以供養，對於可以供養的人就供養，對於不可以供養的人就不供養，但對他們修習慈悲心；由於成就這第二種法，就能得到不退轉的無上菩提。』『再者，迦葉（佛陀弟子名）。在家菩薩勤勞辛苦地積攢財富，不讓它白白浪費，不讓它散失！不隨意給予他人，應該妥善保管，然後平等地佈施給持凈戒的沙門（出家修行者）和婆羅門（古印度祭司），以及其他眾生，對於與自己修習相同法門的人，更不應有所障礙；由於成就這第三種法，就能得到不退轉的無上菩提。』當時，世尊說了偈頌：『如果在家菩薩，尋求無上菩提，產生三種根本智慧，這是最上的覺悟。如果父母，愚昧沒有信心，勸導他們生起信心和喜悅，讓他們安住于殊勝的佛法。對於吝嗇、犯戒、捨棄戒律的人，以及沒有智慧的人，教導他們智慧，也常常勸導他們這樣做，這是爲了菩提的殊勝之法。應該前往四方，普遍尋求說法的人，用佛法教導他人，由此增長智慧。讓犯戒的人持守戒律，讓沒有信心的人產生信心，讓沒有智慧的人獲得智慧，就能成就不會退轉的境界。如果遇到有智慧的比丘（出家修行者），持戒且博學多聞，要恭敬親近他，常常前往請教。在家修行的人通過這些方法，就能得到不退轉的菩提。知道那些具有殊勝功德的人，博學多聞且具備各種智慧，他們的智慧和理解值得尊敬，甚至可以獻出自己的身體和血肉來供養。這是信心的表現，正如我之前所說，沒有信心就不能發起廣大的菩提心。聰明的人看到殊勝的事情，能迅速成就深遠的利益，對於各種殊勝微妙的佛法，取得證悟並不困難。瞭解自己和他人，像這樣殊勝的利益，與出離心相應，因此能增長智慧。本來就不斷積累的各種資財，

【English Translation】 English version 'Knowing who is worthy of offerings and who is not, offering to those who are worthy, and not offering to those who are not, yet cultivating loving-kindness towards them; by accomplishing this second dharma, one attains irreversible supreme Bodhi (enlightenment).' 'Furthermore, Kashyapa (a disciple of Buddha). A lay Bodhisattva diligently accumulates wealth, not letting it be wasted or lost! Not giving it away carelessly, but keeping it securely, and then equally giving it to the pure-precept-holding Shramanas (monks) and Brahmins (ancient Indian priests), and all other beings, and for those who practice the same Dharma, there should be no hindrance; by accomplishing this third dharma, one attains irreversible supreme Bodhi.' At that time, the World Honored One spoke in verses: 'If a lay Bodhisattva, seeks supreme Bodhi, generates three fundamental wisdoms, this is the highest awakening. If parents are foolish and without faith, persuade them to generate faith and joy, and let them dwell in the supreme Dharma. For those who are stingy, violate precepts, abandon precepts, and those without wisdom, teach them wisdom, and also often encourage them to do so, this is for the supreme Dharma of Bodhi. One should go to the four directions, universally seeking those who teach the Dharma, using the Dharma to teach others, thereby increasing wisdom. Let those who violate precepts abide by precepts, let those without faith generate faith, let those without wisdom obtain wisdom, and one will achieve the state of non-retrogression. If one encounters a wise Bhikshu (monk), who upholds precepts and is learned, one should respectfully approach him, and frequently go to inquire. A lay practitioner, through these methods, can attain irreversible Bodhi. Knowing those who possess supreme virtues, are learned and possess all kinds of wisdom, their wisdom and understanding are worthy of respect, one can even offer one's own body and flesh as offerings. This is a sign of faith, as I said before, without faith, one cannot generate the great Bodhi mind. Intelligent people, seeing supreme matters, can quickly achieve profound benefits, for all the supreme and subtle Dharmas, achieving realization is not difficult. Understanding oneself and others, such supreme benefits, are in accordance with renunciation, therefore, wisdom increases. All the wealth that has been accumulated from the beginning,

為與持戒俱，　　共貯當來物。　是無有異語，　　彼亦不虛言，　勇進堅施成，　　當證如來果。　持戒易共住，　　勇健獲深慈，　佈施攝眾生，　　如先後無異。　清凈最上施，　　無所有希求，　若金若與銀，　　無有不施者。　勇猛施一切，　　宿世所行檀，　希求無上乘，　　甚深最勝位。　非法而供養，　　一切諸天人，　不如能順法，　　供養一眾生。　勇健為法求，　　以法能了法，　聰明由勝道，　　獲無上菩提。

「複次迦葉！在家菩薩發阿耨多羅三藐三菩提心已，成就三法于聲聞乘而般涅槃。何等為三？此有一類怖三惡道，于大菩提起重擔想，已集善根不專思念，不好善求，為心所害便生苦想；以成如是第一法故退失菩提，于聲聞乘而般涅槃。複次迦葉！此有一類，于所行施不生喜心，行佈施已便生追悔，復不迴向佛之智慧；由成如是第二法故退失菩提，速于聲聞乘而般涅槃。複次迦葉！此有一類，不勤精進專求多聞，以下劣善根速般涅槃；由成如是第三法故退失菩提，速趣聲聞乘而般涅槃。」

爾時世尊而說頌曰：

「發菩提心已，　　不正隨順行，　退失於佛乘，　　入于聲聞道。　菩提非不信，　　及以懈怠心，　無智守慳貪，　　

【現代漢語翻譯】現代漢語譯本爲了與持戒一同修行，共同積蓄未來的資糧。他們之間沒有不同的言語，彼此也不說虛妄的話。勇猛精進，堅定佈施，終將證得如來果位。持戒的人容易相處，勇猛精進的人獲得深厚的慈悲。佈施能夠攝受眾生，就像前後相續沒有差別一樣。清凈是最殊勝的佈施，沒有任何的希求。無論是金子還是銀子，都沒有不佈施的。勇猛地佈施一切，這是過去世所修行的佈施。希求無上的佛乘，達到最深邃、最殊勝的境界。如果用不如法的方式供養一切諸天和人，不如能夠順應佛法，供養一個眾生。勇猛精進地爲了佛法而求，通過佛法來了解佛法。聰明智慧源於殊勝的道路，最終獲得無上的菩提。

『再者，迦葉（佛陀弟子名）！在家菩薩發了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，如果成就了三種法，就會在聲聞乘（小乘）中入涅槃（寂滅）。哪三種呢？第一種是，這類人害怕三惡道（地獄、餓鬼、畜生），認為發起菩提心是沉重的負擔，已經積累的善根也不專心憶念，不好好追求善法，被自己的心所困擾而產生痛苦的想法；因為成就了這第一種法，所以退失了菩提心，在聲聞乘中入涅槃。再者，迦葉！還有一類人，對於自己所做的佈施不生歡喜心，佈施之後又感到後悔，也不將功德迴向于佛的智慧；因為成就了這第二種法，所以退失了菩提心，很快在聲聞乘中入涅槃。再者，迦葉！還有一類人，不勤奮精進，只追求多聞，以低劣的善根很快入涅槃；因為成就了這第三種法，所以退失了菩提心，很快趨向聲聞乘而入涅槃。』

這時，世尊說了偈頌：

『發了菩提心之後，不能正確地隨順修行，就會退失佛乘，進入聲聞道。菩提心不是不相信，也不是懈怠的心，而是沒有智慧，守著慳貪，'

【English Translation】 English version In order to practice together with upholding precepts, they jointly store up provisions for the future. There are no different words among them, nor do they speak falsely to each other. With courageous advancement and firm giving, they will attain the fruit of the Tathagata (Buddha). Those who uphold precepts are easy to live with, and the courageous obtain deep compassion. Giving can gather sentient beings, just like the continuity of before and after without difference. Pure giving is the most supreme, without any seeking. Whether it is gold or silver, there is nothing that is not given. Giving everything with courage, this is the giving practiced in past lives. Seeking the unsurpassed vehicle (Buddhahood), reaching the deepest and most supreme state. If one makes offerings to all gods and humans in an unlawful way, it is not as good as being able to follow the Dharma and make offerings to one sentient being. Courageously seeking for the Dharma, understanding the Dharma through the Dharma. Wisdom comes from the supreme path, ultimately attaining unsurpassed Bodhi (enlightenment).

'Furthermore, Kashyapa (name of a Buddha's disciple)! After a lay Bodhisattva has generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and complete enlightenment), if they accomplish three dharmas, they will enter Nirvana (extinction) in the Sravaka-yana (the vehicle of Hearers). What are the three? The first is that, this type of person fears the three evil paths (hell, hungry ghosts, animals), thinks that generating the Bodhi mind is a heavy burden, does not concentrate on the good roots they have already accumulated, does not seek good dharmas well, and is troubled by their own mind, thus generating thoughts of suffering; because they have accomplished this first dharma, they lose the Bodhi mind and enter Nirvana in the Sravaka-yana. Furthermore, Kashyapa! There is another type of person who does not generate joy in the giving they have done, feels regret after giving, and does not dedicate the merit to the wisdom of the Buddha; because they have accomplished this second dharma, they lose the Bodhi mind and quickly enter Nirvana in the Sravaka-yana. Furthermore, Kashyapa! There is another type of person who is not diligent in their practice, only seeks to hear much, and quickly enters Nirvana with inferior good roots; because they have accomplished this third dharma, they lose the Bodhi mind and quickly tend towards the Sravaka-yana and enter Nirvana.'

At that time, the World Honored One spoke in verse:

'Having generated the Bodhi mind, if one does not correctly follow the practice, they will lose the Buddha vehicle and enter the path of the Hearers. The Bodhi mind is not disbelief, nor is it a lazy mind, but rather it is without wisdom, guarding miserliness,'

則為有障礙。　知恩住凈戒，　　常樂廣行檀，　菩提不難得。　　由心造諸惡，　心亦善行檀，　　眾生心若堅，　當爲世間塔。　　若能離三法，　心趣大菩提，　　當爲世間尊，　成無上應供。

「複次迦葉！在家菩薩由成三法退失菩提，于獨覺乘而般涅槃。何等為三？此有一類，雖已發趣大菩提心，於法慳吝。復有一類，耽著觀望，及取世間吉兇之相。復有一類，發菩提心，以懈怠故不能遍求菩提分法。由成如是三種法故，一一皆能退失菩提，于獨覺乘而般涅槃。」

爾時世尊而說頌曰：

「慳吝于正法，　　不教誨他人，　得獨覺菩提，　　退失無上道。　由斯二種義，　　失利眾苦生，　親近而修行，　　疑惑菩提道。　思惟大乘法，　　就吉以避兇，　此非正信心，　　為佛所棄捨。　有能專意樂，　　堅固向菩提，　終不禮余尊，　　唯除世間塔。　若有凈信心，　　不事余天等，　是為成最上，　　號曰天中天。　若有樂菩提，　　不事余天等，　在在所生中，　　色力恒具足。

「複次迦葉！在家菩薩由成三法受身黑闇。何等為三？如來塔所取其燈明，於他諍訟而現瞋恚，於他黑人不預己事橫加毀呰。由此三法其身黑闇。」

爾

【現代漢語翻譯】現代漢語譯本就會成為障礙。知道感恩並持守清凈的戒律，常常樂於廣泛地行佈施，菩提（bodhi，覺悟）就不難獲得。由於內心造作各種惡行，內心也能行善佈施，眾生的心如果堅定，就應當成為世間的寶塔。如果能夠遠離這三種法，內心趨向于大菩提，就應當成為世間的尊者，成就無上的應供（arhat，應受供養者）。『再者，迦葉（Kasyapa，佛陀弟子名）！在家菩薩由於成就三種法而退失菩提，在獨覺乘（pratyekabuddha-yana，不需他人教導，自己開悟的修行方式）中入般涅槃（parinirvana，完全的涅槃）。是哪三種呢？這裡有一類人，雖然已經發起了大菩提心，卻對佛法慳吝。還有一類人，耽著于觀望，以及執取世間的吉兇之相。還有一類人，發了菩提心，卻因為懈怠而不能普遍尋求菩提分法。由於成就這三種法，每一種都能退失菩提，在獨覺乘中入般涅槃。』這時，世尊說了偈頌：『慳吝于正法，不教誨他人，得到獨覺菩提，退失無上道。由於這兩種原因，失去利益，眾苦產生，親近修行，疑惑菩提道。思惟大乘法（mahayana，追求普度眾生的佛教流派），就吉避兇，這不是真正的信心，為佛所捨棄。有能專心樂意，堅定地趨向菩提，最終不禮拜其他尊者，唯獨禮拜世間的寶塔。如果有清凈的信心，不侍奉其他天神等，這就是成就最上，號稱天中天。如果有樂於菩提，不侍奉其他天神等，在所生之處，色身和力量恒常具足。』『再者，迦葉！在家菩薩由於成就三種法而受身黑暗。是哪三種呢？在如來（tathagata，佛陀的稱號）的寶塔處取用燈火，在他人爭訟時顯現嗔恚，對於其他黑人，不關自己的事卻橫加譭謗。由於這三種法，他的身體會變得黑暗。』

【English Translation】 English version then it becomes an obstacle. Knowing gratitude and abiding by pure precepts, always delighting in extensively practicing generosity, bodhi (enlightenment) is not difficult to attain. Because the mind creates various evils, the mind can also practice good generosity. If the minds of sentient beings are firm, they should become a stupa (a dome-shaped structure) in the world. If one can abandon these three dharmas, and the mind inclines towards great bodhi, one should become a venerable one in the world, achieving the unsurpassed arhat (one who is worthy of offerings). 『Furthermore, Kasyapa (a disciple of the Buddha)! A lay bodhisattva, by accomplishing three dharmas, loses bodhi and enters parinirvana (complete nirvana) in the pratyekabuddha-yana (the path of self-enlightenment). What are these three? There is a type of person who, although having already aroused the great bodhi mind, is stingy with the Dharma. There is another type of person who is attached to observing and grasping at worldly auspicious and inauspicious signs. There is another type of person who, having aroused the bodhi mind, is unable to universally seek the factors of bodhi due to laziness. By accomplishing these three dharmas, each one can cause the loss of bodhi and lead to entering parinirvana in the pratyekabuddha-yana.』 At that time, the World Honored One spoke in verse: 『Being stingy with the true Dharma, not teaching others, one attains pratyekabuddha bodhi and loses the unsurpassed path. Due to these two reasons, one loses benefits and suffers arise, drawing near to practice, one doubts the path of bodhi. Contemplating the Mahayana (the great vehicle) Dharma, choosing the auspicious and avoiding the inauspicious, this is not true faith, and is abandoned by the Buddha. One who can wholeheartedly and firmly incline towards bodhi, will ultimately not bow to other venerables, but only to the stupas of the world. If one has pure faith, and does not serve other gods, etc., this is the attainment of the highest, and is called the 'Heaven among Heavens'. If one delights in bodhi, and does not serve other gods, etc., in every birth, their form and strength will always be complete.』『Furthermore, Kasyapa! A lay bodhisattva, by accomplishing three dharmas, receives a dark body. What are these three? Taking the light from the stupa of the Tathagata (a title of the Buddha), showing anger in disputes with others, and for other dark-skinned people, unjustly slandering them in matters that do not concern oneself. Due to these three dharmas, their body will become dark.』

時世尊而說頌曰：

「塔所燃燈明，　　斷取是光焰，　身便為黑闇，　　猶如烏毯毛。　毀呰于黑人，　　我白汝身黑，　由其輕毀他，　　受身便黑闇。　宜善護其語，　　業終不敗亡，　隨其所造業，　　當爲彼業器。

「複次迦葉！在家菩薩由成三業生工匠家。何等為三？菩薩自身能持五戒，若有親屬從遠而來與酒令飲，或勸他人而令飲酒，即當生彼工匠之家；名第一法。複次迦葉！在家菩薩自修梵行，和合他人令行穢欲，緣造此業積整合故，而當生彼工匠之家；名第二法。複次迦葉！菩薩見他精勤讀誦，然己家內起作興功，尋語彼言：『汝且休廢讀誦之業，宜時為我營辦所成。』以是業緣積整合故，而當生彼工匠之家；名第三法。」

爾時世尊而說頌曰：

「持酒勸他人，　　及與諸親屬，　以成狂飲故，　　便為饒語匠。　不解作刀針，　　及余工巧處，　唯能坐搖手，　　爐前鼓橐囊。　自能修梵行，　　為他稱讚淫，　此業異熟時，　　當爲饒語匠。　不解作刀針，　　不能鼓風橐，　唯解奮長槌，　　砧前而鍛鐵。　令他棄捨法，　　從茲而命終，　速生工巧家，　　稟識常愚闇。　初不見囊橐，　　亦不見鉗槌，　其業報應然，　　悉破壞眾

【現代漢語翻譯】現代漢語譯本當時世尊說了這樣的偈頌：『塔中燃起的燈火，如果被奪取了光焰，身體就會陷入黑暗，如同烏黑的毯子毛一樣。如果譭謗黑人，說『你身體是黑色的』，因為輕視譭謗他人，就會遭受身體黑暗的果報。應該好好守護自己的言語，業力最終不會消亡，隨著自己所造的業，將成為那個業的承受者。『再者，迦葉！在家菩薩因為造作三種業而投生到工匠之家。哪三種呢？菩薩自身能夠持守五戒，如果有親屬從遠方來，給他酒喝，或者勸他人喝酒，就會投生到工匠之家；這是第一種情況。再者，迦葉！在家菩薩自己修行梵行（清凈的行為），卻促使他人行淫穢之事，因為造作這種業的積累，就會投生到工匠之家；這是第二種情況。再者，迦葉！菩薩看到他人精勤讀誦佛經，而自己家中卻在興建工程，就對他說：『你先停止讀誦，應該及時為我辦理這些事情。』因為這種業的積累，就會投生到工匠之家；這是第三種情況。』當時世尊說了這樣的偈頌：『勸他人喝酒，以及給親屬喝酒，因為造成狂飲的緣故，就會成為多言的工匠。不擅長製作刀針，以及其他工巧之處，只能坐在那裡搖手，在爐前鼓風箱。自己能夠修行梵行，卻讚美淫慾，這種業成熟的時候，就會成為多言的工匠。不擅長製作刀針，也不能鼓風箱，只能揮舞長錘，在砧板前鍛打鐵器。使他人放棄佛法，從此而命終，就會迅速投生到工匠之家，稟賦的意識常常愚昧黑暗。最初沒有見過風箱，也沒有見過鉗錘，這是業報的自然規律，會破壞一切。』

【English Translation】 English version At that time, the World Honored One spoke these verses: 'If the light of a lamp in a stupa is extinguished, the body will fall into darkness, like the hair of a black blanket. If one slanders a black person, saying, 'Your body is black,' because of belittling and slandering others, one will suffer the karmic consequence of a dark body. One should carefully guard one's speech; karma will never perish. According to the karma one creates, one will become the vessel of that karma. 'Furthermore, Kashyapa! A Bodhisattva at home is born into a craftsman's family due to creating three kinds of karma. What are these three? If a Bodhisattva can uphold the five precepts, but if a relative comes from afar and he gives them wine to drink, or encourages others to drink, he will be born into a craftsman's family; this is the first case. Furthermore, Kashyapa! If a Bodhisattva at home practices pure conduct (brahmacharya), but encourages others to engage in impure desires, due to the accumulation of this karma, he will be born into a craftsman's family; this is the second case. Furthermore, Kashyapa! If a Bodhisattva sees others diligently reciting scriptures, but his own house is under construction, he tells them, 'You should stop reciting and attend to these matters for me.' Due to the accumulation of this karma, he will be born into a craftsman's family; this is the third case.' At that time, the World Honored One spoke these verses: 'Encouraging others to drink, and giving wine to relatives, because of causing drunkenness, one will become a talkative craftsman. Not skilled in making knives and needles, or other crafts, one can only sit and wave one's hands, blowing the bellows in front of the furnace. If one can practice pure conduct, but praises lust, when this karma ripens, one will become a talkative craftsman. Not skilled in making knives and needles, nor able to blow the bellows, one can only swing a long hammer, forging iron in front of the anvil. If one causes others to abandon the Dharma, and they die from this, one will quickly be born into a craftsman's family, with a consciousness that is often ignorant and dark. Initially, one has not seen bellows, nor has one seen tongs; this is the natural law of karmic retribution, which will destroy everything.'

器。　迦葉應防意，　　及善護其言，　永勿教他人，　　一切不善法。　輪迴生死苦，　　由愛故增生，　善法可勤修，　　應訶諸不善。

「複次迦葉！在家菩薩成就三法，當生剎利豪族之家眾同分中，顏貌端嚴人所愛敬，聰慧巧便不為懶惰。何等為三？謂睹未曾見沙門婆羅門，即生信心供養禮敬，言是福田，以清凈心延請供養衣服飲食臥具醫藥一切所須。在家菩薩成此初法，當生剎利豪族之家眾同分中。複次迦葉！在家菩薩堅住本誓，如說修行終不妄語。成就如是第二法故，當生剎利豪族之家眾同分中。複次迦葉！在家菩薩于具戒蘊沙門婆羅門所修供養時，而能攝受堅固之法。由成如是第三法故，當生剎利豪族之家眾同分中。」

爾時世尊而說頌曰：

「諸有智慧等，　　見持戒多聞，　應生歡喜心，　　往彼而請命。　既為請命已，　　如法供養之，　無有厭悔心，　　所施無掛閡。　是取堅牢法，　　所為親近者，　種種智相應，　　于難而速得。　如斯深信意，　　趣向大菩提，　是智之所行，　　佛道非難證。　恒為上活命，　　應受最勝財，　希求殊妙法，　　證無上涅槃。　當生豪族家，　　顏貌甚端嚴，　得上妙衣服，　　證最上涅槃，　如佛

【現代漢語翻譯】現代漢語譯本器。迦葉（Kasyapa，佛陀的弟子）應當防範自己的意念，並好好守護自己的言語，永遠不要教導他人任何不善的法。輪迴生死的痛苦，是由愛慾而增長產生的，應當勤奮修習善法，呵斥一切不善的行為。

『再者，迦葉！在家菩薩成就三種法，應當投生於剎利（Ksatriya，古印度四大種姓之一，指武士、貴族）豪族之家，在同類眾生中，容貌端正莊嚴，受人愛戴敬重，聰明靈巧，不懶惰。是哪三種呢？就是見到從未見過的沙門（Sramana，出家修行者）和婆羅門（Brahmana，古印度祭司階層），立即生起信心，供養禮敬，認為他們是福田，以清凈的心延請供養衣服、飲食、臥具、醫藥一切所需。在家菩薩成就這第一種法，應當投生於剎利豪族之家，在同類眾生中。再者，迦葉！在家菩薩堅定地守住自己的誓願，如所說的那樣修行，終不妄語。成就這第二種法，應當投生於剎利豪族之家，在同類眾生中。再者，迦葉！在家菩薩在對持戒的沙門和婆羅門進行供養時，能夠攝受堅固的法。由於成就這第三種法，應當投生於剎利豪族之家，在同類眾生中。』

這時，世尊說了偈頌：

『凡是有智慧的人，見到持戒多聞的人，應當生起歡喜心，前往親近他們。既然已經親近了，就應當如法地供養他們，心中沒有厭倦後悔，所施捨的沒有掛礙。這是獲取堅固之法，所親近的人，與種種智慧相應，在困難中也能迅速獲得。像這樣深信的心意，趨向于大菩提（Mahabodhi，無上覺悟），這是智慧所行的道路，佛道並非難以證得。恒常爲了最上的生命，應當接受最殊勝的財富，希求殊妙的法，證得無上的涅槃（Nirvana，解脫）。應當投生於豪族之家，容貌非常端正莊嚴，得到上妙的衣服，證得最上的涅槃，如同佛陀一樣。』

【English Translation】 English version Vessel. Kasyapa (a disciple of the Buddha) should guard his mind, and carefully protect his speech, never teaching others any unwholesome Dharma. The suffering of the cycle of birth and death is increased by desire. One should diligently cultivate wholesome Dharma and rebuke all unwholesome actions.

'Furthermore, Kasyapa! A lay Bodhisattva who accomplishes three dharmas will be born into a noble Ksatriya (one of the four major castes in ancient India, referring to warriors and nobles) family, among their kind, with a dignified and handsome appearance, loved and respected by others, intelligent and skillful, and not lazy. What are these three? They are: upon seeing a Sramana (a wandering ascetic) or Brahmana (the priestly class in ancient India) whom they have never seen before, they immediately generate faith, make offerings and pay respects, considering them fields of merit, and with a pure mind, invite and offer them clothing, food, bedding, medicine, and all necessities. A lay Bodhisattva who accomplishes this first dharma will be born into a noble Ksatriya family, among their kind. Furthermore, Kasyapa! A lay Bodhisattva firmly upholds their vows, practices as they have spoken, and never lies. By accomplishing this second dharma, they will be born into a noble Ksatriya family, among their kind. Furthermore, Kasyapa! When a lay Bodhisattva makes offerings to Sramanas and Brahmanas who uphold the precepts, they are able to receive and uphold steadfast Dharma. By accomplishing this third dharma, they will be born into a noble Ksatriya family, among their kind.'

At that time, the World Honored One spoke in verse:

'Those who have wisdom, upon seeing those who uphold the precepts and are learned, should generate joy and go to be near them. Having drawn near, they should make offerings to them according to the Dharma, without weariness or regret in their hearts, and without any hindrance in what they give. This is to obtain steadfast Dharma. Those who are drawn near, in accordance with various wisdoms, will quickly attain it even in difficulties. Such a mind of deep faith, directed towards the Great Bodhi (supreme enlightenment), is the path of wisdom, and the Buddha's path is not difficult to attain. Constantly for the sake of the highest life, one should receive the most excellent wealth, seek the wonderful Dharma, and attain the unsurpassed Nirvana (liberation). One should be born into a noble family, with a very dignified and handsome appearance, obtain the most excellent clothing, and attain the supreme Nirvana, just like the Buddha.'

所稱譽。　　行於最上乘，　以佛乘能證，　　清涼妙涅槃，　是為最勝果。　　如其所造業，　獲果亦等流，　　設經百億劫，　是業終無壞。

「複次迦葉！在家菩薩成就三法種諸善根，乃至證得無上菩提，終不受於五欲世樂。何等為三？在家菩薩受持五戒，不向他人讚五欲樂，勤修自業不使女人，及發是心：『我止親近一切女人，乃至證得無上菩提，愿我不逢五欲世樂。』由成如是最初法故，乃至菩提不受五欲。複次迦葉！在家菩薩聞是等經而生深信求趣涅槃，雖復受持如是等教隱蔽不行，有能演說及發起者，若人聞已即當舍離諸惡作處。以此善根得無礙辯、得無著辯，若於現在及命終時速得見佛。命終之後往生天上，不久證得阿耨多羅三藐三菩提。由成如是第二法故，乃至菩提不受五欲。複次迦葉！在家菩薩所有善根悉皆迴向無上菩提，不樂色聲香味觸法財封尊貴，不愛眷屬，以無為心、無為果報速證無上正等菩提。由成如是第三法故，乃至菩提不受五欲。」

爾時世尊而說頌曰：

「在家修五戒，　　堅守善護持，　不親近女人，　　于中生厭惡，　如是等法門，　　勤求無厭足，　所有惡作處，　　應速舍離之。　一切諸善法，　　悉迴向菩提，　以此諸善根，　　速

【現代漢語翻譯】現代漢語譯本所稱讚的。修行于最上乘，以佛乘能夠證得，清涼美妙的涅槃，這是最殊勝的果報。如同他所造的業，所獲得的果報也與之相應，即使經過百億劫，這個業也不會消亡。「再者，迦葉（佛陀弟子名）！在家菩薩成就三種法，種下各種善根，乃至證得無上菩提，最終不會受五欲世俗之樂。哪三種呢？在家菩薩受持五戒，不向他人讚美五欲之樂，勤修自己的事業不使女人，並且發願：『我停止親近一切女人，乃至證得無上菩提，愿我不會遭遇五欲世俗之樂。』由於成就這樣的最初法，乃至菩提都不會受五欲。再者，迦葉！在家菩薩聽聞這些經典而生起深信，追求涅槃，即使受持這些教誨卻隱蔽不實行，如果有能夠演說和發起的人，如果有人聽聞后就應當舍離各種惡行之處。以此善根，獲得無礙辯才、獲得無著辯才，如果在現在和臨終時迅速見到佛。命終之後往生天上，不久證得阿耨多羅三藐三菩提（無上正等正覺）。由於成就這樣的第二法，乃至菩提都不會受五欲。再者，迦葉！在家菩薩所有的善根都回向無上菩提，不貪戀色、聲、香、味、觸、法、財物、封地、尊貴，不愛眷屬，以無為的心、無為的果報迅速證得無上正等菩提。由於成就這樣的第三法，乃至菩提都不會受五欲。」這時，世尊說了偈頌：「在家修行五戒，堅定守護，不親近女人，對其中生起厭惡，像這樣的法門，勤奮追求永不滿足，所有惡行之處，應當迅速舍離。一切善法，都回向菩提，以此善根，迅速

【English Translation】 English version That which is praised. Practicing in the supreme vehicle, through the Buddha vehicle one can attain the cool and wonderful Nirvana, this is the most excellent fruit. As is the karma one creates, the fruit one obtains is also corresponding, even after hundreds of millions of kalpas, this karma will not perish. Furthermore, Kashyapa (name of a Buddha's disciple)! A lay Bodhisattva who accomplishes three dharmas, plants various roots of goodness, and even attains Anuttara-samyak-sambodhi (supreme enlightenment), will ultimately not indulge in the five desires of the world. What are the three? A lay Bodhisattva upholds the five precepts, does not praise the pleasures of the five desires to others, diligently cultivates his own work without involving women, and makes the vow: 'I will cease to be intimate with all women, and until I attain Anuttara-samyak-sambodhi, may I not encounter the pleasures of the five desires of the world.' By accomplishing this initial dharma, one will not indulge in the five desires until Bodhi. Furthermore, Kashyapa! A lay Bodhisattva who hears these sutras and develops deep faith, seeking Nirvana, even if he upholds these teachings but does not practice them openly, if there are those who can expound and initiate, if people hear it, they should abandon all places of evil deeds. With this root of goodness, one obtains unobstructed eloquence, obtains unattached eloquence, and if in the present or at the time of death, one quickly sees the Buddha. After death, one is reborn in the heavens, and soon attains Anuttara-samyak-sambodhi. By accomplishing this second dharma, one will not indulge in the five desires until Bodhi. Furthermore, Kashyapa! All the roots of goodness of a lay Bodhisattva are dedicated to Anuttara-samyak-sambodhi, not craving forms, sounds, smells, tastes, touches, dharmas, wealth, fiefdoms, or honors, not loving family members, with a non-active mind and non-active retribution, one quickly attains Anuttara-samyak-sambodhi. By accomplishing this third dharma, one will not indulge in the five desires until Bodhi. At that time, the World Honored One spoke in verse: Practicing the five precepts at home, firmly guarding and upholding them, not being intimate with women, developing aversion to them, such dharmas, diligently seeking without satisfaction, all places of evil deeds, should be quickly abandoned. All good dharmas, are dedicated to Bodhi, with these roots of goodness, quickly

離於五欲。　常獲勝多聞，　　為眾生說法，　發生大慈意，　　求無上菩提。　是故聞此利，　　應生賢善心，　不近於諸欲，　　速疾轉法輪。」

爾時大迦葉白佛言：「世尊！今此經法以何為名？我等今者云何奉持？」

佛告迦葉：「是經名曰『說三律儀』，亦名『宣說菩薩禁戒』，亦名『同入一切諸法』。」

佛說此經已，尊者大迦葉及諸大眾，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第四

大唐三藏菩提流志奉　詔譯

第二無邊莊嚴會

無上陀羅尼品第一之一

如是我聞：

一時佛住王舍城迦蘭陀竹林，與大比丘眾及無量無數菩薩摩訶薩俱。此諸菩薩皆是一生補處，從異佛剎而來集會。

爾時世尊，大眾圍繞供養恭敬而為說法。時彼眾中有一菩薩，名無邊莊嚴，從座而起偏袒右肩，右膝著地向佛合掌，而白佛言：「世尊！我有少疑今欲咨問，唯愿如來哀愍聽許。」

爾時佛告無邊莊嚴菩薩摩訶薩言：「善男子！如來、應、正等覺恣汝所問，當隨汝疑而為解說，令汝歡喜。」

時無邊莊嚴菩薩摩

【現代漢語翻譯】現代漢語譯本遠離五種慾望（五欲：色、聲、香、味、觸）。常常獲得殊勝的智慧和廣博的知識，為眾生宣說佛法，生起廣大的慈悲心，追求無上的菩提（菩提：覺悟）。因此，聽聞這些利益，應當生起賢善的心，不接近各種慾望，迅速轉動法輪（法輪：佛法的教義）。

這時，大迦葉（Mahakasyapa）對佛說：『世尊！這部經法叫什麼名字？我們現在應當如何奉持？』

佛告訴迦葉：『這部經名為《說三律儀》，也名為《宣說菩薩禁戒》，也名為《同入一切諸法》。』

佛說完這部經后，尊者大迦葉以及所有大眾，包括世間的天人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽聞佛所說，都非常歡喜，信受奉行。

《大寶積經》卷第三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第四

大唐三藏菩提流志奉詔譯

第二無邊莊嚴會

無上陀羅尼品第一之一

如是我聞：

一時，佛住在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana），與眾多大比丘（Bhiksu）以及無量無數的菩薩摩訶薩（Bodhisattva-Mahasattva）在一起。這些菩薩都是一生補處（Ekajati-pratibaddha），從其他佛剎（Buddha-ksetra）而來。

這時，世尊被大眾圍繞，供養恭敬，併爲他們說法。當時，在這些大眾中，有一位菩薩，名叫無邊莊嚴（Anantavyuha），從座位上站起來，袒露右肩，右膝著地，向佛合掌，對佛說：『世尊！我有一些疑惑，現在想請教，希望如來慈悲允許。』

這時，佛告訴無邊莊嚴菩薩摩訶薩說：『善男子！如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）允許你提問，會根據你的疑惑為你解答，讓你歡喜。』

當時，無邊莊嚴菩薩摩

【English Translation】 English version Being apart from the five desires (five desires: form, sound, smell, taste, touch). Always attaining superior wisdom and vast knowledge, speaking the Dharma for sentient beings, Generating great compassion, seeking unsurpassed Bodhi (Bodhi: enlightenment). Therefore, upon hearing these benefits, one should generate a virtuous mind, Not approaching various desires, quickly turning the Dharma wheel (Dharma wheel: the teachings of the Buddha).

At that time, Mahakasyapa said to the Buddha: 'World Honored One! What is the name of this sutra? How should we uphold it now?'

The Buddha told Kasyapa: 'This sutra is named 「Explaining the Three Disciplines,」 also named 「Declaring the Bodhisattva Precepts,」 and also named 「Entering All Dharmas Together.」'

After the Buddha finished speaking this sutra, the Venerable Mahakasyapa and all the assembly, including the gods, humans, Asuras, Gandharvas, etc. of the world, upon hearing what the Buddha had said, were all very joyful, and accepted and practiced it.

The Great Treasure Accumulation Sutra, Volume 3 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 4

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Second Assembly of Boundless Adornment

The First Chapter on the Supreme Dharani, Part One

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Venuvana in Rajagrha, together with a great assembly of Bhiksus and countless Bodhisattva-Mahasattvas. These Bodhisattvas were all Ekajati-pratibaddha, having come from other Buddha-ksetras.

At that time, the World Honored One was surrounded by the assembly, making offerings and showing respect, and was expounding the Dharma for them. Then, among that assembly, there was a Bodhisattva named Anantavyuha, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I have some doubts and now wish to inquire, I hope the Tathagata will compassionately allow me.'

At that time, the Buddha said to the Bodhisattva-Mahasattva Anantavyuha: 'Good man! The Tathagata, Arhat, Samyaksambuddha allows you to ask, and will explain according to your doubts, so that you may be joyful.'

At that time, the Bodhisattva Anantavyuha

訶薩白佛言：「世尊！我為趣求無邊智慧被精進甲。諸菩薩等求大方便善巧地者、趣無邊義智善巧者、決定大智初發起者、于菩提道已安住者，世尊！我為如是諸菩薩故請問如來，亦為利樂有情之類，心無等喻思惟諸法清凈智義甚深大智方便，簡擇得無量義善巧決定，為欲趣求大師子座、升一切智師子之座，正初發起勇猛勤修獲不退轉，言詞善巧積集精進被甲冑者，為如是等諸菩薩故請問如來。世尊！若有菩薩，于諸有情願欲超升到于彼岸，復有志求無礙無畏，住無畏中方便隨機演諸法義，善巧分別不增不減，又于諸法本性自性如實宣揚。世尊！復有趣入無等喻心、最勝之心及無上心，得自在故，為如是等請問如來。世尊！若諸有情求自然智及無師智，破無明殼超于天人，最為殊勝有希，利樂一切世間，當欲趣求大智無畏除自然智，欲示無邊知見善巧，將說無量決定之法，欲以光照世間天人。復有為諸眾生樂欲，開示無上無礙大智方便，欲行究竟清凈智見，求一切智善巧地者，我今為彼諸菩薩故欲問如來。世尊！若諸菩薩住是地已，速能圓滿成如來地，及能證得不可思議方便善巧波羅蜜多，以少功用成熟眾生。現前能得如是智慧，令諸眾生舍離惡法增長善法，示菩提道諸佛種性，及能安立無量眾生於阿耨多羅三藐三菩

提皆不退轉。世尊！彼諸菩薩能開覺路，于佛法中令心歡喜，我為斯輩請問如來。世尊！此諸大眾皆悉已集，說微妙法今正是時。唯愿如來開示演說如是法門，授諸菩薩，令得圓滿不思議愿及一生補處所有善根。世尊！如是善巧陀羅尼門，如來隨時應當授與，使諸菩薩能持無量法門理趣善巧決定，及以言詞演說諸義，復有志樂當證菩提，安住無邊大神通業，成熟無量無數眾生，攝受如來善巧之智。惟愿開示如是法門，當令眾生證菩提道。世尊往昔于長夜中已發弘誓，令無數眾生安住佛智及自然智。如是陀羅尼門應當演說，令諸菩薩成自善根，及以如來威加之力，持彼無上不思議愿。世尊！如來、應、正等覺已證無量方便善巧，得不思議住無畏地，了諸眾生意樂差別，無量億劫蘊諸覺慧。世尊！此諸大眾瞻仰如來無時暫舍，於一切智智及諸法藏志求不怠、欲樂無厭，愿聞如來決定之義。世尊安住一切智境，皆已知此諸菩薩愿及發趣善巧成熟。世尊！是諸法門陀羅尼門圓滿句義，一切諸法決定善巧，如是法門如來應說，令諸菩薩未成熟者悉令成熟，已成熟者速得神通及一切智心解脫智見。世尊！若諸菩薩住不定地，是諸菩薩預聞法已，而得成就一切智境。世尊！我以此緣敢申巨問，惟愿大慈威加守護攝諸菩薩說如是法。世

【現代漢語翻譯】現代漢語譯本：他們都將不退轉。世尊！這些菩薩能夠開闢覺悟之路，在佛法中使人心生歡喜，我為他們向如來請問。世尊！這些大眾都已經聚集，現在正是宣說微妙佛法的時機。唯愿如來開示演說這樣的法門，傳授給這些菩薩，使他們能夠圓滿不可思議的願望以及一生補處菩薩的所有善根。世尊！像這樣善巧的陀羅尼門（總持法門），如來應當隨時傳授，使這些菩薩能夠掌握無量法門的道理和善巧的決斷，以及用言辭演說各種義理，並且有志向證得菩提，安住于無邊的大神通事業，成熟無量無數的眾生，攝受如來的善巧智慧。唯愿開示這樣的法門，使眾生能夠證得菩提之道。世尊，您在過去的長夜中已經發下宏大的誓願，使無數眾生安住于佛的智慧和自然智慧。這樣的陀羅尼門應當演說，使菩薩成就自身的善根，並且依靠如來的威神加持，持有那無上不可思議的願望。世尊！如來、應供、正等覺（佛的十號）已經證得無量的方便善巧，得到不可思議的安住無畏之地，瞭解眾生心意的差別，在無量億劫中積累了各種覺悟的智慧。世尊！這些大眾瞻仰如來，沒有片刻的舍離，對於一切智智（佛的智慧）和各種法藏，志求不懈怠，慾望和喜樂沒有厭倦，希望聽聞如來決定的義理。世尊安住於一切智的境界，都已經知道這些菩薩的願望以及發趣善巧的成熟。世尊！這些法門、陀羅尼門圓滿的句義，一切諸法決定的善巧，這樣的法門如來應當宣說，使那些尚未成熟的菩薩都能夠成熟，已經成熟的菩薩迅速得到神通以及一切智的心解脫智慧和見解。世尊！如果有些菩薩住在不確定的地位，這些菩薩預先聽聞佛法之後，就能夠成就一切智的境界。世尊！我因為這個緣故，敢於提出重大的問題，唯愿您以大慈悲的威神加持守護，攝受這些菩薩，宣說這樣的佛法。世尊！此諸菩薩皆悉已集，說微妙法今正是時。唯愿如來開示演說如是法門，授諸菩薩，令得圓滿不思議愿及一生補處所有善根。世尊！如是善巧陀羅尼門，如來隨時應當授與，使諸菩薩能持無量法門理趣善巧決定，及以言詞演說諸義，復有志樂當證菩提，安住無邊大神通業，成熟無量無數眾生，攝受如來善巧之智。惟愿開示如是法門，當令眾生證菩提道。世尊往昔于長夜中已發弘誓，令無數眾生安住佛智及自然智。如是陀羅尼門應當演說，令諸菩薩成自善根，及以如來威加之力，持彼無上不思議愿。世尊！如來、應、正等覺已證無量方便善巧，得不思議住無畏地，了諸眾生意樂差別，無量億劫蘊諸覺慧。世尊！此諸大眾瞻仰如來無時暫舍，於一切智智及諸法藏志求不怠、欲樂無厭，愿聞如來決定之義。世尊安住一切智境，皆已知此諸菩薩愿及發趣善巧成熟。世尊！是諸法門陀羅尼門圓滿句義，一切諸法決定善巧，如是法門如來應說，令諸菩薩未成熟者悉令成熟，已成熟者速得神通及一切智心解脫智見。世尊！若諸菩薩住不定地，是諸菩薩預聞法已，而得成就一切智境。世尊！我以此緣敢申巨問，惟愿大慈威加守護攝諸菩薩說如是法。

【English Translation】 English version: They will all be non-retrogressive. World Honored One! These Bodhisattvas are able to open the path to enlightenment, and bring joy to minds within the Buddhadharma. I ask the Tathagata on behalf of these beings. World Honored One! This assembly has gathered, and now is the right time to expound the subtle Dharma. May the Tathagata reveal and expound such a Dharma, and bestow it upon these Bodhisattvas, enabling them to fulfill their inconceivable vows and all the roots of goodness of the Bodhisattvas who are one birth away from Buddhahood. World Honored One! Such skillful Dharani (mantra) gates, the Tathagata should bestow at any time, enabling these Bodhisattvas to uphold the principles and skillful decisions of immeasurable Dharma gates, and to expound various meanings with words, and also to aspire to attain Bodhi, to abide in boundless great supernatural powers, to mature immeasurable and countless sentient beings, and to receive the Tathagata's skillful wisdom. May you reveal such a Dharma, so that sentient beings may attain the path to Bodhi. World Honored One, in the long past night, you have already made great vows, enabling countless sentient beings to abide in the Buddha's wisdom and natural wisdom. Such Dharani gates should be expounded, enabling Bodhisattvas to accomplish their own roots of goodness, and by the power of the Tathagata's majestic blessing, to uphold those supreme and inconceivable vows. World Honored One! The Tathagata, Arhat, Samyak-sambuddha (the ten titles of the Buddha) has already attained immeasurable skillful means, obtained the inconceivable abode of fearlessness, understood the differences in the intentions of sentient beings, and accumulated various wisdoms of enlightenment over immeasurable eons. World Honored One! This assembly gazes upon the Tathagata without a moment's departure, and for the wisdom of all-knowingness (Buddha's wisdom) and various Dharma treasures, they strive without laziness, their desires and joys are without weariness, and they wish to hear the Tathagata's definitive meaning. World Honored One, abiding in the realm of all-knowingness, you already know the wishes of these Bodhisattvas and the skillful maturity of their aspirations. World Honored One! These Dharma gates, the complete meaning of the Dharani gates, the definitive skillfulness of all Dharmas, such Dharma gates the Tathagata should expound, enabling those Bodhisattvas who have not yet matured to all mature, and those who have already matured to quickly obtain supernatural powers and the wisdom of liberation and insight of all-knowingness. World Honored One! If there are Bodhisattvas who dwell in uncertain stages, these Bodhisattvas, after hearing the Dharma in advance, will be able to accomplish the realm of all-knowingness. World Honored One! Because of this reason, I dare to ask this great question, may you, with great compassion, protect and uphold with your majestic power, and gather these Bodhisattvas, and expound such a Dharma. World Honored One! These Bodhisattvas have all gathered, and now is the right time to expound the subtle Dharma. May the Tathagata reveal and expound such a Dharma, and bestow it upon these Bodhisattvas, enabling them to fulfill their inconceivable vows and all the roots of goodness of the Bodhisattvas who are one birth away from Buddhahood. World Honored One! Such skillful Dharani gates, the Tathagata should bestow at any time, enabling these Bodhisattvas to uphold the principles and skillful decisions of immeasurable Dharma gates, and to expound various meanings with words, and also to aspire to attain Bodhi, to abide in boundless great supernatural powers, to mature immeasurable and countless sentient beings, and to receive the Tathagata's skillful wisdom. May you reveal such a Dharma, so that sentient beings may attain the path to Bodhi. World Honored One, in the long past night, you have already made great vows, enabling countless sentient beings to abide in the Buddha's wisdom and natural wisdom. Such Dharani gates should be expounded, enabling Bodhisattvas to accomplish their own roots of goodness, and by the power of the Tathagata's majestic blessing, to uphold those supreme and inconceivable vows. World Honored One! The Tathagata, Arhat, Samyak-sambuddha has already attained immeasurable skillful means, obtained the inconceivable abode of fearlessness, understood the differences in the intentions of sentient beings, and accumulated various wisdoms of enlightenment over immeasurable eons. World Honored One! This assembly gazes upon the Tathagata without a moment's departure, and for the wisdom of all-knowingness and various Dharma treasures, they strive without laziness, their desires and joys are without weariness, and they wish to hear the Tathagata's definitive meaning. World Honored One, abiding in the realm of all-knowingness, you already know the wishes of these Bodhisattvas and the skillful maturity of their aspirations. World Honored One! These Dharma gates, the complete meaning of the Dharani gates, the definitive skillfulness of all Dharmas, such Dharma gates the Tathagata should expound, enabling those Bodhisattvas who have not yet matured to all mature, and those who have already matured to quickly obtain supernatural powers and the wisdom of liberation and insight of all-knowingness. World Honored One! If there are Bodhisattvas who dwell in uncertain stages, these Bodhisattvas, after hearing the Dharma in advance, will be able to accomplish the realm of all-knowingness. World Honored One! Because of this reason, I dare to ask this great question, may you, with great compassion, protect and uphold with your majestic power, and gather these Bodhisattvas, and expound such a Dharma.

尊！於後末世諍論起時，執著有情更相賊害，三毒增長壞亂正法，令諸菩薩于彼時中以大慈悲堪忍斯事，流佈此法而無諍論。由順無諍則能攝受大慈大悲，及當積集諸善根力。世尊！我今敢緣斯義，請問如來無礙法門決定之義。

「世尊！云何彼諸菩薩無量法門、法光明門及一切法方便發起？復愿如來說不滅壞寂靜法門，兼演無邊微密法藏，具足成就念力無斷，降伏魔怨及諸異論，而不為彼之所摧伏。惟愿如來演說正法，令諸眾生積集善根，亦令積集無邊善巧，於一切智智示現出生，隨念結集無量法要，得諸辯才清凈具足相續不亂無等句義，欲令證得無量法門及陀羅尼真實方便。又令眾生髮起意樂，為說先後兩際加行，示見去來現在諸法，于因自在、法無所住。愿諸菩薩了知十方如來本事，以神通無畏遍諸佛剎，授彼眾生清凈法眼，亦為開示不思議法，成熟佛智方便善巧。我緣斯義敢有所請。惟愿世尊說如來地廣大方便甚深之法，為一切智，攝諸善巧無量不思議法理趣，令彼菩薩愿及方便善巧圓滿。此諸菩薩預聞法已，悉皆獲證大法光明，成就菩提殊勝善巧，及彼弘誓悉令圓滿。」

爾時佛告無邊莊嚴菩薩摩訶薩言：「善哉善哉！無邊莊嚴！汝今為諸菩薩住清凈愿方便善巧，亦為哀愍諸眾生故，以決定慧

【現代漢語翻譯】現代漢語譯本：尊者！在後世末法時期，當爭論興起時，執著于自我的眾生會互相殘害，貪嗔癡三毒增長，破壞正法，使得菩薩們在那時以大慈悲心堪忍這些事情，傳播佛法而不與人爭論。通過順應不爭論的原則，就能攝受大慈大悲，並積累各種善根力量。世尊！我現在敢於就此意義，請問如來無礙法門的決定之義。世尊！那些菩薩如何發起無量法門、法光明門以及一切法的方便？還希望如來說明不滅壞的寂靜法門，並闡述無邊的微妙法藏，使他們具足成就念力而不間斷，降伏魔怨和各種異端邪說，而不被它們所摧毀。唯愿如來演說正法，使眾生積累善根，也使他們積累無邊的善巧，在一切智智（指佛的智慧）中示現出生，隨念結集無量法要，獲得各種辯才，清凈具足，相續不斷，不雜亂，具有無與倫比的句義，希望他們證得無量法門和陀羅尼（總持）的真實方便。又使眾生髮起意樂，為他們講述前後兩際的加行，展示過去、現在、未來諸法，在因上自在，法無所住。愿菩薩們瞭解十方如來的本願，以神通無畏遍佈各個佛剎，授予那些眾生清凈的法眼，也為他們開示不可思議的法，成熟佛智的方便善巧。我因為這個意義，才敢有所請求。唯愿世尊宣說如來地的廣大方便甚深之法，爲了成就一切智，攝取各種善巧無量不可思議的法理，使那些菩薩的願望和方便善巧圓滿。這些菩薩預先聽聞此法后，都將獲得大法光明，成就菩提殊勝的善巧，以及他們的弘大誓願都得以圓滿。這時，佛告訴無邊莊嚴菩薩摩訶薩（大菩薩）說：『好啊，好啊！無邊莊嚴！你現在爲了菩薩們安住于清凈的願望和方便善巧，也爲了憐憫眾生，以決定的智慧

【English Translation】 English version: Venerable One! In the latter days of the Dharma's decline, when disputes arise, sentient beings attached to self will harm each other, the three poisons of greed, hatred, and delusion will increase, destroying the true Dharma, causing Bodhisattvas at that time to endure these things with great compassion, spreading the Dharma without contention. By following the principle of non-contention, one can embrace great compassion and accumulate various roots of goodness. World Honored One! I now dare to ask about the definitive meaning of the Tathagata's unobstructed Dharma gate. World Honored One! How do those Bodhisattvas initiate the immeasurable Dharma gates, the gates of Dharma light, and the skillful means of all Dharmas? Furthermore, I wish that the Tathagata would explain the non-destructive, tranquil Dharma gate, and expound the boundless, subtle Dharma treasury, enabling them to fully achieve uninterrupted mindfulness, subdue demonic forces and various heterodox views, and not be defeated by them. May the Tathagata expound the true Dharma, enabling sentient beings to accumulate roots of goodness, and also enabling them to accumulate boundless skillful means, manifesting birth in the all-knowing wisdom (Buddha's wisdom), gathering immeasurable Dharma essentials at will, obtaining various eloquence, pure and complete, continuous and uninterrupted, not confused, with unparalleled meaning, wishing them to attain the true skillful means of immeasurable Dharma gates and Dharani (total retention). Also, may sentient beings initiate aspiration, and for them, explain the practices of the two ends, showing the past, present, and future Dharmas, being free in cause, and the Dharma having no abode. May Bodhisattvas understand the original vows of the Tathagatas of the ten directions, pervading all Buddha lands with fearless supernatural powers, granting those sentient beings pure Dharma eyes, and also revealing inconceivable Dharmas to them, maturing the skillful means of Buddha wisdom. Because of this meaning, I dare to make this request. May the World Honored One expound the vast, skillful, and profound Dharma of the Tathagata's ground, for the sake of achieving all-knowing wisdom, encompassing all skillful means, immeasurable and inconceivable Dharma principles, so that the wishes and skillful means of those Bodhisattvas may be fulfilled. After these Bodhisattvas have heard this Dharma, they will all obtain the great light of Dharma, achieve the excellent skillful means of Bodhi, and their great vows will all be fulfilled. At that time, the Buddha said to the Bodhisattva Mahasattva Boundless Adornment: 'Excellent, excellent! Boundless Adornment! You are now for the sake of Bodhisattvas dwelling in pure vows and skillful means, and also out of compassion for sentient beings, with decisive wisdom.'

善問如來，汝之功德無有限量。諦聽諦聽，如實思惟，我今為汝分別解說，令諸菩薩于佛智境出生無量種種功德。」

無邊莊嚴菩薩言：「唯然世尊！我等樂聞。」

爾時佛告無邊莊嚴：「若諸菩薩為求無邊善巧愿者，應知諸佛秘密語言，受持思惟如理觀察。云何觀察？無邊莊嚴！如來之智攝諸善巧，有所宣說無不清凈，是諸菩薩應當進修此之法要。諸佛所說皆是平等，安住大悲普于群生，決定成熟諸有情類。或於下乘志希解脫，于聲聞道有于真實最勝涅槃，弘誓圓滿成一切智。我今安住無上解脫，遠離余乘下劣之法，善入諸佛秘密語言，及說如來無比詞句廣大清凈攝受諸法，令諸有情隨彼根性解脫成熟。然於是法皆悉平等，不增不減無缺無漏，乃至無色及無等色，無邊無際自性清凈。諸佛世尊之所演說，自性本性如實了知，而無有法了不了者。何以故？一切諸法皆是如來假名說故。若彼諸法由假名者，是則不可以法施設亦無示現。無示現故，如來所說皆真勝義，隨法同入一切諸法，於一切法不住分別亦非不住。以分別法及無分別，如實平等證一切法無有差別。法無有生，如是生法無所有故；法無有法，生妄分別遍計度故；法無有起，不自在故；法無觀待，舍圓滿故；法無作用，無去來故；法無自性，超

【現代漢語翻譯】現代漢語譯本：'善哉，如來，您的功德無量無邊。仔細聽，仔細聽，如實地思考，我現在為你們分別解說，讓菩薩們在佛的智慧境界中生出無量種種功德。' 無邊莊嚴菩薩（菩薩名，意為具有無邊莊嚴的菩薩）說：'是的，世尊！我們樂意聽聞。' 這時，佛告訴無邊莊嚴：'如果菩薩們爲了追求無邊的善巧願望，應當瞭解諸佛的秘密語言，接受、持守、思考並如理觀察。如何觀察呢？無邊莊嚴！如來的智慧涵蓋一切善巧，所說的一切都清凈無染，這是菩薩們應當進修的法要。諸佛所說都是平等的，安住于大悲，普遍利益眾生，決定使一切有情成熟。或者對於下乘（小乘）有志於解脫，對於聲聞道（聽聞佛法而修行證果的道）有真實最殊勝的涅槃（寂滅，解脫），弘大的誓願圓滿成就一切智慧。我現在安住于無上的解脫，遠離其他乘（大乘、小乘）下劣的法，善巧地進入諸佛的秘密語言，以及宣說如來無比的詞句，廣大清凈地攝受一切法，使一切有情隨著他們的根性解脫成熟。然而，對於這些法，都是平等的，不增不減，沒有缺失也沒有遺漏，乃至無色（沒有物質的）和無等色（沒有可以比較的顏色），無邊無際，自性清凈。諸佛世尊所演說的，自性本性如實了知，而沒有法可以了知或不了知。為什麼呢？因為一切法都是如來假名安立的。如果那些法是假名安立的，那麼就不能用法來施設，也沒有示現。因為沒有示現，如來所說都是真實勝義，隨著法一同進入一切法，對於一切法不住分別，也不是不住分別。通過分別法和無分別，如實平等地證悟一切法沒有差別。法沒有生，因為這樣的生法是空無所有的；法沒有法，因為生起虛妄分別遍計度；法沒有起，因為不自在；法沒有觀待，因為捨棄圓滿；法沒有作用，因為沒有去來；法沒有自性，超越'

【English Translation】 English version: 'Well asked, Tathagata, your merits are boundless. Listen carefully, listen carefully, and contemplate truthfully. I will now explain it to you separately, so that Bodhisattvas may generate immeasurable merits in the realm of Buddha's wisdom.' The Bodhisattva Boundless Adornment (a Bodhisattva's name, meaning a Bodhisattva with boundless adornment) said, 'Yes, World Honored One! We are eager to hear.' At that time, the Buddha said to Boundless Adornment, 'If Bodhisattvas seek boundless skillful wishes, they should understand the secret language of all Buddhas, accept, uphold, contemplate, and observe according to the truth. How to observe? Boundless Adornment! The wisdom of the Tathagata encompasses all skillful means, and everything that is spoken is pure and undefiled. This is the essential Dharma that Bodhisattvas should cultivate. All that the Buddhas speak is equal, abiding in great compassion, universally benefiting all beings, and decisively maturing all sentient beings. Or, for those who aspire to liberation in the lower vehicle (Hinayana), for those who have the true and most supreme Nirvana (extinction, liberation) in the Sravaka path (the path of those who hear the Dharma and practice to attain enlightenment), the great vows are fulfilled to achieve all wisdom. I now abide in supreme liberation, far from the inferior Dharma of other vehicles (Mahayana, Hinayana), skillfully entering the secret language of all Buddhas, and proclaiming the incomparable words of the Tathagata, vast and pure, embracing all Dharmas, enabling all sentient beings to be liberated and matured according to their capacities. However, these Dharmas are all equal, neither increasing nor decreasing, without deficiency or leakage, even to the formless (without matter) and the incomparable form (without comparable color), boundless, and inherently pure. What the Buddhas, the World Honored Ones, have expounded, the inherent nature is truly understood, and there is no Dharma that can be understood or not understood. Why? Because all Dharmas are established by the Tathagata through provisional names. If those Dharmas are established by provisional names, then they cannot be established by Dharma, nor can they be manifested. Because there is no manifestation, what the Tathagata speaks is all true and supreme meaning, entering all Dharmas along with the Dharma, not dwelling in discrimination of all Dharmas, nor not dwelling in discrimination. Through discriminating Dharmas and non-discrimination, one truly and equally realizes that all Dharmas are without difference. Dharma has no birth, because such birth of Dharma is empty and non-existent; Dharma has no Dharma, because of the arising of false discrimination and pervasive calculation; Dharma has no arising, because it is not self-existent; Dharma has no dependence, because of abandoning completeness; Dharma has no function, because there is no going or coming; Dharma has no self-nature, transcending'

過一切自性法故；法本平等無有差別，無戲論故。隨所作法起殊勝愿無不成就，而於其中無有作者，乃至無有少法所得，皆歸於空。是故如來說一切法如幻如夢、無有高下。我當以此清凈弘誓攝眾生時，實無少法而可著者。無邊莊嚴！此是諸菩薩等法光明門。由斯門故，于殊勝愿而得增長，如日出現光明普照。如是善男子等於此法門能信解者，與諸眾生作法光明。

「無邊莊嚴！若諸菩薩內正思惟、外無散亂，安住能斷諸障礙者，隨念菩薩普光三昧，及能信解甚深法者，應當觀察此諸法門。一切諸法如來悉知，以緣起門開示宣說。如是緣起虛妄不實，自性本性皆悉空寂，是緣起性亦非真實。能令眾生雜染清凈，於十方求皆不可得，無所得故無有攝受，無攝受故於我所說尚應舍離何況非法。所言舍離，彼亦非有，亦無所取、無有功用，本性清凈。一切諸法無有分別，了知分別如實性故。一切諸法無有所住亦不可見，無異性故。是故諸法無住無依，但以名字施設而有，彼皆空寂無有自性、無住而住。是故諸法無有住處，處無有故、盡故、滅故及變易故，如來但以異名宣說。如是密意應當了知，不應執著善與不善。若執善法，彼不善法亦當執著。由執如是不善法故，生諸苦惱，佛以異名於此示說為苦聖諦。由不執著善

不善故，彼諸愛滅，如來於此善法所斷，異名示說為集聖諦。第二聖諦能了知故，滅故、盡故、無憶想故，厭離觀察無所有故，無喜想受無分別故，如來於此異名言說為苦滅諦。了知第三滅聖諦故，是所求道如實悟入一切法地，超過一切憶想分別戲論之境，八支相應修習正見乃至正定，苦滅趣道聖諦了知，佛以異名於此宣說為第四諦。諸佛世尊於此施設，知苦、斷集、證滅、修道；苦、集、苦滅及滅趣道。此苦無有，以世俗故假名施設。是無明等，一切皆是無智攀緣。何以故？于彼無智亦無有少攀緣可取，無有所證、無有光明，不可了知亦不可得，而於其中當有何物？一切皆是虛妄壞法，無有堅實。于中若以實物施設，彼即于常應有執著。若以無分別執著，彼即于斷應有執著。是故於苦不應分別，以智慧故應當了知，無智自性即苦自性，由與無明共相應故，無明亦不與物相應或不相應，彼亦無有。由彼不相應故，是故無明非分別非不分別，不作不壞亦無作者。施設作者不可得故，無邊莊嚴！此是諸菩薩了知悟入無明自性順明法門。由是門故，能捨一切無明黑闇，現前證得隨順明法，于菩提分能善修習，于諸聖諦能善了知。是諸菩薩於此法門能得清凈，所謂由不生故苦得清凈，不攀緣故集得清凈，由滅盡故滅得清凈，由

【現代漢語翻譯】現代漢語譯本：因為不善，那些愛慾就會滅盡。如來對於這種善法所斷除的，用不同的名稱來說明，稱之為集聖諦（苦的根源）。因為能夠了解第二聖諦，所以滅盡、窮盡、沒有憶想，厭離觀察一切皆空，沒有喜悅的感受和分別，如來用不同的名稱來說明，稱之為苦滅諦（苦的止息）。因爲了解第三滅聖諦，這是所追求的道路，如實地領悟一切法的境界，超越一切憶想分別戲論的境界，八支相應地修習正見乃至正定，瞭解苦滅之道聖諦，佛用不同的名稱來說明，稱之為第四諦。諸佛世尊在此教導，瞭解苦、斷除集、證得滅、修習道；苦、集、苦滅以及通向苦滅的道路。這苦本身並不存在，因為世俗的緣故而假名安立。這些無明等等，一切都是因為無智的攀緣。為什麼呢？因為對於那無智，也沒有絲毫攀緣可以執取，沒有所證悟的，沒有光明，不可瞭解也不可獲得，而在其中又會有什麼呢？一切都是虛妄的壞滅之法，沒有堅實之處。如果其中安立實物，就會執著于常。如果執著于無分別，就會執著于斷。因此，對於苦不應該分別，因為智慧的緣故應當瞭解，無智的自性就是苦的自性，因為與無明共同相應。無明也不與事物相應或不相應，它也是不存在的。因為它不相應，所以無明既不是分別也不是不分別，不造作也不壞滅，也沒有作者。因為安立作者是不可得的，無邊莊嚴！這是諸菩薩瞭解領悟無明自性，順應光明的方法。通過這個法門，能夠捨棄一切無明的黑暗，當下證得隨順光明的法，對於菩提分能夠善加修習，對於諸聖諦能夠善加了解。這些菩薩通過這個法門能夠得到清凈，所謂因為不生所以苦得到清凈，因為不攀緣所以集得到清凈，因為滅盡所以滅得到清凈，因為

【English Translation】 English version: Because of unwholesomeness, those desires cease. The Tathagata, regarding what is severed by this wholesome dharma, indicates with different names, calling it the Truth of the Origin of Suffering (Samudaya Satya). Because the second noble truth can be understood, therefore, due to cessation, exhaustion, and no recollection, observing with aversion that all is empty, without joyful feelings or discrimination, the Tathagata indicates with different names, calling it the Truth of the Cessation of Suffering (Nirodha Satya). Because the third noble truth of cessation is understood, this is the path sought, truly realizing the realm of all dharmas, transcending all realms of recollection, discrimination, and conceptual proliferation, practicing the Noble Eightfold Path with its eight factors, from right view to right concentration, understanding the noble truth of the path leading to the cessation of suffering, the Buddha proclaims this with different names as the fourth truth. The Buddhas, the World Honored Ones, establish this: understanding suffering, abandoning the origin, realizing cessation, and practicing the path; suffering, origin, cessation of suffering, and the path leading to the cessation of suffering. This suffering does not exist, it is established as a provisional name due to worldly convention. These ignorance and so on, all are due to the clinging of ignorance. Why is that? Because for that ignorance, there is not even a little clinging that can be grasped, there is nothing to be realized, no light, it cannot be understood nor obtained, and what would there be within it? All are false and perishable dharmas, without any solidity. If a real entity is established within it, then there would be attachment to permanence. If one clings to non-discrimination, then there would be attachment to annihilation. Therefore, one should not discriminate regarding suffering, because of wisdom one should understand that the nature of ignorance is the nature of suffering, because it is in common association with ignorance. Ignorance neither associates nor does not associate with things, it also does not exist. Because it does not associate, therefore ignorance is neither discrimination nor non-discrimination, it neither creates nor destroys, nor is there a creator. Because establishing a creator is unattainable, boundless adornment! This is the method by which the Bodhisattvas understand and realize the nature of ignorance, conforming to the dharma of light. Through this method, they can abandon all the darkness of ignorance, directly realize the dharma conforming to light, can practice well the factors of enlightenment, and can understand well the noble truths. These Bodhisattvas can attain purity through this method, that is, because of non-arising, suffering is purified, because of non-clinging, the origin is purified, because of cessation, cessation is purified, because of

修習故道得清凈，信平等故道即平等。如是諸法異名差別，應當解了。了已應斷應證應修。于如來言若能解了，彼即遍知、彼即隨斷、彼即作證、彼即修習。是故聖者如是知已，於一切法不取不捨，便得安住四諦法門。

「無邊莊嚴！一切諸法無有分別，亦不增長亦不積集。聖者如實善了知故，不起分別、不行戲論，能如實見不毀不著。由道斷故，于諸善法不起分別亦無戲論，況不善法。由無分別共相應故，亦復不住法非法斷。若遍知斷，即無法結及非法結。彼能了知結法虛妄，此虛妄法空無所有，此是彼等所入諦門。由是門故不愛不恚，證舍圓滿能斷諸結，安住正道到于彼岸，證法自性而無入出。

「無邊莊嚴！汝今當觀一切諸法本性皆空、自性寂靜、無有作者，諸法非實與結相應、非不相應。于彼無性法中不應執著，亦復不應離性非性而起分別。既能了知因緣清凈，不應戲論。諸有一切因緣生法，彼緣性空究竟清凈，如是因緣非互相應。諸法展轉無有所作、無有所行、無有事業，如是思惟一切諸法互相空故，無有自性、無依無住。無邊莊嚴！汝於此中應當悟入，則能增長不可損壞普遍光明清凈法門。由攝受故當得清凈，無戲論故當作光明超過結使，無所著故當得出離。

「無邊莊嚴！一切諸法

【現代漢語翻譯】現代漢語譯本：通過修習古老的道路可以獲得清凈，因為相信平等，所以道路也是平等的。像這樣，各種法有不同的名稱和差別，應當理解明白。理解之後，應當斷除、證悟、修習。如果能夠理解如來所說的話，那麼他就能夠遍知一切、隨之斷除、作證、修習。因此，聖者這樣理解之後，對於一切法既不執取也不捨棄，便能安住於四諦法門。『無邊莊嚴（菩薩名）！一切諸法沒有分別，既不增長也不積聚。聖者如實地善於瞭解，所以不起分別、不行戲論，能夠如實地見到不毀壞也不執著。由於通過道路斷除，對於各種善法不起分別也沒有戲論，更何況是不善法。由於沒有分別與（真如）相應，也不執著於法或非法的斷滅。如果能夠遍知斷除，就沒有法結和非法結。他能夠了解結法是虛妄的，這種虛妄的法是空無所有的，這是他們所進入的真理之門。通過這個門，不愛也不恨，證得舍的圓滿，能夠斷除各種結，安住于正道到達彼岸，證得法的自性而沒有出入。『無邊莊嚴！你現在應當觀察，一切諸法的本性都是空，自性寂靜，沒有作者，諸法不是真實地與結相應，也不是不相應。對於那些無自性的法，不應該執著，也不應該離開自性或非自性而產生分別。既然能夠了解因緣是清凈的，就不應該戲論。所有一切因緣所生的法，它們的緣起性是空，最終是清凈的，像這樣的因緣不是互相相應的。諸法輾轉相續，沒有所作、沒有所行、沒有事業，像這樣思維，一切諸法互相空，所以沒有自性、沒有依靠、沒有住處。無邊莊嚴！你應當在此中領悟，就能增長不可損壞的普遍光明清凈法門。通過攝受就能得到清凈，沒有戲論就能成為光明，超越結使，沒有執著就能得到解脫。『無邊莊嚴！一切諸法

【English Translation】 English version: Purity is attained by practicing the ancient path, and because of believing in equality, the path is also equal. Thus, various dharmas have different names and distinctions, which should be understood. Having understood, one should abandon, realize, and practice. If one can understand the words of the Tathagata, then one can know all, accordingly abandon, realize, and practice. Therefore, having understood thus, the sage neither grasps nor abandons any dharma, and thus abides in the Four Noble Truths. 'Immeasurable Adornment (a Bodhisattva's name)! All dharmas are without distinctions, neither increasing nor accumulating. Because the sage truly understands well, he does not give rise to distinctions or engage in idle talk, and can truly see without destroying or clinging. Because of abandoning through the path, he does not give rise to distinctions or idle talk regarding good dharmas, let alone non-good dharmas. Because of no distinctions corresponding with (suchness), he also does not abide in the cessation of dharma or non-dharma. If one can know and abandon all, there are no fetters of dharma or non-dharma. He can understand that the fetters of dharma are illusory, and this illusory dharma is empty and without substance; this is the gate of truth they enter. Through this gate, one neither loves nor hates, attains the perfection of relinquishment, can break all fetters, abides in the right path to reach the other shore, and realizes the self-nature of dharma without coming or going. 'Immeasurable Adornment! You should now observe that the inherent nature of all dharmas is empty, their self-nature is tranquil, there is no maker, and dharmas are neither truly corresponding with fetters nor not corresponding. One should not cling to those dharmas that are without self-nature, nor should one give rise to distinctions by separating from self-nature or non-self-nature. Since one can understand that the causes and conditions are pure, one should not engage in idle talk. All dharmas that arise from causes and conditions, their nature of arising is empty and ultimately pure; such causes and conditions are not mutually corresponding. Dharmas continue to transform, without any doing, any acting, or any business; thinking thus, all dharmas are mutually empty, therefore without self-nature, without reliance, and without abode. Immeasurable Adornment! You should awaken to this, and then you can increase the indestructible, universally bright, pure dharma gate. Through embracing, one can attain purity; without idle talk, one can become light, surpassing fetters; without clinging, one can attain liberation. 'Immeasurable Adornment! All dharmas

唯有名相開示宣說。何謂名相？相謂四大所造諸色，名謂一切非色之蘊。如是名相，一切皆悉虛妄不實，以顛倒故而有執著，或色是我、色是我所，相分別故有名示說。如是名色二俱不實，一切皆是虛妄壞法、如幻如夢。色體不堅如夢所見，乃至四蘊亦非真實，但以世俗文字施設。如是知時不見有苦，由實諦故無有攀緣，無攀緣故心無所有，無所有故何有與彼攀緣相應？由此而能于涅槃界得超過想及所知滅。

「無邊莊嚴！三界由想、作意所生，是故說言三界虛妄，想及作意亦非真實。彼所有想即色執著，所有作意皆與受想行識相應。諸法本性亦無相應非不相應，乃至非想亦非作意，想及作意本性皆空。所有言說亦皆虛妄，但假施設令性寂靜。無邊莊嚴！諸法本性以假名故，如是所說亦皆平等。無邊莊嚴！於此法中證於實諦，諸菩薩等應當了知，謂諸如來一切結使皆舍離故，凡所演說終不唐捐。汝等於此應善思惟無令執著，於一切法勿生分別，離諸戲論，了一切法無有自性，而於眾生起慈悲想，思惟悟入如是法門，為利一切開示演說。云何法門？謂了無明諸有為法、悟智見等諸無為法，應遍清凈證入一切有為無為，無戲論智，非數入數、非數住數。隨順如是非數法故，證入無為清凈法門，獲得遍持光明智慧，攝

【現代漢語翻譯】現代漢語譯本：只有名相的開示和宣說。什麼是名相？相指的是四大（地、水、火、風）所造的各種色法，名指的是一切非色法的蘊（受、想、行、識）。這樣的名相，一切都是虛妄不實的，因為顛倒的緣故而產生執著，或者認為色是我，或者認為色是我的所有，因為對相的分別而有名相的指示和解說。像這樣，名和色二者都不是真實的，一切都是虛妄的、會壞滅的法，如同幻象和夢境。色的本體不堅固，如同夢中所見，乃至受、想、行、識四蘊也不是真實的，只是用世俗的文字來假立施設。像這樣認知的時候，就不會見到有苦，因為實諦的緣故而沒有攀緣，沒有攀緣的緣故心就無所執著，無所執著的緣故，哪裡會有與攀緣相應的呢？由此而能夠在涅槃的境界中超越對想和所知的執著而滅盡。無邊莊嚴！三界（欲界、色界、無色界）是由想和作意所產生的，所以說三界是虛妄的，想和作意也不是真實的。那些所有的想，就是對色法的執著，所有的作意都與受、想、行、識相應。諸法的本性既不是相應也不是不相應，乃至不是想也不是作意，想和作意的本性都是空性的。所有言說也都是虛妄的，只是假借施設來使自性寂靜。無邊莊嚴！諸法的本性因為假名的緣故，所以所說的一切也都是平等的。無邊莊嚴！在這法中證悟實諦，諸菩薩等應當了知，就是諸如來一切煩惱都舍離的緣故，凡所演說都不會徒勞無功。你們對於此應當好好思惟，不要產生執著，對於一切法不要生起分別，遠離各種戲論，了知一切法沒有自性，而對於眾生生起慈悲的想法，思惟悟入這樣的法門，爲了利益一切眾生而開示演說。什麼是法門？就是了悟無明和各種有為法，悟入智慧和見解等各種無為法，應當普遍清凈地證入一切有為法和無為法，以無戲論的智慧，非數入數，非數住數。隨順這樣的非數法，證入無為清凈的法門，獲得普遍持有的光明智慧，攝

【English Translation】 English version: Only the exposition and declaration of name and form exist. What are name and form? Form refers to all material phenomena created by the four great elements (earth, water, fire, and wind), and name refers to all non-material aggregates (feeling, perception, mental formations, and consciousness). Such name and form are all illusory and unreal. Due to delusion, attachments arise, either thinking form is 'I' or 'mine.' Because of the discrimination of form, there are indications and explanations of name and form. Thus, both name and form are unreal; all are illusory, perishable phenomena, like illusions and dreams. The substance of form is not solid, like what is seen in a dream. Even the four aggregates are not real, but are merely conventional designations using worldly language. When one understands this, one does not see suffering, because of the true reality, there is no clinging. Because there is no clinging, the mind is without attachment. Because there is no attachment, how can there be anything that corresponds to clinging? Therefore, one can transcend the attachment to thoughts and knowledge and attain cessation in the realm of Nirvana. Immeasurable Adornment! The three realms (desire realm, form realm, and formless realm) arise from thoughts and intentions. Therefore, it is said that the three realms are illusory, and thoughts and intentions are also not real. All thoughts are attachments to form, and all intentions correspond to feeling, perception, mental formations, and consciousness. The nature of all phenomena is neither corresponding nor non-corresponding, not even thought or intention. The nature of thought and intention is empty. All speech is also illusory, merely provisional designations to bring about the stillness of nature. Immeasurable Adornment! Because the nature of all phenomena is based on provisional names, all that is said is also equal. Immeasurable Adornment! In this Dharma, realize the true reality. Bodhisattvas should understand that because all the Tathagatas have abandoned all afflictions, whatever they expound will not be in vain. You should contemplate this well, without developing attachments. Do not create discriminations about all phenomena, stay away from all conceptual elaborations, understand that all phenomena have no self-nature, and generate compassion for all beings. Contemplate and enter such a Dharma gate, and for the benefit of all beings, expound and declare it. What is the Dharma gate? It is to understand ignorance and all conditioned phenomena, and to realize wisdom and insight, and all unconditioned phenomena. One should universally and purely realize all conditioned and unconditioned phenomena, with non-conceptual wisdom, entering and abiding in the non-numerical. By following such non-numerical Dharma, one realizes the unconditioned pure Dharma gate, and obtains universally held bright wisdom, and gathers

受諸法令不失壞，能以覺慧方便善巧，廣為眾生演說諸法。無邊莊嚴！此是諸菩薩等入陀羅尼門。由是門故，出生廣大差別覺慧，及能發起演諸法義善巧之智。

「無邊莊嚴！此中何者是彼陀羅尼門？由是菩薩于諸法中能得總持方便善巧。無邊莊嚴！此中菩薩住遍清凈善巧之智行於辯才，由義覺慧觀察諸法本性自性。然一切法自性無住，無名無相無所建立，無邊建立不可宣示，但以世俗言詞演說。所有諸法本性自性皆不可說，無來無去無有文字，文字清凈無有功用。何以故？諸法本性等虛空故。一切諸法亦復如是，無作無起無相清凈，以虛空開示演說，此則諸法無門之門。門清凈故，究竟無染亦不隨染。何以故？諸法究竟不生不起，所有自性亦不生起。是故當知，三世所說一切諸法自性無性，亦不應執諸法無性，此是諸菩薩無所執著陀羅尼門。為諸菩薩門清凈故，如是開示說一切法。有形相者，所說形相即非形相，不作不壞不愛不恚。是故當知，形相門者則為非門。門清凈故，由是能得入無形相清凈法門。為欲了知此形相門無所有故，不以有義如是宣說，無所作故入無形相。無邊莊嚴！如是所說無形相門，為陀羅尼清凈故轉。

「無邊莊嚴！所言門者猶如虛空。一切諸法依于虛空而有生滅，彼生滅者性皆

【現代漢語翻譯】現代漢語譯本：'接受所有教法而不違背，能夠以覺悟的智慧和善巧方便，為眾生廣泛演說諸法。無邊莊嚴（菩薩名）！這是諸菩薩等進入陀羅尼（總持）之門。通過這個門，產生廣大的差別覺慧，以及能夠發起演說諸法義理的善巧智慧。' '無邊莊嚴！這裡面什麼是那個陀羅尼門？通過這個門，菩薩在諸法中能夠獲得總持的方便善巧。無邊莊嚴！這裡面菩薩安住于普遍清凈的善巧智慧，運用辯才，通過義理覺慧觀察諸法的本性和自性。然而一切法的自性無所住，無名無相無所建立，無邊建立不可宣示，只能用世俗的言詞來演說。所有諸法的本性和自性都不可說，無來無去沒有文字，文字清凈沒有作用。為什麼呢？因為諸法的本性等同虛空。一切諸法也是如此，無作無起無相清凈，以虛空來開示演說，這就是諸法無門之門。門清凈的緣故，究竟無染也不隨染。為什麼呢？因為諸法究竟不生不起，所有的自性也不生起。所以應當知道，三世所說的一切諸法自性無性，也不應該執著諸法無性，這是諸菩薩無所執著的陀羅尼門。爲了諸菩薩的門清凈，像這樣開示演說一切法。有形相的，所說的形相就不是形相，不作不壞不愛不恨。所以應當知道，形相門就是非門。門清凈的緣故，由此能夠進入無形相清凈法門。爲了瞭解這個形相門無所有，不以有義這樣宣說，因為無所作而進入無形相。無邊莊嚴！像這樣所說的無形相門，是爲了陀羅尼清凈而轉。' '無邊莊嚴！所說的門就像虛空。一切諸法依賴虛空而有生滅，那些生滅的性質都是'

【English Translation】 English version: 'Receiving all teachings without violation, being able to skillfully and expediently, with awakened wisdom, extensively expound all dharmas to sentient beings. Boundless Adornment (a Bodhisattva's name)! This is how Bodhisattvas enter the gate of Dharani (total retention). Through this gate, vast and differentiated awakened wisdom arises, as well as the skillful wisdom to initiate the exposition of the meanings of all dharmas.' 'Boundless Adornment! What is this gate of Dharani? Through this gate, Bodhisattvas can attain the skillful means of total retention in all dharmas. Boundless Adornment! Here, Bodhisattvas abide in universally pure skillful wisdom, employing eloquence, and through the wisdom of meaning, observe the fundamental nature and self-nature of all dharmas. However, the self-nature of all dharmas is without abiding, without name, without form, without establishment, and boundless establishment cannot be declared, but can only be expounded using conventional language. The fundamental nature and self-nature of all dharmas are unspeakable, without coming or going, without words, and the purity of words is without function. Why? Because the fundamental nature of all dharmas is equal to space. All dharmas are also like this, without action, without arising, without form, and pure. They are revealed and expounded through space, and this is the gate of no-gate of all dharmas. Because the gate is pure, it is ultimately without defilement and does not follow defilement. Why? Because all dharmas ultimately do not arise, and their self-nature does not arise either. Therefore, it should be known that the self-nature of all dharmas spoken of in the three times is without self-nature, and one should not cling to the non-self-nature of dharmas. This is the Dharani gate of non-attachment for Bodhisattvas. For the purity of the gate of Bodhisattvas, all dharmas are revealed and expounded in this way. For those with form, the form spoken of is not form, it does not act, does not destroy, does not love, and does not hate. Therefore, it should be known that the gate of form is a non-gate. Because the gate is pure, one can enter the pure dharma gate of no-form. To understand that this gate of form is without substance, it is not declared with the meaning of existence, and because there is no action, one enters no-form. Boundless Adornment! The gate of no-form spoken of in this way is transformed for the purity of Dharani.' 'Boundless Adornment! The gate spoken of is like space. All dharmas arise and cease depending on space, and the nature of that arising and ceasing is all'

平等，作是觀時無有生滅無所攝受，於一切法應如是知。一切諸法亦非攝受非不攝受，非等非不等，乃至無有少法而可得者。由是能了此形相門，為得無相門清凈故開示演說。無邊莊嚴！言無相者，所謂無身及身施設，無名無句亦無示現。於此教義應當了知，彼無形相與虛空等。言虛空者，亦無虛空及空示說。此是無明隨順明智力聚法門。菩薩能證陀羅尼門理趣方便，由證入故無有諍論、無有忘失，隨入無斷秘密語言陀羅尼門。譬如有龍名無熱惱，降澍大雨流澍無斷。無邊莊嚴！所言陀羅尼者，是何句義？」

無邊莊嚴菩薩摩訶薩白佛言世尊：「陀羅尼者，即是隨順諸法秘密方便假名，即是隨念遍持之業，即是說法語言之句。由智聚力，得入如是陀羅尼數。以善覺慧，應當受持無量無邊菩提之力。世尊！如我所解，此無邊智演說方便，為欲利益諸眾生故，開示流佈令法不斷。世尊！此陀羅尼門，是大虛空、是大方廣，以是義故能廣宣說。由說平等能攝受故，名隨教法。善巧開示廣大流佈，文字差別得圓滿故，通達辯才而得成就。由觀察義善巧說故，于義辯才而得圓滿。決定諸法善開示故，於法辯才而得圓滿。哀愍眾生以大慈悲而能攝受，由攝受故次第調伏令得清凈，無諸戲論而能演說平等舍法。世尊說此陀羅尼

【現代漢語翻譯】現代漢語譯本平等，作如此觀想時，便沒有生滅，也沒有任何執著。對於一切法，都應如此理解。一切諸法，既非執著，也非不執著，既非平等，也非不平等，乃至沒有絲毫的法可以被獲得。因此，能夠理解這種形相之門，是爲了獲得無相之門的清凈而開示演說。無邊莊嚴（菩薩名）！所說的無相，是指沒有身體以及身體的施設，沒有名稱，沒有語句，也沒有示現。對於這個教義，應當了知，它沒有形相，與虛空相等。所說的虛空，也沒有虛空以及虛空的示說。這是無明隨順明智力聚的法門。菩薩能夠證得陀羅尼（總持）之門的理趣方便，由於證入的緣故，沒有諍論，沒有忘失，隨入無斷的秘密語言陀羅尼門。譬如有一條龍名叫無熱惱，降下大雨，流注不斷。無邊莊嚴！所說的陀羅尼，是什麼樣的含義呢？」無邊莊嚴菩薩摩訶薩對佛說：『世尊，陀羅尼，就是隨順諸法秘密方便的假名，就是隨念遍持的業，就是說法語言的語句。由於智慧的力量，得以進入這樣的陀羅尼之數。以善覺的智慧，應當受持無量無邊的菩提之力。世尊！如我所理解，這無邊智慧的演說方便，是爲了利益一切眾生，開示流佈，使佛法不斷。世尊！這陀羅尼門，是大虛空，是大方廣，因此能夠廣泛宣說。由於宣說平等能夠攝受的緣故，名為隨教法。善巧開示，廣大流佈，文字差別得以圓滿，通達辯才而得以成就。由於觀察義理善巧宣說，在義理辯才方面得以圓滿。決定諸法善巧開示，在法辯才方面得以圓滿。哀憫眾生，以大慈悲而能夠攝受，由於攝受的緣故，次第調伏，使之得到清凈，沒有各種戲論，而能夠演說平等舍法。世尊，您所說的這個陀羅尼

【English Translation】 English version Equality, when contemplating in this way, there is no arising or ceasing, and nothing is grasped. Regarding all dharmas, one should understand them in this way. All dharmas are neither grasped nor not grasped, neither equal nor unequal, and there is not even a single dharma that can be obtained. Therefore, being able to understand this form aspect gate is to reveal and explain for the sake of obtaining the purity of the formless gate. Boundless Adornment (a Bodhisattva)! What is meant by formlessness is the absence of a body and the constructs of a body, the absence of names, the absence of phrases, and the absence of manifestations. Regarding this teaching, one should understand that it has no form and is equal to space. What is meant by space is also the absence of space and the explanation of space. This is the dharma gate of the power of wisdom that follows ignorance. Bodhisattvas are able to realize the logical means of the Dharani (mantra) gate. Because of this realization, there is no dispute, no forgetting, and one enters the uninterrupted secret language Dharani gate. For example, there is a dragon named Anavatapta, which pours down great rain without ceasing. Boundless Adornment! What is the meaning of the term Dharani? The Bodhisattva Mahasattva Boundless Adornment said to the Buddha, 'World Honored One, Dharani is a provisional name for the secret means that accord with all dharmas, it is the act of remembering and holding all things, and it is the phrase of spoken language. Through the power of wisdom, one is able to enter into such a number of Dharanis. With the wisdom of good awareness, one should uphold the boundless power of Bodhi. World Honored One! As I understand it, this means of explaining boundless wisdom is to benefit all sentient beings, to reveal and spread the Dharma so that it does not cease. World Honored One! This Dharani gate is the great space, the great expanse, and therefore it can be widely proclaimed. Because proclaiming equality can embrace, it is called the Dharma that follows the teachings. Skillfully revealing and widely spreading, the differences in words are perfected, and one achieves eloquence. Because of skillfully explaining by observing the meaning, one is perfected in eloquence of meaning. Because of decisively revealing all dharmas, one is perfected in eloquence of Dharma. Compassionately embracing sentient beings with great compassion, and because of this embracing, one gradually tames them, enabling them to attain purity, without any frivolous arguments, and is able to explain the Dharma of equal relinquishment. World Honored One, this Dharani that you have spoken'

秘密方便法門品時，無量無邊善巧之義從佛口出。」

爾時佛告無邊莊嚴菩薩摩訶薩：「所言門者，即是如來一切智智門之增語。於此門中，由語言故而得演說一切諸法。如來安住無邊清凈、究竟清凈自然智見，以無所住無所建立，流注廣大甚深之法。無邊莊嚴！如來嘗說一切諸法皆是佛法，以于諸法能善了知名為佛法。諸法本性與佛法等，是故諸法皆是佛法。由能了知法非法故，說能了知一切諸法。能了知者，即能了知陀羅尼門。此陀羅尼而能遍入一切諸法，所謂語言演說談論。一切語言演說談論，皆由文字表示宣說，是中文字，阿字為初、荷字為后。猶如入胎、受胎、持胎以母為先，又如種子長養以父為先，如蘊積集以生為先，次後建立余分差別，六處諸根次第成熟。如是字母為先，一切文字差別和合。如是字母為先，光髮長養。所謂阿字為先、荷字為后，諸餘文字在其中間，隨彼相應和合而轉，此即能入演說語言陀羅尼門。又當了知一切諸行皆悉壞滅，如彼文字書學成已尋當除滅。如是一切有支建立皆當壞滅，如彼諸行和合故生，彼不和合應知壞滅。如是二種相應和合，建立一切諸有愛結；亦由如是二種和合，建立一切有為諸法。如是觀察，漸次能凈無作法門，由此能入演說生滅陀羅尼門，令諸菩薩方便

【現代漢語翻譯】現代漢語譯本：當講述秘密方便法門品時，無量無邊的善巧之義從佛的口中流出。

那時，佛告訴無邊莊嚴菩薩摩訶薩（菩薩中的大菩薩）說：『所說的「門」，是指如來一切智智（佛的智慧）之門的另一種說法。通過這個門，由於語言的緣故，可以演說一切諸法（宇宙萬物）。如來安住于無邊清凈、究竟清凈的自然智慧和見解中，以無所執著、無所建立的狀態，流淌出廣大甚深的佛法。無邊莊嚴！如來曾經說過，一切諸法都是佛法，因為能夠善於瞭解諸法的名稱，所以稱為佛法。諸法的本性與佛法相同，因此一切諸法都是佛法。由於能夠了解法與非法，所以說能夠了解一切諸法。能夠了解的人，就能瞭解陀羅尼門（總持法門）。這個陀羅尼能夠遍入一切諸法，也就是語言的演說和談論。一切語言的演說和談論，都由文字來表示和宣說，在這些文字中，以「阿」字為開始，「荷」字為結尾。就像入胎、受胎、持胎以母親為先一樣，又像種子生長以父親為先一樣，又像蘊（五蘊）的積聚以生為先一樣，然後才建立其餘的差別，六處（六根）諸根次第成熟。同樣，以字母為先，一切文字的差別才得以和合。同樣，以字母為先，光明才得以生長。所謂以「阿」字為先，「荷」字為后，其餘的文字在其中間，隨著它們相應的和合而運轉，這就是能夠進入演說語言的陀羅尼門。還應當瞭解一切諸行（一切有為法）都會壞滅，就像文字書寫學習完成之後就會被消除一樣。同樣，一切有支（十二因緣）的建立都會壞滅，就像諸行和合而生，不和合就會壞滅一樣。這兩種相應的和合，建立了所有有愛（對存在的執著）的束縛；也由這兩種和合，建立了一切有為諸法。像這樣觀察，逐漸能夠清凈無作法門（不執著於行為的修行方法），由此能夠進入演說生滅的陀羅尼門，使諸菩薩能夠方便。』

【English Translation】 English version: At the time of expounding the chapter on the Secret Expedient Dharma Gate, immeasurable and boundless skillful meanings flowed from the Buddha's mouth.

Then, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Boundless Adornment: 'What is called a 「gate」 is another way of referring to the gate of the Tathagata's (Buddha's) All-Knowing Wisdom. Through this gate, due to language, all dharmas (all things in the universe) can be expounded. The Tathagata abides in boundless purity, ultimate purity, and natural wisdom and insight, flowing forth vast and profound Dharma without attachment or establishment. Boundless Adornment! The Tathagata has said that all dharmas are Buddha-dharma, because one is able to understand the names of dharmas well, therefore it is called Buddha-dharma. The nature of dharmas is the same as Buddha-dharma, therefore all dharmas are Buddha-dharma. Because one is able to understand what is dharma and what is not dharma, it is said that one is able to understand all dharmas. One who is able to understand can understand the Dharani Gate (the gate of total retention). This Dharani can pervade all dharmas, which is the exposition and discussion of language. All exposition and discussion of language are expressed and proclaimed by letters. Among these letters, the letter 'A' is the beginning, and the letter 'Ha' is the end. Just as conception, gestation, and holding the fetus begin with the mother, and just as the growth of a seed begins with the father, and just as the accumulation of skandhas (five aggregates) begins with birth, and then the remaining differences are established, and the six sense bases (six roots) mature in order. Similarly, with letters as the beginning, the differences of all letters are harmonized. Similarly, with letters as the beginning, light grows. So-called 'A' is the beginning, 'Ha' is the end, and the remaining letters are in between, revolving according to their corresponding harmony. This is how one can enter the Dharani Gate of expounding language. One should also understand that all actions (all conditioned dharmas) will perish, just as the learning of written letters is eliminated after completion. Similarly, the establishment of all limbs (twelve links of dependent origination) will perish, just as actions arise from harmony and perish when they are not in harmony. These two corresponding harmonies establish all bonds of attachment to existence; also by these two harmonies, all conditioned dharmas are established. Observing in this way, one can gradually purify the Dharma Gate of Non-Action (a practice method of not being attached to actions), and thereby enter the Dharani Gate of expounding arising and ceasing, enabling Bodhisattvas to be expedient.'

善巧速得圓滿。猶如字母阿字為初、荷字為后，如是作已，應以語言演說談論，善入一切秘密言詞。又應了知無障礙法開示宣說，無邊莊嚴！猶如字母阿字為初，乃至諸餘一切文字分別作已，作意相續入于書寫；荷字之後更無文字而可建立。由是二種作意，能生一切有為之行，彼二分別無有真實。以于真實無少文字，本性自性亦無分別及不分別，而於其中亦復無有少分所作。

「無邊莊嚴！一切諸法以智所知，是智皆從文字建立而得生起。由是文字不成就故，彼智亦復無有形相可得。何以故？以于真實無有形相。由入如是無形相故，舍離一切所作事業。無所作故，舍離一切有為之事。無邊莊嚴！此是陀羅尼清凈善巧遍持法門。若諸菩薩於此學時，能起一切無癡事業，為諸眾生宣說正法，令不缺減、不住諸想覆蓋著心，及能遠離想及作意。以能趣入諸法覺慧，證無邊智理趣善巧。

「無邊莊嚴！若諸菩薩遍取名已，了一切法唯有種種積集言說所起之名而無真實。如是知者，應當隨入陀羅尼門理趣善巧。云何應入陀羅尼門理趣善巧？知所有名而無住處，不住諸法內外中邊，於一切處都不可得，但依積集種種言說而假施設，于施設名如實隨覺是如實句，以此實句應當了知一切諸法無名無說。此是諸佛力無畏地。

【現代漢語翻譯】現代漢語譯本善巧迅速獲得圓滿。就像字母『阿』字是開始，『荷』字是結尾，這樣做了之後，應該用語言演說談論，善於進入一切秘密的言詞。又應該了知無障礙的法開示宣說，無邊莊嚴！就像字母『阿』字是開始，乃至其餘一切文字分別完成之後，用心持續地進入書寫；『荷』字之後再沒有文字可以建立。由於這兩種用心，能夠產生一切有為的行為，這兩種分別都沒有真實性。因為在真實中沒有絲毫文字，本性自性也沒有分別和不分別，而且在其中也沒有絲毫的造作。『無邊莊嚴』！一切諸法以智慧所知，這智慧都是從文字建立而產生。由於文字不成立，那智慧也沒有形相可以得到。為什麼呢？因為在真實中沒有形相。由於進入這種無形相，就捨棄一切所作的事業。因為沒有所作，就捨棄一切有為的事情。『無邊莊嚴』！這是陀羅尼（總持）清凈善巧遍持法門。如果菩薩學習這個法門，能夠發起一切沒有愚癡的事業，為眾生宣說正法，使之不缺少、不住在各種想法覆蓋著心，並且能夠遠離想法和作意。因為能夠趣入諸法的覺慧，證得無邊智慧的道理和善巧。『無邊莊嚴』！如果菩薩普遍地取用名相之後，瞭解一切法都只是種種積聚的言說所產生的名稱而沒有真實性。像這樣知道的人，應當隨順進入陀羅尼門（總持門）的道理和善巧。應該如何進入陀羅尼門的道理和善巧呢？知道所有名稱都沒有住處，不住在諸法的內外中間邊緣，在一切地方都不可得到，只是依靠積聚的種種言說而假立設定，對於設定的名稱如實地覺知，這是如實的語句，用這個真實的語句應當瞭解一切諸法無名無說。這是諸佛的力量和無畏的境界。

【English Translation】 English version Skillfully and quickly attain perfection. Just as the letter 'A' is the beginning and the letter 'Ha' is the end, having done this, one should use language to expound and discuss, skillfully entering all secret words. Furthermore, one should understand the unobstructed Dharma teachings and declarations, which are boundless and magnificent! Just as the letter 'A' is the beginning, and after all other letters have been distinguished, one continuously focuses on writing; after the letter 'Ha', there are no more letters that can be established. Due to these two kinds of focus, all conditioned actions can arise, and these two distinctions have no reality. Because in reality there is not the slightest letter, the inherent nature also has no distinction or non-distinction, and within it, there is not the slightest action. 'Boundless Magnificence'! All dharmas are known by wisdom, and this wisdom arises from the establishment of letters. Because letters are not established, that wisdom also has no form to be obtained. Why is this? Because in reality there is no form. By entering this formlessness, one abandons all actions. Because there is no action, one abandons all conditioned things. 'Boundless Magnificence'! This is the Dharani (mantra) pure skillful and comprehensive Dharma gate. If Bodhisattvas study this, they can initiate all non-delusional actions, expounding the true Dharma for sentient beings, ensuring it is not lacking, not dwelling in various thoughts that cover the mind, and being able to abandon thoughts and intentions. Because they can enter the wisdom of awareness of all dharmas, they attain the skillful understanding of the principles of boundless wisdom. 'Boundless Magnificence'! If Bodhisattvas universally grasp names, they understand that all dharmas are merely names arising from various accumulated words and have no reality. Those who know this should follow and enter the skillful understanding of the principles of the Dharani gate. How should one enter the skillful understanding of the principles of the Dharani gate? Knowing that all names have no dwelling place, not dwelling in the inner, outer, middle, or edges of dharmas, and not being obtainable in any place, but only provisionally established based on accumulated words, one should truly realize the established names as true statements. With these true statements, one should understand that all dharmas are nameless and unspeakable. This is the power and fearlessness of the Buddhas.

于所有法，應以此門開示演說。如來所說一切諸法非一性、非異性，諸法無有一異性故。此一切法非生非有，如是宣示諸法亦空。法若空者彼即無相，若無相者即無愿求。若法是空無相無愿，則不可知、不可遍知，不應說彼若有若無。言有無者但是言說，不應于中而生執著。何以故？如來常說，若不執著一切法者是真勝義；若有著者，由是著故於彼彼法隨生執著。如是執著一切皆空，是敗壞法，但唯虛妄戲論分別。無邊莊嚴！汝應當觀演說諸法，而於彼法實無示說。豈於此中有能說者而為他說？無邊莊嚴！此清凈法，從諸如來之所演出，能了知者甚為希有。

「無邊莊嚴！汝等今於我前聞如是法，能善了知住清凈信，能生勝解雖復眾多，而於後世希有眾生於此法中能遍了知，唯除今時親於我所發弘誓言：『愿于來世利益安樂諸眾生故，而當受持如來法教。』若曾往昔于如來所，承事供養深生信解，愛樂希求于甚深法理趣善巧愿聽聞者，此諸菩薩當能獲得陀羅尼法。無邊莊嚴！由於往昔供養如來，復得值遇無量諸佛承事供養，于甚深法因緣理趣深信解者、善求於法多勝解者、趣行深廣求大乘者；聲聞乘人厭離三界，于甚深法勤修行者，此諸人等未曾聽聞此甚深法。無邊莊嚴！如來為欲利益安樂此諸有情，令證甚深

【現代漢語翻譯】現代漢語譯本：對於一切法，應當用這個法門來開示演說。如來所說的一切諸法，不是單一的性質，也不是不同的性質，因為諸法沒有單一或不同的性質。這一切法既不是產生也不是存在，這樣宣示諸法也是空性的。如果法是空性的，那麼它就沒有相狀；如果沒有相狀，就沒有愿求。如果法是空性、無相、無愿，那麼就不可知、不可完全知曉，不應該說它是有還是無。說有或無，都只是言語表達，不應該在其中產生執著。為什麼呢？如來常說，如果不執著一切法，才是真正的殊勝意義；如果有執著，就會因為執著而對各種法產生執著。像這樣執著一切皆空，是敗壞的法，只是虛妄的戲論分別。無邊莊嚴（菩薩名）！你應該觀察演說諸法，而對於那些法實際上並沒有什麼可以示說的。難道這裡面有能說的人為他人說法嗎？無邊莊嚴！這種清凈的法，是從諸如來那裡演說出來的，能夠了解的人非常稀少。無邊莊嚴！你們現在在我面前聽聞這樣的法，能夠很好地瞭解並安住于清凈的信心，能夠產生殊勝的理解的人雖然很多，但是在後世，能夠完全瞭解這種法的眾生卻很少，除非是現在在我這裡發下弘誓願的人，他們說：『爲了在未來世利益安樂一切眾生，我應當受持如來的法教。』如果過去曾經在如來那裡，承事供養，深深地產生信解，喜愛並希求甚深法理，善於理解並願意聽聞的人，這些菩薩應當能夠獲得陀羅尼法（總持法門）。無邊莊嚴！由於過去供養如來，又能夠遇到無量諸佛，承事供養，對於甚深法的因緣道理深信理解，善於求法，多有殊勝理解，趣向修行深廣的大乘的人；聲聞乘人厭離三界，對於甚深法勤奮修行的人，這些人都沒有聽聞過這種甚深法。無邊莊嚴！如來爲了利益安樂這些有情眾生，讓他們證得甚深

【English Translation】 English version: Regarding all dharmas, one should use this teaching to expound and explain. All dharmas spoken by the Tathagata are neither of one nature nor of different natures, because dharmas have neither one nor different natures. All these dharmas are neither produced nor existent; thus declaring dharmas to be empty. If a dharma is empty, then it has no characteristics; if it has no characteristics, then there is no aspiration. If a dharma is empty, without characteristics, and without aspiration, then it is unknowable and cannot be fully known, and one should not say whether it exists or does not exist. Saying 'exists' or 'does not exist' are merely verbal expressions, and one should not become attached to them. Why? The Tathagata always says that not being attached to all dharmas is the true ultimate meaning; if there is attachment, then due to that attachment, one becomes attached to various dharmas. Such attachment to everything as empty is a corrupted dharma, merely false, playful, and discriminatory. Boundless Adornment (a Bodhisattva)! You should observe the exposition of dharmas, but in reality, there is nothing to be shown regarding those dharmas. Is there someone here who can speak and teach others? Boundless Adornment! This pure dharma, which is expounded by all the Tathagatas, is very rare for anyone to understand. Boundless Adornment! Now, you who are before me, hearing this dharma, are able to understand well and abide in pure faith, and although there are many who can generate superior understanding, in future generations, there will be very few beings who can fully understand this dharma, except for those who now make a great vow before me, saying: 'For the sake of benefiting and bringing happiness to all beings in future lives, I shall uphold the Tathagata's teachings.' If in the past, they have served and made offerings to the Tathagatas, deeply generating faith and understanding, loving and seeking profound dharma principles, being skilled in understanding and willing to listen, these Bodhisattvas should be able to obtain the Dharani dharma (the method of total retention). Boundless Adornment! Because of having made offerings to the Tathagatas in the past, and also being able to encounter countless Buddhas, serving and making offerings, deeply believing and understanding the causes and conditions of profound dharmas, being skilled in seeking the dharma, having much superior understanding, and aspiring to practice the profound and vast Mahayana; those of the Sravaka vehicle who are weary of the three realms and diligently practice the profound dharma, these people have not heard this profound dharma. Boundless Adornment! The Tathagata, in order to benefit and bring happiness to these sentient beings, so that they may attain the profound

廣大無量難見難解種智覺故，而復宣說甚深之法。此非愚夫無聞執著不求法者之所行地；有如理修行善根具足，于微少過生大怖畏，于諸怖畏而求解脫，是此等類之所依處。

「無邊莊嚴！如來今為汝等天人世間常演說法不生勞倦，由佛往昔行菩薩道時，于無量億劫精勤修學此甚深法，既修學已方便迴向：『云何為諸有情當轉無上微妙法輪，及為有情而得示現無上大智，令一切智智種性不斷？』無邊莊嚴！此由如來往昔願力，為令一切種性不斷，及威加此陀羅尼句，開示演說此甚深法廣令流佈，使諸有情于佛法中當能悟入，令一切智種性不斷，光闡弘宣此諸法教。無邊莊嚴！汝等今欲隨學如來，有諸眾生希求法者，開示演說勿生勞倦。

「無邊莊嚴！諸菩薩等如所聞法，于大眾中當廣開演所有法行，由是當得近於佛智，能速證獲陀羅尼門。由證陀羅尼故，以少功力而能受持光明照耀清凈法門。無邊莊嚴！一切諸法本性清凈，若法本性非彼相應非不相應，非和合住非不和合，于諸法中而無有法，若無有者則無有處而可示說，唯除因盡，因盡故即離，離故即滅。我為有情了知故，說一切諸法本性自性。于彼無因即無因盡，無因盡故無離無滅。無邊莊嚴！汝觀如來之所說法如是清凈，若有以法觀如來者，彼于如

【現代漢語翻譯】現代漢語譯本：佛陀的智慧廣大無邊，難以見到，難以理解，因為他覺悟了一切種智，所以才宣說如此甚深的佛法。這並非愚癡無知、執著不求佛法的人所能理解的境界；只有那些如理修行、善根具足，對微小的過失都感到極大的恐懼，併爲了從一切恐懼中解脫而尋求佛法的人，才是這部佛法所依止的對象。『無邊莊嚴（菩薩名）！如來現在為你們天人和世間眾生經常演說佛法，從不感到疲倦，這是因為佛陀在過去行菩薩道時，于無量億劫中精勤修學這甚深的佛法，修學之後，便方便地迴向：『如何才能為一切有情轉動無上微妙的法輪，以及如何才能為有情示現無上的大智慧，使一切智智的種性不斷絕？』無邊莊嚴！這都是由於如來往昔的願力，爲了使一切種性不斷絕，以及爲了以威神力加持這陀羅尼句，才開示演說這甚深的佛法，廣為流佈，使一切有情在佛法中能夠領悟，使一切智智的種性不斷絕，光大弘揚這些佛法教義。無邊莊嚴！你們現在想要隨學如來，對於那些希求佛法的眾生，應當開示演說，不要感到疲倦。『無邊莊嚴！諸位菩薩等應當像所聽聞的佛法那樣，在大眾中廣泛地開演所有的法行，這樣才能接近佛陀的智慧，能夠迅速證得陀羅尼門（總持一切法門）。由於證得陀羅尼的緣故，就能以少許的功力而能夠受持光明照耀的清凈法門。無邊莊嚴！一切諸法的本性都是清凈的，如果法的本性既不是與之相應，也不是不相應，既不是和合存在，也不是不和合，在諸法之中沒有一個法，如果沒有一個法，那就沒有一個地方可以用來指示說明，唯有因緣滅盡，因緣滅盡的緣故就是遠離，遠離的緣故就是寂滅。我爲了讓有情瞭解這個道理，才說一切諸法的本性自性。在那裡沒有因，也就沒有因的滅盡，沒有因的滅盡，也就沒有遠離，沒有寂滅。無邊莊嚴！你觀察如來所說的法是如此的清凈，如果有人以法來觀察如來，那麼他對於如來』

【English Translation】 English version: The Buddha's wisdom is vast, immeasurable, difficult to see, and difficult to understand because he has awakened to all-knowing wisdom. Therefore, he proclaims such profound Dharma. This is not a realm that can be understood by the foolish, ignorant, attached, and those who do not seek the Dharma; only those who practice righteously, possess good roots, feel great fear for even the slightest fault, and seek liberation from all fears are the ones upon whom this Dharma relies. 'Immeasurable Adornment (a Bodhisattva's name)! The Tathagata now constantly expounds the Dharma for you gods, humans, and beings of the world, without ever feeling weary. This is because when the Buddha was practicing the Bodhisattva path in the past, he diligently studied this profound Dharma for countless eons. After studying, he expediently dedicated his merits, thinking: 'How can I turn the unsurpassed, subtle Dharma wheel for all sentient beings, and how can I reveal the unsurpassed great wisdom to sentient beings, so that the lineage of all-knowing wisdom will not be cut off?' Immeasurable Adornment! This is all due to the Tathagata's past vows, to ensure that the lineage of all-knowing wisdom is not cut off, and to empower this Dharani phrase with divine power. Therefore, he reveals and expounds this profound Dharma, widely disseminating it so that all sentient beings can awaken to the Dharma, ensuring that the lineage of all-knowing wisdom is not cut off, and that these Dharma teachings are greatly propagated. Immeasurable Adornment! Now that you wish to follow the Tathagata, you should reveal and expound the Dharma to those sentient beings who seek it, without feeling weary.' 'Immeasurable Adornment! All Bodhisattvas should, according to the Dharma they have heard, widely expound all Dharma practices in the assembly. By doing so, they will draw near to the Buddha's wisdom and be able to quickly attain the Dharani gate (the gate of upholding all Dharmas). Because of attaining Dharani, they will be able to uphold the pure Dharma gate that shines with light with little effort. Immeasurable Adornment! The inherent nature of all Dharmas is pure. If the inherent nature of a Dharma is neither corresponding nor non-corresponding, neither existing in union nor not in union, there is no Dharma among all Dharmas. If there is no Dharma, then there is no place to point out and explain, except for the exhaustion of causes. Because of the exhaustion of causes, there is separation, and because of separation, there is extinction. I speak of the inherent nature and self-nature of all Dharmas for the sake of sentient beings to understand. Where there is no cause, there is no exhaustion of cause. Where there is no exhaustion of cause, there is no separation and no extinction. Immeasurable Adornment! You see that the Dharma spoken by the Tathagata is so pure. If someone observes the Tathagata through the Dharma, then he will understand the Tathagata.'

來見不清凈。何以故？如來非法亦非非法。如來尚不安住少法，何況非法。若住非法，無有是處。如來超過諸表示法不可宣說，一切語言皆清凈故。是故如來最極甚深廣大無量。

「無邊莊嚴！如是如來非色表示，非受想行識之所表示。如來亦非色盡解脫，非受想行識盡解脫。由是如來絕諸表示，與色等法非共相應非不相應，而於一切有為無為能遍解脫，不起分別無有戲論。如來不與色取相應，亦復不與受想行識諸取相應，永斷一切取蘊根本，而亦遠離諸法根本。謂無戲論，不入不出超度瀑流，不住無上諸佛智境亦非不住。應說如來不住少法、不取不捨。如說如來，說法亦爾。如來不相應故，如來之法亦不相應。如如來法，諸法亦爾。依如實理，諸法皆如，是故世尊說一切法悉是真如，一切法如與佛真如無二無別、非一非異。如來安住無分別法，非遍計故。無邊莊嚴！如來說法，終不超過一切諸法。何以故？無有少法可超過故。無邊莊嚴！如來於彼某時證得無上正等菩提，然于彼時實無有法而可得者，以一切法及諸隨法不可得故，不起分別亦復不起法與非法及作意想，于彼本性清凈法性而不安住亦不建立。如是了知簡擇法時，亦無了知及簡擇者。無邊莊嚴！此所演說第一義句，即是如來非句之句，句清凈故。以

【現代漢語翻譯】現代漢語譯本來見不清凈。為什麼呢？如來既不是法也不是非法。如來甚至不住于任何少許的法，更何況是非法。如果住于非法，這是不可能的。如來超越了一切可以表達的法，無法用語言宣說，因為一切語言都是清凈的。因此，如來是最極甚深、廣大無量的。『無邊莊嚴（菩薩名）！』如來不是用色（物質現象）來表示，也不是用受（感受）、想（概念）、行（意志）、識（意識）來表示。如來也不是從色盡解脫，也不是從受想行識盡解脫。因此，如來超越了一切表示，與色等法既不相應也不不相應，而對於一切有為法和無為法都能普遍解脫，不起分別，沒有戲論。如來不與色取（執取）相應，也不與受想行識諸取相應，永遠斷絕一切取蘊的根本，也遠離諸法的根本。也就是說，沒有戲論，不入不出，超越瀑流（生死輪迴），不住于無上諸佛的智慧境界，也不是不住。應該說如來不住于任何少許的法，不執取也不捨棄。如所說如來，說法也是如此。因為如來不相應，如來的法也不相應。如如來的法，諸法也是如此。依據如實的道理，諸法都是如如，所以世尊說一切法都是真如，一切法的如與佛的真如沒有二樣，不是一也不是異。如來安住于無分別的法，不是遍計所執。『無邊莊嚴！』如來說法，最終不會超越一切諸法。為什麼呢？因為沒有少許的法可以超越。『無邊莊嚴！』如來在某個時候證得了無上正等菩提，然而在那個時候實際上沒有任何法可以得到，因為一切法以及隨法都不可得，不起分別，也不起法與非法以及作意想，對於本性清凈的法性既不安住也不建立。像這樣了知簡擇法的時候，也沒有了知和簡擇者。『無邊莊嚴！』這裡所演說的第一義句，就是如來非句之句，因為句是清凈的。因為

【English Translation】 English version Coming to see is not pure. Why is that? The Tathagata (如來, one who has thus gone) is neither Dharma (法, law/truth) nor non-Dharma. The Tathagata does not even abide in any small Dharma, let alone non-Dharma. If one abides in non-Dharma, there is no such possibility. The Tathagata transcends all expressible Dharmas, which cannot be declared in language, because all language is pure. Therefore, the Tathagata is most profound, vast, and immeasurable. 'Immeasurable Adornment (無邊莊嚴, name of a Bodhisattva)!』 The Tathagata is not expressed by Rupa (色, form/materiality), nor by Vedana (受, feeling), Samjna (想, perception), Samskara (行, mental formations), or Vijnana (識, consciousness). The Tathagata is also not liberated from the exhaustion of Rupa, nor from the exhaustion of Vedana, Samjna, Samskara, or Vijnana. Therefore, the Tathagata transcends all expressions, and is neither in correspondence nor non-correspondence with Rupa and other Dharmas. He is universally liberated from all conditioned and unconditioned Dharmas, without arising of discrimination or conceptual proliferation. The Tathagata is not in correspondence with the grasping of Rupa, nor with the grasping of Vedana, Samjna, Samskara, or Vijnana. He has eternally severed the root of all grasping aggregates, and is also far from the root of all Dharmas. That is to say, there is no conceptual proliferation, no entering or exiting, transcending the torrent (of Samsara), not abiding in the supreme wisdom realm of all Buddhas, nor not abiding. It should be said that the Tathagata does not abide in any small Dharma, neither grasping nor abandoning. As it is said of the Tathagata, so is it of the Dharma. Because the Tathagata is not in correspondence, the Tathagata's Dharma is also not in correspondence. As is the Tathagata's Dharma, so are all Dharmas. According to the true principle, all Dharmas are Suchness (如如), therefore the World Honored One (世尊, Buddha) said that all Dharmas are Suchness, and the Suchness of all Dharmas is not different from the Suchness of the Buddha, neither one nor different. The Tathagata abides in the Dharma of non-discrimination, not due to conceptual imputation. 'Immeasurable Adornment!' The Tathagata's teaching of Dharma ultimately does not transcend all Dharmas. Why is that? Because there is no small Dharma that can be transcended. 'Immeasurable Adornment!' The Tathagata attained Anuttara Samyak Sambodhi (無上正等菩提, unsurpassed perfect enlightenment) at a certain time, but at that time there was actually no Dharma that could be attained, because all Dharmas and their associated Dharmas are unattainable. There is no arising of discrimination, nor the arising of Dharma and non-Dharma, nor the arising of intentional thought. He neither abides in nor establishes the Dharma nature that is pure in its essence. When one understands and discerns the Dharma in this way, there is also no one who understands or discerns. 'Immeasurable Adornment!' This first meaning statement that is spoken here is the Tathagata's statement that is beyond statements, because the statement is pure. Because

是義故，諸菩薩等得一切句清凈之智，由是能入無邊理趣陀羅尼門，亦無少法而可證入，不來不去。

「無邊莊嚴！所言句者，無句可得，非句句故，於一切句應如是知。如是諸句是厭離句，若厭離句是虛妄句，若虛妄句即厭離句。彼一切句是滅盡句，若滅盡句即真如句，若真如句即究竟句，若究竟句是盡離滅句，若盡離滅句即涅槃句。若涅槃句即非世俗，無句施設亦無示說。無邊莊嚴！言一句者，於一切善不善法中平等趣入。云何一句？所謂離句。于厭離中無有少句，是一切句猶如厭離句。亦非句，句清凈故。若句清凈即涅槃清凈，若涅槃清凈即句清凈。如是諸句皆不可說。若以語言宣示句者，而彼諸言於十方界求不可得，誰為誰說？故諸言說一切皆空。彼若空者即無有義，不應于中戲論分別。出生如是諸句義者，一切皆是無分別句、無戲論句。是故修觀行者，尋求觀察一切句時，當知皆為離滅涅槃。如是諸句不異涅槃亦不可說，然非不異。由言說句皆虛妄故為清凈句，宣說善巧表示諸句非實表示，若非表示非不表示則處中道。若處中道則無分別，以於此中分別斷故。於此法性平等入時，而無有處行少惡行，無所得故。如是不行，亦不遍行不等近行，若如是行，諸佛說為菩薩乘者無有少法而可行時，彼行菩薩

【現代漢語翻譯】現代漢語譯本：因為這個道理，諸位菩薩才能獲得一切語句清凈的智慧，由此能夠進入無邊理趣陀羅尼門（總持一切法門），也沒有絲毫的法可以被證悟進入，不來不去。

『無邊莊嚴（菩薩名）！』所說的『句』，是無句可得，不是因為有句而有句，對於一切句都應該這樣理解。像這樣的語句是厭離句，如果厭離句是虛妄的句，那麼虛妄的句就是厭離句。所有這些語句都是滅盡句，如果滅盡句就是真如句，如果真如句就是究竟句，如果究竟句就是盡離滅句，如果盡離滅句就是涅槃句。如果涅槃句就不是世俗的，沒有語句可以施設，也沒有可以示說。『無邊莊嚴！』說一句，在一切善不善法中平等趣入。什麼是一句？就是離句。在厭離中沒有絲毫的句，一切句都像厭離句。也不是句，因為句是清凈的。如果句清凈就是涅槃清凈，如果涅槃清凈就是句清凈。像這樣的語句都是不可說的。如果用語言宣示句，那麼這些語言在十方世界都找不到，誰為誰說呢？所以一切言說都是空。如果它們是空的，就沒有意義，不應該在其中戲論分別。出生像這樣的語句意義，一切都是無分別句、無戲論句。因此，修觀行的人，在尋求觀察一切句時，應當知道都是爲了離滅涅槃。像這樣的語句不異於涅槃，也不可說，但並非不異。因為言說句都是虛妄的，所以是清凈句，善巧地宣說表示諸句並非真實表示，如果非表示非不表示，就處於中道。如果處於中道就沒有分別，因為在此中分別斷絕了。當平等進入這種法性時，沒有地方會行少許惡行，因為沒有所得。像這樣不行，也不遍行，不平等近行，如果這樣行，諸佛說這是菩薩乘，沒有絲毫的法可以行時，他們就是行菩薩。

【English Translation】 English version: Because of this principle, all Bodhisattvas obtain the wisdom of pure understanding of all phrases, and thereby can enter the gate of the Dharani (a type of Buddhist incantation) of boundless meaning, and there is not a single dharma that can be attained and entered, neither coming nor going.

'Boundless Adornment (a Bodhisattva's name)!』 What is meant by 『phrase』 is that no phrase can be obtained; it is not because there is a phrase that there is a phrase. One should understand all phrases in this way. Such phrases are phrases of detachment. If a phrase of detachment is a false phrase, then a false phrase is a phrase of detachment. All these phrases are phrases of extinction. If a phrase of extinction is the phrase of Suchness, if the phrase of Suchness is the ultimate phrase, if the ultimate phrase is the phrase of complete detachment and extinction, if the phrase of complete detachment and extinction is the phrase of Nirvana. If the phrase of Nirvana is not worldly, there is no phrase to establish, nor is there anything to demonstrate. 『Boundless Adornment!』 To say one phrase is to equally enter into all good and non-good dharmas. What is one phrase? It is the phrase of detachment. In detachment, there is not a single phrase; all phrases are like phrases of detachment. It is also not a phrase, because the phrase is pure. If the phrase is pure, then Nirvana is pure; if Nirvana is pure, then the phrase is pure. Such phrases are all unspeakable. If one uses language to declare a phrase, then these words cannot be found in the ten directions. Who is speaking to whom? Therefore, all speech is empty. If they are empty, then there is no meaning, and one should not engage in playful debate within them. The meaning of such phrases that arise is all phrases without discrimination, phrases without debate. Therefore, those who practice contemplation, when seeking to observe all phrases, should know that they are all for the sake of detachment and extinction of Nirvana. Such phrases are not different from Nirvana, nor can they be spoken of, but they are not not different. Because spoken phrases are all false, they are pure phrases. Skillfully declaring and indicating that phrases are not real indications, if they are neither indications nor non-indications, then they are in the middle way. If they are in the middle way, then there is no discrimination, because discrimination is cut off within this. When one enters this dharma nature equally, there is no place to commit even a small evil act, because there is nothing to be obtained. Thus, not acting, nor acting everywhere, nor acting unequally nearby, if one acts in this way, the Buddhas say that this is the Bodhisattva vehicle, and when there is not a single dharma that can be acted upon, they are acting as Bodhisattvas.

地安住無上清凈陀羅尼故。

「無邊莊嚴！我今當說陀羅尼句。由是句故，令諸菩薩得陀羅尼，而能開示無邊法藏。應說此等住無諍地，以能摧破諸他論故、極寂靜故、廣演法故。此中何者是彼法門陀羅尼句？

「哆侄他若曳(一)　微若曳(二)　塢計(三)　烏迦(上)筏底(丁以反)(四)　阿(引)𡀔計(五)　阿(引)𡀔迦(上)筏底(丁以反)(六)　缽啰(二合上)陛(七)　缽啰(二合上)婆(上)筏底(丁以反)(八)　娜唎設儜(九)　你(尼頂反)那唎設曇筏底(十)　遏替(十一)　遏他筏底(十二)　戍闥儜(十三)　鞞戍闥儜(十四)　缽唎戍闥儜(十五)　吃唎(二合)耶(十六)(上聲)　吃唎(二合)耶筏底(十七)　嗢哆啰尼(十八)(上聲)　珊哆啰尼(十九)(上聲)　摩訶毗社曳(二十)　么訶毗社耶筏底(丁以反)(二十一)　阿怒珊地(上)(二十二)　阿缽啰(上、二合)底(丁以反)珊地(上)(二十三)　庾伽(上)磨𫆁㮈陀(上)(二十四)　悉地(二十五)　悉馱遏挮(二合)(二十六)　悉陀(上)遏他(上)筏底(丁以反)(二十七)　么底(丁以反)(二十八)　么底(丁以反)缽啰(二鞞合)(二十九)　嗢哆唎(三十)　嗢哆啰筏

【現代漢語翻譯】現代漢語譯本：安住于無上清凈的陀羅尼的緣故。『無邊莊嚴（菩薩名）！我現在要說陀羅尼的語句。由於這些語句，能使諸位菩薩獲得陀羅尼，從而能夠開示無邊的法藏。應當宣說這些安住于無諍之地的語句，因為它們能夠摧破其他宗派的論點，極其寂靜，並且能夠廣泛地演說佛法。這裡面，哪些是那法門的陀羅尼語句呢？』『哆侄他若曳(一) 微若曳(二) 塢計(三) 烏迦筏底(四) 阿𡀔計(五) 阿𡀔迦筏底(六) 缽啰陛(七) 缽啰婆筏底(八) 娜唎設儜(九) 你那唎設曇筏底(十) 遏替(十一) 遏他筏底(十二) 戍闥儜(十三) 鞞戍闥儜(十四) 缽唎戍闥儜(十五) 吃唎耶(十六) 吃唎耶筏底(十七) 嗢哆啰尼(十八) 珊哆啰尼(十九) 摩訶毗社曳(二十) 么訶毗社耶筏底(二十一) 阿怒珊地(二十二) 阿缽啰底珊地(二十三) 庾伽磨𫆁㮈陀(二十四) 悉地(二十五) 悉馱遏挮(二十六) 悉陀遏他筏底(二十七) 么底(二十八) 么底缽啰鞞(二十九) 嗢哆唎(三十) 嗢哆啰筏』

【English Translation】 English version: Because of abiding in the unsurpassed pure Dharani. 'Boundless Adornment (a Bodhisattva's name)! I will now speak the phrases of the Dharani. Because of these phrases, they enable all Bodhisattvas to obtain Dharani, and thus be able to reveal the boundless treasury of Dharma. These phrases that abide in the land of non-contention should be spoken, because they can destroy the arguments of other schools, are extremely peaceful, and can widely expound the Dharma. Among these, what are the Dharani phrases of that Dharma gate?' 'Tadyatha, raye (1), vi-raye (2), uke (3), ukavati (4), a-keke (5), a-keka-vati (6), prabhe (7), prabha-vati (8), nari-shani (9), ni-nari-shatham-vati (10), ate (11), atha-vati (12), shudhani (13), vi-shudhani (14), pari-shudhani (15), kriya (16), kriya-vati (17), uttarani (18), shantarani (19), maha-vi-shaye (20), maha-vi-shaya-vati (21), anu-sandhi (22), aprati-sandhi (23), yoga-matha-dhara (24), siddhi (25), siddha-ati (26), siddha-atha-vati (27), mati (28), mati-prabhi (29), uttari (30), uttara-va'

底(丁以反)(三十一)　弭磨唎(三十二)　彌磨啰怒散地(三十三)　薩嚟(三十四)　薩啰筏底(三十五)　薩啰(引)怒伽底(三十六)　娑冥(上)(三十七)　娑么㘕婆(上)弭伽底(三十八)　羯底(丁以反)(三十九)　阿你伽底(四十)　阿缽啰(上、二合)底(丁以反)你筏底(四十一)　彌勢曬(四十二)　彌勢曬筏底(四十三)　阿(上)磨醯你(四十四)　你磨醯你(四十五)　缽啰(二合)磨醯你(四十六)　鄔(引)荷鄔哆啰嚀(四十七)　么啰缽娜曳(四十八)　阿(上)勢鎩(去)(四十九)　阿怒跛勢鎩(五十)　阿怒伽迷(五十一)　阿缽啰(二合)底伽迷(五十二)　阿伽(上聲、呼)帝(五十三)　阿娜伽(上聲、呼)　底(五十四)　伽底弭戍馱你(五十五)　缽唎戍第(五十六)　姜(去)竭差(初假反)(二合)掣(尺曳反)娜你夜帝(五十七)　么底(丁以反)缽啰(二合)避帝(五十八)　么底毗戍馱你(五十九)　三縵多(引)怒羯帝(六十)　三縵多缽唎縛(房可反)嚟(六十一)　三縵多毗戍馱(六十二)　你阿怒跛仡啰(二合)呬(六十三)　阿你仡啰(二合)呬帝(六十四)　呬那(引)啰梯(二合)(六十五)　阿啰他(二合)毗戍地缽啰冥(六

【現代漢語翻譯】現代漢語譯本底(dǐ)(三十一) 彌磨唎(mímólì)(三十二) 彌磨啰怒散地(mímóluōnùsàndì)(三十三) 薩嚟(sàlí)(三十四) 薩啰筏底(sàluófádǐ)(三十五) 薩啰(sàluó)怒伽底(nùgādǐ)(三十六) 娑冥(suōmíng)(三十七) 娑么㘕婆(suōmeilánpó)弭伽底(mǐgādǐ)(三十八) 羯底(jiédǐ)(三十九) 阿你伽底(ānǐgādǐ)(四十) 阿缽啰(ābōluó)底(dǐ)你筏底(nǐfádǐ)(四十一) 彌勢曬(míshìshài)(四十二) 彌勢曬筏底(míshìshàifádǐ)(四十三) 阿(ā)磨醯你(móhēinǐ)(四十四) 你磨醯你(nǐmóhēinǐ)(四十五) 缽啰(bōluó)磨醯你(móhēinǐ)(四十六) 鄔(wū)荷鄔哆啰嚀(hēwūdūluóníng)(四十七) 么啰缽娜曳(móluóbōnàyè)(四十八) 阿(ā)勢鎩(shìshā)(四十九) 阿怒跛勢鎩(ānùbōshìshā)(五十) 阿怒伽迷(ānùgāmí)(五十一) 阿缽啰(ābōluó)底伽迷(dǐgāmí)(五十二) 阿伽(āgā)帝(dì)(五十三) 阿娜伽(ānàgā)底(dǐ)(五十四) 伽底弭戍馱你(gādǐmǐshūdānǐ)(五十五) 缽唎戍第(bōlíshūdì)(五十六) 姜(jiāng)竭差(jiéchā)掣(chè)娜你夜帝(nànǐyèdì)(五十七) 么底(módǐ)缽啰(bōluó)避帝(bìdì)(五十八) 么底毗戍馱你(módǐpíshūdānǐ)(五十九) 三縵多(sānmànduō)怒羯帝(nùjiédì)(六十) 三縵多缽唎縛(sānmànduōbōlífù)嚟(lí)(六十一) 三縵多毗戍馱(sānmànduōpíshūdān)(六十二) 你阿怒跛仡啰(nǐānùbōgēluó)呬(xī)(六十三) 阿你仡啰(ānǐgēluó)呬帝(xīdì)(六十四) 呬那(xīnà)啰梯(luótī)(六十五) 阿啰他(āluótā)毗戍地缽啰冥(píshūdìbōluómíng)(六十六)

【English Translation】 English version Di (thirty-one) Mi mo li (thirty-two) Mi mo ra nu san di (thirty-three) Sa li (thirty-four) Sa ra fa di (thirty-five) Sa ra nu ga di (thirty-six) Suo ming (thirty-seven) Suo me lan po mi ga di (thirty-eight) Jie di (thirty-nine) A ni ga di (forty) A bo luo di ni fa di (forty-one) Mi shi shai (forty-two) Mi shi shai fa di (forty-three) A mo hei ni (forty-four) Ni mo hei ni (forty-five) Bo luo mo hei ni (forty-six) Wu he wu duo luo ning (forty-seven) Mo luo bo na ye (forty-eight) A shi sha (forty-nine) A nu bo shi sha (fifty) A nu ga mi (fifty-one) A bo luo di ga mi (fifty-two) A ga di (fifty-three) A na ga di (fifty-four) Ga di mi shu da ni (fifty-five) Bo li shu di (fifty-six) Jiang jie cha che na ni ye di (fifty-seven) Mo di bo luo bi di (fifty-eight) Mo di pi shu da ni (fifty-nine) San man duo nu jie di (sixty) San man duo bo li fu li (sixty-one) San man duo pi shu da (sixty-two) Ni a nu bo ge luo xi (sixty-three) A ni ge luo xi di (sixty-four) Xi na luo ti (sixty-five) A luo ta pi shu di bo luo ming (sixty-six)

十六)　奚都你地珊寧缽啰(二合)避底(六十七)　缽啰(二合)避多筏底(丁以反)(六十八)　毗你設者(二合)曳(六十九)　避你設者(二合)耶(引)怒羯帝(七十)　阿難多啰挮(七十一)　阿難多苾仡啰(二合)奚(七十二)　么社毗戍地(七十三)　阿怒竭啰奚(七十四)　缽啰(二合)竭啰荷毗戍馱你(七十五)　阿地耶(二合、引)多麼(二合)毗竭帝(七十六)　么呬啰馱(二合)毗戍馱你(七十七)　苾地耶(二合、引)怒竭底(丁以反)(七十八)　苾地耶(二合、引)怒散地(七十九)　缽唎戍馱你(八十)

「無邊莊嚴！此是陀羅尼標釋之句。諸菩薩等由是句故，而能隨念無量如來所有法藏，亦能為諸有情開示演說住無諍地，復能隨入一切義句理趣善巧，善能了知無量廣大差別智覺，隨其所愿皆得圓滿。」

大寶積經卷第四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第五

大唐三藏菩提流志奉　制譯第二無邊莊嚴會無上陀羅尼品第一之二

爾時佛告無邊莊嚴菩薩言：「我當說彼陀羅尼門理趣差別智慧善巧，令諸菩薩得陀羅尼善巧方便，由證此故，當能了知隨法秘密善巧理趣。云何了知？無邊莊嚴！于眼所見色陀羅尼，乃至

【現代漢語翻譯】現代漢語譯本奚都你地珊寧缽啰(二合)避底（67）(奚都你地珊寧缽啰避底：一種咒語的音譯) ，缽啰(二合)避多筏底（68）(缽啰避多筏底：一種咒語的音譯)，毗你設者(二合)曳（69）(毗你設者曳：一種咒語的音譯)，避你設者(二合)耶(引)怒羯帝（70）(避你設者耶怒羯帝：一種咒語的音譯)，阿難多啰挮（71）(阿難多啰挮：一種咒語的音譯)，阿難多苾仡啰(二合)奚（72）(阿難多苾仡啰奚：一種咒語的音譯)，么社毗戍地（73）(么社毗戍地：一種咒語的音譯)，阿怒竭啰奚（74）(阿怒竭啰奚：一種咒語的音譯)，缽啰(二合)竭啰荷毗戍馱你（75）(缽啰竭啰荷毗戍馱你：一種咒語的音譯)，阿地耶(二合、引)多麼(二合)毗竭帝（76）(阿地耶多麼毗竭帝：一種咒語的音譯)，么呬啰馱(二合)毗戍馱你（77）(么呬啰馱毗戍馱你：一種咒語的音譯)，苾地耶(二合、引)怒竭底（78）(苾地耶怒竭底：一種咒語的音譯)，苾地耶(二合、引)怒散地（79）(苾地耶怒散地：一種咒語的音譯)，缽唎戍馱你（80）(缽唎戍馱你：一種咒語的音譯)。

『無邊莊嚴！』這是陀羅尼的標釋之句。諸位菩薩因為這些語句，能夠憶念無量如來所有的法藏，也能為一切眾生開示演說，安住于無諍之地，又能隨順進入一切義理的理趣，善於了知無量廣大差別智覺，隨其所愿都能圓滿。

《大寶積經》卷第四大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第五

大唐三藏菩提流志奉旨譯第二無邊莊嚴會無上陀羅尼品第一之二

這時，佛告訴無邊莊嚴菩薩說：『我將要說那陀羅尼門的理趣差別智慧善巧，使諸位菩薩得到陀羅尼的善巧方便，因為證得這個緣故，應當能夠了知隨法秘密的善巧理趣。如何了知呢？無邊莊嚴！對於眼睛所見之色陀羅尼，乃至』

【English Translation】 English version 『Xi du ni di shan ning bo la (two combined) bi di (67)』 (Xi du ni di shan ning bo la bi di: a transliteration of a mantra), 『bo la (two combined) bi duo fa di (68)』 (bo la bi duo fa di: a transliteration of a mantra), 『pi ni she zhe (two combined) ye (69)』 (pi ni she zhe ye: a transliteration of a mantra), 『bi ni she zhe (two combined) ye (extended) nu jie di (70)』 (bi ni she zhe ye nu jie di: a transliteration of a mantra), 『a nan duo la ti (71)』 (a nan duo la ti: a transliteration of a mantra), 『a nan duo bi qi la (two combined) xi (72)』 (a nan duo bi qi la xi: a transliteration of a mantra), 『me she pi shu di (73)』 (me she pi shu di: a transliteration of a mantra), 『a nu jie la xi (74)』 (a nu jie la xi: a transliteration of a mantra), 『bo la (two combined) jie la he pi shu tuo ni (75)』 (bo la jie la he pi shu tuo ni: a transliteration of a mantra), 『a di ye (two combined, extended) duo me (two combined) pi jie di (76)』 (a di ye duo me pi jie di: a transliteration of a mantra), 『me xi la tuo (two combined) pi shu tuo ni (77)』 (me xi la tuo pi shu tuo ni: a transliteration of a mantra), 『bi di ye (two combined, extended) nu jie di (78)』 (bi di ye nu jie di: a transliteration of a mantra), 『bi di ye (two combined, extended) nu san di (79)』 (bi di ye nu san di: a transliteration of a mantra), 『bo li shu tuo ni (80)』 (bo li shu tuo ni: a transliteration of a mantra).

『Boundless Adornment!』 These are the phrases that explain the Dharani. Because of these phrases, all Bodhisattvas can remember the immeasurable Dharma treasures of all Tathagatas, and can also explain and preach to all sentient beings, dwelling in the land of non-contention. They can also enter into the rational principles of all meanings, and skillfully understand the immeasurable and vast differences in wisdom and enlightenment, fulfilling all their wishes.

The Fourth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra

The Fifth Scroll of the Mahāratnakūṭa Sūtra

Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, the Second Section of the Boundless Adornment Assembly, the First Part of the Supreme Dharani

At that time, the Buddha said to the Bodhisattva Boundless Adornment: 『I will now speak about the rational principles, differences, wisdom, and skillful means of the Dharani gate, so that all Bodhisattvas may obtain the skillful means of the Dharani. Because of realizing this, they should be able to understand the skillful rational principles of the secret Dharma. How can they understand? Boundless Adornment! Regarding the Dharani of the form seen by the eye, and so on,』

意所知法陀羅尼門。無邊莊嚴！云何六內諸法所取外法陀羅尼門？無邊莊嚴！若諸菩薩眼見色已，而由不可映奪智力及念善巧不迷忘故，了知遍持色是無常生滅不住，皆盡離滅。由此復能于內眼界而不執著我及非我，善巧安住眼處清凈。於色攀緣不攝受故，而能清凈陀羅尼門，善能觀見盡厭離滅則無戲論。由不戲論總持善巧，住無妄念無有積集，所行道中而能捨離眼與眼識及所知法無有分別。由如實見得清凈故，亦能隨念諸法如幻，于能所識清凈善巧得總持時，善能攝取不共世間廣大智蘊。如是略說，乃至意所知法陀羅尼門，菩薩以意了知法已，而由不可映奪智力及念善巧不迷忘故，而能總持諸法無常生滅不住盡厭離滅。于內意處安住總持，亦不執著我及非我，善於內住意識地者，隨能妙觀總持善巧，次善安住意處清凈。于外法處不攝受故，能得清凈陀羅尼門。由內外法及余結使不相應故，能隨觀見盡厭離滅，不作戲論。由不戲論總持善巧，住無妄念無有積集，趣行之道而能捨離。意及意識並所知法，無有戲論不起分別，以如實見得清凈故，而能隨念諸法如幻，亦能總持于識所識清凈善巧，而能攝取不共世間殊勝福慧。又能如是于去來今及諸內外一切法中，由隨義覺攝取方便善巧智力，不于少法起無因見。而不于因起

【現代漢語翻譯】現代漢語譯本：意所知法陀羅尼門（陀羅尼門指總持法門的途徑），無邊莊嚴！云何六內諸法所取外法陀羅尼門？無邊莊嚴！若諸菩薩眼見色已，而由不可映奪智力及念善巧不迷忘故，了知遍持色是無常生滅不住，皆盡離滅。由此復能于內眼界而不執著我及非我，善巧安住眼處清凈。於色攀緣不攝受故，而能清凈陀羅尼門，善能觀見盡厭離滅則無戲論。由不戲論總持善巧，住無妄念無有積集，所行道中而能捨離眼與眼識及所知法無有分別。由如實見得清凈故，亦能隨念諸法如幻，于能所識清凈善巧得總持時，善能攝取不共世間廣大智蘊。如是略說，乃至意所知法陀羅尼門，菩薩以意了知法已，而由不可映奪智力及念善巧不迷忘故，而能總持諸法無常生滅不住盡厭離滅。于內意處安住總持，亦不執著我及非我，善於內住意識地者，隨能妙觀總持善巧，次善安住意處清凈。于外法處不攝受故，能得清凈陀羅尼門。由內外法及余結使不相應故，能隨觀見盡厭離滅，不作戲論。由不戲論總持善巧，住無妄念無有積集，趣行之道而能捨離。意及意識並所知法，無有戲論不起分別，以如實見得清凈故，而能隨念諸法如幻，亦能總持于識所識清凈善巧，而能攝取不共世間殊勝福慧。又能如是于去來今及諸內外一切法中，由隨義覺攝取方便善巧智力，不于少法起無因見。而不于因起意所知法陀羅尼門，無邊莊嚴！如何是六內諸法所取外法陀羅尼門？無邊莊嚴！如果菩薩的眼睛看到色法后，憑藉不可動搖的智慧力量和善巧的念力，不迷失遺忘，從而了知並總持色法是無常的，生滅不住的，最終都會消盡滅離。因此，他們能夠在內在的眼界中不執著於我或非我，善巧地安住于眼處的清凈。由於不執著于對色法的攀緣，他們能夠清凈陀羅尼門，善於觀察到一切都消盡滅離，從而沒有戲論。通過不戲論的總持善巧，安住于沒有妄念和積集的狀態，在所修行的道路上能夠舍離眼、眼識以及所知法，不作分別。由於如實地觀察而獲得清凈，也能隨念一切法如幻，在能識和所識都清凈善巧地獲得總持時，能夠攝取不與世間共通的廣大智慧蘊藏。簡略地說，乃至意所知法陀羅尼門，菩薩用意了知法后，憑藉不可動搖的智慧力量和善巧的念力，不迷失遺忘，從而能夠總持一切法無常生滅不住，最終消盡滅離。在內在的意處安住總持，也不執著於我或非我，善於安住于內在意識地的人，能夠隨順地巧妙觀察總持的善巧，進而善巧地安住于意處的清凈。由於不執著于外在的法處，能夠獲得清凈的陀羅尼門。由於內外法以及其他煩惱不再相應，能夠隨順地觀察到一切都消盡滅離，不作戲論。通過不戲論的總持善巧，安住于沒有妄念和積集的狀態，在所趣行的道路上能夠舍離意、意識以及所知法，沒有戲論，不起分別。由於如實地觀察而獲得清凈，能夠隨念一切法如幻，也能總持對於識所識的清凈善巧，從而能夠攝取不與世間共通的殊勝福慧。又能這樣在過去、現在、未來以及一切內外法中，通過隨順義理的覺悟，攝取方便善巧的智慧力量，不對於任何少許的法產生無因的見解，也不對於因產生

【English Translation】 English version: The Dharani (a mnemonic device, a way to retain teachings) gate of the Dharma known by the mind, immeasurable and magnificent! How is the Dharani gate of external Dharmas (phenomena) grasped by the six internal Dharmas? Immeasurable and magnificent! If Bodhisattvas, upon seeing a form with their eyes, through the power of unshakeable wisdom and skillful mindfulness, without confusion or forgetfulness, understand and uphold that form is impermanent, arising and ceasing, not abiding, and all will be exhausted and extinguished. Because of this, they are able to not cling to 'self' or 'non-self' within the inner realm of the eye, skillfully abiding in the purity of the eye faculty. Because they do not grasp at the clinging to form, they are able to purify the Dharani gate, skillfully observing that all is exhausted, abandoned, and extinguished, thus there is no conceptual proliferation. Through the skillful mastery of non-proliferation, they abide without deluded thoughts or accumulation, and on the path they travel, they are able to relinquish the eye, eye consciousness, and the Dharmas known, without discrimination. Because of seeing things as they truly are, they attain purity, and are also able to contemplate all Dharmas as illusions. When they skillfully master the purity of the knower and the known, they are able to gather the vast store of wisdom that is not shared with the world. Briefly speaking, up to the Dharani gate of the Dharma known by the mind, Bodhisattvas, having understood the Dharma with their mind, through the power of unshakeable wisdom and skillful mindfulness, without confusion or forgetfulness, are able to uphold that all Dharmas are impermanent, arising and ceasing, not abiding, and will be exhausted and extinguished. Abiding in the inner realm of the mind, they also do not cling to 'self' or 'non-self'. Those who are skilled in abiding in the inner realm of consciousness, are able to skillfully observe the mastery of Dharani, and then skillfully abide in the purity of the mind faculty. Because they do not grasp at external Dharmas, they are able to attain the pure Dharani gate. Because internal and external Dharmas and other defilements are not in correspondence, they are able to observe that all is exhausted, abandoned, and extinguished, without conceptual proliferation. Through the skillful mastery of non-proliferation, they abide without deluded thoughts or accumulation, and on the path they travel, they are able to relinquish the mind, mind consciousness, and the Dharmas known, without conceptual proliferation or discrimination. Because of seeing things as they truly are, they attain purity, and are able to contemplate all Dharmas as illusions. They are also able to master the purity of the knower and the known, and thus are able to gather the supreme merit and wisdom that is not shared with the world. Furthermore, in the past, present, and future, and in all internal and external Dharmas, through the power of wisdom that skillfully grasps the meaning and the means, they do not generate a view of causelessness regarding any Dharma, nor do they generate a view of

于緣見，亦不于緣而起因見，了一切法各不相應，如實隨入諸法本性，此一切法本性清凈展轉寂靜。若一切法展轉依持隨種類持，由於遍持共相應故得安住者，應知彼法不由依持共相應故而得安住，不生不起而不流轉，亦非言說之所能得彼所有義。一切諸法各不同分非共相應非不相應，以一切法無有作者令作者故，無有壽者、無有眾生、無補特伽羅，此說法句非如其實非不如實，一切諸法不攝受故，同於涅槃，無有執著、斷于執著、遠離執著。無邊莊嚴！此是諸菩薩演說陀羅尼差別善巧。如內外法，於一切法應當了知。如是說時，彼諸菩薩舍離內句亦不取外，及能觀察無有始終，乘生死輪墮在世間，入無明室處無明㲉，周遍流轉。彼雖如是生死輪轉，于中亦無生死可得，亦無真實生死之輪。雖復隨順生死輪轉，墮在世間于中可得，然諸眾生不能了知此諸法故，于生死中游行馳走周遍馳走，又不能了虛妄顛倒，于非眾生起眾生想。若眾生想所繫縛者，彼于諸法不能了知，隨入破壞極破壞法，為虛空執之所執著。」

佛告無邊莊嚴：「若諸菩薩於此法中能解了者，速疾獲得智慧光明隨證法門，辯才清凈修習忍辱，而能精勤起大慈悲，志無懈倦善能安住，秘密言詞演說方便，亦能了知一切諸法異名差別最勝語言。隨所

【現代漢語翻譯】現代漢語譯本：不因緣起而見，也不因緣起而產生因的見解，明瞭一切法各自不相應，如實地隨順進入諸法的本性，這所有法的本性清凈且輾轉寂靜。如果一切法輾轉依持，隨種類而保持，由於普遍保持共同相應而得以安住，應當知道那些法不是由於依持共同相應而得以安住，不生起也不滅，不流轉，也不是言語所能表達的意義。一切諸法各自不同，不共同相應也不不相應，因為一切法沒有作者使之成為作者，沒有壽命者、沒有眾生、沒有補特伽羅（人我，靈魂）。這種說法既不符合實情，也不不符合實情，因為一切諸法不被攝受，等同於涅槃，沒有執著、斷除執著、遠離執著。無邊莊嚴！這是諸菩薩演說陀羅尼（總持，記憶法門）差別善巧。如同內外法，對於一切法應當了知。這樣說的時候，那些菩薩捨棄內在的執著，也不執取外在的，並且能夠觀察到沒有始終，乘坐生死之輪墮落在世間，進入無明之室，處於無明之殼，周遍流轉。他們雖然這樣在生死中輪轉，其中也沒有生死可得，也沒有真實的生死之輪。雖然順應生死輪轉，墮落在世間可以被觀察到，但是眾生不能明瞭這些法，所以在生死中奔走，周遍奔走，又不能明瞭虛妄顛倒，對非眾生產生眾生之想。如果被眾生之想所束縛，他們就不能明瞭一切法，隨順進入破壞、極度破壞的法，被虛空的執著所執著。佛告訴無邊莊嚴：『如果諸菩薩能夠理解這些法，就能迅速獲得智慧光明，隨之證得法門，辯才清凈，修習忍辱，並且能夠精勤地發起大慈悲，意志堅定不懈怠，善於安住，用秘密的言詞演說方便，也能明瞭一切諸法異名差別，最殊勝的語言。隨所』

【English Translation】 English version: Not seeing based on conditions, nor arising from the view of a cause based on conditions, understanding that all dharmas are each not corresponding, truly entering into the nature of all dharmas, this nature of all dharmas is pure and tranquilly still. If all dharmas are mutually dependent, maintained according to their kind, and are able to abide because of universally maintaining a common correspondence, it should be known that those dharmas do not abide because of maintaining a common correspondence, they do not arise nor cease, do not transmigrate, nor can their meaning be obtained by words. All dharmas are each different, neither commonly corresponding nor not corresponding, because all dharmas have no maker to make them, no life-span holder, no sentient being, no pudgala (person, soul). This statement is neither in accordance with reality nor not in accordance with reality, because all dharmas are not included, they are equal to nirvana, without attachment, cutting off attachment, and being far from attachment. Boundless Adornment! This is the skillful means of the Bodhisattvas in expounding the differences of Dharani (mantra, mnemonic device). Like internal and external dharmas, one should understand all dharmas. When this is said, those Bodhisattvas abandon internal attachments and do not grasp external ones, and are able to observe that there is no beginning or end, riding the wheel of birth and death, falling into the world, entering the room of ignorance, dwelling in the shell of ignorance, transmigrating everywhere. Although they transmigrate in birth and death like this, there is no birth or death to be obtained within it, nor is there a real wheel of birth and death. Although they follow the wheel of birth and death, falling into the world can be observed, but sentient beings cannot understand these dharmas, so they run around in birth and death, running everywhere, and they cannot understand the false inversions, and they generate the thought of sentient beings towards non-sentient beings. If they are bound by the thought of sentient beings, they cannot understand all dharmas, they follow and enter into the dharmas of destruction and extreme destruction, and are attached to the attachment of emptiness. The Buddha said to Boundless Adornment: 'If the Bodhisattvas can understand these dharmas, they will quickly obtain the light of wisdom, and accordingly attain the Dharma gate, their eloquence will be pure, they will cultivate patience, and they will be able to diligently generate great compassion, their will will be firm and not lax, they will be good at abiding, they will use secret words to expound skillful means, and they will also be able to understand the differences in the names of all dharmas, the most supreme language. According to what'

憶念，往昔住處能善贊說無少相違，令諸眾生住無諍論，能壞一切外道諸論。為破眾生諸黑闇故宣說法時，而為十方無量世界諸佛如來之所稱歎，放法光明作不思議法之施主，善能開示諸佛法藏無有迷惑，及能攝取殊勝大愿，如其所愿皆令滿足，得不思議方便善巧。令諸眾生意樂開發，及能示現前後際因，亦能示現去來方便。無邊莊嚴，是中菩薩于能發起三摩地門應勤修習，既修習已而能證入陀羅尼門。于陀羅尼門得自在已，于諸秘密廣大異名而能演說，及能入于異名之智，能隨順入甚深理趣，善能了知言說示現，令無少處而生疑惑，不由他教住于忍地。無邊莊嚴！若諸菩薩能善發起勇猛精進，為欲哀愍諸眾生故，求諸法智證入通達，無有餘乘而不成就，得佛大智，超過一切世間之智、究竟清凈一切智智，未足為難。

「無邊莊嚴！於此演說陀羅尼門甚深方便法品之中所有諸法，為欲攝取諸菩薩故開示發起，我今當說，令諸菩薩普遍開悟，善能攝取秘密言教，凡有所作皆能了知一切語言音聲之義，復能證入差別覺慧善巧之智。何者是彼所有之法？無邊莊嚴！是諸菩薩具凈尸羅，安住實諦加持之力，則能增長佈施方便，求無我所無攝受法，修習方便證一切法真實理趣，得不退法及善安住不退轉地，速疾具足無礙辯

【現代漢語翻譯】現代漢語譯本憶念過去所住之處，能善巧地贊說而沒有絲毫的矛盾，使一切眾生安住于無諍論之中，能破除一切外道的各種論調。爲了破除眾生的種種黑暗，宣說佛法時，被十方無量世界的諸佛如來所稱讚，放出佛法光明，作為不可思議佛法的施主，善於開示諸佛的法藏而沒有迷惑，並且能夠攝取殊勝的大愿，如他們所愿都能令其滿足，獲得不可思議的方便善巧。使眾生的意樂得以開發，並且能夠示現前世和後世的因果，也能示現過去和未來的方便。無邊莊嚴（菩薩名）！這樣的菩薩對於能夠發起三摩地（禪定）的法門應當勤奮修習，修習之後就能證入陀羅尼（總持）的法門。在陀羅尼法門中獲得自在之後，對於各種秘密廣大不同的名稱能夠演說，並且能夠進入異名之智，能夠隨順進入甚深的理趣，善於了知言說示現，使沒有絲毫地方產生疑惑，不依賴他人的教導而安住于忍地。無邊莊嚴！如果諸位菩薩能夠善於發起勇猛精進，爲了哀憫一切眾生的緣故，求得諸法的智慧，證入通達，沒有其他的乘法而不成就，得到佛的大智慧，超越一切世間的智慧，究竟清凈一切智智，這並不算困難。『無邊莊嚴！在這演說陀羅尼法門甚深方便的法品之中，所有的一切法，爲了攝取諸位菩薩的緣故而開示發起，我現在應當宣說，使諸位菩薩普遍開悟，善於攝取秘密的言教，凡有所作都能了知一切語言音聲的意義，又能證入差別覺慧善巧的智慧。哪些是他們所擁有的法呢？無邊莊嚴！這些菩薩具有清凈的戒律，安住于真實的諦理加持的力量，就能增長佈施的方便，尋求無我所、無攝受的法，修習方便證得一切法真實的理趣，得到不退轉的法以及善於安住不退轉的地位，迅速具足無礙的辯才。

【English Translation】 English version Recalling past abodes, they can skillfully praise without any contradiction, enabling all beings to dwell in non-contention, and they can destroy all the doctrines of external paths. To break through the darkness of beings, when expounding the Dharma, they are praised by all the Buddhas and Tathagatas in the ten directions of immeasurable worlds, emitting the light of the Dharma, acting as the masters of inconceivable Dharma, skillfully revealing the Dharma treasury of all Buddhas without confusion, and being able to gather supreme great vows, fulfilling all their wishes, and attaining inconceivable skillful means. They enable the aspirations of beings to be developed, and can also demonstrate the causes of past and future lives, as well as the means of going and coming. O Immeasurable Adornment (a Bodhisattva's name)! Such Bodhisattvas should diligently practice the doors of Samadhi (meditation), and having practiced, they can enter the doors of Dharani (total retention). Having gained freedom in the doors of Dharani, they can expound various secret and vast different names, and can enter the wisdom of different names, can follow and enter profound principles, skillfully understand the manifestation of speech, so that no place gives rise to doubt, and they dwell in the land of forbearance without relying on the teachings of others. O Immeasurable Adornment! If Bodhisattvas can skillfully arouse courageous diligence, for the sake of compassion for all beings, seeking the wisdom of all Dharmas, attaining thorough understanding, there is no other vehicle that they will not accomplish, obtaining the great wisdom of the Buddha, surpassing all worldly wisdom, and ultimately purifying all-knowing wisdom, this is not difficult. 『O Immeasurable Adornment! Among all the Dharmas in this chapter on the profound expedient methods of expounding the Dharani doors, for the sake of gathering all Bodhisattvas, they are revealed and initiated. I shall now speak, so that all Bodhisattvas may universally awaken, skillfully gather secret teachings, and in all their actions, they can understand the meaning of all languages and sounds, and can also enter the wisdom of skillful means of differentiated awareness. What are the Dharmas that they possess? O Immeasurable Adornment! These Bodhisattvas possess pure precepts, dwell in the power of the blessing of true principles, and thus can increase the expedient means of giving, seeking the Dharma of no self and no acceptance, practicing expedient means to realize the true principles of all Dharmas, obtaining the Dharma of non-retrogression and dwelling well in the position of non-retrogression, and quickly possessing unobstructed eloquence.』

才，智慧增廣猶如大海。無邊莊嚴！當於后時，無有餘人頗能恭敬受持此法，唯除菩薩希求甚深如實法者、為欲開示如來法藏希求樂欲增上心者、調善意樂正思惟者，彼等於此甚深法中精勤修學入此理趣，則能了知異名演說，亦能了知一切諸法自性本性。

「無邊莊嚴！假使如來以種種名演說諸法，然于諸法本性自性亦不相違。如來開示諸法本性不相違法，說一切法無所造作。凡所演說，無有所說及能說者。無邊莊嚴！如來已得演說善巧勝波羅蜜，如來亦無少法可得，亦無隨得亦不遍得。如來不為少法安住故、不捨離故、不為生故而能說法。亦不為得少分法故亦非不得故，如來行無所得。如來不行亦非不行，亦不應說諸佛如來行如實行。何以故？無有少法說名如來。此是如來住如是住、行如是行。若彼如來以名字故名如來者，如來與名非異非不異。非異非不異故，不應說言如來若來若去。如來非戲論者，超過戲論亦無超過。如來無有超過，超過亦無如來。如是如來與如來性，非即非離，不虛妄性、不變異性亦復如是。如是稱揚如來體性，無有少法開示演說亦無示現。如來證得一切諸法如實本性，然一切法所有本性不可宣說，一切諸法無所有故。如是如來說一切法，無有所作亦無變異，不生不滅不出不離，一切諸

【現代漢語翻譯】現代漢語譯本：智慧增長猶如大海般廣闊無邊，莊嚴無比！在未來的時代，除了那些渴求甚深真實佛法的菩薩，那些爲了開示如來法藏而渴望增上心的菩薩，以及那些調伏心意、正思惟的菩薩之外，將不會有其他人能夠恭敬地接受和奉持此法。他們會在這種甚深的佛法中精勤修學，深入其理，從而能夠了解佛法異名同義的演說，也能夠了解一切諸法的自性和本性。無邊莊嚴！即使如來用各種不同的名稱來演說諸法，但這些名稱與諸法的本性和自性並不相違背。如來開示諸法的本性，不會與諸法的本性相違背，宣說一切法都是無所造作的。凡是所演說的，都沒有所說和能說的主體。無邊莊嚴！如來已經獲得了善巧演說的殊勝波羅蜜（paramita，意為「到彼岸」），如來也沒有任何少許的法可以獲得，也沒有隨之而得，也沒有普遍地獲得。如來不是爲了安住于少許的法，不是爲了舍離少許的法，也不是爲了產生少許的法而說法。也不是爲了獲得少許的法，也不是因為沒有獲得少許的法，如來所行的是無所得。如來不行，也不是不行，也不應該說諸佛如來是如實地行。為什麼呢？因為沒有少許的法可以稱為如來。這就是如來安住的方式，如來所行的方式。如果因為名字而稱如來為如來，那麼如來與名字之間既不是相同也不是不同。因為既不是相同也不是不同，所以不應該說如來有來有去。如來不是戲論者，超越了戲論，也沒有超越。如來沒有超越，超越也沒有如來。如來與如來性，既不是相同也不是分離，不虛妄的性質，不變異的性質也是如此。這樣稱揚如來的體性，沒有少許的法可以開示演說，也沒有示現。如來證得了一切諸法如實的本性，然而一切法的本性是不可宣說的，因為一切諸法都是無所有的。如是如來說一切法，沒有所作，也沒有變異，不生不滅，不出不離，一切諸法都是如此。

【English Translation】 English version: Wisdom increases and expands like the vast ocean, immeasurably majestic! In later times, there will be no others who can respectfully receive and uphold this Dharma, except for Bodhisattvas (enlightenment beings) who seek profound and true Dharma, those who desire to reveal the Tathagata's (Buddha's) Dharma treasury and aspire to increase their minds, and those who have tamed their minds and engage in right contemplation. These individuals will diligently study and practice this profound Dharma, entering into its principles, and thus they will be able to understand the different names used in its exposition, and also understand the self-nature and inherent nature of all dharmas (phenomena). Immeasurable Majesty! Even if the Tathagata expounds the dharmas using various names, these names do not contradict the inherent nature and self-nature of the dharmas. The Tathagata reveals the inherent nature of dharmas without contradicting them, stating that all dharmas are uncreated. Whatever is expounded, there is neither a speaker nor something spoken. Immeasurable Majesty! The Tathagata has attained the supreme paramita (perfection) of skillful exposition. The Tathagata has no dharma to obtain, nor does he obtain it incidentally, nor does he obtain it universally. The Tathagata does not teach the Dharma for the sake of abiding in a small dharma, nor for the sake of abandoning a small dharma, nor for the sake of generating a small dharma. It is not for the sake of obtaining a small dharma, nor because of not obtaining a small dharma, that the Tathagata acts without attainment. The Tathagata neither acts nor does not act, and it should not be said that the Tathagatas act in accordance with reality. Why? Because there is no small dharma that can be called a Tathagata. This is how the Tathagata abides, and how the Tathagata acts. If the Tathagata is called a Tathagata because of a name, then the Tathagata and the name are neither the same nor different. Because they are neither the same nor different, it should not be said that the Tathagata comes or goes. The Tathagata is not a conceptualizer, he transcends conceptualization, and there is no transcendence. The Tathagata has no transcendence, and transcendence has no Tathagata. Thus, the Tathagata and the nature of the Tathagata are neither identical nor separate, and the nature of non-falsity and the nature of non-change are also the same. In this way, the nature of the Tathagata is praised, and there is no small dharma that can be revealed or expounded, nor is there any manifestation. The Tathagata has realized the true nature of all dharmas, but the inherent nature of all dharmas cannot be declared, because all dharmas are without existence. Thus, the Tathagata speaks of all dharmas, without any action or change, without arising or ceasing, without coming or going, all dharmas are like this.

法究竟清凈故。非得非遍得，於一切法無有所得，無所得故無有可證，如是無有少法可得。若法可得，于諸法中應有受者。既無受者，是故當知一切諸法由不生故無有得者。如來名號亦由聖教假名施設，如是言說性清凈故，聖者于中不得少法。然于聖者亦無有法及與非法，亦無有法名為聖者及非聖者，無有少法與彼相應或當相應。於此如來所有演說皆應了知，亦復不應隨俗而轉。如來能說法及非法，亦不建立有法非法。如來能說善不善法，亦不建立有善不善。如來能說一切諸法，亦不建立有一切法。如來能說法無表示，亦不建立有無表示。

「無邊莊嚴！如來所說此甚深法，無凈業者不能了知。若有樂求無上菩提、于生死中求解脫者，應當覺了諸佛如來所演說法。無邊莊嚴！若諸菩薩於此法中能解了者，應無猶豫不取不捨，亦不見有少法生滅，無有戲論非無戲論，則能演說此真實法。於此演說真實法中，亦不執著。無邊莊嚴！譬如須彌山王，與諸福德善根眾生所用宮殿作依止處，眾生於彼而受歡樂。如是如是，作善根者諸菩薩等，於此法寶積集教中而能聽受，由此法寶菩薩能得一切智智。無邊莊嚴！此契經法能隨順入無上法智，為欲開示如來法藏陀羅尼故，如是流佈此陀羅尼，能攝一切所有廣大真實之法。諸佛

【現代漢語翻譯】現代漢語譯本法的究竟清凈，意味著既非獲得也非普遍獲得。對於一切法，沒有任何可以獲得的東西。因為無所得，所以也沒有什麼可以被證悟。因此，沒有任何少許的法可以被獲得。如果法可以被獲得，那麼在諸法中就應該有接受者。既然沒有接受者，所以應當知道一切諸法因為不生而沒有獲得者。如來的名號也只是通過聖教的假名安立。這樣的言說本質是清凈的，聖者在其中無法獲得任何少許的法。然而，對於聖者來說，既沒有法也沒有非法，也沒有法被稱為聖者或非聖者，沒有任何少許的法與他們相應或將要相應。對於如來所說的一切，都應當了知，也不應該隨順世俗的觀點而轉變。如來能夠說出法和非法，但並不建立有法和非法。如來能夠說出善和不善法，但並不建立有善和不善。如來能夠說出一切諸法，但並不建立有一切諸法。如來能夠說出法無表示，但並不建立有無表示。

『無邊莊嚴（菩薩名）！如來所說的這種甚深法，沒有清凈業的人是無法理解的。如果有人樂於追求無上菩提，在生死輪迴中尋求解脫，就應當覺悟諸佛如來所演說的法。無邊莊嚴！如果菩薩能夠理解此法，就應該毫不猶豫地不取不捨，也不要看到有任何少許的法生滅，既沒有戲論也沒有非戲論，這樣才能演說這真實之法。在演說這真實之法時，也不要執著。無邊莊嚴！譬如須彌山王，是那些有福德善根的眾生所用宮殿的依止之處，眾生在那裡享受歡樂。同樣，那些修善根的菩薩們，能夠在此法寶積聚的教法中聽受，菩薩由此法寶能夠獲得一切智智。無邊莊嚴！這部契經法能夠隨順進入無上法智，爲了開示如來法藏陀羅尼，所以流佈此陀羅尼，它能夠攝持一切廣大真實的法。諸佛』

【English Translation】 English version The ultimate purity of Dharma means neither attainment nor universal attainment. Regarding all dharmas, there is nothing to be attained. Because there is no attainment, there is nothing to be realized. Therefore, there is not even a little dharma that can be attained. If dharma could be attained, then there should be a receiver among all dharmas. Since there is no receiver, it should be known that all dharmas have no attainers because they are not born. The name of Tathagata is also established through the provisional names of the holy teachings. Such speech is pure in nature, and the holy ones cannot attain any little dharma within it. However, for the holy ones, there is neither dharma nor non-dharma, nor is there any dharma called holy or non-holy. There is not even a little dharma that corresponds to them or will correspond to them. All that the Tathagata speaks should be understood, and one should not follow worldly views. The Tathagata can speak of dharma and non-dharma, but does not establish the existence of dharma and non-dharma. The Tathagata can speak of good and non-good dharmas, but does not establish the existence of good and non-good. The Tathagata can speak of all dharmas, but does not establish the existence of all dharmas. The Tathagata can speak of dharma without indication, but does not establish the existence of indication or non-indication.

'Immeasurable Adornment (a Bodhisattva's name)! This profound Dharma spoken by the Tathagata cannot be understood by those without pure karma. If one is joyful in seeking supreme Bodhi and seeks liberation from the cycle of birth and death, one should awaken to the Dharma spoken by the Buddhas and Tathagatas. Immeasurable Adornment! If Bodhisattvas can understand this Dharma, they should not hesitate to neither grasp nor reject, nor should they see any little dharma arising or ceasing. There is neither conceptual proliferation nor non-conceptual proliferation, and thus they can expound this true Dharma. In expounding this true Dharma, they should not be attached. Immeasurable Adornment! Just as Mount Sumeru, the king of mountains, is the place of reliance for the palaces used by beings with merit and good roots, where beings enjoy happiness. Similarly, those Bodhisattvas who cultivate good roots can listen to and receive the teachings accumulated in this Dharma treasure. Through this Dharma treasure, Bodhisattvas can attain all-knowing wisdom. Immeasurable Adornment! This sutra can lead to the supreme wisdom of Dharma. In order to reveal the Dharani of the Tathagata's Dharma treasury, this Dharani is disseminated, and it can encompass all vast and true dharmas. The Buddhas'

如來所說之法，皆悉從此無邊陀羅尼門之所流出，此陀羅尼為欲清凈一切法門，是故如來開示演說。此陀羅尼能攝一切契經等法，不成不壞、無初中后。此陀羅尼如來護念，遍於十方諸佛世界，能作無量無邊佛事。無邊莊嚴！於此最初陀羅尼品說義品理趣品中而能攝受一切諸法，無邊莊嚴！彼中諸菩薩等欲隨覺了此教法者，欲流注法令不斷者，欲入諸法無住印者，欲隨覺了無有障礙秘密門者，欲隨發起趣向加行大精進者，欲隨覺了諸法性相說此法者，應當受持諸佛如來所演言教。既受持已，隨應了知一切所有秘密言詞。欲隨趣入總相演說文字智者，欲隨覺了演說諸法差別理趣者，欲隨憶念一切諸法簡擇智者，為欲利益安樂一切諸眾生故施設勝義，善隨機根授與眾生令得利益。若稱揚法、若流傳法、若演說法，以資糧心哀愍利益求佛之智，不于少法而生執著。由不執著無有所取，亦不觀察無二法智，亦不示現內智外智，不于少法而生厭足，亦不應以下劣精進希求上智。勤修一切甚深之法，所有難問隨義而說。應住自利及以利他，應善觀察自他之想，入一切法皆悉無我。我清凈已，隨入一切諸法清凈，愛樂開示演說言教，若問不問乃至少法不生慳吝。菩薩應作如是四無量心。我為利益諸眾生故，隨與勝施、最上之施，所謂

【現代漢語翻譯】現代漢語譯本：如來所說的法，都從此無邊的陀羅尼（Dharani，總持，能持一切法，能攝一切義）門流出。此陀羅尼是爲了清凈一切法門，所以如來開示演說。此陀羅尼能攝持一切契經（Sutra，佛經）等法，不生不滅、無始無終。此陀羅尼為如來所護念，遍佈十方諸佛世界，能成就無量無邊的佛事，無邊的莊嚴！在這最初的陀羅尼品、說義品、理趣品中，能夠攝受一切諸法，無邊的莊嚴！其中諸菩薩等，想要隨順覺悟此教法的人，想要使法流傳不斷的人，想要進入諸法無住印（Anabhilambha-mudra，無所執著的印記）的人，想要隨順覺悟無有障礙的秘密門的人，想要隨順發起趣向加行大精進的人，想要隨順覺悟諸法性相而說此法的人，應當受持諸佛如來所演說的教言。既受持后，隨應了知一切所有的秘密言詞。想要隨順趣入總相演說的文字智的人，想要隨順覺悟演說諸法差別理趣的人，想要隨順憶念一切諸法簡擇智的人，爲了利益安樂一切諸眾生而施設勝義，善巧地根據眾生的根器給予他們利益。無論是稱揚法、流傳法、還是演說法，都以資糧心（菩提資糧，成佛的準備）哀愍利益，求佛的智慧，不于少許法而生執著。由於不執著，所以無所取，也不觀察無二法智，也不示現內智外智，不于少許法而生厭足，也不應以下劣的精進希求上等的智慧。勤修一切甚深的法，所有難問都隨義而說。應安住于自利和利他，應善觀察自他之想，進入一切法都無我。自我清凈后，隨之進入一切諸法清凈，喜愛開示演說教言，無論是問還是不問，乃至對最少的法也不生慳吝。菩薩應當作如是四無量心。我爲了利益諸眾生，隨之給予殊勝的佈施、最上的佈施，所謂現代漢語譯本：法施、無畏施、財施、愛語施。

【English Translation】 English version: The Dharma (Law, teachings) spoken by the Tathagata (Thus Come One, Buddha), all flows from this boundless Dharani (mantra, a sacred utterance believed to have spiritual power) gate. This Dharani is for the purpose of purifying all Dharma gates, therefore the Tathagata reveals and expounds it. This Dharani can encompass all Sutras (Buddhist scriptures) and other Dharmas, it is neither created nor destroyed, without beginning, middle, or end. This Dharani is protected by the Tathagata, pervading the ten directions of all Buddha worlds, capable of accomplishing immeasurable and boundless Buddha deeds, boundless adornment! In this initial Dharani chapter, the chapter on explaining meaning, and the chapter on the principle of reason, it is able to encompass all Dharmas, boundless adornment! Among them, those Bodhisattvas (enlightenment beings) who wish to follow and awaken to this teaching, who wish to make the Dharma flow continuously, who wish to enter the non-abiding seal of all Dharmas (Anabhilambha-mudra, the seal of non-attachment), who wish to follow and awaken to the secret gate without obstacles, who wish to follow and initiate the great diligence of practice, who wish to follow and awaken to the nature and characteristics of all Dharmas and speak this Dharma, should receive and uphold the teachings spoken by all Buddhas and Tathagatas. Having received and upheld them, they should accordingly understand all the secret words. Those who wish to follow and enter the wisdom of the general exposition of words, who wish to follow and awaken to the principle of reason in explaining the differences of all Dharmas, who wish to follow and remember the wisdom of discernment of all Dharmas, for the sake of benefiting and bringing happiness to all sentient beings, they establish the supreme meaning, skillfully according to the capacities of sentient beings, giving them benefits. Whether praising the Dharma, transmitting the Dharma, or expounding the Dharma, with the mind of accumulating merit (Bodhi-sambhāra, the accumulation of merit for enlightenment), with compassion and benefit, seeking the wisdom of the Buddha, not becoming attached to any small Dharma. Because of non-attachment, there is nothing to grasp, nor to observe the wisdom of non-duality, nor to show inner wisdom or outer wisdom, not to be satisfied with any small Dharma, nor should one seek superior wisdom with inferior diligence. Diligently cultivate all profound Dharmas, and all difficult questions should be answered according to their meaning. One should abide in self-benefit and benefiting others, one should carefully observe the idea of self and others, and enter into all Dharmas as being without self. Having purified oneself, one should then enter into the purity of all Dharmas, love to reveal and expound the teachings, whether asked or not, one should not be stingy even with the smallest Dharma. Bodhisattvas should cultivate these four immeasurable minds. For the sake of benefiting all sentient beings, I will give the supreme giving, the most excellent giving, which is English version: the giving of Dharma, the giving of fearlessness, the giving of wealth, and the giving of loving speech.

無上法寶之藏。我今當令一切眾生與不可說法寶相應，假令眾生作諸重惡，終不于彼生慳法心，離諸慳惜，能為舍施為法施主。我今當作如來之事一切智事，令諸眾生舍離重擔。于大瀑流，當以法船運度群品，能令眾生得於一切安樂資具。菩薩當以如是悲心發生覺慧，速疾證於殊勝之法，於此契經陀羅尼門，演說諸法差別總持，當得成就舍離生死，不為他論之所攝受，能破一切外道諸論、降伏魔軍，為欲滅壞諍論法故應如是住。

「無邊莊嚴！此陀羅尼門一切如來之所攝受，善作憶念。譬如後身菩薩住於三十三天、夜摩天、兜率陀天、樂變化天、他化自在天中，兜率陀宮一切諸天承事供養，一切眾生咸生愛樂，成熟善根攝諸勝福。余有一生，施戒福蘊具足清凈，成就一切殊勝智蘊，於此三千大千世界一切眾生所不能及，而能映蔽一切有情所有善根，亦為一切諸有情等恭敬讚歎，現前獲得一切智智。若彼菩薩從兜率宮下閻浮時，即于中國無怖畏地最勝妙處，在大城內一切眾生眾會之中降生出現，為諸眾生瞻仰禮拜供養恭敬。此陀羅尼契經之門亦復如是，入於一切諸法之中而得安住，一切諸法皆從此生亦從此滅。菩薩於此得安住已，成熟增長於一切法而得安住，一切法中而得自在，為其主故。菩薩最後受身生於人中

【現代漢語翻譯】現代漢語譯本：無上的法寶寶藏。我現在應當使一切眾生與不可言說的法寶相應，即使眾生造作各種深重的惡業，最終也不會對他們產生吝惜佛法的心，遠離一切慳吝，能夠成為佈施和法施的主人。我現在應當做如來所做的事，成就一切智慧，使眾生捨棄沉重的負擔。在生死的大瀑流中，應當用佛法的船隻運載眾生，使他們獲得一切安樂的資具。菩薩應當以這樣的悲心生起覺悟的智慧，迅速證得殊勝的佛法，通過這個契合經典的陀羅尼法門，演說諸法差別和總持，應當成就舍離生死，不被其他論調所束縛，能夠破除一切外道的論調、降伏魔軍，爲了滅除諍論的法，應當這樣安住。

『無邊莊嚴！』這個陀羅尼法門被一切如來所攝受，應當善加憶念。譬如，后補佛位的菩薩住在三十三天（欲界六天中的第二天）、夜摩天（欲界六天中的第三天）、兜率陀天（欲界六天中的第四天）、樂變化天（欲界六天中的第五天）、他化自在天（欲界六天中的第六天）中，在兜率陀宮中，一切諸天都承事供養他，一切眾生都心生愛樂，成熟善根，攝取各種殊勝的福德。他還有一生，佈施、持戒的福德蘊藏具足清凈，成就一切殊勝的智慧蘊藏，在這個三千大千世界中，一切眾生都不能與他相比，他能夠掩蓋一切有情眾生的所有善根，也被一切有情眾生恭敬讚歎，當下獲得一切智智。如果這位菩薩從兜率宮下生到閻浮提（我們所居住的這個世界）時，就會在中國的無怖畏之地最殊勝的地方，在大城中一切眾生的集會中降生出現，被眾生瞻仰、禮拜、供養、恭敬。這個陀羅尼契經的法門也是如此，進入一切諸法之中而得以安住，一切諸法都由此而生，也由此而滅。菩薩在此安住之後，成熟增長一切佛法而得以安住，在一切佛法中獲得自在，成為它們的主人。菩薩最後一次受生在人間。 English version: The treasury of the supreme Dharma jewel. I shall now cause all sentient beings to be in accordance with the inexpressible Dharma jewel. Even if sentient beings commit various grave evils, I will ultimately not harbor a mind of stinginess towards them regarding the Dharma, being free from all miserliness, and be able to be a master of giving and Dharma giving. I shall now do what the Tathagata does, accomplish all wisdom, and cause sentient beings to cast off their heavy burdens. In the great torrent of birth and death, I shall use the Dharma boat to transport all beings, enabling them to obtain all the means of happiness. Bodhisattvas should generate awakening wisdom with such compassion, quickly realize the supreme Dharma, and through this sutra-conforming Dharani gate, expound the differences and the totality of all Dharmas. They should achieve liberation from birth and death, not be bound by other doctrines, be able to break all heretical doctrines, subdue the armies of Mara, and for the sake of extinguishing the Dharma of disputes, they should abide in this way.

'Boundless Adornment!' This Dharani gate is embraced by all Tathagatas, and should be well remembered. For example, a Bodhisattva who is in his last life before becoming a Buddha dwells in the Trayastrimsa Heaven (the second of the six heavens of the desire realm), the Yama Heaven (the third of the six heavens of the desire realm), the Tusita Heaven (the fourth of the six heavens of the desire realm), the Nirmanarati Heaven (the fifth of the six heavens of the desire realm), and the Paranirmitavasavartin Heaven (the sixth of the six heavens of the desire realm). In the Tusita Palace, all the gods serve and make offerings to him, and all sentient beings are filled with love and joy, maturing their roots of goodness and gathering all kinds of supreme blessings. He has one more life, and his accumulations of merit from giving and keeping precepts are complete and pure, and he has accomplished all supreme wisdom accumulations. In this great trichiliocosm, no sentient being can compare to him, and he can overshadow all the good roots of all sentient beings. He is also revered and praised by all sentient beings, and he immediately obtains all-knowing wisdom. If that Bodhisattva descends from the Tusita Palace to Jambudvipa (the world we live in), he will be born in the most supreme place in the fearless land of China, in a great city among the assemblies of all sentient beings, and will be gazed upon, bowed to, offered to, and revered by all sentient beings. This Dharani sutra gate is also like this, entering into all Dharmas and abiding in them. All Dharmas arise from it and also cease from it. After the Bodhisattva abides in this, he matures and increases all Dharmas and abides in them, and he obtains freedom in all Dharmas, becoming their master. The Bodhisattva takes his last birth among humans.

【English Translation】 The treasury of the unsurpassed Dharma jewel. I shall now cause all sentient beings to be in accord with the inexpressible Dharma jewel. Even if sentient beings commit various grave evils, I will ultimately not harbor a mind of stinginess towards them regarding the Dharma, being free from all miserliness, and be able to be a master of giving and Dharma giving. I shall now do what the Tathagata does, accomplish all wisdom, and cause sentient beings to cast off their heavy burdens. In the great torrent of birth and death, I shall use the Dharma boat to transport all beings, enabling them to obtain all the means of happiness. Bodhisattvas should generate awakening wisdom with such compassion, quickly realize the supreme Dharma, and through this sutra-conforming Dharani gate, expound the differences and the totality of all Dharmas. They should achieve liberation from birth and death, not be bound by other doctrines, be able to break all heretical doctrines, subdue the armies of Mara, and for the sake of extinguishing the Dharma of disputes, they should abide in this way. 'Boundless Adornment!' This Dharani gate is embraced by all Tathagatas, and should be well remembered. For example, a Bodhisattva who is in his last life before becoming a Buddha dwells in the Trayastrimsa Heaven (the second of the six heavens of the desire realm), the Yama Heaven (the third of the six heavens of the desire realm), the Tusita Heaven (the fourth of the six heavens of the desire realm), the Nirmanarati Heaven (the fifth of the six heavens of the desire realm), and the Paranirmitavasavartin Heaven (the sixth of the six heavens of the desire realm). In the Tusita Palace, all the gods serve and make offerings to him, and all sentient beings are filled with love and joy, maturing their roots of goodness and gathering all kinds of supreme blessings. He has one more life, and his accumulations of merit from giving and keeping precepts are complete and pure, and he has accomplished all supreme wisdom accumulations. In this great trichiliocosm, no sentient being can compare to him, and he can overshadow all the good roots of all sentient beings. He is also revered and praised by all sentient beings, and he immediately obtains all-knowing wisdom. If that Bodhisattva descends from the Tusita Palace to Jambudvipa (the world we live in), he will be born in the most supreme place in the fearless land of China, in a great city among the assemblies of all sentient beings, and will be gazed upon, bowed to, offered to, and revered by all sentient beings. This Dharani sutra gate is also like this, entering into all Dharmas and abiding in them. All Dharmas arise from it and also cease from it. After the Bodhisattva abides in this, he matures and increases all Dharmas and abides in them, and he obtains freedom in all Dharmas, becoming their master. The Bodhisattva takes his last birth among humans.

，以無觀視一切法印三摩地力，普遍觀察一切有情，及遍觀察一切三千大千世界。由得法陀羅尼醍醐之味，以廣大心善住廣大智慧境界，終不貪愛一切欲樂玩好資具，亦不希求一切染法端嚴相續。由住彼空三摩地覺，能善觀察一切諸法，隨得無相方便善巧，而於一切無所執著。能善了知一切三界有為之法，無非過患、安可貪著、應求出離，速得寂靜極寂靜界，及勝解脫勝出離界。然于彼識不住不著，觀察生滅積集散壞，于諸有情起大慈悲，為成熟故生出離覺，以覺理趣隨宜方便，能隨順入最勝智慧。隨念一切有情，善巧方便而得自在，隨得諸法無有障礙陀羅尼善巧理趣。以善巧智簡擇觀察一切有情，及善觀察不思議法決定理趣。雖復少年端嚴美麗，于諸欲境曾不愛樂。舍離所有一切資財珍玩眾具親戚眷屬，思惟觀察，以厭離心希求寂靜，從家出已趣于非家。既出家已，而能成就不思議覺甚深方便，隨所作業積集資糧，趣向無上菩提道場，隨愿莊嚴獲得無上陀羅尼印甚深方便最勝尊頂。由是清凈陀羅尼門善巧理趣，得一切法自然之智，及無障礙一切智智遍持善巧。彼既得於一切智智陀羅尼門，隨得決定一切智智善清凈已，安住無上一切智智加持之力，能轉無上清凈法輪，亦能隨得一切法智巧妙言詞諸法。譬如盛日光明照

【現代漢語翻譯】現代漢語譯本：以無觀視一切法印三摩地（無觀視一切法印三摩地：一種禪定狀態，能以無分別的智慧觀察一切法）的力量，普遍觀察一切有情（有情：指一切有感知和意識的生命），以及普遍觀察一切三千大千世界（三千大千世界：佛教宇宙觀中的一個龐大世界系統）。由於獲得了法陀羅尼（法陀羅尼：一種能記住佛法教義的禪定力量）的醍醐之味（醍醐：比喻佛法的精髓），以廣大的心安住于廣大的智慧境界，最終不會貪愛一切欲樂玩好資具（欲樂玩好資具：指感官享樂和物質享受），也不會希求一切染法（染法：指使人產生煩惱和痛苦的事物）的端嚴相續。由於安住于彼空三摩地（空三摩地：一種認識到一切事物本質為空的禪定狀態）的覺悟，能夠善於觀察一切諸法，隨之獲得無相（無相：指超越一切形式和概念）的方便善巧，而對於一切都無所執著。能夠善於了知一切三界（三界：指欲界、色界、無色界）有為之法（有為法：指因緣和合而生的事物），無非是過患（過患：指過失和禍患），怎麼可以貪戀執著，應當尋求出離，迅速獲得寂靜極寂靜的境界，以及殊勝解脫殊勝出離的境界。然而對於彼識（識：指意識）不住不著，觀察生滅積集散壞，對於諸有情生起大慈悲心，爲了成熟他們而生起出離的覺悟，以覺悟的理趣隨宜方便，能夠隨順進入最殊勝的智慧。隨念一切有情，以善巧方便而得自在，隨之獲得諸法無有障礙的陀羅尼善巧理趣。以善巧的智慧簡擇觀察一切有情，以及善於觀察不可思議法的決定理趣。即使是少年端莊美麗，對於各種慾望的境界也從不愛戀。捨棄所有一切資財珍玩眾具親戚眷屬，思惟觀察，以厭離心希求寂靜，從家出走趨向非家（非家：指寺院或修行場所）。既然出家了，就能成就不可思議的覺悟甚深方便，隨著所作的業積集資糧，趨向無上菩提道場，隨愿莊嚴獲得無上陀羅尼印甚深方便最殊勝的尊頂。由此清凈的陀羅尼門善巧理趣，獲得一切法自然的智慧，以及無障礙一切智智（一切智智：指佛陀的智慧）遍持善巧。他既然獲得了於一切智智的陀羅尼門，隨之獲得決定一切智智的善清凈后，安住于無上一切智智的加持之力，能夠轉動無上清凈的法輪，也能隨之獲得一切法智巧妙言詞諸法。譬如盛大的日光照耀

【English Translation】 English version: With the power of the Samadhi of the Seal of All Dharmas without Observation (Samadhi of the Seal of All Dharmas without Observation: a state of meditation where one observes all dharmas with non-discriminating wisdom), universally observing all sentient beings (sentient beings: all living beings with perception and consciousness), and universally observing all the three thousand great thousand worlds (three thousand great thousand worlds: a vast world system in Buddhist cosmology). Having obtained the flavor of the nectar of Dharma Dharani (Dharma Dharani: a meditative power to remember the teachings of the Buddha), with a vast mind dwelling well in the realm of vast wisdom, ultimately not craving all sensual pleasures and enjoyable possessions, nor seeking the continuous adornment of all defiled dharmas (defiled dharmas: things that cause afflictions and suffering). By dwelling in the awakening of that Samadhi of Emptiness (Samadhi of Emptiness: a meditative state recognizing the emptiness of all things), one is able to skillfully observe all dharmas, and accordingly obtain the skillful means of non-form (non-form: transcending all forms and concepts), and is not attached to anything. One is able to skillfully understand that all conditioned dharmas (conditioned dharmas: things that arise from causes and conditions) of the three realms (three realms: the desire realm, the form realm, and the formless realm) are nothing but faults (faults: shortcomings and misfortunes), how can one be greedy and attached, one should seek liberation, quickly attain the realm of tranquility and utmost tranquility, and the realm of supreme liberation and supreme detachment. However, one does not dwell or attach to that consciousness (consciousness: the mind), observing arising, ceasing, accumulating, dispersing, and decaying, and towards all sentient beings, one generates great compassion, and for the sake of maturing them, one generates the awakening of detachment, with the principle of awakening and appropriate skillful means, one is able to enter the most supreme wisdom accordingly. Contemplating all sentient beings, with skillful means one attains freedom, and accordingly obtains the skillful principle of Dharani without obstacles in all dharmas. With skillful wisdom, one discerns and observes all sentient beings, and skillfully observes the decisive principle of inconceivable dharmas. Even if one is a young person of dignified beauty, one never loves the various realms of desire. Abandoning all wealth, treasures, possessions, relatives, and family, contemplating and observing, with a mind of aversion seeking tranquility, one leaves home and goes towards the non-home (non-home: monasteries or places of practice). Having left home, one is able to accomplish the inconceivable awakening and profound skillful means, and with the actions one performs, one accumulates merit, heading towards the supreme Bodhi field, and according to one's wish, one is adorned and obtains the supreme Dharani Seal, the profound skillful means, and the most supreme summit. Through this pure Dharani gate and skillful principle, one obtains the natural wisdom of all dharmas, and the unobstructed omniscient wisdom (omniscient wisdom: the wisdom of the Buddha) that pervades all skillful means. Having obtained the Dharani gate of omniscient wisdom, and accordingly obtaining the good purity of the decisive omniscient wisdom, one dwells in the power of the blessing of the supreme omniscient wisdom, and is able to turn the supreme pure Dharma wheel, and is also able to accordingly obtain all the dharmas of skillful words of the wisdom of all dharmas. Just like the bright light of the blazing sun shines

曜，如是法聲光明遍示一切天人之類。無邊莊嚴！菩薩住於一切智智陀羅尼已，得阿耨多羅三藐三菩提。彼陀羅尼門句義差別，諸餘菩薩所不能知。若一生補處菩薩坐于道場，以清凈覺無師自悟，此陀羅尼而得現前。亦猶菩薩為菩提故，無量劫中積集善根，于其長夜久修梵行得深法忍，哀愍一切諸眾生故，大慈悲心方得現前。

「無邊莊嚴！菩薩由是陀羅尼故坐于道場，當證阿耨多羅三藐三菩提。我今于汝不可示說，汝得菩薩智慧現前能證彼法。當於爾時，諸菩薩等自應解了。爾時菩薩得無邊門、無量門、因門、無譬喻門，悉皆現前。而得門者不可宣說，超過世間，不共一切天人魔梵及諸沙門婆羅門等，逮得最上清凈之法，一切智智及自然智。菩薩由是能入清凈自然之智，能轉無上清凈法輪，漸次為于無量眾生攝取無上一切智智。于諸法門及涅槃門得清凈故，開示演說無量種種善巧理趣，而能發生持蘊善巧，亦能示現持蘊清凈善巧之智，界處緣起亦復如是。又令眾生髮生趣入聖諦法門，亦能示現聖諦清凈善巧之智。又能發生三十七品菩提分法差別善巧，亦能示現菩提分法清凈之智。而能發起持奢摩他、毗缽舍那善巧之智，亦能示現持奢摩他、毗缽舍那清凈善巧。又能發起持三摩地三摩缽底善巧之智，亦能示現禪

【現代漢語翻譯】現代漢語譯本：曜，這樣的法音光明遍照一切天人和眾生，無邊莊嚴！菩薩安住於一切智智陀羅尼（總持一切智慧的咒語）之後，就能證得阿耨多羅三藐三菩提（無上正等正覺）。這個陀羅尼的語句和含義的差別，其他菩薩是無法知曉的。如果一生補處菩薩（即將成佛的菩薩）坐在道場，以清凈的覺悟，無需老師指導就能自己領悟，這個陀羅尼就會顯現。這也如同菩薩爲了菩提（覺悟）的緣故，在無量劫中積累善根，在漫長的夜晚里長期修行清凈的梵行，獲得深厚的法忍，因為哀憫一切眾生的緣故，大慈悲心才能顯現。無邊莊嚴！菩薩因為這個陀羅尼的緣故坐在道場，將證得阿耨多羅三藐三菩提。我現在無法向你詳細說明，你需要獲得菩薩的智慧才能證得那個法。到那時，各位菩薩自然會理解。那時，菩薩會獲得無邊門、無量門、因門、無譬喻門，這些都會顯現。而獲得這些門的方法是無法用語言表達的，它超越世間，不與一切天人、魔、梵天以及沙門、婆羅門等相同，獲得了最上清凈的法，一切智智和自然智。菩薩因此能夠進入清凈的自然之智，能夠轉動無上清凈的法輪，逐漸為無量眾生攝取無上的一切智智。因為在諸法門和涅槃門中獲得清凈，所以能夠開示演說無量種種善巧的道理和趣味，從而能夠發生持蘊的善巧，也能夠示現持蘊清凈的善巧之智，界、處、緣起也是如此。又能令眾生髮生趣入聖諦法門，也能夠示現聖諦清凈的善巧之智。又能發生三十七品菩提分法（通往覺悟的三十七種修行方法）的差別善巧，也能夠示現菩提分法清凈的智慧。從而能夠發起持奢摩他（止）、毗缽舍那（觀）的善巧之智，也能夠示現持奢摩他、毗缽舍那清凈的善巧。又能發起持三摩地（定）、三摩缽底（等至）的善巧之智，也能夠示現禪

【English Translation】 English version: 'O Radiant One, such is the light of the Dharma-sound, illuminating all beings of gods and humans, boundless and majestic! When a Bodhisattva dwells in the Dharani (a mnemonic device, a type of mantra) of All-Wisdom, they attain Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). The differences in the phrases and meanings of this Dharani are beyond the comprehension of other Bodhisattvas. If a Bodhisattva in their last life before Buddhahood sits in the Bodhimanda (place of enlightenment), they will realize this Dharani through pure awakening, without a teacher. This is similar to how a Bodhisattva, for the sake of Bodhi (enlightenment), accumulates roots of virtue over countless kalpas (eons), practices pure conduct for long nights, attains deep forbearance of the Dharma, and, out of compassion for all beings, manifests great compassion. 'O Boundless Majesty! Because of this Dharani, a Bodhisattva sits in the Bodhimanda and will attain Anuttara-samyak-sambodhi. I cannot fully explain it to you now; you must attain the wisdom of a Bodhisattva to realize that Dharma. At that time, all Bodhisattvas will understand it themselves. Then, the Bodhisattva will attain the doors of boundlessness, immeasurability, causality, and incomparability, all of which will manifest. The way to attain these doors cannot be expressed in words; it transcends the world and is not shared by gods, humans, demons, Brahma, or Shramanas (ascetics) and Brahmins. They attain the supreme pure Dharma, All-Wisdom, and Natural Wisdom. Through this, the Bodhisattva can enter the pure Natural Wisdom, turn the supreme pure Dharma wheel, and gradually gather countless beings into the supreme All-Wisdom. Because they have attained purity in the Dharma doors and Nirvana door, they can reveal and expound countless skillful means and principles, thus generating skillful means in holding the aggregates, and also demonstrating the wisdom of skillful means in the purity of holding the aggregates. The same applies to the realms, places, and dependent origination. They can also enable beings to enter the Dharma doors of the Noble Truths and demonstrate the wisdom of skillful means in the purity of the Noble Truths. They can also generate skillful means in the differences of the thirty-seven factors of enlightenment and demonstrate the wisdom of purity in the factors of enlightenment. They can initiate the wisdom of skillful means in holding Shamatha (calm abiding) and Vipashyana (insight), and also demonstrate the skillful means of purity in holding Shamatha and Vipashyana. They can also initiate the wisdom of skillful means in holding Samadhi (concentration) and Samapatti (attainment), and also demonstrate the meditation

三摩地三摩缽底清凈善巧。又能發起持無迷惑功不唐捐善巧之智，亦能示現持無迷惑功不唐捐清凈智慧。又能發起持厭離盡無生之智，亦能示現持厭離盡無生清凈善巧之智。又能發起持明解脫善巧之智，亦能示現持明解脫清凈善巧。而能演說大涅槃門，亦能住持一切句義，舍離清凈善巧方便，于有為無為、有漏無漏、世出世法，以無量名錶示宣說，法門清凈故。為諸眾生開示無上決定之法，及持清凈微妙智因。

「無邊莊嚴！如來說此大陀羅尼遍持方便，為一切智陀羅尼善巧之力得安住故，隨諸眾生一切本願示如是行，令入隨覺理趣差別。善能開示陀羅尼威力無上法藏，而能流注降灑法雨，潤洽一切枯槁有情，施以妙法咸令滿足。汝等應當隨如來學，於此甚深決定之法不應違逆。汝等於此一切智智大陀羅尼，不久當得遍持自在住陀羅尼，為諸眾生當作如是無量義利，如我今者。汝等當以無量異名開示演說此陀羅尼決定諸法甚深智慧。

「無邊莊嚴！此中應當希求勝解，不應舍離菩提資糧。云何應當希求勝解？謂諸菩薩應當解了一切諸法，不生不滅、不動不住、不來不去、自性空寂，于彼空性亦不執著，何況于相起執著想。彼空性中無有相想。若彼空中無有相者，能入如來說有為空、無我我所、一切我人眾

【現代漢語翻譯】現代漢語譯本在三摩地（Samadhi，禪定）和三摩缽底（Samapatti，等至）中，能達到清凈和善巧。又能發起持有不迷惑、功不唐捐的善巧智慧，也能示現持有不迷惑、功不唐捐的清凈智慧。又能發起持有厭離、滅盡、無生的智慧，也能示現持有厭離、滅盡、無生的清凈善巧智慧。又能發起持有明解脫的善巧智慧，也能示現持有明解脫的清凈善巧。從而能演說大涅槃（Nirvana）之門，也能住持一切句義，舍離清凈善巧方便，對於有為法和無為法、有漏法和無漏法、世間法和出世間法，用無量的名稱來表示和宣說，因為法門是清凈的。為眾生開示無上決定的法，以及持有清凈微妙智慧的因。『無邊莊嚴』（無邊莊嚴，菩薩名）！如來說此大陀羅尼（Dharani，總持）遍持方便，是爲了讓一切智陀羅尼的善巧之力得以安住，隨順眾生的一切本願而示現這樣的行為，使他們進入隨覺理趣的差別。善於開示陀羅尼的威力，是無上的法藏，能夠流注降灑法雨，滋潤一切枯槁的有情，施以妙法使他們都得到滿足。你們應當跟隨如來學習，對於這甚深決定的法不應違逆。你們對於這一切智智的大陀羅尼，不久將能得到遍持自在，安住于陀羅尼，為眾生做如是無量的利益，就像我今天一樣。你們應當用無量的異名來開示演說這陀羅尼決定的諸法甚深智慧。『無邊莊嚴』！這裡應當希求勝解，不應舍離菩提資糧。如何應當希求勝解？就是說，菩薩應當瞭解一切諸法，不生不滅、不動不住、不來不去、自性空寂，對於那空性也不執著，何況對於相而生起執著的想法。在那空性中沒有相的想法。如果那空中沒有相，就能進入如來說的有為空、無我我所、一切我人眾生等。

【English Translation】 English version In Samadhi (meditative absorption) and Samapatti (attainment), one can achieve purity and skillfulness. Furthermore, one can initiate the skillful wisdom of holding without delusion and not wasting effort, and also demonstrate the pure wisdom of holding without delusion and not wasting effort. One can also initiate the wisdom of holding renunciation, cessation, and non-arising, and also demonstrate the pure skillful wisdom of holding renunciation, cessation, and non-arising. One can also initiate the skillful wisdom of holding clear liberation, and also demonstrate the pure skillful wisdom of holding clear liberation. Thus, one can expound the gate of Great Nirvana, and also uphold all the meanings of the phrases, abandoning pure skillful means. Regarding conditioned and unconditioned dharmas, defiled and undefiled dharmas, worldly and transcendental dharmas, one uses countless names to express and proclaim them, because the Dharma gate is pure. One reveals to sentient beings the supreme and definitive Dharma, as well as the cause of holding pure and subtle wisdom. 『Boundless Adornment』 (a Bodhisattva's name)! The Tathagata speaks of this great Dharani (mantra) as a means of pervasive holding, so that the skillful power of the Dharani of all wisdom can be established. Following the original vows of all sentient beings, such actions are demonstrated, enabling them to enter the distinctions of the principle of following awareness. It is skillful in revealing the power of the Dharani, which is a supreme Dharma treasury, capable of flowing and showering Dharma rain, nourishing all withered sentient beings, and bestowing wonderful Dharma to satisfy them all. You should follow the Tathagata in learning, and you should not go against this profound and definitive Dharma. Regarding this great Dharani of all wisdom, you will soon be able to attain pervasive holding and dwell freely in the Dharani, bringing immeasurable benefits to sentient beings, just as I do today. You should use countless different names to reveal and expound the profound wisdom of the definitive dharmas of this Dharani. 『Boundless Adornment』! Here, one should seek superior understanding and not abandon the provisions for Bodhi. How should one seek superior understanding? It means that Bodhisattvas should understand all dharmas as not arising, not ceasing, not moving, not dwelling, not coming, not going, and being empty in their self-nature. They should not be attached to that emptiness, let alone give rise to the thought of attachment to forms. In that emptiness, there is no thought of form. If there is no form in that emptiness, one can enter what the Tathagata speaks of as conditioned emptiness, no self and no possessions, and all beings.

生壽者。如是空性非染著非不染著，非污非不污，非迷惑非不迷惑，非愛非不愛，不住于空亦不遍住亦不建立。若空厭離，彼即寂滅無有分別，無遍分別、無勝分別、無普分別、無有功用，乃至無有少法可取。自性清凈，彼即諸法本性自性，一切有為本性皆空，乃至一切善不善法、有為無為、世出世間亦復如是。菩薩攝受如是勝解，得入解脫解脫智見，及能攝受普凈無垢解脫之處菩提資糧。云何名為菩提資糧？謂戒清凈、智慧清凈、三昧清凈、解脫清凈、解脫智見清凈，施波羅蜜清凈、戒波羅蜜清凈、忍波羅蜜清凈、精進波羅蜜清凈、禪波羅蜜清凈、慧波羅蜜清凈。若彼清凈即普清凈，若普清凈即無垢法門。性凈之心光明照耀無有煩惱，彼心常住本性空寂亦無照曜，客隨煩惱三種染污，彼皆不實空無所有。如是心性不與煩惱清凈相應。何以故？是心無二亦無二分，本性清凈。若能如是了知心性，非煩惱染之所染污，非內非外不在中間皆不可得，唯除妄想因緣和合。雖有心生亦不可見，十方推求了不可得，亦無有心能見於心。如是攀緣非心和合，心亦不與攀緣和合。亦非因緣與心相應，心亦不與因緣相應。唯由心故，彼一切法與心相應。凡所有法與心相應，非互相知亦不可見，何況諸法非心相應。以第一義思惟觀察，無

【現代漢語翻譯】現代漢語譯本：關於生命和壽命，這種空性既不是被染污的，也不是不被染污的；既不是污濁的，也不是不污濁的；既不是迷惑的，也不是不迷惑的；既不是愛著的，也不是不愛著的。它不住于空，也不普遍存在，也不建立任何事物。如果對空感到厭離，那麼它就是寂滅，沒有分別，沒有普遍的分別，沒有殊勝的分別，沒有普遍的分別，沒有功用，乃至沒有絲毫可以執取的法。自性清凈，那就是諸法的本性，一切有為法的本性皆是空，乃至一切善與不善法、有為與無為、世間與出世間也都是如此。菩薩接受這樣的殊勝理解，得以進入解脫、解脫的智慧見解，並且能夠接受普遍清凈無垢的解脫之處的菩提資糧。什麼叫做菩提資糧呢？就是戒律清凈、智慧清凈、三昧清凈、解脫清凈、解脫智慧見解清凈，佈施波羅蜜（Dāna pāramitā，佈施的圓滿）清凈、持戒波羅蜜（Śīla pāramitā，持戒的圓滿）清凈、忍辱波羅蜜（Kṣānti pāramitā，忍辱的圓滿）清凈、精進波羅蜜（Vīrya pāramitā，精進的圓滿）清凈、禪定波羅蜜（Dhyāna pāramitā，禪定的圓滿）清凈、智慧波羅蜜（Prajñā pāramitā，智慧的圓滿）清凈。如果這些清凈，那就是普遍清凈；如果普遍清凈，那就是無垢的法門。自性清凈的心光明照耀，沒有煩惱，這顆心常住于本性空寂，也沒有照耀。客隨煩惱的三種染污，它們都是不真實的，空無所有。這樣的心性不與煩惱的清凈相應。為什麼呢？因為這顆心無二，也沒有二分，本性清凈。如果能夠這樣瞭解心性，就不會被煩惱的染污所染污，非內非外，不在中間，都不可得，唯有妄想因緣和合。即使有心生起，也無法看見，在十方推求也無法得到，也沒有心能夠看見心。這樣的攀緣不是心和合，心也不與攀緣和合。也不是因緣與心相應，心也不與因緣相應。唯獨因為心，一切法才與心相應。凡是與心相應的法，不是互相知道，也無法看見，更何況那些不與心相應的法呢？以第一義諦來思考觀察，沒有。 English version: Regarding life and lifespan, this emptiness is neither defiled nor undefiled; neither impure nor pure; neither deluded nor undeluded; neither loving nor unloving. It does not abide in emptiness, nor does it pervade everywhere, nor does it establish anything. If one is averse to emptiness, then it is extinction, without distinctions, without pervasive distinctions, without superior distinctions, without universal distinctions, without function, and even without the slightest dharma that can be grasped. Its self-nature is pure, that is the nature of all dharmas, the nature of all conditioned things is empty, and so it is with all good and bad dharmas, conditioned and unconditioned, worldly and transcendental. Bodhisattvas, accepting such superior understanding, attain entry into liberation, the wisdom of liberation, and are able to receive the Bodhi resources of the universally pure and immaculate place of liberation. What are called Bodhi resources? They are the purity of precepts, the purity of wisdom, the purity of samadhi, the purity of liberation, the purity of the wisdom of liberation, the purity of giving pāramitā (Dāna pāramitā), the purity of morality pāramitā (Śīla pāramitā), the purity of patience pāramitā (Kṣānti pāramitā), the purity of diligence pāramitā (Vīrya pāramitā), the purity of meditation pāramitā (Dhyāna pāramitā), and the purity of wisdom pāramitā (Prajñā pāramitā). If these are pure, then it is universal purity; if it is universal purity, then it is the immaculate dharma gate. The self-nature pure mind shines brightly without afflictions, this mind constantly abides in its empty and silent nature, and there is no shining. The three defilements of adventitious afflictions are all unreal and empty. Such a mind-nature does not correspond with the purity of afflictions. Why? Because this mind is non-dual, and has no duality, its self-nature is pure. If one can understand the mind-nature in this way, it will not be defiled by the defilements of afflictions, neither inside nor outside, nor in between, all are unattainable, except for the union of deluded causes and conditions. Even if a mind arises, it cannot be seen, and seeking in the ten directions, it cannot be found, and there is no mind that can see the mind. Such grasping is not the union of mind, and the mind does not unite with grasping. Nor do causes and conditions correspond with the mind, nor does the mind correspond with causes and conditions. Only because of the mind, do all dharmas correspond with the mind. All dharmas that correspond with the mind do not know each other, nor can they be seen, let alone those dharmas that do not correspond with the mind. Contemplating with the ultimate truth, there is no.

【English Translation】 Regarding life and lifespan, this emptiness is neither defiled nor undefiled; neither impure nor pure; neither deluded nor undeluded; neither loving nor unloving. It does not abide in emptiness, nor does it pervade everywhere, nor does it establish anything. If one is averse to emptiness, then it is extinction, without distinctions, without pervasive distinctions, without superior distinctions, without universal distinctions, without function, and even without the slightest dharma that can be grasped. Its self-nature is pure, that is the nature of all dharmas, the nature of all conditioned things is empty, and so it is with all good and bad dharmas, conditioned and unconditioned, worldly and transcendental. Bodhisattvas, accepting such superior understanding, attain entry into liberation, the wisdom of liberation, and are able to receive the Bodhi resources of the universally pure and immaculate place of liberation. What are called Bodhi resources? They are the purity of precepts, the purity of wisdom, the purity of samadhi, the purity of liberation, the purity of the wisdom of liberation, the purity of giving pāramitā (Dāna pāramitā), the purity of morality pāramitā (Śīla pāramitā), the purity of patience pāramitā (Kṣānti pāramitā), the purity of diligence pāramitā (Vīrya pāramitā), the purity of meditation pāramitā (Dhyāna pāramitā), and the purity of wisdom pāramitā (Prajñā pāramitā). If these are pure, then it is universal purity; if it is universal purity, then it is the immaculate dharma gate. The self-nature pure mind shines brightly without afflictions, this mind constantly abides in its empty and silent nature, and there is no shining. The three defilements of adventitious afflictions are all unreal and empty. Such a mind-nature does not correspond with the purity of afflictions. Why? Because this mind is non-dual, and has no duality, its self-nature is pure. If one can understand the mind-nature in this way, it will not be defiled by the defilements of afflictions, neither inside nor outside, nor in between, all are unattainable, except for the union of deluded causes and conditions. Even if a mind arises, it cannot be seen, and seeking in the ten directions, it cannot be found, and there is no mind that can see the mind. Such grasping is not the union of mind, and the mind does not unite with grasping. Nor do causes and conditions correspond with the mind, nor does the mind correspond with causes and conditions. Only because of the mind, do all dharmas correspond with the mind. All dharmas that correspond with the mind do not know each other, nor can they be seen, let alone those dharmas that do not correspond with the mind. Contemplating with the ultimate truth, there is no.

有少物可相應者及不相應。何以故？無有少法與少法相應及不相應，一切諸法自性寂靜。自性亦不與少物相應及不相應，一切諸法所有自性即是本性，若是本性彼無自性。汝今當知，若以言說得一切法本性自性，無有是處。于諸法中無有少法名為諸法本性自性，一切諸法本性皆空，一切諸法自性無性，若空無性彼則一相所謂無相，以無相故彼得清凈。若空無性，彼即不可以相表示，如空無性不可以相表示，乃至一切諸法亦復如是。是空無性非染非凈，然是一切諸法本性。若是一切諸法本性，非由染凈之所建立，無住無起。

「無邊莊嚴！汝今當觀一切諸法，無住無起、無所建立、本性清凈。云何眾生於中迷惑？此由世間乘虛妄輪，為虛妄輪之所迷惑。所言乘者，亦無有乘亦非無乘，而此世間乘虛空輪，為虛空輪之所繫縛，然虛空輪亦無所有。此諸眾生為大愚癡之所迷惑，而於其中無有愚癡亦無迷惑。無邊莊嚴！汝觀眾生以愚癡故，於此法中不能了知，住于諍論。無邊莊嚴！住諍論者即為非住。然諸世間以迷惑故，不能了知彼即清凈。若不住者即名為住，是則不住清凈善根。無邊莊嚴！如是如來秘密法門難解難入，唯除汝等能于長夜修行善法而得了知。

「無邊莊嚴！如來嘗說住諍論者則為非住。云何為住

【現代漢語翻譯】現代漢語譯本：有少許事物可以相應，也有不相應的。為什麼呢？因為沒有哪一種法與另一種法相應或不相應，一切諸法的自性都是寂靜的。自性也不與任何事物相應或不相應，一切諸法所具有的自性就是本性，如果是本性，它就沒有自性。你現在應當知道，如果用言語能夠表達一切法的本性和自性，那是不可能的。在諸法之中，沒有哪一種法可以被稱為諸法的本性和自性，一切諸法的本性都是空性的，一切諸法的自性都是無自性的。如果空性且無自性，它們就是同一個相，即無相。因為無相，所以它們是清凈的。如果空性且無自性，就不能用相來表示，正如空性無自性不能用相來表示一樣，乃至一切諸法也是如此。這種空性無自性既非染污也非清凈，然而它是一切諸法的本性。如果是一切諸法的本性，就不是由染污或清凈所建立的，它無住無起。『無邊莊嚴（菩薩名）！你現在應當觀察一切諸法，它們無住無起、無所建立、本性清凈。為什麼眾生會對此迷惑呢？這是因為世間眾生乘坐虛妄的輪子，被虛妄的輪子所迷惑。所說的乘坐，既不是有乘坐也不是沒有乘坐，而這個世間卻乘坐著虛空的輪子，被虛空的輪子所束縛，然而虛空的輪子也是不存在的。這些眾生被大愚癡所迷惑，然而在其中既沒有愚癡也沒有迷惑。無邊莊嚴！你觀察眾生因為愚癡，所以不能瞭解這個法，而住在諍論之中。無邊莊嚴！住在諍論之中就是非住。然而世間因為迷惑，所以不能瞭解它就是清凈的。如果不住就是住，這就是不住清凈的善根。無邊莊嚴！像這樣如來的秘密法門難以理解和進入，只有你們這些能夠長久修行善法的人才能瞭解。『無邊莊嚴！如來曾經說過，住在諍論之中就是非住。什麼是住呢？』

【English Translation】 English version: There are some things that can be in accordance, and some that are not. Why is that? Because there is no dharma that is in accordance or not in accordance with another dharma. The self-nature of all dharmas is tranquil. Self-nature is also not in accordance or not in accordance with anything. The self-nature of all dharmas is their original nature, and if it is the original nature, it has no self-nature. You should know now that if the original nature and self-nature of all dharmas could be expressed through words, that would be impossible. Among all dharmas, there is no dharma that can be called the original nature and self-nature of all dharmas. The original nature of all dharmas is emptiness, and the self-nature of all dharmas is without self-nature. If they are empty and without self-nature, they are of one characteristic, which is no-characteristic. Because of no-characteristic, they are pure. If they are empty and without self-nature, they cannot be represented by characteristics, just as emptiness and no-self-nature cannot be represented by characteristics, and so it is with all dharmas. This emptiness and no-self-nature is neither defiled nor pure, yet it is the original nature of all dharmas. If it is the original nature of all dharmas, it is not established by defilement or purity, it is without dwelling and without arising. 『Immeasurable Adornment (a Bodhisattva's name)! You should now observe all dharmas, they are without dwelling, without arising, without establishment, and their original nature is pure. Why are sentient beings confused about this? It is because the world rides on a wheel of delusion, and is deluded by the wheel of delusion. The so-called riding is neither riding nor not riding, but this world rides on a wheel of emptiness, and is bound by the wheel of emptiness, yet the wheel of emptiness is also non-existent. These sentient beings are deluded by great ignorance, yet within it there is neither ignorance nor delusion. Immeasurable Adornment! You observe that sentient beings, because of ignorance, cannot understand this dharma, and dwell in disputes. Immeasurable Adornment! Dwelling in disputes is non-dwelling. However, the world, because of delusion, cannot understand that it is pure. If non-dwelling is dwelling, then it is non-dwelling in the pure roots of goodness. Immeasurable Adornment! Such is the secret dharma gate of the Tathagata, difficult to understand and enter, except for those of you who can cultivate good dharmas for a long time and come to understand.』『Immeasurable Adornment! The Tathagata once said that dwelling in disputes is non-dwelling. What is dwelling?』

？所謂不善。然不善者是無所有，若有於此無所有中，不能了知住與不住無有別異，是則名為住于諍論。若復有住清凈善根則不名住，若不住者無有過失。無過失故則能了知，如是法門若不清凈，無有是處。若諸眾生無有智慧，為大煩惱之所覆蔽無智慧故，假使少有明瞭順說尚不能解，何況秘密非隨順說，若不住者是則清凈。云何不住？謂不住善法及出離界。何以故？無出離界及界施設。于涅槃界若不住者，名得涅槃。此涅槃名但假施設，如是涅槃無有所得，亦復無有得涅槃者。若有得者則應滅后更有如來，若無得者則應滅后無有如來。若滅度后，言有如來及無如來，俱不可說，此不可說亦是如來假施設句。有諸眾生於甚深法不勤修行而生疑惑，若有說言如來有色，滅度之後應有如來；若有說言如來無色，滅度之後應無如來；乃至滅后非有如來非無如來，亦復如是。若法不生不滅，彼法滅后不應說有說無。如是如來不生不滅，彼亦滅后不應說有說無。乃至邊無邊等，如來說彼俱不可說。若說有邊則無有中，若說有中則無有邊，所言中者非有非無。若復于中實有實無，是則便與緣起相違。若復有法非從緣起及非緣起，彼法不滅，若有若無俱不相違。所有一切從緣起法及緣起法，此無中邊非有非無。若非有無雲何可說？

【現代漢語翻譯】現代漢語譯本：什麼是所謂的不善呢？然而，不善的本質是空無所有。如果有人在這種空無所有的狀態中，不能理解安住與不安住之間沒有差別，那麼這就叫做安住在爭論之中。如果有人安住在清凈的善根中，那就不叫做安住；如果不安住，就沒有過失。因為沒有過失，就能理解，像這樣的法門如果不清凈，是不可能的。如果眾生沒有智慧，被巨大的煩惱所覆蓋，因為沒有智慧，即使稍微有一些明瞭順應的說法，也不能理解，更何況是秘密不順應的說法。如果不安住，那就是清凈。如何不安住呢？就是不安住在善法和出離的境界。為什麼呢？因為沒有出離的境界和境界的設定。對於涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的境界，如果不安住，就叫做證得涅槃。這個涅槃的名稱只是假借的設定，這樣的涅槃沒有什麼可以得到的，也沒有得到涅槃的人。如果有得到的人，那麼就應該在滅度（Parinirvana，佛教術語，指佛陀或阿羅漢的最終死亡）之後還有如來（Tathagata，佛教術語，指佛陀的稱號）；如果沒有得到的人，那麼就應該在滅度之後沒有如來。如果滅度之後，說有如來或者沒有如來，都是不可說的，這個不可說也是如來假借設定的說法。有些眾生對於甚深的佛法不勤奮修行而產生疑惑，如果有人說如來有色（Rupa，佛教術語，指物質形態），滅度之後應該有如來；如果有人說如來無色，滅度之後應該沒有如來；乃至滅度之後非有如來非無如來，也是如此。如果法不生不滅，那麼這個法滅度之後不應該說有或者說無。像這樣，如來不生不滅，那麼他滅度之後也不應該說有或者說無。乃至有邊無邊等等，如來說這些都是不可說的。如果說有邊，就沒有中；如果說有中，就沒有邊，所說的中，是非有非無。如果對於中，確實有或者確實無，那麼就和緣起（Pratītyasamutpāda，佛教術語，指因果關係）的道理相違背。如果有一種法不是從緣起產生，也不是非緣起產生，那麼這個法不滅，說有或者說無都不相違背。所有一切從緣起產生的法和緣起法，這些都沒有中邊，非有非無。如果非有非無，又怎麼可以說呢？ English version: What is meant by 'not good'? However, the essence of 'not good' is that it is without any substance. If one, in this state of having no substance, cannot understand that there is no difference between abiding and not abiding, then this is called abiding in disputes. If one abides in pure good roots, then it is not called abiding; if one does not abide, there is no fault. Because there is no fault, one can understand that such a Dharma gate, if it is not pure, is impossible. If sentient beings have no wisdom, and are covered by great afflictions, because they have no wisdom, even if there are some clear and compliant teachings, they cannot understand, let alone secret and non-compliant teachings. If one does not abide, then that is purity. How does one not abide? It means not abiding in good dharmas and the realm of liberation. Why? Because there is no realm of liberation and no establishment of realms. Regarding the realm of Nirvana, if one does not abide, it is called attaining Nirvana. This name of Nirvana is just a provisional designation; such Nirvana has nothing to be attained, and there is no one who attains Nirvana. If there is someone who attains it, then there should be a Tathagata after Parinirvana; if there is no one who attains it, then there should be no Tathagata after Parinirvana. If, after Parinirvana, it is said that there is a Tathagata or there is no Tathagata, both are unspeakable, and this unspeakable is also a provisional statement of the Tathagata. Some sentient beings do not diligently practice the profound Dharma and thus have doubts. If someone says that the Tathagata has form (Rupa), then there should be a Tathagata after Parinirvana; if someone says that the Tathagata has no form, then there should be no Tathagata after Parinirvana; and even after Parinirvana, neither is there a Tathagata nor is there no Tathagata, it is the same. If a Dharma is neither born nor extinguished, then after that Dharma is extinguished, it should not be said to exist or not exist. Likewise, the Tathagata is neither born nor extinguished, so after his Parinirvana, it should not be said to exist or not exist. Even with regard to having a boundary or not having a boundary, the Tathagata says that these are all unspeakable. If it is said that there is a boundary, then there is no middle; if it is said that there is a middle, then there is no boundary. What is called the middle is neither existence nor non-existence. If, regarding the middle, there is truly existence or truly non-existence, then it contradicts the principle of dependent origination (Pratītyasamutpāda). If there is a Dharma that does not arise from dependent origination and is not non-dependent origination, then that Dharma does not perish, and saying it exists or does not exist does not contradict. All dharmas that arise from dependent origination and the dharmas of dependent origination, these have no middle or boundary, and are neither existence nor non-existence. If they are neither existence nor non-existence, how can they be spoken of?

【English Translation】 What is meant by 'not good'? However, the essence of 'not good' is that it is without any substance. If one, in this state of having no substance, cannot understand that there is no difference between abiding and not abiding, then this is called abiding in disputes. If one abides in pure good roots, then it is not called abiding; if one does not abide, there is no fault. Because there is no fault, one can understand that such a Dharma gate, if it is not pure, is impossible. If sentient beings have no wisdom, and are covered by great afflictions, because they have no wisdom, even if there are some clear and compliant teachings, they cannot understand, let alone secret and non-compliant teachings. If one does not abide, then that is purity. How does one not abide? It means not abiding in good dharmas and the realm of liberation. Why? Because there is no realm of liberation and no establishment of realms. Regarding the realm of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), if one does not abide, it is called attaining Nirvana. This name of Nirvana is just a provisional designation; such Nirvana has nothing to be attained, and there is no one who attains Nirvana. If there is someone who attains it, then there should be a Tathagata (Tathagata, a Buddhist term referring to the title of the Buddha) after Parinirvana (Parinirvana, a Buddhist term referring to the final death of a Buddha or Arhat); if there is no one who attains it, then there should be no Tathagata after Parinirvana. If, after Parinirvana, it is said that there is a Tathagata or there is no Tathagata, both are unspeakable, and this unspeakable is also a provisional statement of the Tathagata. Some sentient beings do not diligently practice the profound Dharma and thus have doubts. If someone says that the Tathagata has form (Rupa, a Buddhist term referring to material form), then there should be a Tathagata after Parinirvana; if someone says that the Tathagata has no form, then there should be no Tathagata after Parinirvana; and even after Parinirvana, neither is there a Tathagata nor is there no Tathagata, it is the same. If a Dharma is neither born nor extinguished, then after that Dharma is extinguished, it should not be said to exist or not exist. Likewise, the Tathagata is neither born nor extinguished, so after his Parinirvana, it should not be said to exist or not exist. Even with regard to having a boundary or not having a boundary, the Tathagata says that these are all unspeakable. If it is said that there is a boundary, then there is no middle; if it is said that there is a middle, then there is no boundary. What is called the middle is neither existence nor non-existence. If, regarding the middle, there is truly existence or truly non-existence, then it contradicts the principle of dependent origination (Pratītyasamutpāda, a Buddhist term referring to the law of cause and effect). If there is a Dharma that does not arise from dependent origination and is not non-dependent origination, then that Dharma does not perish, and saying it exists or does not exist does not contradict. All dharmas that arise from dependent origination and the dharmas of dependent origination, these have no middle or boundary, and are neither existence nor non-existence. If they are neither existence nor non-existence, how can they be spoken of?

「無邊莊嚴！如來以大方便安住彼中，為諸眾生破無明㲉，開示演說不違緣起。一切諸法皆入緣起，若入緣起是則無有中邊之說，若離言說，乃至無有少法可得。無邊莊嚴！汝今當觀，無所有法、無有邊法說名中道，以于方便說有覺慧能持諸法，然持法者亦不可得，不可得故無有言說。無邊莊嚴！汝等智者應如是知，一切諸法真實之相，不來不去、無分無斷、不一性不異性，到一切法第一彼岸，無有少法不到彼岸，到彼岸者即是涅槃。一切諸法悉涅槃相，是故當知不可宣說，唯除世俗說為中道。如是中道彼即趣向大涅槃路，亦無涅槃是彼所趣。若有涅槃是彼所趣，而於諸法應有去來。一切諸法性皆平等，是故涅槃名無所趣。無邊莊嚴！此名中道。然此中道即非中道。何以故？無增無減故、無邊無取故。法若無邊，云何有邊？謂無處所是無邊法。凡夫眾生於無處所執為邊處，見邊處故不得解脫，以于真實無處所故。

「無邊莊嚴！汝觀如來以善方便決定覺慧，乃能演說如是中道。無邊莊嚴！諸佛如來於一切法無有疑惑、無忘失念，諸佛世尊心常在定，得三摩地無礙自在，常善觀察，安住最勝三摩呬多而說語言，無量知見不住非處，說清凈法、說究竟法、說寂靜法，如來所說無有遺余。無邊莊嚴！如有寶珠名

【現代漢語翻譯】現代漢語譯本『無邊莊嚴！如來以大方便安住于其中，為眾生破除無明之障，開示演說不違背緣起之理。一切諸法都歸入緣起，若能入緣起，則無所謂中邊之說。若能離於言說，乃至沒有絲毫的法可以獲得。無邊莊嚴！你現在應當觀察，無所有法、無有邊法，這被稱為中道。因為在方便的說法中，有覺慧能夠持守諸法，然而持法者也是不可得的，因為不可得，所以沒有言說。無邊莊嚴！你們這些有智慧的人應當這樣理解，一切諸法的真實相狀，是不來不去、無分無斷、不一性不異性，到達一切法的第一彼岸，沒有絲毫的法不能到達彼岸，到達彼岸就是涅槃。一切諸法都具有涅槃的相狀，因此應當知道這是不可宣說的，只有在世俗的層面才說為中道。這樣的中道，就是趨向大涅槃的道路，但也沒有一個涅槃是它所趨向的。如果有一個涅槃是它所趨向的，那麼對於諸法就應該有去來。一切諸法的本性都是平等的，所以涅槃被稱為無所趨向。無邊莊嚴！這被稱為中道。然而這個中道又不是中道。為什麼呢？因為它無增無減，無邊無取。法如果無邊，怎麼會有邊呢？所謂無處所，就是無邊之法。凡夫眾生在無處所執著為邊處，因為見到邊處所以不能解脫，因為在真實中沒有處所。』『無邊莊嚴！你觀察如來以善巧方便和決定的覺慧，才能夠演說這樣的中道。無邊莊嚴！諸佛如來對於一切法沒有疑惑，沒有忘失正念，諸佛世尊的心常在禪定之中，獲得三摩地（Samadhi，禪定）的無礙自在，常常善於觀察，安住在最殊勝的三摩呬多（Samahita，等持）之中而說語言，無量的知見不住于非處，說清凈之法、說究竟之法、說寂靜之法，如來所說沒有遺漏。無邊莊嚴！譬如有一顆寶珠，名為』

【English Translation】 English version 'Boundless Adornment! The Tathagata dwells in that state with great skillful means, breaking through the ignorance of all beings, revealing and expounding the non-contradiction of dependent origination. All dharmas enter into dependent origination. If one enters into dependent origination, then there is no talk of middle or edge. If one is apart from speech, then there is not even a single dharma that can be obtained. Boundless Adornment! You should now observe that the dharma of non-existence and the dharma of no edge are called the Middle Way. Because in the expedient teaching, there is wisdom that can uphold all dharmas, yet the upholder of the dharma is also unobtainable. Because it is unobtainable, there is no speech. Boundless Adornment! You wise ones should understand in this way, the true nature of all dharmas is neither coming nor going, without division or severance, neither one nor different, reaching the first shore of all dharmas. There is not a single dharma that does not reach that shore. Reaching that shore is Nirvana. All dharmas have the aspect of Nirvana. Therefore, you should know that it cannot be spoken of, except in the mundane sense where it is called the Middle Way. This Middle Way is the path towards Great Nirvana, yet there is no Nirvana that it is going towards. If there were a Nirvana that it is going towards, then there should be coming and going in all dharmas. The nature of all dharmas is equal, therefore Nirvana is called that which goes nowhere. Boundless Adornment! This is called the Middle Way. Yet this Middle Way is not the Middle Way. Why? Because it is without increase or decrease, without edge or grasping. If a dharma is without edge, how can there be an edge? That which is without a place is the dharma without edge. Ordinary beings cling to that which is without a place as an edge, and because they see an edge, they cannot be liberated, because in reality there is no place.' 'Boundless Adornment! You see that the Tathagata, with skillful means and decisive wisdom, is able to expound such a Middle Way. Boundless Adornment! The Buddhas, the Tathagatas, have no doubts about any dharma, nor do they lose mindfulness. The minds of the World Honored Ones are always in Samadhi (禪定, meditative absorption), attaining unobstructed freedom in Samadhi, constantly observing well, dwelling in the most excellent Samahita (等持, perfect concentration) and speaking words. Their immeasurable knowledge does not dwell in improper places. They speak of pure dharma, ultimate dharma, and peaceful dharma. There is nothing left out in what the Tathagata speaks. Boundless Adornment! For example, there is a precious jewel named'

種種色，在大海中，雖有無量眾多駃流入于大海，以珠火力令水銷滅而不盈溢。如是如來、應、正等覺證菩提已，由智火力能令眾生煩惱銷滅，亦復如是。無邊莊嚴！若復有人于日日中稱說如來名號功德，是諸眾生能離黑闇，漸次當得燒諸煩惱。如是稱念南無佛者語業不空，如是語業名執大炬能燒煩惱。若復有人得聞如來及佛名號，離諸黑闇，與彼眾生為涅槃因。無邊莊嚴！我為信于如來、眾生及諸眾生煩惱滅故，降澍法雨。無邊莊嚴！如來所說是法真實，以真實故無有少法開示演說，而於是法無實無虛。無邊莊嚴！如來是實語者，住真實法，能演說此陀羅尼門。無邊莊嚴！此真實法誰當能了？唯除菩薩如實見者、具足見者、作善業者，于甚深法余無能了。

「無邊莊嚴！於此義中應當隨順。自於此法系念現前，不信樂余、從他生智。為欲利益安樂眾生，於此法中應生隨順。若於此中生隨順忍，是則不住不隨順中。無邊莊嚴！無聞眾生無隨順忍，於此法教不能了知。或復有餘異見所行，乘異路者、趣惡道者、不作善者、親近諸餘行異行者，彼等不能入此法門。無邊莊嚴！汝今當觀，若有說此無障礙藏法光明時，所有一切無聞眾生，未善調伏凡夫心故無有威儀，由此遠離如是法教。若有眾生能修習身，於此法中假

【現代漢語翻譯】現代漢語譯本各種各樣的顏色，在大海中，雖然有無量眾多快速流入大海，但憑藉寶珠的火力使水消融而不溢出。同樣，如來、應供、正等覺證得菩提后，以智慧的火力能使眾生的煩惱消融，也是如此。無邊莊嚴！如果有人每天稱說如來的名號功德，這些眾生就能遠離黑暗，逐漸能夠燒盡各種煩惱。這樣稱念『南無佛』的人，他的語言行為不會落空，這樣的語言行為被稱為執持大火炬，能夠焚燒煩惱。如果有人聽聞如來和佛的名號，就能遠離各種黑暗，為那些眾生種下涅槃的因。無邊莊嚴！我爲了使眾生相信如來，以及使眾生的煩惱滅盡，降下法雨。無邊莊嚴！如來所說的法是真實的，因為真實，所以沒有絲毫的法是開示演說，而這個法卻不是真實或虛假的。無邊莊嚴！如來是說真話的人，安住于真實的法，能夠演說這個陀羅尼門。無邊莊嚴！這個真實的法誰能夠理解呢？只有那些如實見到、具足見到、行善業的菩薩才能理解，其餘的人都不能理解這甚深的法。『無邊莊嚴！』對於這個道理，應當隨順。自己要將這個法系念于眼前，不要信樂其他的，不要從他人那裡生出智慧。爲了利益安樂眾生，對於這個法應當生起隨順之心。如果對於這個法生起隨順的忍耐，就不會停留在不隨順的狀態中。無邊莊嚴！沒有聽聞佛法的眾生，沒有隨順的忍耐，對於這個法教不能理解。或者還有一些人，他們奉行不同的見解，走不同的道路，趨向惡道，不作善事，親近那些修行不同的人，他們都不能進入這個法門。無邊莊嚴！你現在應當觀察，如果有人說這個無障礙藏法光明的時候，所有那些沒有聽聞佛法的眾生，因為沒有好好調伏凡夫的心，所以沒有威儀，因此遠離了這樣的法教。如果有些眾生能夠修習身，對於這個法假

【English Translation】 English version Various colors, in the great ocean, though countless numbers swiftly flow into the ocean, the power of the jewel's fire causes the water to dissolve without overflowing. Likewise, when the Tathagata (如來, one who has thus gone), Arhat (應供, worthy of offering), Samyak-sambuddha (正等覺, perfectly enlightened one) attains Bodhi (菩提, enlightenment), the power of wisdom can dissolve the afflictions of sentient beings, just as it is. Boundless Adornment! If someone daily recites the name and merits of the Tathagata, these beings can leave darkness and gradually burn away all afflictions. Thus, those who recite 『Namo Buddha』 (南無佛, Homage to the Buddha) their verbal actions are not in vain, and such verbal actions are called holding a great torch that can burn away afflictions. If someone hears the name of the Tathagata and the Buddha, they can leave all darkness and plant the cause of Nirvana (涅槃, liberation) for those beings. Boundless Adornment! I rain down the Dharma (法, teachings) to make sentient beings believe in the Tathagata and to extinguish the afflictions of sentient beings. Boundless Adornment! The Dharma spoken by the Tathagata is true, and because it is true, there is not a single Dharma that is revealed and expounded, yet this Dharma is neither real nor unreal. Boundless Adornment! The Tathagata is a speaker of truth, abides in the true Dharma, and can expound this Dharani (陀羅尼, mantra) gate. Boundless Adornment! Who can understand this true Dharma? Only Bodhisattvas (菩薩, enlightenment beings) who have truly seen, fully seen, and performed good deeds can understand it; others cannot understand this profound Dharma. 『Boundless Adornment!』 In this meaning, one should be compliant. One should keep this Dharma in mind, not believing in others, and not generating wisdom from others. For the sake of benefiting and bringing happiness to sentient beings, one should generate compliance with this Dharma. If one generates compliant patience in this, one will not dwell in non-compliance. Boundless Adornment! Sentient beings who have not heard the Dharma do not have compliant patience and cannot understand this Dharma teaching. Or there are others who follow different views, take different paths, go to evil paths, do not do good deeds, and associate with those who practice differently; they cannot enter this Dharma gate. Boundless Adornment! You should now observe that when someone speaks of this unobstructed treasury of Dharma light, all those sentient beings who have not heard the Dharma, because they have not well tamed their ordinary minds, lack proper conduct, and therefore are far from such Dharma teachings. If some sentient beings can cultivate their bodies, in this Dharma, they can

使無有能隨順忍尚不遠離，何況有能生無漏忍、無有執著，於此眾會能轉無障無礙法輪。何以故？此等皆住無障礙地。無邊莊嚴！我為成就善根眾生，及為如來加持眾生，于無礙法見清凈故，亦欲利益哀愍一切故，演說此陀羅尼門。無邊莊嚴！若有於此法門能悟入者，應知彼已住菩薩地，能速疾證無生法忍，不久當得授菩提記。無邊莊嚴！汝等於此甚深法門應生勝解。

「無邊莊嚴！汝今當知如是法門，無執著者、無得忍者以之為地，若有供養往昔諸佛，能于長夜勤心修習，善身威儀、善護語業、善調伏心，平等智慧隨憶念者，心無所住於此法中善受持者，不顧身命，彼人則能流傳此經。當於后時，若有眾生於此法中為聽聞故，勤修習者尚難可得，何況有能書寫受持、讀誦通利、開示流佈、為他廣說，是人不久獲得清凈陀羅尼門，速疾逮得清凈智慧，當能入於一切智智。無邊莊嚴！汝觀如來為諸菩薩得一切智智故，開示演說如是法藏，然于其中無有少法而不演說。如是所說無說而說，能生清凈及能開示清凈法門，一切諸法等虛空相。云何為等？以一切法與虛空等，而是虛空非等不等，一切諸法亦復如是。如空無邊諸法亦爾，一切諸法邊不可得，不可得故無有邊際，無邊際故說為無邊。若能于中如是住者，是即名

【現代漢語翻譯】現代漢語譯本：

'使他們沒有能夠隨順忍耐，尚且不遠離，更何況能夠生起無漏的忍、沒有執著，在這個集會中能夠轉動無障礙的法輪。為什麼呢？因為他們都安住在無障礙的境界。無邊莊嚴（菩薩名）！我爲了成就善根的眾生，以及爲了如來加持的眾生，在無礙的法中見到清凈的緣故，也想利益和憐憫一切眾生，所以才宣說這個陀羅尼門（總持法門）。無邊莊嚴！如果有人能夠悟入這個法門，應當知道他已經安住在菩薩的地位，能夠迅速證得無生法忍（對諸法不生不滅的真理的領悟），不久將會得到授菩提記（佛對菩薩未來成佛的預言）。無邊莊嚴！你們對於這個甚深的法門應當生起殊勝的理解。

'無邊莊嚴！你現在應當知道這樣的法門，沒有執著的人、沒有得到忍的人以此為基礎，如果有人供養過往的諸佛，能夠在漫長的夜晚勤奮修習，善於保持身威儀、善於守護語言行為、善於調伏內心，以平等的智慧隨順憶念，心中沒有執著，在這個法門中善於受持，不顧惜自己的生命，這個人就能夠流傳這部經。當在後世，如果有眾生爲了聽聞這個法門而勤奮修習，尚且難以得到，更何況能夠書寫、受持、讀誦通利、開示流佈、為他人廣泛宣說，這個人不久就會獲得清凈的陀羅尼門，迅速獲得清凈的智慧，能夠進入一切智智（佛的智慧）。無邊莊嚴！你看如來爲了讓諸菩薩得到一切智智的緣故，開示演說這樣的法藏，然而在其中沒有絲毫的法而不宣說。這樣所說的無說而說，能夠產生清凈，並且能夠開示清凈的法門，一切諸法都與虛空一樣。為什麼說相等呢？因為一切法與虛空相等，而虛空不是相等也不是不相等，一切諸法也是這樣。如同虛空無邊，一切諸法也是這樣，一切諸法的邊際不可得，因為不可得所以沒有邊際，因為沒有邊際所以說為無邊。如果能夠像這樣安住其中，這就是所謂的…' English version:

'So that they are not able to follow along with patience, and still not depart, let alone be able to generate the patience of no outflows, without attachment, and be able to turn the unobstructed Dharma wheel in this assembly. Why is that? Because they all dwell in the unobstructed realm. Boundless Adornment (a Bodhisattva)! I, for the sake of sentient beings who achieve good roots, and for the sake of sentient beings blessed by the Tathagata, because I see purity in the unobstructed Dharma, and also wish to benefit and have compassion for all, therefore I expound this Dharani gate (a method of total retention). Boundless Adornment! If there is anyone who can awaken to this Dharma gate, it should be known that they have already dwelled in the Bodhisattva stage, and can quickly attain the patience of no birth of Dharma (the realization of the truth that all dharmas are neither born nor die), and soon will receive the prediction of Bodhi (Buddha's prediction of a Bodhisattva's future Buddhahood). Boundless Adornment! You should generate superior understanding towards this profound Dharma gate.

'Boundless Adornment! You should now know that such a Dharma gate, those without attachment, those who have not attained patience, take this as their foundation. If there are those who have made offerings to past Buddhas, and can diligently cultivate during long nights, are good at maintaining bodily deportment, good at guarding speech actions, good at subduing the mind, with equal wisdom following recollection, with no attachment in their minds, and are good at upholding this Dharma, not caring for their own lives, then that person will be able to propagate this sutra. In later times, if there are sentient beings who diligently cultivate for the sake of hearing this Dharma, it will be difficult to find, let alone those who can write, uphold, read, recite fluently, expound, propagate, and widely explain it to others. This person will soon obtain the pure Dharani gate, quickly attain pure wisdom, and will be able to enter the wisdom of all wisdom (Buddha's wisdom). Boundless Adornment! You see that the Tathagata, for the sake of all Bodhisattvas attaining the wisdom of all wisdom, expounds and explains such a Dharma treasury, yet within it, there is not a single Dharma that is not explained. Such speaking without speaking, can generate purity, and can expound the pure Dharma gate, all Dharmas are like the nature of space. Why is it said to be equal? Because all Dharmas are equal to space, and space is neither equal nor unequal, all Dharmas are also like this. Just as space is boundless, all Dharmas are also like this, the boundary of all Dharmas cannot be obtained, because it cannot be obtained, therefore there is no boundary, because there is no boundary, therefore it is said to be boundless. If one can dwell in it like this, this is called...'

【English Translation】 'So that they are not able to follow along with patience, and still not depart, let alone be able to generate the patience of no outflows, without attachment, and be able to turn the unobstructed Dharma wheel in this assembly. Why is that? Because they all dwell in the unobstructed realm. Boundless Adornment (a Bodhisattva)! I, for the sake of sentient beings who achieve good roots, and for the sake of sentient beings blessed by the Tathagata, because I see purity in the unobstructed Dharma, and also wish to benefit and have compassion for all, therefore I expound this Dharani gate (a method of total retention). Boundless Adornment! If there is anyone who can awaken to this Dharma gate, it should be known that they have already dwelled in the Bodhisattva stage, and can quickly attain the patience of no birth of Dharma (the realization of the truth that all dharmas are neither born nor die), and soon will receive the prediction of Bodhi (Buddha's prediction of a Bodhisattva's future Buddhahood). Boundless Adornment! You should generate superior understanding towards this profound Dharma gate. 'Boundless Adornment! You should now know that such a Dharma gate, those without attachment, those who have not attained patience, take this as their foundation. If there are those who have made offerings to past Buddhas, and can diligently cultivate during long nights, are good at maintaining bodily deportment, good at guarding speech actions, good at subduing the mind, with equal wisdom following recollection, with no attachment in their minds, and are good at upholding this Dharma, not caring for their own lives, then that person will be able to propagate this sutra. In later times, if there are sentient beings who diligently cultivate for the sake of hearing this Dharma, it will be difficult to find, let alone those who can write, uphold, read, recite fluently, expound, propagate, and widely explain it to others. This person will soon obtain the pure Dharani gate, quickly attain pure wisdom, and will be able to enter the wisdom of all wisdom (Buddha's wisdom). Boundless Adornment! You see that the Tathagata, for the sake of all Bodhisattvas attaining the wisdom of all wisdom, expounds and explains such a Dharma treasury, yet within it, there is not a single Dharma that is not explained. Such speaking without speaking, can generate purity, and can expound the pure Dharma gate, all Dharmas are like the nature of space. Why is it said to be equal? Because all Dharmas are equal to space, and space is neither equal nor unequal, all Dharmas are also like this. Just as space is boundless, all Dharmas are also like this, the boundary of all Dharmas cannot be obtained, because it cannot be obtained, therefore there is no boundary, because there is no boundary, therefore it is said to be boundless. If one can dwell in it like this, this is called...'

為住如來法。住如來法則無所說。若無所說，於一切法以假名相隨應了知，不應于中而起執著。若不執著即不墮邊，若不墮邊則不墮中，若墮于邊則墮于中，是故應當離於中邊。若離中邊即離一切，若離一切則無所說，由此獲得清凈智慧，於一切法無所取著，無有所取及能取者。何以故？諸法無我我、無所得故，我性自性無所有故。如是如是，無邊莊嚴！如佛所說諸行無常，如是演說無變異義、不相應義。如佛所說諸有苦義，如是演說涅槃義、厭離義。如佛所說涅槃寂靜，如是演說一切有為皆舍離義，或無常故、或諸苦故、或無我故、或涅槃故。如是等門，此是如來之所演說，此亦開示一切諸法本性自性。

「無邊莊嚴！如來以種種名、以種種門、種種語言演說諸法，如來亦不異於諸法本性施設非一性非異性，一切諸法非一非異，不可見故，速疾證入虛空自性，趣一切法無所有相。

「無邊莊嚴！此陀羅尼門，為諸菩薩本性清凈自性調伏，是故發起。言調伏者，為欲調伏貪瞋癡故、調無明故，及令趣入如是平等，以貪瞋癡能調伏者亦不可得，若不可得即是調伏。無邊莊嚴！或貪瞋癡，如理推求亦不可得，以貪瞋癡空無所有虛妄不實，誑惑愚夫無所安住，彼亦如是無有住處亦不可得。是貪瞋癡，從於彼生即

【現代漢語翻譯】現代漢語譯本：爲了安住于如來之法，安住于如來之法就無所可說。如果無所可說，那麼對於一切法，應當以假名相來理解，不應該在其中產生執著。如果不執著，就不會墮入邊見；如果不墮入邊見，就不會墮入中道。如果墮入邊見，就會墮入中道，所以應當遠離中道和邊見。如果遠離中道和邊見，就遠離了一切；如果遠離一切，就無所可說。由此獲得清凈智慧，對於一切法沒有執取，沒有能取和所取。為什麼呢？因為諸法無我（沒有恒常不變的自我），沒有所得，我的本性自性是空無所有的。就是這樣，就是這樣，無邊莊嚴（菩薩名）！正如佛所說諸行無常，這樣演說無變異的意義，不相應的意義。正如佛所說諸有苦的意義，這樣演說涅槃的意義，厭離的意義。正如佛所說涅槃寂靜，這樣演說一切有為法都應當舍離的意義，或者因為無常，或者因為諸苦，或者因為無我，或者因為涅槃。像這樣的種種法門，這是如來所演說的，這也開示了一切諸法的本性自性。無邊莊嚴！如來用種種名稱、種種法門、種種語言來演說諸法，如來也不異於諸法的本性，施設非一性非異性，一切諸法非一非異，因為不可見，所以迅速證入虛空自性，趨向一切法無所有之相。無邊莊嚴！這個陀羅尼門（總持法門），是爲了諸菩薩本性清凈自性調伏而發起。所說的調伏，是爲了調伏貪嗔癡，調伏無明，以及令其趣入這樣的平等。因為能調伏貪嗔癡的（方法）也是不可得的，如果不可得，那就是調伏。無邊莊嚴！或者貪嗔癡，如果如理推求也是不可得的，因為貪嗔癡是空無所有、虛妄不實的，迷惑愚人，使他們無所安住，它們也同樣沒有住處，也是不可得的。這貪嗔癡，從那裡生起，就從那裡滅盡。

【English Translation】 English version: To abide in the Dharma of the Tathagata, abiding in the Dharma of the Tathagata is without anything to be said. If there is nothing to be said, then regarding all dharmas, one should understand them through the appearance of provisional names, and one should not become attached to them. If one is not attached, then one will not fall into extremes; if one does not fall into extremes, then one will not fall into the middle. If one falls into extremes, then one will fall into the middle, therefore one should be apart from the middle and the extremes. If one is apart from the middle and the extremes, then one is apart from everything; if one is apart from everything, then there is nothing to be said. Through this, one obtains pure wisdom, and one has no attachment to any dharmas, there is no grasping and no grasper. Why is that? Because all dharmas are without self (no permanent self), without attainment, and the nature of self is empty and without anything. Just so, just so, Boundless Adornment (a Bodhisattva's name)! Just as the Buddha said that all conditioned things are impermanent, thus is explained the meaning of no change, the meaning of non-correspondence. Just as the Buddha said that all existence is suffering, thus is explained the meaning of Nirvana, the meaning of renunciation. Just as the Buddha said that Nirvana is tranquility, thus is explained the meaning that all conditioned things should be abandoned, either because of impermanence, or because of suffering, or because of no-self, or because of Nirvana. Such are the various gates, this is what the Tathagata has explained, and this also reveals the intrinsic nature of all dharmas. Boundless Adornment! The Tathagata explains all dharmas with various names, various gates, and various languages. The Tathagata is also not different from the intrinsic nature of all dharmas, establishing neither oneness nor difference. All dharmas are neither one nor different, because they are invisible, therefore one quickly enters the nature of emptiness, and moves towards the appearance of all dharmas being without anything. Boundless Adornment! This Dharani gate (a gate of total retention), is initiated for the sake of the Bodhisattvas' intrinsic nature of purity and self-taming. What is meant by taming is to tame greed, hatred, and delusion, to tame ignorance, and to lead them to enter into such equality. Because the means to tame greed, hatred, and delusion are also unattainable, if they are unattainable, then that is taming. Boundless Adornment! Or greed, hatred, and delusion, if one seeks them through reason, they are also unattainable, because greed, hatred, and delusion are empty and without anything, false and unreal, deceiving fools, making them without any place to abide, they also have no place to abide and are unattainable. These greed, hatred, and delusion, from where they arise, from there they cease.

于彼滅，本性空寂應如是知。云何應知？如其不生彼則不實亦不顛倒，是貪瞋癡皆以無明黑闇為首，從彼所生、由彼所生，一切皆悉虛妄不實。是貪瞋癡本性清凈，如是見者，能生清凈不思議門，及能獲得陀羅尼門。若有能于如是法中思惟觀察，是名獲得陀羅尼業及智慧業，是名平等了知之智，是名清凈菩提資糧，是名精進不放逸地，是名調伏憍放逸地，是名不壞戒見威儀，是名清凈身語意業，是名隨順無我智相，是名能斷能滅離想，是名出生無量無邊善巧方便。

「無邊莊嚴！汝今當觀，於此信解出離法中，開示演說一切諸法本性自相，及能開示此諸法門，說一切法等虛空性，能說法者亦不可說，所為說者亦不可得。無邊莊嚴！我今說此諸菩薩等悟入句門，若諸菩薩於此學已，能得甚深如海智慧，一切他論無能摧伏。隨得一切智所趣行，善說法要不由他教。得不思議平等智慧，由智慧故無有所著，能演說此無名無相一切法門，能得鄰近諸佛如來一切智智及自然智所有名號，逮得一切名相清凈，隨證速疾普遍音聲，得悅意聲、得殊妙聲、得清凈聲，為諸眾生信受語言親近咨問，以決定慧能善巧答。所謂時語、如理語、利益語、柔軟語、義決定語，以一義說，能令眾生了知多義。無邊莊嚴！汝今當觀，諸菩薩等於

【現代漢語翻譯】現代漢語譯本：當它們（貪、嗔、癡）滅盡時，它們的本性空寂，應當這樣理解。如何理解呢？如果它們不生起，那麼它們就不是真實的，也不是顛倒的。貪、嗔、癡都以無明（avidyā，對實相的無知）的黑暗為首，從無明所生，由無明所生，一切都是虛妄不實的。貪、嗔、癡的本性是清凈的。這樣見解的人，能生起清凈不可思議的法門，並且能夠獲得陀羅尼門（dhāraṇī-mukha，總持法門）。如果有人能夠在這種法中思維觀察，這就叫做獲得陀羅尼業和智慧業，這就叫做平等了知之智，這就叫做清凈菩提資糧（bodhi-saṃbhāra，成佛的資糧），這就叫做精進不放逸地，這就叫做調伏驕慢放逸地，這就叫做不壞戒律見解威儀，這就叫做清凈身語意業，這就叫做隨順無我智相，這就叫做能夠斷滅離想，這就叫做出生無量無邊的善巧方便。『無邊莊嚴（Anantavyūha，菩薩名）！你現在應當觀察，在這信解出離的法中，開示演說一切諸法的本性自相，以及能夠開示這些法門。說一切法等同虛空之性，能說法的人也是不可說的，所為說法的人也是不可得的。無邊莊嚴！我現在說這些菩薩等悟入的句門，如果這些菩薩學習了這些，就能獲得如海般甚深的智慧，一切其他的論點都不能夠摧毀他們。他們能夠隨順一切智（sarvajña，佛陀的智慧）所趨行的道路，善於說法要義，不依賴他人的教導。他們能夠獲得不可思議的平等智慧，因為有智慧的緣故，所以沒有執著，能夠演說這無名無相的一切法門，能夠獲得鄰近諸佛如來的一切智智（sarvajñātva，一切智的智慧）和自然智（sahaja-jñāna，本有的智慧）的所有名號，能夠獲得一切名相的清凈，能夠迅速地證得普遍的音聲，獲得悅意的聲音、殊妙的聲音、清凈的聲音，讓眾生信受他們的語言，親近他們並向他們請教，以決定的智慧能夠巧妙地回答。所謂時語、如理語、利益語、柔軟語、義決定語，用一個義理來說，能夠讓眾生了解多種義理。無邊莊嚴！你現在應當觀察，這些菩薩們在』

【English Translation】 English version: When they (greed, hatred, and delusion) cease, their inherent nature is empty and still; it should be understood in this way. How should it be understood? If they do not arise, then they are neither real nor inverted. Greed, hatred, and delusion are all headed by the darkness of ignorance (avidyā), born from it, and caused by it; all are false and unreal. The inherent nature of greed, hatred, and delusion is pure. One who sees in this way can generate pure and inconceivable Dharma doors, and can obtain the dhāraṇī-mukha (gate of total retention). If one can contemplate and observe in this Dharma, it is called obtaining the karma of dhāraṇī and the karma of wisdom; it is called the wisdom of equal understanding; it is called the pure accumulation of bodhi (bodhi-saṃbhāra); it is called the ground of diligence and non-negligence; it is called the ground of subduing arrogance and negligence; it is called the indestructible precepts, views, and deportment; it is called the pure karma of body, speech, and mind; it is called conforming to the wisdom of no-self; it is called being able to cut off and extinguish conceptualization; it is called giving rise to immeasurable and boundless skillful means. 『Anantavyūha (a Bodhisattva's name)! You should now observe that in this Dharma of faith and liberation, the inherent nature and self-characteristics of all dharmas are revealed and expounded, as well as the Dharma doors that can reveal these. It is said that all dharmas are equal to the nature of space; the one who speaks the Dharma is also unspeakable, and the one for whom the Dharma is spoken is also unattainable. Anantavyūha! I am now speaking of the phrases that these Bodhisattvas and others have realized. If these Bodhisattvas learn these, they can obtain wisdom as deep as the ocean, and all other arguments cannot destroy them. They can follow the path that the all-knowing one (sarvajña, the Buddha's wisdom) has taken, be skilled in the essentials of the Dharma, and not rely on the teachings of others. They can obtain inconceivable equal wisdom, and because of wisdom, they have no attachments. They can expound all these nameless and formless Dharma doors, and they can obtain all the names of the all-knowing wisdom (sarvajñātva) and the natural wisdom (sahaja-jñāna) of the Buddhas and Tathāgatas who are near. They can obtain the purity of all names and forms, and they can quickly attain universal sound, obtain pleasing sounds, wonderful sounds, and pure sounds, so that sentient beings will believe their words, approach them, and ask them questions. With decisive wisdom, they can skillfully answer. These are called timely speech, truthful speech, beneficial speech, gentle speech, and speech that determines the meaning. By speaking one meaning, they can enable sentient beings to understand many meanings. Anantavyūha! You should now observe that these Bodhisattvas in』

此修行，而能覺了諸佛菩提，能得如是無量功德，斷諸愛恚憂惱愚癡，能辦所作得差別智。於一切處已善修學，獲具足忍不退失法，意樂清凈住于大愿，于諸眾生善言問訊。

「無邊莊嚴！若諸菩薩於此法中，已不勤修、今不勤修、當不勤修，于諸如來殊勝功德無有少分。無邊莊嚴！若有菩薩於此法中，能勤修習志求一切，如其所愿、如其所行、如所發趣、如所意樂，當滿足者少極少難得極難得。若有於此甚深法中能住能忍觀察簡擇者，當得證於無盡神通大神通智，超過一切世間智、自然智、無邊智、無量智。無邊莊嚴！此出離法陀羅尼門，若有於此勤修學者，當得近於菩提道場，為諸眾生安住發起大慈大悲，作諸佛事。」

大寶積經卷第五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第六

大唐三藏菩提流志奉　詔譯第二無邊莊嚴會出離陀羅尼品第二

爾時無邊莊嚴菩薩摩訶薩白佛言世尊：「云何名為出離諸法陀羅尼門？」

佛言：「無邊莊嚴！此是出離一切文字印法，一切諸法悉入其中。云何名入？以平等故。一切諸法皆入平等，亦不見法入于平等，不可了知、不可得故。於一切法自性如實不分別時，一切諸法悉入其中，離於無作及有作故。由諸文

【現代漢語翻譯】現代漢語譯本通過這樣的修行，能夠覺悟諸佛的菩提（覺悟的智慧），能夠獲得如此無量的功德，斷除一切貪愛、嗔恚、憂愁、煩惱和愚癡，能夠成就所應做的事，獲得殊勝的智慧。在一切處所都已善加修習，獲得具足的忍辱，不會退失所修之法，心意清凈安住于大愿之中，對於一切眾生善言問候。『無邊莊嚴（菩薩名）！如果諸位菩薩對於此法，已經不勤奮修習、現在不勤奮修習、將來也不勤奮修習，那麼對於諸如來（佛）殊勝的功德，就沒有任何少分。無邊莊嚴！如果有菩薩對於此法，能夠勤奮修習，立志追求一切，如其所愿、如其所行、如所發趣、如所意樂，能夠滿足這些願望的人，是少之又少，極其難得。如果有人對於這甚深的法，能夠安住、能夠忍受、能夠觀察簡擇，那麼他將證得無盡的神通和大智慧，超越一切世間的智慧、自然智慧、無邊智慧、無量智慧。無邊莊嚴！這個出離法陀羅尼門（總持法門的門徑），如果有人能夠勤奮修習，那麼他將接近菩提道場（覺悟的場所），爲了諸位眾生安住並生起大慈大悲，做諸佛的事業。』大寶積經卷第五大正藏第 11 冊 No. 0310 大寶積經大寶積經卷第六大唐三藏菩提流志奉　詔譯第二無邊莊嚴會出離陀羅尼品第二這時，無邊莊嚴菩薩摩訶薩（大菩薩）對佛說：『世尊，什麼叫做「出離諸法陀羅尼門（能持一切法的總持法門）」？』佛說：『無邊莊嚴！這是出離一切文字印法（文字所詮釋的法），一切諸法都包含在其中。什麼叫做包含？因為平等。一切諸法都歸入平等，也看不到法進入平等，因為不可了知、不可得。當對於一切法的自性如實不分別時，一切諸法都包含在其中，遠離了無作和有作。由於文字

【English Translation】 English version Through such practice, one can awaken to the Bodhi (wisdom of enlightenment) of all Buddhas, attain such immeasurable merits, sever all attachments, hatred, sorrow, afflictions, and ignorance, accomplish what needs to be done, and gain distinctive wisdom. Having diligently practiced in all places, one obtains complete patience, does not regress from the Dharma (teachings), dwells with a pure mind in great vows, and greets all sentient beings with kind words. 'Boundless Adornment (a Bodhisattva's name)! If any Bodhisattvas do not diligently practice this Dharma, have not diligently practiced, or will not diligently practice, they will not have even a small portion of the supreme merits of the Tathagatas (Buddhas). Boundless Adornment! If any Bodhisattva can diligently practice this Dharma, aspire to all things, according to their wishes, according to their actions, according to their direction, according to their intentions, those who can fulfill these wishes are extremely rare and difficult to find. If anyone can abide in, endure, observe, and discern this profound Dharma, they will attain endless supernatural powers and great wisdom, surpassing all worldly wisdom, natural wisdom, boundless wisdom, and immeasurable wisdom. Boundless Adornment! This Dharani (a type of Buddhist mantra) gate of liberation, if anyone diligently practices it, they will approach the Bodhi-mandala (place of enlightenment), dwell in great compassion and great mercy for all sentient beings, and perform the deeds of the Buddhas.' The Fifth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra The Sixth Scroll of the Mahāratnakūṭa Sūtra Translated by the Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Second Assembly of Boundless Adornment, Second Chapter on the Dharani of Liberation At that time, the Bodhisattva Mahasattva (great Bodhisattva) Boundless Adornment said to the Buddha: 'World Honored One, what is called the 「Dharani gate of liberation from all dharmas (a method of holding all dharmas)?」' The Buddha said: 'Boundless Adornment! This is the liberation from all written Dharma seals (Dharma explained by words), and all dharmas are contained within it. What is meant by contained? Because of equality. All dharmas enter into equality, and one does not see dharmas entering into equality, because it is unknowable and unattainable. When one does not discriminate the true nature of all dharmas, all dharmas are contained within it, being apart from non-action and action. Because of the words

字及以語業演說諸法，如是二種不如實故。性平等故，所有文字及以語業皆悉平等。于諸法中所有言說皆非如實，此是諸法如實句義。所有文字及以語業此二皆無，以無有故，無有真實開示演說。所言文字及以語業無真實者，即是諸法無差別句、無增勝句、無建立句，此甚深法不可宣說。一切諸法皆非真實非不真實。何以故？諸法本性非以文字語業宣說可見可得，一切諸法皆無本性。如是諸法，非作非不作、非等非不等、非寂靜非不寂靜，然于諸法亦住寂靜及不寂靜。所言住者，亦無所住亦不變異，亦復不住不變異法。何以故？法無住故不入算數，非由算數建立言教而能令法入于算數。一切文字語業演說皆不可得，不住于處及一切處。如是文字及以語業，無所從來、去無所至、不住中邊。一切文字及於語業，業非業故、非功用故，以於一切文字語業自性空故，文字語業亦復皆空。亦以文字語業他性空故，他性亦空。乃至自他性空故，自他性亦空。自他空故彼則寂靜，若寂靜者彼則寂滅，若寂滅者彼一切法即寂滅門。由彼彼門得說法名，若說文字，若說語業，彼一切門亦不可得，門清凈故、無所有故。由彼彼門演說諸法，而於此門究竟清凈，能平等入於一切法，如是厭離。云何厭離？謂貪本性。貪本性者彼則清凈，若清

{ "translations": [ "現代漢語譯本：文字以及語言行為所闡述的諸法，這兩種都不符合實相。因為自性平等，所以所有的文字和語言行為都是平等的。在諸法中，所有的言說都不是真實的，這是諸法真實意義的表達。所有的文字和語言行為這二者都是虛無的，因為虛無，所以沒有真實的開示和闡述。所說的文字和語言行為沒有真實性，就是諸法無差別、無增勝、無建立的含義，這種甚深的法是不可言說的。一切諸法都不是真實也不是不真實。為什麼呢？因為諸法的本性不是通過文字語言的闡述可以看見和得到的，一切諸法都沒有本性。像這樣的諸法，非作非不作、非等非不等、非寂靜非不寂靜，然而在諸法中也安住于寂靜和不寂靜。所說的安住，也是無所安住，也沒有變異，也不安住于不變異的法。為什麼呢？因為法無所住，所以不被納入算數，不是通過算數建立言教就能使法被納入算數。一切文字語言的闡述都是不可得的，不住於一處也不住於一切處。像這樣的文字和語言行為，無所從來，去無所至，不住于中邊。一切文字和語言行為，因為業非業、非功用，因為一切文字和語言行為的自性是空的，所以文字和語言行為也都是空的。也因為文字和語言行為的他性是空的，所以他性也是空的。乃至自他性空，所以自他性也是空的。自他空，那麼就寂靜，如果寂靜，那麼就寂滅，如果寂滅，那麼一切法就是寂滅之門。通過這些門得到說法的名稱，如果說文字，如果說語言行為，這些門也都是不可得的，因為門是清凈的、無所有的。通過這些門闡述諸法，而這些門究竟是清凈的，能夠平等地進入一切法，像這樣厭離。什麼是厭離呢？就是貪的本性。貪的本性就是清凈的，如果清", "現代漢語譯本：凈，那麼就遠離了貪。如果遠離了貪，那麼就遠離了嗔。如果遠離了嗔，那麼就遠離了癡。如果遠離了癡，那麼就遠離了生。如果遠離了生，那麼就遠離了老。如果遠離了老，那麼就遠離了病。如果遠離了病，那麼就遠離了死。如果遠離了死，那麼就遠離了憂悲苦惱。如果遠離了憂悲苦惱，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切業。如果遠離了一切業，那麼就遠離了一切報。如果遠離了一切報，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。如果遠離了一切執著，那麼就遠離了一切戲論。如果遠離了一切戲論，那麼就遠離了一切分別。如果遠離了一切分別，那麼就遠離了一切顛倒。如果遠離了一切顛倒，那麼就遠離了一切虛妄。如果遠離了一切虛妄，那麼就遠離了一切障礙。如果遠離了一切障礙，那麼就遠離了一切繫縛。如果遠離了一切繫縛，那麼就遠離了一切纏縛。如果遠離了一切纏縛，那麼就遠離了一切煩惱。如果遠離了一切煩惱，那麼就遠離了一切苦。如果遠離了一切苦，那麼就遠離了一切法。如果遠離了一切法，那麼就遠離了一切相。如果遠離了一切相，那麼就遠離了一切見。如果遠離了一切見，那麼就遠離了一切執著。

凈者彼則究竟，若究竟者云何有貪？云何有說？

「無邊莊嚴！如是略說，無有分別、無有戲論法門清凈陀羅尼門。入是門故，能破無明黑闇重障，能隨憶念明法種性，於一切法得入光明清凈法眼陀羅尼門，及能證得文字差別演說法門。由是門故，便得入於一切智智，及得近於諸佛如來。于諸法中得為勇健，能破外道降伏魔軍，令諸眾生增長善根，入于如來秘密之法，隨得法門陀羅尼門。由是法門，於十力中獲大法光，速疾成就如來之力。無邊莊嚴！諸佛如來以十力為力、為無上力，超過一切世間之力，能于眾中作師子吼。何等名為如來十力？無邊莊嚴！如來於此以無上上一切智智，于處非處以處非處如實了知。此是如來第一之力。由此力故處大仙位，為諸眾生演說正法，及能為轉無上法輪。唯除如來，天人世間先無有能如法轉者。複次如來以無分別一切智智，如實了知過去未來現在諸業、業攝取因善與不善無量行相，無著無礙。此是如來第二之力。複次如來以無分別一切智智無著無礙，能善了知一切有情無量諸行。此是如來第三之力。複次如來以無上上一切智智，如實了知種種勝解、無量勝解、各各勝解所有分別及妄分別。此是如來第四之力。複次如來能如實知無量界、種種界、無量緣、種種緣世間住處。此

【現代漢語翻譯】現代漢語譯本：清凈的境界是究竟的，如果達到究竟，怎麼會有貪慾？怎麼會有言說？『無邊莊嚴！』像這樣簡略地說，這是沒有分別、沒有戲論的法門，是清凈的陀羅尼門。進入這個法門，就能破除無明的黑暗重障，能夠隨憶念而明白法的種性，在一切法中得到進入光明清凈法眼的陀羅尼門，並且能夠證得文字差別演說的法門。通過這個法門，就能進入一切智智，並且接近諸佛如來。在諸法中變得勇猛強健，能夠破除外道，降伏魔軍，使眾生增長善根，進入如來的秘密之法，隨之得到法門陀羅尼門。通過這個法門，在十力中獲得大法光明，迅速成就如來的力量。『無邊莊嚴！』諸佛如來以十力為力量，為無上的力量，超越一切世間的力量，能夠在眾人中發出獅子吼。什麼叫做如來的十力呢？『無邊莊嚴！』如來以無上的一切智智，對於是處非處，如實了知。這是如來的第一力。因為這個力量，處於大仙的地位，為眾生演說正法，並且能夠轉動無上的法輪。除了如來，天人世間先前沒有能夠如法轉動法輪的。其次，如來以無分別的一切智智，如實了知過去、未來、現在諸業，業的攝取因，善與不善的無量行相，沒有執著，沒有障礙。這是如來的第二力。其次，如來以無分別的一切智智，沒有執著，沒有障礙，能夠善巧了知一切有情無量的諸行。這是如來的第三力。其次，如來以無上的一切智智，如實了知種種勝解、無量勝解、各自勝解的所有分別和妄分別。這是如來的第四力。其次，如來能夠如實了知無量界、種種界、無量緣、種種緣世間的住處。

【English Translation】 English version: The pure state is ultimate; if one is ultimate, how can there be greed? How can there be speech? 'Boundless Adornment! Thus, briefly speaking, this is a Dharma gate without discrimination, without playfulness, a pure Dharani gate. Entering this gate, one can break through the heavy obstacles of ignorance and darkness, can recall and understand the nature of Dharma, attain the Dharani gate of entering the clear Dharma eye of light in all Dharmas, and can realize the Dharma gate of explaining the differences in words. Through this gate, one can enter the wisdom of all-knowing, and approach all Buddhas and Tathagatas. In all Dharmas, one becomes courageous and strong, able to defeat external paths, subdue the armies of Mara, enable sentient beings to increase their roots of goodness, enter the secret Dharma of the Tathagata, and accordingly obtain the Dharma gate and Dharani gate. Through this Dharma gate, one obtains great Dharma light among the ten powers, and quickly achieves the power of the Tathagata. 'Boundless Adornment!' The Buddhas and Tathagatas use the ten powers as their strength, as the supreme strength, surpassing all worldly powers, and can roar like a lion in the assembly. What are the ten powers of the Tathagata? 'Boundless Adornment!' The Tathagata, with the supreme wisdom of all-knowing, truly knows what is possible and impossible. This is the first power of the Tathagata. Because of this power, one dwells in the position of a great sage, expounds the true Dharma for sentient beings, and can turn the supreme Dharma wheel. Except for the Tathagata, no one in the world of gods and humans has been able to turn the Dharma wheel in accordance with the Dharma. Furthermore, the Tathagata, with the non-discriminating wisdom of all-knowing, truly knows the past, future, and present karmas, the causes of karma, the immeasurable aspects of good and bad actions, without attachment or hindrance. This is the second power of the Tathagata. Furthermore, the Tathagata, with the non-discriminating wisdom of all-knowing, without attachment or hindrance, can skillfully know the immeasurable actions of all sentient beings. This is the third power of the Tathagata. Furthermore, the Tathagata, with the supreme wisdom of all-knowing, truly knows all the discriminations and false discriminations of various understandings, immeasurable understandings, and individual understandings. This is the fourth power of the Tathagata. Furthermore, the Tathagata can truly know the immeasurable realms, various realms, immeasurable conditions, various conditions, and the dwelling places of the world.

是如來第五之力。複次如來能如實知若因若緣知見趣道。此是如來第六之力。複次如來以于天眼無礙智見及以無上一切智智，如實了知諸有情等生死之智。此是如來第七之力。複次如來能如實知靜慮解脫等持等至，離染清凈能出入智。此是如來第八之力。複次如來宿住憶念作證明智如實了知。此是如來第九之力。複次如來漏盡智證明智如實了知。此是如來第十之力。無邊莊嚴！如是無量無上一切智力，以是智力悉成就故，為諸菩薩及諸眾生於諸佛智得攝受故，于諸法智證清凈故，開示演此無邊法藏。」

佛復告無邊莊嚴菩薩摩訶薩言：「善男子！汝今當觀如來所說如是甚深、如是難了一切智智力清凈故，所有諸法，說名如來及如來力，然于彼法亦不可見亦不可說。無邊莊嚴！所言力者，此是如來不可摧伏無上法門，于彼安住，開示演說此法理趣。由斯理趣建立力故，能演說此一切諸法無建立性，以之為力。如是諸力無生起性、無有自性、離於自性。如是如來十力圓滿，而能開示無量無邊甚深之義。無邊莊嚴！此是諸佛無上法門。住斯門已，便能演說如來十力，及能說此力清凈門普清凈門。無邊莊嚴！我當復為諸菩薩等能於法門得清凈故說陀羅尼，汝應聽受。陀羅尼曰：

「怛侄(地也反)他缽啰(二合)

【現代漢語翻譯】現代漢語譯本：這是如來的第五種力量。此外，如來能夠如實地知曉因、緣以及知見所趨之道。這是如來的第六種力量。此外，如來憑藉無礙的天眼智見以及無上的一切智智，如實了知一切有情眾生的生死之智。這是如來的第七種力量。此外，如來能夠如實地知曉靜慮（禪定）、解脫、等持（三昧）、等至（入定）等，以及離染清凈的出入之智。這是如來的第八種力量。此外，如來能夠如實地知曉宿住憶念（回憶前世）並作證明的智慧。這是如來的第九種力量。此外，如來能夠如實地知曉漏盡智（斷除煩惱的智慧）並作證明的智慧。這是如來的第十種力量。無邊莊嚴（菩薩名）！如是無量無上的一切智力，因為成就了這些智力，爲了讓諸菩薩和眾生能夠領受佛的智慧，爲了在諸法之智上證得清凈，所以開示演說這無邊的法藏。佛陀又告訴無邊莊嚴菩薩摩訶薩說：『善男子！你現在應當觀察如來所說的如此甚深、如此難以理解的一切智智力，因為清凈的緣故，所有諸法，被稱作如來以及如來的力量，然而對於這些法，既不可見也不可說。無邊莊嚴！所說的力量，這是如來不可摧伏的無上法門，安住於此，開示演說此法理趣。由於這個理趣建立了力量，所以能夠演說一切諸法沒有建立的自性，以此作為力量。這些力量沒有生起性、沒有自性、遠離自性。如是如來的十力圓滿，從而能夠開示無量無邊甚深的意義。無邊莊嚴！這是諸佛無上的法門。安住于這個法門之後，便能夠演說如來的十力，並且能夠說此力量的清凈之門和普遍清凈之門。無邊莊嚴！我將再次為諸菩薩等爲了能夠在法門上獲得清凈的緣故，宣說陀羅尼（總持），你應當聽受。陀羅尼曰：』『怛侄(地也反)他缽啰(二合)』

【English Translation】 English version: This is the Tathagata's fifth power. Furthermore, the Tathagata is able to truly know the causes, conditions, and the paths of knowledge and views. This is the Tathagata's sixth power. Furthermore, the Tathagata, with unobstructed divine eye wisdom and the supreme all-knowing wisdom, truly knows the wisdom of the birth and death of all sentient beings. This is the Tathagata's seventh power. Furthermore, the Tathagata is able to truly know the meditative absorptions (dhyana), liberations (vimoksha), concentrations (samadhi), attainments (samapatti), and the wisdom of entering and exiting from defilement and purity. This is the Tathagata's eighth power. Furthermore, the Tathagata is able to truly know the wisdom of remembering past lives and making proof. This is the Tathagata's ninth power. Furthermore, the Tathagata is able to truly know the wisdom of the exhaustion of outflows (asravas) and making proof. This is the Tathagata's tenth power. O Boundless Adornment (a Bodhisattva's name)! Such immeasurable and supreme all-knowing powers, because these powers are accomplished, in order for all Bodhisattvas and sentient beings to receive the Buddha's wisdom, and in order to attain purity in the wisdom of all dharmas, therefore, this boundless treasury of dharma is revealed and expounded. The Buddha then said to the Bodhisattva Mahasattva Boundless Adornment: 'Good man! You should now observe the Tathagata's so profound and so difficult to understand all-knowing wisdom power, because of its purity, all dharmas are called the Tathagata and the Tathagata's powers, yet these dharmas are neither visible nor speakable. O Boundless Adornment! What is called power, this is the Tathagata's invincible supreme dharma gate, abiding in it, revealing and expounding the principle of this dharma. Because this principle establishes power, it is able to expound that all dharmas have no established nature, and this is taken as power. Such powers have no arising nature, no self-nature, and are apart from self-nature. Thus, the Tathagata's ten powers are complete, and thus able to reveal immeasurable and profound meanings. O Boundless Adornment! This is the supreme dharma gate of all Buddhas. Having abided in this gate, one is able to expound the Tathagata's ten powers, and is able to speak of the pure gate of this power and the universally pure gate. O Boundless Adornment! I will again, for the sake of all Bodhisattvas and others, in order to attain purity in the dharma gate, speak the dharani (mantra), you should listen and receive it. The dharani says:' 'Tadyatha pra'

牟折寧(一)　你牟折寧(二)　牟折寧(三)　毗缽啰(二合)悶折你(四)　阿折黎(五)　阿毗耶(二合、引)咤你(六)　缽啰(二合)婆怒揭帝(七)　帝誓(八)　摩訶帝誓(九)　阿缽啰(二合)底耶(二合)末啰尼(十)　阿那(引)靺啰尼(十一)　阿(引)靺啰拏毗戍達你(十二)　你馱那缽啰(二合)吠設你(十三)　突啰阿你乞屣缽你(十四)　靺虞(十五)　靺虞薩嚩黎(十六)　薩嚩啰尾戍憚你(十七)　母達啰(二合)(十八)　母達啰(二合)　尾戍憚你(十九)　薩缽唎縛嚟(二十)　三漫多缽嚟嚩嚟(二十一)　阿揭啰(引、二合)弩么底(二十二)　遏他(二合)娑憚你(二十三)　僧羯啰(二合)尼么掣憚你(二十四)　戍嚟(二十五)　戍啰寐唎曳(二合)(二十六)　阿(引)褐啰(二合)尼(二十七)　烏波那末底(二十八)　你那嚟(二合)設你(二十九)　三曼多波嚟普里也(二合)揭帝(三十)　馱羅(引)弩揭帝(三十一)　阿你迷設你(三十二)　阿傘你迷設你(三十三)　陀(引)啰尼揭帝(三十四)　你馱那缽唎戍憚你(三十五)　阿弩達啰毗婆枲你(三十六)　跋[口*致]囇(二合)(三十七)　跋達啰(二合)筏帝(三十八)　莫異(三十九)

【現代漢語翻譯】現代漢語譯本牟折寧(一)（Muni，聖者）啊，你牟折寧(二)（Muni，聖者）啊，牟折寧(三)（Muni，聖者）啊，毗缽啰(二合)悶折你(四)（Vipramuncani，解脫者）啊，阿折黎(五)（Acarya，導師）啊，阿毗耶(二合、引)咤你(六)（Abhyahatani，無障礙者）啊，缽啰(二合)婆怒揭帝(七)（Prabhanudgate，光明升起者）啊，帝誓(八)（Tejah，光輝）啊，摩訶帝誓(九)（Mahatejah，大光輝）啊，阿缽啰(二合)底耶(二合)末啰尼(十)（Apratihamarani，無敵者）啊，阿那(引)靺啰尼(十一)（Anavarani，無遮蔽者）啊，阿(引)靺啰拏毗戍達你(十二)（Avaranavisuddhini，清凈遮蔽者）啊，你馱那缽啰(二合)吠設你(十三)（Nidhanapravesini，進入寶藏者）啊，突啰阿你乞屣缽你(十四)（Duraniksepani，難以接近者）啊，靺虞(十五)（Magu，道路）啊，靺虞薩嚩黎(十六)（Magusavari，道路之主）啊，薩嚩啰尾戍憚你(十七)（Sarvaravisuddhini，一切清凈者）啊，母達啰(二合)(十八)（Mudra，印）啊，母達啰(二合)尾戍憚你(十九)（Mudravisuddhini，清凈印者）啊，薩缽唎縛嚟(二十)（Saparivare，眷屬）啊，三漫多缽嚟嚩嚟(二十一)（Samantaparivare，一切眷屬）啊，阿揭啰(引、二合)弩么底(二十二)（Agranutmati，至高無上者）啊，遏他(二合)娑憚你(二十三)（Arthasadhani，成就意義者）啊，僧羯啰(二合)尼么掣憚你(二十四)（Samkramanimacchedani，斷除輪迴者）啊，戍嚟(二十五)（Suri，勇士）啊，戍啰寐唎曳(二合)(二十六)（Suramereye，勇士之主）啊，阿(引)褐啰(二合)尼(二十七)（Aharani，帶來者）啊，烏波那末底(二十八)（Upanamati，接近者）啊，你那嚟(二合)設你(二十九)（Niralesani，無垢者）啊，三曼多波嚟普里也(二合)揭帝(三十)（Samantaparipuryagate，普遍圓滿者）啊，馱羅(引)弩揭帝(三十一)（Dharanudgate，持地者）啊，阿你迷設你(三十二)（Animesani，不眨眼者）啊，阿傘你迷設你(三十三)（Asannimesani，不近視者）啊，陀(引)啰尼揭帝(三十四)（Dharanigate，持地者）啊，你馱那缽唎戍憚你(三十五)（Nidhanaparisuddhini，清凈寶藏者）啊，阿弩達啰毗婆枲你(三十六)（Anudaravibhasini，無與倫比者）啊，跋[口*致]囇(二合)(三十七)（Bhadri，吉祥者）啊，跋達啰(二合)筏帝(三十八)（Bhadravati，吉祥之主）啊，莫異(三十九)（Mati，智慧）啊。 English version O Muni (one), O Muni (two), O Muni (three), O Vipramuncani (four), O Acarya (five), O Abhyahatani (six), O Prabhanudgate (seven), O Tejah (eight), O Mahatejah (nine), O Apratihamarani (ten), O Anavarani (eleven), O Avaranavisuddhini (twelve), O Nidhanapravesini (thirteen), O Duraniksepani (fourteen), O Magu (fifteen), O Magusavari (sixteen), O Sarvaravisuddhini (seventeen), O Mudra (eighteen), O Mudravisuddhini (nineteen), O Saparivare (twenty), O Samantaparivare (twenty-one), O Agranutmati (twenty-two), O Arthasadhani (twenty-three), O Samkramanimacchedani (twenty-four), O Suri (twenty-five), O Suramereye (twenty-six), O Aharani (twenty-seven), O Upanamati (twenty-eight), O Niralesani (twenty-nine), O Samantaparipuryagate (thirty), O Dharanudgate (thirty-one), O Animesani (thirty-two), O Asannimesani (thirty-three), O Dharanigate (thirty-four), O Nidhanaparisuddhini (thirty-five), O Anudaravibhasini (thirty-six), O Bhadri (thirty-seven), O Bhadravati (thirty-eight), O Mati (thirty-nine).

【English Translation】 English version O Muni (the sage) (one), O Muni (the sage) (two), O Muni (the sage) (three), O Vipramuncani (the liberator) (four), O Acarya (the teacher) (five), O Abhyahatani (the unobstructed one) (six), O Prabhanudgate (the one who rises with light) (seven), O Tejah (radiance) (eight), O Mahatejah (great radiance) (nine), O Apratihamarani (the invincible one) (ten), O Anavarani (the unshielded one) (eleven), O Avaranavisuddhini (the purifier of veils) (twelve), O Nidhanapravesini (the one who enters the treasure) (thirteen), O Duraniksepani (the unapproachable one) (fourteen), O Magu (the path) (fifteen), O Magusavari (the lord of the path) (sixteen), O Sarvaravisuddhini (the purifier of all) (seventeen), O Mudra (the seal) (eighteen), O Mudravisuddhini (the purifier of the seal) (nineteen), O Saparivare (with retinue) (twenty), O Samantaparivare (with all retinue) (twenty-one), O Agranutmati (the supreme one) (twenty-two), O Arthasadhani (the accomplisher of meaning) (twenty-three), O Samkramanimacchedani (the cutter of transmigration) (twenty-four), O Suri (the hero) (twenty-five), O Suramereye (the lord of heroes) (twenty-six), O Aharani (the bringer) (twenty-seven), O Upanamati (the approaching one) (twenty-eight), O Niralesani (the spotless one) (twenty-nine), O Samantaparipuryagate (the one who has reached universal fulfillment) (thirty), O Dharanudgate (the upholder of the earth) (thirty-one), O Animesani (the unblinking one) (thirty-two), O Asannimesani (the one who does not close the eyes) (thirty-three), O Dharanigate (the one who has gone to the earth) (thirty-four), O Nidhanaparisuddhini (the purifier of the treasure) (thirty-five), O Anudaravibhasini (the incomparable one) (thirty-six), O Bhadri (the auspicious one) (thirty-seven), O Bhadravati (the lord of auspiciousness) (thirty-eight), O Mati (wisdom) (thirty-nine).

莫企筏底(四十)　珊馱(引)啰尼(四十一)　烏筏馱(引)唎尼(四十二)　阿難多缽啰(二合)皤吠(四十三)　缽啰(二合)步(引)多缽唎嚩嚟(四十四)　設你(四十五)　缽唎(二合)些設你(四十六)　摩訶嚩迦(引)世(四十七)　阿迦(引)舍娑牟薩啰尼(四十八)　弭底彌啰迦啰尼(四十九)　薩婆若缽他(上)毗輸達你(五十)　涅槃那缽他(上)珊那唎設你(五十一)　莎訶(五十二)

「無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：

「娑(上)揭啰阿(上)缽演多(一)　蘇迷(上)嚧啰怛那娑揭啰珊你折耶(二)　阿毗怛你(三)　阿三毗怛你(四)　阿卑靺嚟(五)　拔折啰(二合)珊你(六)　涅陛設你(七)　阿乞芻(二合)毗你(八)　阿僧乞芻(二合)毗你(九)　阿乞沙(二合)耶(十)　阿避夜已(二合)(十一)　乞沙(二合)耶阿缽演帝(十二)　阿乞師(二合、去)那乞沙演多薩侄里(二合)世(平)(十三)　阿缽唎乞沙(二合)曳(十四)　阿毗乞疏(二合)避你(十五)　阿毗揭嚟(十六)　阿毗揭羅若那揭啰尼(十

【現代漢語翻譯】現代漢語譯本：莫企筏底（四十）(Mokifadi)：不動的，不搖動的。珊馱(引)啰尼（四十一）(Shantaluoni)：寂靜的陀羅尼。烏筏馱(引)唎尼（四十二）(Ufatuolini)：生起的陀羅尼。阿難多缽啰(二合)皤吠（四十三）(Anantabowei)：無邊光明的。缽啰(二合)步(引)多缽唎嚩嚟（四十四）(Boluboduoboliwei)：廣大圓滿的。設你（四十五）(Sheini)：寂靜。缽唎(二合)些設你（四十六）(Bolisheisheni)：極度寂靜。摩訶嚩迦(引)世（四十七）(Mohewajiashe)：大光明。阿迦(引)舍娑牟薩啰尼（四十八）(Ajiasheshamusaluoni)：虛空遍滿。弭底彌啰迦啰尼（四十九）(Midi Milaluoni)：無邊際的。薩婆若缽他(上)毗輸達你（五十）(Sapuoruo Bituo Bishudani)：一切智道清凈。涅槃那缽他(上)珊那唎設你（五十一）(Niepananabituo Shannalisheni)：涅槃道顯現。莎訶（五十二）(Suohe)：成就。『無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：』『娑(上)揭啰阿(上)缽演多（一）(Suojieluo Aboyanduo)：大海無邊。蘇迷(上)嚧啰怛那娑揭啰珊你折耶（二）(Sumeiluoluodanashuojieluoshanzheiye)：須彌山寶海聚集。阿毗怛你（三）(Abidani)：不動的。阿三毗怛你（四）(Asanbidani)：無動搖的。阿卑靺嚟（五）(Abimoli)：無垢的。拔折啰(二合)珊你（六）(Bajieluoshanini)：金剛寂靜。涅陛設你（七）(Niebisheni)：安住。阿乞芻(二合)毗你（八）(Aqiu Bini)：不動的。阿僧乞芻(二合)毗你（九）(Asengqiu Bini)：無動搖的。阿乞沙(二合)耶（十）(Aqieye)：無盡的。阿避夜已(二合)（十一）(Abiyeiyi)：無障礙的。乞沙(二合)耶阿缽演帝（十二）(Qieye Aboyanduo)：無盡無邊。阿乞師(二合、去)那乞沙演多薩侄里(二合)世(平)（十三）(Aqishinaqieyanduosazhili Shi)：無盡無邊真實。阿缽唎乞沙(二合)曳（十四）(Aboliqieye)：無障礙的。阿毗乞疏(二合)避你（十五）(Abiqiu Bini)：無染污的。阿毗揭嚟（十六）(Abijieli)：無障礙的。阿毗揭羅若那揭啰尼（十七）(Abijieluoruonajieluoni)：無障礙智慧的引導者。』

【English Translation】 English version: Mokifadi (40): Unmoving, unwavering. Shantaluoni (41): The Dharani of tranquility. Ufatuolini (42): The Dharani of arising. Anantabowei (43): Boundless light. Boluboduoboliwei (44): Vast and complete. Sheini (45): Tranquility. Bolisheisheni (46): Extreme tranquility. Mohewajiashe (47): Great light. Ajiasheshamusaluoni (48): Pervading space. Midi Milaluoni (49): Boundless. Sapuoruo Bituo Bishudani (50): The path of all-knowing wisdom is pure. Niepananabituo Shannalisheni (51): The path of Nirvana is revealed. Suohe (52): Accomplishment. 'Boundless adornment! This is the Dharma gate of the Dharani seal, in which all Dharmas are contained. If Bodhisattvas practice according to this Dharma, they will possess superior eloquence and discriminating wisdom, and will be able to understand the most excellent Dharani phrases of liberation. What are these phrases of excellent liberation? The Dharani says:' 'Suojieluo Aboyanduo (1): The ocean is boundless. Sumeiluoluodanashuojieluoshanzheiye (2): Mount Sumeru, the gathering of the treasure ocean. Abidani (3): Unmoving. Asanbidani (4): Unwavering. Abimoli (5): Immaculate. Bajieluoshanini (6): Diamond tranquility. Niebisheni (7): Abiding. Aqiu Bini (8): Unmoving. Asengqiu Bini (9): Unwavering. Aqieye (10): Endless. Abiyeiyi (11): Unobstructed. Qieye Aboyanduo (12): Endless and boundless. Aqishinaqieyanduosazhili Shi (13): Endless, boundless truth. Aboliqieye (14): Unobstructed. Abiqiu Bini (15): Undefiled. Abijieli (16): Unobstructed. Abijieluoruonajieluoni (17): The guide of unobstructed wisdom.'

七)　莎訶(十八)

「無邊莊嚴！此勝出離陀羅尼句，若有菩薩於此法中精勤修習，則能增長智慧如海，能以大慈慰喻眾生言：『我授汝廣大法藥，破滅汝等無明黑闇，拔除汝等無始無終生死煩惱憂苦毒箭，亦令汝等愛縛當解，超度一切生死瀑流。』作大法光，使諸眾生善根生長，能得究竟永拔濟故。如是善人為善導首，能令入於一切智智，亦復不令有一眾生從此無上大智退失。能以大慈普遍一切，令諸眾生於未聽受與義相應寂滅厭離無生智門得無礙辯。無邊莊嚴！若諸菩薩欲說法時，云何於此陀羅尼句繫念現前令法不斷？謂諸菩薩處師子座，以無礙辯思惟如來無量功德。由於方便廣大智慧，令善巧地極清凈故。若諸眾生於聽法所來雲集時，當於彼所發生大悲，于諸眾生起大慈心，以廣大智決定理趣，如實開示令不增減。知諸眾生意樂差別，以善分明決定語業及文字句廣為宣說。由是說故，能令自身善根增長，以清凈法攝受眾生。如來能以無量譬喻，開示演說如是法聚陀羅尼門。汝等若能如是宣說無上正法，是則住于佛所作事，速疾圓滿四無所畏。

「無邊莊嚴！如是菩薩以大方便清凈智慧善能修習起神通業，所有諸法即能攝取廣大智聚。此中何者起神通業？無邊莊嚴！若諸菩薩住神足中，以如虛空無

【現代漢語翻譯】現代漢語譯本『無邊莊嚴！』此殊勝的出離陀羅尼句，如果菩薩在此法中精勤修習，就能增長如海般的智慧，能以大慈悲安慰眾生說：『我授予你們廣大的法藥，破滅你們的無明黑暗，拔除你們無始無終的生死煩惱憂苦毒箭，也讓你們的愛慾束縛得以解脫，超脫一切生死的瀑流。』成為大法光明，使眾生的善根生長，能夠最終得到永遠的救拔。這樣的善人是好的引導者，能使眾生進入一切智智（佛的智慧），也不會讓一個眾生從這無上的大智慧中退失。能以大慈悲普度一切，使眾生在未聽聞與義理相應的寂滅厭離無生智門時，獲得無礙的辯才。『無邊莊嚴！』如果菩薩想要說法時，如何才能使此陀羅尼句的意念現前，使法義不斷絕呢？菩薩坐在獅子座上，以無礙的辯才思惟如來無量的功德。由於方便廣大的智慧，使善巧的修行之地極其清凈。當衆生聚集來聽法時，應當對他們生起大悲心，對眾生髮起大慈心，以廣大的智慧決定真理的意義，如實地開示，不增不減。瞭解眾生心意的差別，用清晰明確的語言和文字廣泛地宣說。因為這樣說法，能使自身善根增長，用清凈的佛法攝受眾生。如來能用無量的譬喻，開示演說這樣的法聚陀羅尼門。你們如果能這樣宣說無上的正法，就是住在佛所做的事業中，迅速圓滿四無所畏（佛的四種無畏懼的智慧）。『無邊莊嚴！』這樣的菩薩以大方便清凈的智慧，善於修習而生起神通的功業，所有諸法都能攝取廣大的智慧聚集。這裡所說的生起神通功業是什麼呢？『無邊莊嚴！』如果菩薩安住于神足（神通的基礎）中，以如虛空般無

【English Translation】 English version 'Boundless Adornment! If a Bodhisattva diligently practices this supreme Dharani phrase of liberation, they will increase their wisdom like the ocean. They will be able to comfort sentient beings with great compassion, saying: 『I bestow upon you the vast medicine of the Dharma, destroying your darkness of ignorance, uprooting the poisonous arrows of suffering and affliction from beginningless and endless cycles of birth and death. I will also release you from the bonds of attachment, and help you transcend the torrents of birth and death.』 They will become a great light of Dharma, enabling the roots of goodness in all beings to grow, and ultimately achieve permanent liberation. Such a virtuous person is a good guide, leading beings to the wisdom of all-knowing (Buddha's wisdom), and will not allow any being to fall away from this supreme wisdom. They will be able to extend great compassion to all, enabling beings to gain unobstructed eloquence in the gate of non-birth wisdom, which is in accordance with the meaning of tranquility and detachment, even before they have heard it. 'Boundless Adornment! When Bodhisattvas wish to teach the Dharma, how can they keep the thought of this Dharani phrase present, so that the Dharma will not be interrupted?' Bodhisattvas sit on a lion's seat, contemplating the immeasurable merits of the Tathagata with unobstructed eloquence. Through the wisdom of skillful means, they make the ground of skillful practice extremely pure. When sentient beings gather to listen to the Dharma, they should generate great compassion for them, and arouse great loving-kindness towards them. With vast wisdom, they should determine the meaning of truth, and reveal it truthfully without adding or subtracting. They should understand the differences in the intentions of sentient beings, and use clear and definite language and words to explain widely. By teaching in this way, they can increase their own roots of goodness, and embrace sentient beings with the pure Dharma. The Tathagata can use immeasurable metaphors to reveal and explain such a collection of Dharma, the gate of Dharani. If you can proclaim the supreme Dharma in this way, you will be dwelling in the work of the Buddha, and quickly perfect the four fearlessnesses (the Buddha's four kinds of fearless wisdom). 'Boundless Adornment! Such Bodhisattvas, with great skillful means and pure wisdom, are adept at cultivating and generating the power of spiritual abilities. They can gather a vast collection of wisdom from all dharmas. What is meant by generating the power of spiritual abilities here? 'Boundless Adornment! If Bodhisattvas abide in the foundation of spiritual powers (the basis of supernatural abilities), with a mind like the emptiness of space, they are without

所依想，善能分析大種積聚。如來成就無礙智見、無邊智見，以智見力於一切法得善巧智，能善決定，無有少法而可了知，住無所得、住無等等，亦不與俱；住阿蘭若、住無執著、住清凈智，無有少法不知不見，遠離黑闇無有障礙，善住無量無邊智見。是故如來平等見覺一切諸法如幻如夢，及能開示無名法想，是故我等應隨佛學。如來智慧無有障礙，能善了知一切眾生上中下根，令諸菩薩安住平等起神通業，由是成就神足現前。由是神足加持之力，于戒定慧及以解脫智見，凈施法智善能安住。由此能得真實加持，攝受無量差別神變。于梵世間而得自在，處師子座擊大法鼓，令諸眾會皆悉歡喜，及為眾生作大利益。

「無邊莊嚴！譬如大鐵輪圍山王，以諸眾生業增上力，於此世界圍繞而住，不令眾生嗅地獄香、聞地獄聲、見於地獄。如是菩薩於此法中善修學已，為諸眾生除滅一切有障礙法，授與一切無障礙法。如是菩薩以金剛智攝受善巧，於此法教悟入甚深，住無所得甘露灌灑。云何名得甘露灌灑？謂煩惱魔、蘊魔、天魔所不能損，縱于死時雖有死魔，亦得自在不起死想。何以故？由彼正士住于空性無相無愿，於一切法無所分別、不生不滅、不墮不起、不來不去不住、不染不凈，亦不怯弱，無有障礙、無有所得，

【現代漢語翻譯】現代漢語譯本：所依之想，能夠善巧地分析四大種（地、水、火、風）的積聚。如來成就了無礙的智慧和見解、無邊的智慧和見解，憑藉智慧和見解的力量，對於一切法都獲得了善巧的智慧，能夠善巧地決斷，沒有絲毫的法是不能了知的，安住于無所得、安住于無等等（無與倫比），也不與它們同在；安住于寂靜處（阿蘭若）、安住于無執著、安住于清凈的智慧，沒有絲毫的法是不知道不見的，遠離黑暗沒有障礙，善於安住于無量無邊的智慧和見解。因此，如來平等地覺知一切諸法如幻如夢，並且能夠開示無名法想，所以我們應當跟隨佛陀學習。如來的智慧沒有障礙，能夠善巧地了知一切眾生上、中、下三種根器，使諸菩薩安住于平等，發起神通事業，由此成就神足的顯現。由於神足加持的力量，在戒、定、慧以及解脫的智慧和見解方面，清凈的施法智慧能夠善巧地安住。由此能夠獲得真實的加持，攝受無量差別的神變。在梵天世界能夠自在，坐在獅子座上敲響大法鼓，使一切集會大眾都歡喜，並且為眾生作大利益。『無邊莊嚴！』譬如大鐵輪圍山王，由於眾生業力的增上，圍繞著這個世界而住，不讓眾生嗅到地獄的香味、聽到地獄的聲音、看到地獄的景象。像這樣，菩薩在這個法中善於修學之後，為眾生消除一切有障礙的法，授予一切無障礙的法。像這樣，菩薩以金剛般的智慧攝受善巧，在這個法教中悟入甚深，安住于無所得的甘露灌灑。什麼叫做得到甘露灌灑呢？就是煩惱魔、蘊魔、天魔所不能損害，即使在死亡的時候有死魔，也能夠自在，不起死亡的想法。為什麼呢？因為這位正士安住于空性、無相、無愿，對於一切法沒有分別，不生不滅、不墮不起、不來不去不住、不染不凈，也不怯弱，沒有障礙、沒有所得。

【English Translation】 English version: The thought that one relies on is the ability to skillfully analyze the accumulation of the four great elements (earth, water, fire, and wind). The Tathagata has achieved unobstructed wisdom and insight, boundless wisdom and insight. Through the power of wisdom and insight, he has gained skillful wisdom in all dharmas, is able to make skillful decisions, and there is no dharma that he cannot know. He abides in non-attainment, abides in the incomparable (without equal), and is not with them; he abides in secluded places (aranya), abides in non-attachment, abides in pure wisdom. There is no dharma that he does not know or see. He is far from darkness and without obstacles, and he is skilled in abiding in immeasurable and boundless wisdom and insight. Therefore, the Tathagata equally perceives all dharmas as illusions and dreams, and is able to reveal the thought of nameless dharmas. Therefore, we should follow the Buddha's teachings. The Tathagata's wisdom is without obstacles, and he is able to skillfully understand the superior, middling, and inferior capacities of all sentient beings, enabling all Bodhisattvas to abide in equality and initiate supernatural activities, thereby achieving the manifestation of spiritual powers. Through the power of the blessing of spiritual powers, in terms of precepts, concentration, wisdom, and the wisdom and insight of liberation, the pure wisdom of giving dharma is able to skillfully abide. Through this, one can obtain true blessings and receive immeasurable and diverse spiritual transformations. One can be at ease in the Brahma world, sit on a lion throne, and strike the great dharma drum, making all the assemblies joyful and bringing great benefits to sentient beings. 『Boundless Adornment!』 Just like the great iron wheel mountain king, due to the increasing power of the karma of sentient beings, it surrounds this world and does not allow sentient beings to smell the fragrance of hell, hear the sounds of hell, or see the sights of hell. Similarly, after a Bodhisattva has skillfully studied in this dharma, he eliminates all obstructive dharmas for sentient beings and bestows all unobstructed dharmas. In this way, the Bodhisattva, with diamond-like wisdom, receives skillful means, deeply enters into this dharma teaching, and abides in the nectar of non-attainment. What is called obtaining the nectar of sprinkling? It means that the demons of affliction, the demons of the aggregates, and the demons of the heavens cannot harm him. Even at the time of death, although there is the demon of death, he is able to be at ease and does not give rise to the thought of death. Why? Because this righteous person abides in emptiness, non-form, and non-desire. He has no discrimination regarding all dharmas, they are neither born nor destroyed, neither falling nor rising, neither coming nor going nor abiding, neither defiled nor pure, and he is not timid. He has no obstacles and no attainment.

舍離憍慢其心謙下，內離迷惑善了于外，見聞覺知所不能攝。了知諸法皆悉平等，如實入于如來法中，以不虛妄無有變異安住真如。此即名為諸菩薩等所入般若波羅蜜門。於此住已，則能成就無邊智慧。由是慧力，能使入于不思議智及諸如來秘密言說，於一切法能善了知，隨覺無間等菩提故，隨覺無間不可思議，等於菩提不可思議。隨覺無間無所分別，等於菩提無所分別。了知無間及菩提法無所得故，彼亦不作無間差別，不作菩提平等之想。無間菩提不作不壞、不集不散，於此義中能作業者，於此所說寂靜法門而不執著，亦不分別諸業果報，能善了知業果平等，以平等故不得業果，亦不分別亦不執著。何以故？彼于煩惱及以業障，獲得輕安遠離結因，于諸法門能得照曜，於此陀羅尼品能得光明。彼住如是清凈門故，能於十方世界游化，具清凈行無所住著，不為世法之所染污，于諸世間天人之中堪為福田親近供養。無邊莊嚴！我說供養住第八地諸善男子功德無量，何況菩薩于如是法而修行者。若於菩提及以眾生，眾生之法乃至世間之法，無有所得亦不分別及諸戲論，彼人則能了知此法如說修行，能消世間廣大供養，應以如來供養而供養之。

「無邊莊嚴！若諸菩薩修學此法，于諸供養一切所有皆悉具足，離諸怖畏

【現代漢語翻譯】現代漢語譯本：捨棄驕傲自滿，內心謙虛低下，內在遠離迷惑，善於明瞭外在事物，不被見聞覺知所束縛。了知一切諸法都是平等無別的，如實地進入如來佛法之中，以不虛妄、沒有變異的狀態安住于真如實相。這被稱為諸菩薩所進入的般若波羅蜜（Prajnaparamita，意為智慧的完美）之門。安住於此，就能成就無邊的智慧。憑藉這種智慧的力量，能夠進入不可思議的智慧以及諸如來秘密的言說，對於一切法都能善於了知，隨覺悟而無間斷地等同於菩提（Bodhi，意為覺悟），隨覺悟而無間斷地不可思議，等同於菩提的不可思議。隨覺悟而無間斷地沒有分別，等同於菩提的沒有分別。了知無間和菩提之法都是無所得的，他們也不執著于無間的差別，不執著于菩提平等的概念。無間和菩提不生不滅、不集不散，對於這個道理能夠實踐的人，對於這裡所說的寂靜法門不會執著，也不會分別各種業的果報，能夠善於了知業果的平等，因為平等所以不執著于業果，也不分別也不執著。為什麼呢？因為他們對於煩惱以及業障，獲得了輕安，遠離了束縛的根源，對於各種法門能夠得到照耀，對於這個陀羅尼（Dharani，意為總持）品能夠得到光明。他們安住于這樣清凈的法門，能夠在十方世界游化，具有清凈的行為而不執著，不被世俗的法所污染，在世間的天人之中堪為福田，值得親近供養。無邊莊嚴！我說供養安住于第八地（菩薩修行階位）的善男子功德無量，更何況菩薩對於這樣的法門而修行呢。如果對於菩提以及眾生，眾生之法乃至世間之法，沒有所得，也不分別以及各種戲論，這個人就能了知這個法門，如所說的那樣修行，能夠消受世間廣大的供養，應該以如來的供養來供養他。無邊莊嚴！如果諸菩薩修學這個法門，對於各種供養一切所有都能夠具足，遠離各種怖畏。

【English Translation】 English version: Abandoning arrogance and pride, their hearts are humble and low, inwardly detached from delusion, and skillful in understanding external things, not bound by seeing, hearing, perceiving, and knowing. They understand that all dharmas (phenomena) are equal, and they truly enter into the Dharma of the Tathagata (Buddha), abiding in Suchness (Tathata) without falsehood or change. This is called the gate of Prajnaparamita (Perfection of Wisdom) entered by all Bodhisattvas. Having abided in this, they can achieve boundless wisdom. Through the power of this wisdom, they can enter into inconceivable wisdom and the secret teachings of all Tathagatas, and they can skillfully understand all dharmas. Their realization is continuous and equal to Bodhi (Enlightenment), their realization is continuous and inconceivable, equal to the inconceivable nature of Bodhi. Their realization is continuous and without discrimination, equal to the non-discriminating nature of Bodhi. Knowing that both continuity and the Dharma of Bodhi are unattainable, they do not cling to the difference of continuity, nor do they cling to the concept of the equality of Bodhi. Continuity and Bodhi are neither created nor destroyed, neither gathered nor scattered. Those who can practice in accordance with this meaning will not cling to the peaceful Dharma gate described here, nor will they discriminate between the results of various actions. They can skillfully understand the equality of karmic results, and because of this equality, they do not cling to karmic results, nor do they discriminate or cling. Why is this so? Because they have attained ease and tranquility regarding afflictions and karmic obstacles, they have distanced themselves from the causes of bondage, and they can illuminate all Dharma gates. They can obtain light from this Dharani (mantra) chapter. Because they abide in such a pure gate, they can travel and transform in the ten directions, possessing pure conduct without attachment, not being defiled by worldly dharmas. Among the gods and humans of the world, they are worthy of being a field of merit, worthy of being approached and offered to. Boundless adornment! I say that the merit of offering to virtuous men who abide in the eighth Bhumi (Bodhisattva stage) is immeasurable, how much more so for Bodhisattvas who practice such a Dharma. If they have no attainment regarding Bodhi and sentient beings, the dharmas of sentient beings, and even the dharmas of the world, and they do not discriminate or engage in various kinds of play, then they can understand this Dharma, practice as it is taught, and can receive the vast offerings of the world. They should be offered to with the offerings of the Tathagata. Boundless adornment! If Bodhisattvas study and practice this Dharma, they will be complete in all offerings and will be free from all fears.

乃至能捨一切身命。彼于諸法無所攝受，而能攝受廣大之法。處無畏座作師子吼。降伏外道及外道法，摧滅波旬及魔軍眾，能除眾生一切覆障。當以法船渡諸眾生，當示眾生一切智道，當能安住一切眾生於隨順道，當能令彼一切眾生隨順聖諦不相違逆，當爲眾生開示一切菩提分法，當以法施慰喻眾生，當令眾生能得法喜。無邊莊嚴！若有於此陀羅尼門能忍信受，則與得受菩提記人等無有異。彼既聞法，當於己身而自授記。如來法王施設此法開此法藏，而能安立此陀羅尼印，及能建立此諸法門攝受我等。是我等父、哀愍我者。無邊莊嚴！若有菩薩以勝意樂能於我所起于父想，彼人當得入如來數如我無異。無邊莊嚴！於此陀羅尼門法品之中，此是第二齣離陀羅尼印演說法藏。」

清凈陀羅尼品第三之一

爾時世尊觀察四方，作如是類種種神通，以神通力令此眾會諸菩薩等見於十方無量諸佛，及聞諸佛所說之法。爾時佛告無邊莊嚴：「汝觀如來於一切法無有所作，無數離數及寂靜數，能作如是自在神通；如來之力、無畏如是。無邊莊嚴！如來之性，不一不異非不一異，無所有故非有非無，無有自性非無自性，應如是知如來之性，乃至無有少法可得。如是見者亦復無有少法可見，若不可見則無所有亦無所取。無邊

【現代漢語翻譯】現代漢語譯本乃至能夠捨棄一切身命。他們對於一切法沒有執著，卻能領悟廣大的佛法。他們坐在無畏的座位上，發出獅子般的吼聲。他們降伏外道及其教法，摧毀波旬（魔王）和他的魔軍，能夠消除眾生的一切障礙。他們應當用佛法之船渡化眾生，應當向眾生展示通往一切智慧的道路，應當使一切眾生安住于順應正道的修行，應當使一切眾生順應聖諦而不違背，應當為眾生開示一切菩提分法（通往覺悟的修行方法），應當用佛法佈施來安慰眾生，應當使眾生能夠獲得佛法的喜悅。無邊莊嚴！如果有人能夠忍受並信受這個陀羅尼門（總持法門），那麼他就和得到菩提授記的人沒有差別。他們聽聞佛法后，應當為自己授記。如來法王（佛）設立這個法門，開啟這個法藏，並且能夠安立這個陀羅尼印（總持印），以及建立這些法門來攝受我們。他是我們的父親，是憐憫我們的人。無邊莊嚴！如果菩薩以殊勝的意樂，能夠對我生起父親的想念，那麼這個人就能夠進入如來的行列，和我沒有差別。無邊莊嚴！在這個陀羅尼門法品中，這是第二個出離陀羅尼印的演說法藏。

清凈陀羅尼品第三之一

那時，世尊觀察四方，展現出各種各樣的神通，用神通力讓在場的菩薩們看到十方無量的諸佛，並且聽到諸佛所說的佛法。那時，佛告訴無邊莊嚴：『你觀察如來對於一切法沒有執著，無數的離數和寂靜數，能夠展現出如此自在的神通；如來的力量和無畏就是這樣。無邊莊嚴！如來的本性，不是一也不是異，也不是非一非異，因為沒有實體所以不是有也不是無，沒有自性也不是沒有自性，應當這樣理解如來的本性，乃至沒有絲毫的法可以得到。這樣見的人也沒有絲毫的法可以見到，如果不可見，那麼就沒有所有，也沒有所取。無邊'

【English Translation】 English version Even to the point of being able to relinquish all life. They are not attached to any dharmas, yet they can comprehend vast dharmas. They sit on the fearless seat and roar like lions. They subdue heretics and their teachings, destroy Mara (the demon king) and his demonic armies, and can remove all the veils of sentient beings. They should use the Dharma boat to ferry sentient beings, they should show sentient beings the path to all wisdom, they should enable all sentient beings to abide in the path of accordance, they should enable all sentient beings to accord with the noble truths without contradiction, they should reveal to sentient beings all the factors of enlightenment, they should comfort sentient beings with the gift of Dharma, and they should enable sentient beings to attain the joy of Dharma. Boundless Adornment! If anyone can endure and believe in this Dharani gate (total retention gate), then they are no different from those who have received the prediction of Bodhi. After hearing the Dharma, they should give themselves a prediction. The Tathagata Dharma King (Buddha) established this Dharma gate, opened this Dharma treasury, and was able to establish this Dharani seal (total retention seal), and establish these Dharma gates to embrace us. He is our father, the one who has compassion for us. Boundless Adornment! If a Bodhisattva, with superior intention, can generate the thought of a father towards me, then that person will be able to enter the ranks of the Tathagatas, and be no different from me. Boundless Adornment! Within this Dharani gate Dharma chapter, this is the second teaching of the Dharani seal of liberation.

The Chapter on Pure Dharani, Part Three, Section One

At that time, the World Honored One observed the four directions, manifesting various kinds of supernatural powers, using these powers to allow the Bodhisattvas in the assembly to see the immeasurable Buddhas in the ten directions, and to hear the Dharma spoken by the Buddhas. At that time, the Buddha said to Boundless Adornment: 『You observe that the Tathagata has no attachment to any dharmas, countless numbers of separations and quietudes, and is able to manifest such unconstrained supernatural powers; such is the power and fearlessness of the Tathagata. Boundless Adornment! The nature of the Tathagata is neither one nor different, nor is it neither one nor different, because it has no substance it is neither existent nor non-existent, it has no self-nature nor is it without self-nature, one should understand the nature of the Tathagata in this way, even to the point that there is not the slightest dharma that can be obtained. One who sees in this way also has not the slightest dharma that can be seen, if it cannot be seen, then there is nothing, and nothing to grasp. Boundless'

莊嚴！如來之性無少真實少不真實。若少真實少不真實，是則應言有如來性、無如來性。如來之性離有離無亦不曾離。無邊莊嚴！一切諸法自性本性猶如虛空。如是法門，諸佛如來未出世時所未曾說。無邊莊嚴，若諸菩薩於此法中如是解者，則能發生無量辯才，于諸法中能為照曜，于佛無畏而作光明。無邊莊嚴！言無畏者，謂得如來最上無畏，能于少法不攝受故、不增長故、不可得故、不遍得故、不隨得故。如來出世若不出世，法不增減、不遍增減。諸法自性本性常住，法界住性、法界定性。無邊莊嚴！一切諸法住法定性，如是無有、不可得故。一切諸法皆妄分別，不以業報而得成就，是故能入一切諸法無業報門。如是諸法無自性故、不如實故，諸業于果非生滅因，于滅趣道亦復非因。如來但以世俗施設說一切法有因非因，因自在故、無有因故。此是如來無畏之地，如來具足無量辯才故能得入大無畏地。

「無邊莊嚴！云何無畏？謂諸如來四無所畏。此四無畏，緣覺尚無，何況聲聞及余世間。何等為四？一者，唱言：『我是如來、應、正等覺，一切知者、一切見者。或有一切天人世間立論於我，言我不能覺了諸法。無有是處。』由此能得最上無畏，于眾會中正師子吼，我能演說無上甚深廣大法教。二者，唱言：

【現代漢語翻譯】現代漢語譯本：莊嚴啊！如來的本性沒有絲毫真實或不真實。如果說有絲毫真實或不真實，那就應該說有如來性或沒有如來性。如來的本性既不執著于有，也不執著于無，也從未離開過有無。無邊莊嚴啊！一切諸法的自性本性都如同虛空。這樣的法門，是諸佛如來在未出世時所未曾說過的。無邊莊嚴，如果菩薩們能如此理解這個法門，就能生起無量的辯才，在一切法中都能照亮，對於佛的無畏能作為光明。無邊莊嚴啊！所謂無畏，是指得到如來最上的無畏，因為對任何法都不執取、不增長、不可得、不普遍得到、不隨順得到。如來出世或不出世，法都不會增減，也不會普遍增減。諸法的自性本性是常住的，法界的住性、法界的定性也是如此。無邊莊嚴啊！一切諸法都安住於法定的自性，這是因為它們是無有的、不可得的。一切諸法都是虛妄分別，不是通過業報而成就的，因此能夠進入一切諸法無業報的法門。因為諸法沒有自性、不真實，所以業對於果不是生滅的原因，對於滅的道路也不是原因。如來只是用世俗的施設來說一切法有因非因，因為因是自在的，沒有固定的因。這是如來的無畏之地，如來因為具足無量的辯才，所以能夠進入大無畏之地。無邊莊嚴啊！什麼是無畏呢？是指諸如來所具有的四種無所畏懼。這四種無畏，連緣覺（Pratyekabuddha）都沒有，更何況是聲聞（Śrāvaka）和其他世間眾生。這四種無畏是什麼呢？第一，宣稱：『我是如來（Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha），是全知者、全見者。』或許有天人世間的人對我提出論點，說我不能覺悟一切法，這是不可能的。因此能得到最上的無畏，在眾人集會中發出正師子吼，我能演說無上甚深廣大的法教。第二，宣稱：

【English Translation】 English version: O Majestic One! The nature of the Tathāgata (如來) has neither a little bit of truth nor a little bit of untruth. If there were a little bit of truth or untruth, then it should be said that there is a Tathāgata-nature or no Tathāgata-nature. The nature of the Tathāgata is apart from existence and non-existence, and has never been apart from them. O Boundless Majestic One! The self-nature and original nature of all dharmas (法) are like empty space. Such a Dharma-gate (法門) has not been spoken by the Buddhas and Tathāgatas before they appeared in the world. O Boundless Majestic One, if Bodhisattvas (菩薩) understand this Dharma in this way, they will generate immeasurable eloquence, be able to illuminate all dharmas, and serve as a light for the fearlessness of the Buddha. O Boundless Majestic One! What is meant by fearlessness is that one attains the supreme fearlessness of the Tathāgata, because one does not grasp, increase, obtain, universally obtain, or follow any dharma. Whether the Tathāgata appears in the world or not, the Dharma does not increase or decrease, nor does it universally increase or decrease. The self-nature and original nature of all dharmas are permanent, as are the abiding nature of the Dharma-realm (法界) and the fixed nature of the Dharma-realm. O Boundless Majestic One! All dharmas abide in their fixed nature, because they are non-existent and unobtainable. All dharmas are false discriminations, not achieved through karmic retribution, and therefore one can enter the Dharma-gate of no karmic retribution for all dharmas. Because all dharmas have no self-nature and are not real, karma is not the cause of arising and ceasing for the result, nor is it the cause for the path of cessation. The Tathāgata only uses conventional terms to say that all dharmas have causes and non-causes, because the cause is self-existent and without a fixed cause. This is the fearless ground of the Tathāgata, and because the Tathāgata is endowed with immeasurable eloquence, he can enter the great fearless ground. O Boundless Majestic One! What is fearlessness? It refers to the four fearlessnesses of the Tathāgatas. These four fearlessnesses are not even possessed by Pratyekabuddhas (緣覺), let alone Śrāvakas (聲聞) and other worldly beings. What are these four? First, one proclaims: 『I am the Tathāgata, Arhat (應), Samyaksaṃbuddha (正等覺), the all-knowing, the all-seeing.』 Perhaps there are beings in the heavens and the world who argue with me, saying that I cannot awaken to all dharmas. This is impossible. Therefore, one can attain the supreme fearlessness, and in the assembly, one roars the true lion's roar, and I can expound the unsurpassed, profound, and vast Dharma teachings. Second, one proclaims:

『我是一切諸漏盡者。或有一切天人世間立論於我，諸漏不盡。無有是處。』由此能得住于安樂，我開示此無量俱胝劫所積集無上法藏。三者，『我所宣說出離覺了，于彼修習正苦滅盡。或天世間立論於我，若苦盡道不出離者。無有是處。』我不見此相，我不見此相時得安樂住，為諸眾生示現此法種性，于眾會中作師子吼。四者，『我所宣說諸障礙法，於此或有天人魔梵沙門婆羅門眾立論於我，于彼習行無障礙者。無有是處。』我不見此相時，得增上安樂住，我于眾中正師子吼，我能轉此無上法輪，一切外道諸天世間所不能轉。無邊莊嚴！此是如來四無所畏。此中菩薩勤修學時，速疾獲得無畏之地，於人天中最為殊勝。

「無邊莊嚴！若諸菩薩由善修習虛空相故，則能發生不可思議遍清凈門。由是門故，於一切法最初了知，見一切法等虛空相無二無別，一切諸法亦復如是。然于虛空亦不分別亦不戲論，得義善巧。無少法界所從將來，亦不將去，亦不積集，乃能觀察一切諸法無有積集不來不去，於一切法行無所行，燃大法炬為諸眾生作法照曜。無邊莊嚴！汝觀此法能為菩薩幾許利益？幾許事業？謂佛十力、四無所畏，亦復無有少法可得亦非不得。無邊莊嚴！一切諸法等虛空相，為得義利開示演說業所依事及彼業因

【現代漢語翻譯】現代漢語譯本『我是一切煩惱都已斷盡的人。如果任何天人或世間眾生認為我還有煩惱未斷盡，這是不可能的。』由此我能安住于安樂之中，我開示這無量無數劫所積累的無上法藏。其次，『我所宣說的出離之道，能使人覺悟，通過修習此道，真正的痛苦得以滅盡。如果任何天人或世間眾生認為我所說的滅苦之道不能使人出離，這是不可能的。』我沒有這種想法，當我沒有這種想法時，我便能安樂地住于其中，為眾生展示這種法性，在眾人集會中發出獅子吼。再次，『我所宣說的障礙之法，如果任何天人、魔、梵天、沙門或婆羅門眾認為，修習這些障礙之法不會產生障礙，這是不可能的。』當我沒有這種想法時，我便能安住于更加安樂的狀態，我在眾人之中發出真正的獅子吼，我能轉動這無上的法輪，這是所有外道和天界眾生都無法轉動的。無邊莊嚴！這就是如來的四無所畏。菩薩勤奮修習這些，就能迅速獲得無畏的境界，在人天之中最為殊勝。「無邊莊嚴！如果菩薩通過善修虛空之相，就能生起不可思議的遍清凈之門。通過這個門，他們最初就能瞭解一切法，看到一切法都如同虛空一樣，沒有差別，一切諸法也是如此。然而，他們對於虛空既不分別也不戲論，從而獲得對真理的善巧理解。沒有一個法界是從哪裡來的，也不會去往哪裡，也不會積聚，他們能夠觀察到一切諸法沒有積聚，不來不去，在一切法中行無所行，點燃大法炬，為眾生照亮法理。無邊莊嚴！你看看這個法能為菩薩帶來多少利益？能成就多少事業？佛的十力、四無所畏，也都是沒有少法可得，也不是沒有可得。無邊莊嚴！一切諸法都如同虛空一樣，爲了獲得利益，開示演說業所依之事以及業的因緣。」

【English Translation】 English version 'I am one who has exhausted all outflows (āsrava). If any gods, humans, or beings in the world were to assert that I have not exhausted all outflows, that is not possible.' By this, I am able to abide in peace, and I reveal this immeasurable treasury of the supreme Dharma accumulated over countless eons. Secondly, 'What I proclaim is the path of liberation and awakening, and by practicing it, true suffering is extinguished. If any gods or beings in the world were to assert that the path to the cessation of suffering that I teach does not lead to liberation, that is not possible.' I do not have such a view, and when I do not have such a view, I abide in peace, demonstrating this Dharma nature to all beings, and roaring the lion's roar in the assembly. Thirdly, 'What I proclaim are the obstructive dharmas (āvaraṇa-dharma), and if any gods, humans, demons, Brahmās, śramaṇas, or brāhmaṇas were to assert that practicing these obstructive dharmas does not lead to obstruction, that is not possible.' When I do not have such a view, I abide in even greater peace, and I roar the true lion's roar in the assembly, and I am able to turn the unsurpassed wheel of Dharma, which all other paths and beings in the world cannot turn. Boundless adornment! These are the four fearlessnesses of the Tathāgata. When Bodhisattvas diligently practice these, they quickly attain the state of fearlessness, becoming the most excellent among gods and humans. 「Boundless adornment! If Bodhisattvas, through the skillful practice of the aspect of emptiness (śūnyatā), can generate the inconceivable gate of universal purity. Through this gate, they initially understand all dharmas, seeing that all dharmas are like emptiness, without difference, and all dharmas are also like this. However, they neither discriminate nor engage in conceptual proliferation regarding emptiness, thus gaining skillful understanding of the truth. There is no realm of dharma that comes from anywhere, nor does it go anywhere, nor is it accumulated. They are able to observe that all dharmas have no accumulation, do not come or go, and in all dharmas, they act without acting, lighting the great torch of Dharma, illuminating the Dharma for all beings. Boundless adornment! Do you see how much benefit this Dharma can bring to Bodhisattvas? How many deeds can it accomplish? The ten powers of the Buddha, the four fearlessnesses, also have no dharma that can be obtained, nor is it that nothing can be obtained. Boundless adornment! All dharmas are like emptiness, and for the sake of gaining benefit, the matters that depend on karma and the causes of karma are explained and expounded.」

，于中亦無義利可得。無邊莊嚴！此甚深法一切世間之所難信。一切世間皆是滅壞虛妄建立，由是於此法毗奈耶不能信受，亦非世間能知世間皆悉非法。以執著故，言有世間及安住處，假使乃至法想執著，亦無有法而可執著。由於非法起執著故，則與如來及所說法共興諍論，又不能了一切諸法自性本性，復與無生法等相違，是故於此甚深法教不能解了。

「無邊莊嚴！我為一切天人所信，如實語者、無諍論者，如來世尊息諍論故、舍離蘊故，開示演說如是法教，于中無蘊亦無蘊盡。無邊莊嚴！一切有者，所謂一切善不善法，于中都無善不善法，善不善法皆悉寂靜，善不善法各不相知，善不善法不相映蔽，以善不善執著因緣，是故如來說一切法皆悉無記。以彼真實善不善法不可得故，若不可得則無有記。何以故？于中無因，無因可見。無邊莊嚴！汝今當觀一切諸法皆悉無記。若諸菩薩如是覺已，於一切法無記言說亦不可得。如是法門為諸菩薩于不善法如實見故，得舍圓滿於法不住，以無記門證入諸法。是無記門彼則非門，若非門者則不可得，若不可得彼則清凈，此是諸菩薩所入陀羅尼清凈法門。由是門故，得一切法光明照曜，于諸法中無有愚闇迷惑猶豫，及能獲得無礙法智慧眼清凈。

「無邊莊嚴！於此法

【現代漢語翻譯】現代漢語譯本：其中也沒有任何意義或利益可以獲得。無邊莊嚴（指菩薩名）！這種甚深的佛法是世間一切眾生難以相信的。一切世間都是滅壞、虛妄的建立，因此對於這種佛法和毗奈耶（戒律）不能信受，也不能理解世間一切都是非法的。因為執著，所以說有世間和安住之處，即使執著於法想，也沒有任何法可以執著。由於對非法產生執著，就會與如來和所說的法產生爭論，也不能瞭解一切諸法的自性本性，還與無生法等相違背，所以對於這種甚深的佛法教義不能理解。無邊莊嚴！我為一切天人所信，是說真實話的人、沒有爭論的人，如來世尊爲了止息爭論、舍離五蘊，才開示演說這樣的佛法教義，其中沒有五蘊，也沒有五蘊的滅盡。無邊莊嚴！一切存在的事物，所謂一切善法和不善法，其中都沒有善法和不善法，善法和不善法都是寂靜的，善法和不善法互不相知，善法和不善法不互相掩蓋，因為執著于善不善的因緣，所以如來說一切法都是無記的。因為真實的善不善法不可得，如果不可得就沒有記。為什麼呢？因為其中沒有因，沒有因可以見到。無邊莊嚴！你現在應當觀察一切諸法都是無記的。如果菩薩這樣覺悟了，對於一切法的無記言說也不可得。這樣的法門是讓菩薩如實見到不善法，從而得到舍離的圓滿，不執著於法，通過無記的法門證入諸法。這個無記的法門其實不是門，如果不是門就不可得，如果不可得就清凈，這是菩薩所入的陀羅尼（總持）清凈法門。通過這個法門，可以得到一切法光明照耀，在諸法中沒有愚癡、迷惑、猶豫，並且能夠獲得無礙的法智慧眼清凈。無邊莊嚴！對於這種佛法

【English Translation】 English version: There is also no meaning or benefit to be gained within it. Boundless Adornment (referring to the name of a Bodhisattva)! This profound Dharma is difficult for all beings in the world to believe. All of the world is a destruction, a false establishment, therefore they cannot believe in this Dharma and Vinaya (precepts), nor can they understand that all of the world is unlawful. Because of attachment, they say there is a world and a place to dwell, even if they are attached to the thought of Dharma, there is no Dharma to be attached to. Because of attachment to the unlawful, they will argue with the Tathagata and the Dharma that is spoken, and they cannot understand the self-nature and original nature of all Dharmas, and they also contradict the unproduced Dharma, therefore they cannot understand this profound Dharma teaching. Boundless Adornment! I am believed by all gods and humans, I am a speaker of truth, one without disputes, the Tathagata, the World Honored One, in order to cease disputes and abandon the five aggregates, reveals and expounds such Dharma teachings, in which there are no aggregates, nor the cessation of aggregates. Boundless Adornment! All that exists, so-called all good and non-good Dharmas, within them there are no good or non-good Dharmas, good and non-good Dharmas are all quiescent, good and non-good Dharmas do not know each other, good and non-good Dharmas do not obscure each other, because of the cause and condition of attachment to good and non-good, therefore the Tathagata says all Dharmas are indeterminate. Because the true good and non-good Dharmas cannot be obtained, if they cannot be obtained, then there is no mark. Why? Because there is no cause within it, no cause can be seen. Boundless Adornment! You should now observe that all Dharmas are indeterminate. If Bodhisattvas awaken in this way, then the indeterminate speech of all Dharmas is also unobtainable. Such a Dharma gate is for Bodhisattvas to truly see non-good Dharmas, thereby obtaining the perfection of abandonment, not being attached to Dharmas, and entering all Dharmas through the indeterminate gate. This indeterminate gate is actually not a gate, if it is not a gate then it cannot be obtained, if it cannot be obtained then it is pure, this is the Dharani (total retention) pure Dharma gate that Bodhisattvas enter. Through this gate, one can obtain the illumination of the light of all Dharmas, there is no ignorance, confusion, or hesitation in all Dharmas, and one can obtain the unobstructed wisdom eye of Dharma purity. Boundless Adornment! Regarding this Dharma

中應生愿樂。云何愿樂？謂于諸法無所取故無有執著，究竟離舍超過攝藏，無希求故、于善不善一切有為及世間法不觀待故。此是無上不放逸地、離攀緣地，于諸法中無有所住，不來不去無所建立，此則說名慧眼清凈究竟遠離。無所取故，善能觀察舍離一切自性本性，此名慧眼。言慧眼者，所謂盡滅厭離智性。如是智性，無生無作本性寂靜，亦復不與寂靜相應，斷相應故，亦復非斷亦非無斷，無缺無減，此則名為清凈慧眼無戲論道。由是慧眼得成就故，以大慈悲攝諸眾生，令其發心住緣眾生無盡妙行，及能覺了一切諸法無有我人眾生壽者。彼若證得大菩提時，決定當能開示演說無上法藏，及能清凈陀羅尼門，為諸眾生種性教法不斷盡故應置法印。」

佛復告無邊莊嚴菩薩摩訶薩言：「此陀羅尼清凈法門，一切諸佛常所護念攝受開演。住於十方三世諸佛，亦皆宣說如是法門，為諸菩薩開示三世平等法性。由是能於三世諸法如實悟入此之法門，成就菩薩清凈三世總持慧故。彼諸菩薩無有世想，于善不善了知無二，而能生長種種善根，身語意業悉皆清凈，能遍清凈無量法門。為得清凈總持慧故，亦能開演無起作性清凈法教，復能開示一切諸法畢竟空寂猶如虛空，又能示現廣大慧光。而為開示清凈智故，亦能開示一切諸

【現代漢語翻譯】現代漢語譯本：

心中應當生起愿樂。什麼是愿樂呢？就是對於一切法都不執取，所以沒有執著，最終離開捨棄，超越了攝藏，因為沒有希求，所以對於善與不善的一切有為法和世間法都不觀待。這是無上不放逸的境界，是遠離攀緣的境界，在一切法中沒有停留，不來不去，沒有建立，這就可以稱為慧眼清凈，究竟遠離。因為沒有執取，所以能夠善於觀察舍離一切自性本性，這叫做慧眼。所說的慧眼，就是指盡滅厭離的智性。這樣的智性，無生無作，本性寂靜，也不與寂靜相應，因為斷絕了相應，也不是斷也不是不斷，沒有缺少也沒有減少，這叫做清凈慧眼，是無戲論的道路。由於成就了這樣的慧眼，所以用大慈悲來攝受一切眾生，讓他們發心安住于緣眾生的無盡妙行，並且能夠覺悟一切諸法沒有我、人、眾生、壽者。他們如果證得了大菩提，必定能夠開示演說無上的法藏，並且能夠清凈陀羅尼門（總持法門的門戶），爲了使一切眾生的種性教法不中斷，應當設定法印。

佛又告訴無邊莊嚴菩薩摩訶薩說：『這個陀羅尼清凈法門，是一切諸佛常常護念、攝受、開演的。安住在十方三世的諸佛，也都在宣說這樣的法門，為諸菩薩開示三世平等的法性。因此能夠對於三世諸法如實地悟入這個法門，成就菩薩清凈的三世總持智慧。這些菩薩沒有世俗的想法，對於善與不善了知沒有差別，卻能夠生長種種善根，身語意業都清凈，能夠普遍清凈無量的法門。爲了得到清凈的總持智慧，也能夠開演無起作性的清凈法教，又能開示一切諸法畢竟空寂猶如虛空，又能示現廣大的智慧光明。爲了開示清凈的智慧，也能夠開示一切諸法』現代漢語譯本：

法，

【English Translation】 English version:

One should generate a desire for joy in the mind. What is this desire for joy? It means not grasping at any dharmas, thus having no attachments, ultimately departing and relinquishing, transcending all holding, and because there is no seeking, not depending on any conditioned phenomena, whether good or bad, or any worldly dharmas. This is the unsurpassed state of non-negligence, a state of detachment from clinging, not abiding in any dharma, neither coming nor going, without any establishment. This is called the pure eye of wisdom, ultimately detached. Because there is no grasping, one is able to skillfully observe and relinquish all self-natures and inherent natures. This is called the eye of wisdom. The so-called eye of wisdom refers to the nature of wisdom that is the exhaustion, cessation, and detachment. Such a nature of wisdom is unborn, uncreated, and inherently tranquil. It is also not in accordance with tranquility, because it has severed all accordance. It is neither severance nor non-severance, neither lacking nor diminishing. This is called the pure eye of wisdom, the path of non-conceptualization. Because of the attainment of this eye of wisdom, one embraces all sentient beings with great compassion, causing them to generate the aspiration to abide in the endless wondrous practices that are connected to sentient beings, and to realize that all dharmas are without self, person, sentient being, or life span. If they attain great Bodhi, they will surely be able to reveal and expound the unsurpassed Dharma treasury, and they will be able to purify the Dharani (mantra) gate, and in order to ensure that the teachings of the lineage of all sentient beings are not interrupted, they should establish the Dharma seal.

Furthermore, the Buddha said to the Bodhisattva Mahasattva Boundless Adornment: 『This pure Dharani Dharma gate is constantly protected, embraced, and expounded by all Buddhas. All Buddhas abiding in the ten directions and the three times also proclaim this Dharma gate, revealing to all Bodhisattvas the equal nature of the three times. Therefore, one is able to truly enter this Dharma gate regarding all dharmas of the three times, and attain the pure wisdom of the Bodhisattva's total retention of the three times. These Bodhisattvas have no worldly thoughts, and they understand that there is no difference between good and bad, yet they are able to grow all kinds of good roots. Their actions of body, speech, and mind are all pure, and they are able to universally purify immeasurable Dharma gates. In order to attain the pure wisdom of total retention, they are also able to expound the pure Dharma teachings of non-arising and non-action, and they are also able to reveal that all dharmas are ultimately empty and still like space, and they are also able to manifest vast wisdom light. In order to reveal pure wisdom, they are also able to reveal all dharmas』 English version:

.

法及與菩提如虛空性。而為示現一切智智道清凈故，又能開示清凈道法即是菩提。隨其所愿得圓滿故能正了知，演出實諦方便善巧，而能宣說無分別諦故，能善開示諸佛智慧，隨順覺了一切義故。無邊莊嚴！若諸菩薩於此法中善修學者，能速清凈菩提資糧，得住菩提無有遠近，不與少法共相違背，亦不於此所說諸法而見遠近，不以法及非法隨見菩提。通達菩提絕諸顯示，能以平等無顯示義了知菩提。及觀諸法寂靜義時不分別菩提，亦不見寂靜不寂靜義，非寂靜外見不寂靜，無有少分能觀見想。於一切處能清凈見，亦無少有可能清凈。此是諸菩薩清凈智門。由此門故，而能隨念諸佛如來無邊法藏陀羅尼門，能遍了知諸有情類自性本性，為諸有情開示演說此諸法藏。能遍清凈諸智慧業諸所愿求，于阿耨多羅三藐三菩提現等覺已，增上意樂終不退轉，及能隨念善清凈愿，於一切法速得自在而能習行。諸佛如來大慈大悲，一切如來善巧法藏，皆現在前。及能示現無量無邊大法光明，身常安住諸佛智境。

「無邊莊嚴！此無量無邊法門，誰之增語？無邊莊嚴！無量無邊者，謂一切法、地水火風虛空識界皆無量故，欲界色界及無色界、諸有情界無有量故，然無少分諸有情界可得了知，有情無故。如是如是，此有情界不可得不

【現代漢語翻譯】現代漢語譯本：法和菩提的本性如同虛空。爲了示現一切智智（Buddha's omniscience）的清凈之道，又能開示清凈之道法即是菩提。隨其所愿能夠圓滿，因此能正確了知，闡述真實的道理和方便善巧，從而能夠宣說無分別的真諦，能夠善巧地開示諸佛的智慧，順應覺悟一切的意義。這是無邊的莊嚴！如果菩薩們在此法中善加修習，能夠迅速清凈菩提的資糧，安住于菩提而無遠近之別，不與任何少許的法相違背，也不對這裡所說的諸法產生遠近的看法，不以法或非法來隨意見解菩提。通達菩提超越一切顯示，能夠以平等無顯示之義來了解菩提。以及觀察諸法寂靜之義時，不分別菩提，也不見寂靜或不寂靜的意義，不在寂靜之外見不寂靜，沒有絲毫能觀見之想。在一切處都能清凈地見，也沒有絲毫可能清凈。這是諸菩薩清凈智慧之門。通過此門，能夠隨念諸佛如來無邊的法藏陀羅尼門（dharani, a type of Buddhist incantation），能夠普遍了知一切有情眾生的自性本性，為有情眾生開示演說這些法藏。能夠普遍清凈諸智慧業和所愿求，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, supreme enlightenment）中現等覺后，增上意樂永不退轉，並且能夠隨念善清凈的願望，在一切法中迅速獲得自在而能夠修行。諸佛如來大慈大悲，一切如來善巧的法藏，都將現在眼前。並且能夠示現無量無邊的大法光明，身常安住于諸佛的智慧境界。『無邊莊嚴！』這無量無邊的法門，是誰的增語？『無邊莊嚴！』無量無邊是指一切法、地水火風虛空識界都是無量的，欲界（Kama-dhatu, the realm of desire）和無慾界（Arupa-dhatu, the formless realm）、諸有情界都是沒有限量的，然而沒有絲毫的有情界可以被了知，因為有情本身是空無的。正是如此，有情界是不可得的，不

【English Translation】 English version: The nature of Dharma and Bodhi is like the emptiness of space. In order to demonstrate the pure path of all-knowing wisdom (Buddha's omniscience), it can also reveal that the pure path of Dharma is Bodhi. According to one's wishes, it can be fulfilled, thus enabling correct understanding, expounding true principles and skillful means, thereby being able to proclaim the non-discriminating truth, skillfully revealing the wisdom of all Buddhas, and conforming to the understanding of all meanings. This is boundless adornment! If Bodhisattvas cultivate well in this Dharma, they can quickly purify the resources for Bodhi, abide in Bodhi without any distinction of near or far, not contradicting any small Dharma, nor having views of near or far regarding the Dharmas spoken here, not using Dharma or non-Dharma to arbitrarily view Bodhi. Understanding Bodhi transcends all manifestations, being able to understand Bodhi with the meaning of equality and non-manifestation. And when observing the meaning of the tranquility of all Dharmas, not discriminating Bodhi, nor seeing the meaning of tranquility or non-tranquility, not seeing non-tranquility outside of tranquility, without the slightest thought of being able to observe. Being able to see purely in all places, and there is not the slightest possibility of being pure. This is the gate of pure wisdom for all Bodhisattvas. Through this gate, one can recall the boundless Dharma treasury Dharani (a type of Buddhist incantation) of all Buddhas, being able to universally understand the self-nature and original nature of all sentient beings, and expound these Dharma treasuries for sentient beings. Being able to universally purify all wisdom activities and wishes, after realizing supreme enlightenment (Anuttara-samyak-sambodhi) , the enhanced intention will never regress, and being able to recall the good and pure wishes, quickly gaining freedom in all Dharmas and being able to practice. The great compassion of all Buddhas, the skillful Dharma treasury of all Buddhas, will all appear before one's eyes. And being able to manifest boundless great Dharma light, the body will always abide in the wisdom realm of all Buddhas. 『Boundless Adornment!』 Whose speech is this boundless Dharma gate? 『Boundless Adornment!』 Boundless means that all Dharmas, earth, water, fire, wind, space, and the realm of consciousness are all boundless, the realm of desire (Kama-dhatu) and the formless realm (Arupa-dhatu), and the realm of all sentient beings are all limitless, yet not the slightest realm of sentient beings can be known, because sentient beings themselves are empty. Just so, the realm of sentient beings is unattainable, not

可了知，界無有故。是故諸法等涅槃界、趣入涅槃。一切諸法皆同趣入不可說處，于涅槃界無有少分而可說故。涅槃界中無有障礙亦無蓋覆障礙，蓋覆永清凈故，是故涅槃界清凈最清凈。是涅槃界，界亦非界，遠離界故、無有界故、超過界故，然以似界方便顯說。所言界者，安住非界及非非界，于言說中亦無有界，但以語言顯說諸法。所有言說及能說者，皆不可得、不可了知。一切言說即非言說，如是一切言說如虛空性等入虛空。由是地界不能言說、無能說力，乃至空界不能言說、無能說力。言識界者，由是但以語言顯說諸法，而彼識界界亦非界，不入諸界、不與界相應非不相應，從虛空生入于虛空。如是識界，不在內不在外不在中間，隨其空分之所攝受趣入虛空，不可施設不可睹見。若不可施設彼無所作，余緣相應說有識界。此是菩薩之所入門。一切諸法本性自性猶如虛空，以依法界開示演說，而亦無有諸法之界，界非界故。一切諸法猶如虛空，是故如來說一切法皆是虛空，量難得故。顯一切法皆虛空性，諸法本性如虛空故，但以語言開示演說。

「無邊莊嚴！汝觀如來智所演說爾所清凈，彼無法可生亦無法授與。如是清凈法教，是諸菩薩不顛倒智。是故汝等應當愿樂，不由他緣智得無分別不增分別，及能清

【現代漢語翻譯】現代漢語譯本：可以理解，『界』（dhatu，構成要素）是沒有的。因此，一切諸法都平等地趨向涅槃界（nirvana-dhatu，寂滅的境界），進入涅槃。一切諸法都共同趨入不可言說的境地，因為在涅槃界中沒有任何少許是可以言說的。涅槃界中沒有障礙，也沒有覆蓋的障礙，因為覆蓋永遠是清凈的，所以涅槃界是清凈的，最清凈的。這個涅槃界，既是『界』也不是『界』，因為它遠離了『界』，沒有『界』，超越了『界』，但爲了方便，用類似『界』的方式來顯說。所說的『界』，安住于非『界』和非非『界』，在言說中也沒有『界』，只是用語言來顯說諸法。所有的言說和能說者，都是不可得、不可了知的。一切言說即是非言說，這樣一切言說都像虛空一樣，等同於進入虛空。因此，地界（prthivi-dhatu，地元素）不能言說，沒有言說的能力，乃至空界（akasa-dhatu，空元素）也不能言說，沒有言說的能力。說到識界（vijnana-dhatu，意識元素），只是用語言來顯說諸法，而這個識界既是『界』也不是『界』，它不屬於任何『界』，不與『界』相應，也不與『界』不相應，它從虛空產生，進入虛空。這樣的識界，不在內，不在外，不在中間，隨著它所攝受的空分而趨入虛空，不可施設，不可看見。如果不可施設，它就無所作為，因為其他因緣相應，所以說有識界。這是菩薩的入門之道。一切諸法的本性自性都像虛空一樣，通過法界（dharma-dhatu，法性界）來開示演說，但實際上也沒有諸法的『界』，因為『界』既是『界』又不是『界』。一切諸法都像虛空一樣，所以如來說一切法都是虛空，因為難以衡量。這顯示了一切法都是虛空性，諸法的本性就像虛空一樣，只是用語言來開示演說。『無邊莊嚴』（Anantavyuha，菩薩名）！你觀察如來以智慧所演說的如此清凈的法，它無法產生，也無法被授予。如此清凈的法教，是諸菩薩不顛倒的智慧。因此，你們應當樂於接受，不依賴其他因緣，以智慧獲得無分別，不增加分別，並且能夠清凈。

【English Translation】 English version: It can be understood that 『dhatu』 (elements) does not exist. Therefore, all dharmas equally approach the nirvana-dhatu (the realm of cessation), entering nirvana. All dharmas together enter an inexpressible state, because in the nirvana-dhatu there is nothing that can be spoken of. In the nirvana-dhatu there are no obstacles, nor are there covering obstacles, because the covering is eternally pure, therefore the nirvana-dhatu is pure, the most pure. This nirvana-dhatu is neither 『dhatu』 nor not 『dhatu』, because it is far from 『dhatu』, without 『dhatu』, and transcends 『dhatu』, but for convenience, it is described using something similar to 『dhatu』. What is called 『dhatu』 abides in non-『dhatu』 and non-non-『dhatu』, and in speech there is also no 『dhatu』, but dharmas are described using language. All speech and the speaker are unattainable and unknowable. All speech is non-speech, thus all speech is like space, entering space equally. Therefore, the prthivi-dhatu (earth element) cannot speak, having no power to speak, and even the akasa-dhatu (space element) cannot speak, having no power to speak. When speaking of the vijnana-dhatu (consciousness element), it is only using language to describe dharmas, and this vijnana-dhatu is neither 『dhatu』 nor not 『dhatu』, it does not belong to any 『dhatu』, it is neither in accordance with 『dhatu』 nor not in accordance with 『dhatu』, it arises from space and enters space. Such a vijnana-dhatu is not inside, not outside, not in the middle, and following the space it is absorbed by, it enters space, it cannot be established, it cannot be seen. If it cannot be established, it does nothing, because of other corresponding causes, it is said that there is a vijnana-dhatu. This is the entrance for Bodhisattvas. The inherent nature of all dharmas is like space, it is revealed and explained through the dharma-dhatu (the realm of dharma), but in reality there is no 『dhatu』 of dharmas, because 『dhatu』 is both 『dhatu』 and not 『dhatu』. All dharmas are like space, therefore the Tathagata says that all dharmas are space, because they are difficult to measure. This shows that all dharmas are of the nature of space, the inherent nature of dharmas is like space, it is only revealed and explained using language. 『Anantavyuha』 (a Bodhisattva)! You observe the pure dharma that the Tathagata has expounded with wisdom, it cannot be produced, nor can it be given. Such pure dharma teaching is the non-inverted wisdom of the Bodhisattvas. Therefore, you should be willing to accept it, not relying on other causes, to obtain non-discrimination with wisdom, not increasing discrimination, and being able to purify.

凈不可言說理趣法門，由一切法智清凈故。」

佛告無邊莊嚴：「諸飛鳥類於何所行？」

無邊莊嚴白佛言：「世尊！行於虛空。」

佛復問言：「虛空復何所行？」

答言：「世尊！如是虛空無有所行。」

佛言：「如是如是，一切諸法猶如虛空無有所行，行無所行法不可得，是故諸法無有所行亦復不行。諸法本性無有可行及無可說，而此法門為諸菩薩得虛空智清凈故轉。此是無邊光明法門，普遍照耀無量無邊，猶如虛空，彼之光明普遍照耀亦不可見。菩薩得是門已，能遍觀察十方世界，及能隨見一切世間。無邊莊嚴，此是菩薩智所知地、通達智地，而非一切他論者地，彼不能說故。此法理趣是不可說法印，語言顯示不可得故。是故一切諸法不印亦不增印。了知不印，修習善巧故，以虛空印印一切法。以無相印能示現彼虛空無相，無有為相、無語言相，以空無故說此虛空。所言虛空，彼無實體故說為空。以真勝義，應知諸法無言彼岸。無邊莊嚴！我於此中當說陀羅尼印能清凈句，為虛空句，智清凈故。如空無句，無句清凈。如是應當了無諸句。其句云何？」即說咒曰：

「毗筏嚟(一)　毗筏啰(引)弩娑呬諦(二)　缽啰(引、二合)弩你(三)　你珊那(上)尾筏啰尼(

【現代漢語翻譯】現代漢語譯本：'凈不可言說理趣法門，由一切法智清凈故。'（意指：清凈且無法用言語表達的真理法門，因為它源於對一切法（dharma）的智慧的清凈。）佛告無邊莊嚴（Avalokiteśvara，觀世音菩薩的別名）:'諸飛鳥類於何所行？'（佛問：所有的飛鳥在何處飛行？）無邊莊嚴白佛言：'世尊！行於虛空。'（無邊莊嚴回答：世尊，它們在虛空中飛行。）佛復問言：'虛空復何所行？'（佛又問：那麼虛空又在何處執行呢？）答言：'世尊！如是虛空無有所行。'（回答說：世尊，虛空本身沒有任何執行。）佛言：'如是如是，一切諸法猶如虛空無有所行，行無所行法不可得，是故諸法無有所行亦復不行。'（佛說：正是如此，一切諸法都像虛空一樣沒有執行，因為執行本身是不可得的，所以諸法既沒有執行，也不是不執行。）『諸法本性無有可行及無可說，而此法門為諸菩薩得虛空智清凈故轉。』（諸法的本性既沒有執行，也無法用言語表達，而這個法門是爲了讓菩薩獲得虛空般的智慧清凈而存在的。）『此是無邊光明法門，普遍照耀無量無邊，猶如虛空，彼之光明普遍照耀亦不可見。』（這是無邊光明的法門，它普遍照耀無量無邊，就像虛空一樣，它的光明普遍照耀卻不可見。）『菩薩得是門已，能遍觀察十方世界，及能隨見一切世間。』（菩薩領悟了這個法門后，就能遍觀十方世界，並能隨心所見一切世間。）『無邊莊嚴，此是菩薩智所知地、通達智地，而非一切他論者地，彼不能說故。』（無邊莊嚴，這是菩薩智慧所能理解的境界，是通達智慧的境界，而不是其他論者所能理解的，因為他們無法表達。）『此法理趣是不可說法印，語言顯示不可得故。是故一切諸法不印亦不增印。』（這個法門的真理是無法用語言表達的，因為語言無法觸及，所以一切諸法既不被印證，也不增加印證。）『了知不印，修習善巧故，以虛空印印一切法。』（理解了不印證的道理，通過修習善巧，就用虛空的印記來印證一切法。）『以無相印能示現彼虛空無相，無有為相、無語言相，以空無故說此虛空。』（用無相的印記來顯示虛空的無相，沒有造作的相，也沒有語言的相，因為空無的緣故才說虛空。）『所言虛空，彼無實體故說為空。以真勝義，應知諸法無言彼岸。』（所說的虛空，因為它沒有實體所以說是空。從真勝義的角度來看，應該知道諸法是超越語言的彼岸。）『無邊莊嚴！我於此中當說陀羅尼印能清凈句，為虛空句，智清凈故。如空無句，無句清凈。如是應當了無諸句。其句云何？』（無邊莊嚴，我在這裡將說出能清凈語句的陀羅尼印，爲了虛空般的語句，因為智慧清凈的緣故。就像虛空沒有語句，沒有語句是清凈的。應該這樣理解沒有語句。這些語句是什麼呢？）即說咒曰：'毗筏嚟(一)　毗筏啰(引)弩娑呬諦(二)　缽啰(引、二合)弩你(三)　你珊那(上)尾筏啰尼(四)'（然後說了咒語：'vi-va-li (1), vi-va-ra-nu-sa-hi-te (2), pra-nu-ni (3), ni-san-na-vi-va-ra-ni (4)'）

【English Translation】 English version: 'The pure and inexpressible Dharma gate of profound meaning, because of the purity of the wisdom of all dharmas.' (Meaning: The pure and inexpressible Dharma gate of truth, because it originates from the purity of wisdom regarding all dharmas.) The Buddha said to Avalokiteśvara (also known as Boundless Adornment): 'Where do all the birds fly?' (The Buddha asked: Where do all the birds fly?) Boundless Adornment replied to the Buddha: 'World Honored One, they fly in the sky.' (Boundless Adornment answered: World Honored One, they fly in the sky.) The Buddha further asked: 'Where does the sky fly?' (The Buddha further asked: Then where does the sky move?) He answered: 'World Honored One, the sky itself does not move anywhere.' (He answered: World Honored One, the sky itself does not move anywhere.) The Buddha said: 'So it is, so it is. All dharmas are like the sky, without any movement. The movement of non-movement is unattainable, therefore, dharmas neither move nor do not move.' (The Buddha said: That is correct, that is correct. All dharmas are like the sky, without any movement, because the movement itself is unattainable, so dharmas neither move nor do not move.) 'The nature of all dharmas is without movement and inexpressible, and this Dharma gate is turned for the sake of Bodhisattvas attaining the purity of wisdom like the sky.' (The nature of all dharmas is without movement and cannot be expressed in words, and this Dharma gate exists for the sake of Bodhisattvas attaining the purity of wisdom like the sky.) 'This is the Dharma gate of boundless light, universally illuminating immeasurable and boundless realms, like the sky, and its light universally illuminates yet is invisible.' (This is the Dharma gate of boundless light, it universally illuminates immeasurable and boundless realms, just like the sky, its light universally illuminates yet is invisible.) 'Once Bodhisattvas attain this gate, they can observe all the ten directions and see all the worlds at will.' (Once Bodhisattvas understand this Dharma gate, they can observe all the ten directions and see all the worlds at will.) 'Boundless Adornment, this is the realm known by the wisdom of Bodhisattvas, the realm of penetrating wisdom, and not the realm of all other theorists, because they cannot express it.' (Boundless Adornment, this is the realm that can be understood by the wisdom of Bodhisattvas, the realm of penetrating wisdom, and not the realm of other theorists, because they cannot express it.) 'The profound meaning of this Dharma is an inexpressible Dharma seal, because language cannot reach it. Therefore, all dharmas are neither sealed nor increased by sealing.' (The profound meaning of this Dharma is an inexpressible Dharma seal, because language cannot reach it, so all dharmas are neither sealed nor increased by sealing.) 'Understanding the principle of non-sealing, through skillful practice, one seals all dharmas with the seal of the sky.' (Understanding the principle of non-sealing, through skillful practice, one seals all dharmas with the seal of the sky.) 'With the seal of non-form, one can show the non-form of the sky, without the form of fabrication, without the form of language, and because of emptiness, it is called the sky.' (With the seal of non-form, one can show the non-form of the sky, without the form of fabrication, without the form of language, and because of emptiness, it is called the sky.) 'What is called the sky, because it has no substance, it is called empty. From the perspective of ultimate truth, one should know that all dharmas are the other shore beyond language.' (What is called the sky, because it has no substance, it is called empty. From the perspective of ultimate truth, one should know that all dharmas are the other shore beyond language.) 'Boundless Adornment! Here, I will speak of the Dharani seal that can purify sentences, for the sake of sky-like sentences, because of the purity of wisdom. Just like the sky has no sentences, no sentences are pure. One should understand that there are no sentences. What are these sentences?' (Boundless Adornment! Here, I will speak of the Dharani seal that can purify sentences, for the sake of sky-like sentences, because of the purity of wisdom. Just like the sky has no sentences, no sentences are pure. One should understand that there are no sentences. What are these sentences?) Then he spoke the mantra: 'vi-va-li (1), vi-va-ra-nu-sa-hi-te (2), pra-nu-ni (3), ni-san-na-vi-va-ra-ni (4)'

上)(四)　阿毗夜(二合)筏迦(引)賒珊㮈設你(五)　缽啰(二合)皤(去)嚟(六)　缽啰(二合)皤(去)啰弭輸達你(七)　涅毗羯鞞(八)　阿(引)迦(去)賒三摩筏娑啰尼(上)(九)　你省霓(十)　省(上)伽(上)波揭底(十一)　省(上、去)伽(去)毗牟折你(十二)　阿(引)娜(上)馱你(十三)　阿(引)馱(去)曩毗揭帝(十四)　姜(去)乞沙(二合)掣(去)那缽唎羯么(十五)　遏掣(去)泥(十六)　阿弩缽掣泥(十七)　阿三(去)冥(十八)　地毗耶(二合)(十九)　若曩阿(引)呵啰寧(二十)　缽啰(二合)攘斫芻毗輸馱你(二十一)　設黎耶(二合、引)播那耶你(二十二)　地孕(二合)祇烏怛啰尼(上)(二十三)　阿喻雞(二十四)　阿毗喻雞(二十五)　阿三缽啰(二合)喻雞(二十六)　阿毗缽啰(二合)喻雞(二十七)　阿紇啰(二合)缽馱涅賀嚟(二十八)　涅提賒缽馱毗輸達你(二十九)　阿底多(引)那揭多缽啰(二合)底逾(二合)般那毗輸達你(三十)　訖唎(二合)多缽唎(二合)羯么毗你諦(三十一)　曩多(引)啰他(二合)弩揭諦(三十二)　阿僧羯啰(二合)冥(三十三)　阿訖啰缽馱毗輸達你(三十四)　缽馱缽啰(

【現代漢語翻譯】現代漢語譯本阿毗夜筏迦舍珊㮈設你（Abhiyavakasha-shanaishani）：（意為）『超越虛空，逐漸安住』。缽啰皤嚟（Prabhavari）：（意為）『光輝顯現』。缽啰皤啰弭輸達你（Prabhavara-vishudhani）：（意為）『光輝清凈』。涅毗羯鞞（Nirvikalpe）：（意為）『無分別』。阿迦舍三摩筏娑啰尼（Akasha-samavasarani）：（意為）『虛空平等安住』。你省霓（Nishani）：（意為）『標記』。省伽波揭底（Sangha-gati）：（意為）『僧伽的行進』。省伽毗牟折你（Sangha-vimochani）：（意為）『僧伽的解脫』。阿娜馱你（Anadhani）：（意為）『無依』。阿馱曩毗揭帝（Adhana-vigate）：（意為）『無執著的離去』。姜乞沙掣那缽唎羯么（Jangiksha-chedana-parikarma）：（意為）『斷除貪慾的修行』。遏掣泥（Achedani）：（意為）『不可斷』。阿弩缽掣泥（Anupachedani）：（意為）『無所斷』。阿三冥（Asame）：（意為）『無等』。地毗耶（Divye）：（意為）『天上的』。若曩阿呵啰寧（Jnana-aharani）：（意為）『智慧的帶來』。缽啰攘斫芻毗輸馱你（Prajna-chakshu-vishudhani）：（意為）『智慧眼清凈』。設黎耶播那耶你（Shailiya-panayani）：（意為）『引導至山』。地孕祇烏怛啰尼（Dhyana-uttarani）：（意為）『禪定的超越』。阿喻雞（Ayuki）：（意為）『無壽』。阿毗喻雞（Abhiyuki）：（意為）『超越壽』。阿三缽啰喻雞（Asamprayuki）：（意為）『不相應』。阿毗缽啰喻雞（Abhiprayuki）：（意為）『相應』。阿紇啰缽馱涅賀嚟（Aghra-padha-nirhari）：（意為）『無執著的去除』。涅提賒缽馱毗輸達你（Nirdesha-padha-vishudhani）：（意為）『指示道路的清凈』。阿底多那揭多缽啰底逾般那毗輸達你（Atita-anagata-pratyutpanna-vishudhani）：（意為）『過去、未來、現在清凈』。訖唎多缽唎羯么毗你諦（Krita-parikarma-viniti）：（意為）『已作修行的引導』。曩多啰他弩揭諦（Nataratha-anugati）：（意為）『不隨順他』。阿僧羯啰冥（Asankrame）：（意為）『無所染』。阿訖啰缽馱毗輸達你（Akra-padha-vishudhani）：（意為）『無障礙道路的清凈』。缽馱缽啰 English version Abhiyavakasha-shanaishani: 'Transcending space, gradually abiding'. Prabhavari: 'Manifestation of radiance'. Prabhavara-vishudhani: 'Radiant purity'. Nirvikalpe: 'Without discrimination'. Akasha-samavasarani: 'Equally abiding in space'. Nishani: 'Mark'. Sangha-gati: 'The going of the Sangha'. Sangha-vimochani: 'The liberation of the Sangha'. Anadhani: 'Without support'. Adhana-vigate: 'Departure without attachment'. Jangiksha-chedana-parikarma: 'Practice of cutting off desire'. Achedani: 'Unbreakable'. Anupachedani: 'Without cutting off'. Asame: 'Unequal'. Divye: 'Heavenly'. Jnana-aharani: 'Bringing of wisdom'. Prajna-chakshu-vishudhani: 'Purity of the eye of wisdom'. Shailiya-panayani: 'Leading to the mountain'. Dhyana-uttarani: 'Transcendence of meditation'. Ayuki: 'Without life'. Abhiyuki: 'Transcending life'. Asamprayuki: 'Not corresponding'. Abhiprayuki: 'Corresponding'. Aghra-padha-nirhari: 'Removal of non-attachment'. Nirdesha-padha-vishudhani: 'Purity of the path of instruction'. Atita-anagata-pratyutpanna-vishudhani: 'Purity of past, future, and present'. Krita-parikarma-viniti: 'Guidance of the practice already done'. Nataratha-anugati: 'Not following others'. Asankrame: 'Unstained'. Akra-padha-vishudhani: 'Purity of the unobstructed path'. Padha-pra

【English Translation】 English version Abhiyavakasha-shanaishani: 'Transcending space, gradually abiding'. Prabhavari: 'Manifestation of radiance'. Prabhavara-vishudhani: 'Radiant purity'. Nirvikalpe: 'Without discrimination'. Akasha-samavasarani: 'Equally abiding in space'. Nishani: 'Mark'. Sangha-gati: 'The going of the Sangha'. Sangha-vimochani: 'The liberation of the Sangha'. Anadhani: 'Without support'. Adhana-vigate: 'Departure without attachment'. Jangiksha-chedana-parikarma: 'Practice of cutting off desire'. Achedani: 'Unbreakable'. Anupachedani: 'Without cutting off'. Asame: 'Unequal'. Divye: 'Heavenly'. Jnana-aharani: 'Bringing of wisdom'. Prajna-chakshu-vishudhani: 'Purity of the eye of wisdom'. Shailiya-panayani: 'Leading to the mountain'. Dhyana-uttarani: 'Transcendence of meditation'. Ayuki: 'Without life'. Abhiyuki: 'Transcending life'. Asamprayuki: 'Not corresponding'. Abhiprayuki: 'Corresponding'. Aghra-padha-nirhari: 'Removal of non-attachment'. Nirdesha-padha-vishudhani: 'Purity of the path of instruction'. Atita-anagata-pratyutpanna-vishudhani: 'Purity of past, future, and present'. Krita-parikarma-viniti: 'Guidance of the practice already done'. Nataratha-anugati: 'Not following others'. Asankrame: 'Unstained'. Akra-padha-vishudhani: 'Purity of the unobstructed path'. Padha-pra

二合)陛馱攘那毗輸達你(三十五)　涅皤斯(三十六)　阿(去)皤(去)婆毗輸達你(三十七)　三漫多㮈賒地賒毗耶(二合)筏盧羯寧(三十八)　弭啰(引)瘧(上)缽馱涅訶嚟(三十九)　缽啰(二合)若弭輸地(四十)　嗚(上)皤(去)娑阿缽啰(二合)冥迦啰尼(四十一)　阿矩羅波(二合)達摩㮈唎設那弭輸達你(四十二)　步多(去)遏啰他(二合)珊㮈唎設你(四十三)　阿怒耄馱遏他(二合)弭輸誕你(四十四)　娑竭啰質多弩缽啰吠世(四十五)　謎嚧缽唎僧薩他(二合、引)寧(四十六)　啰濕弭(二合)缽啰(二合)多缽你(四十七)　薩婆路迦(引)地缽帝耶攘囊尾輸誕你(四十八)　阿缽啰(二合)底褐多(四十九)　阿僧伽攘那㮈唎(二合)設寧(五十)」

佛言：「無邊莊嚴！此諸陀羅尼印能清凈句，演說虛空分段之句，無有分段遍無分段，無分段故於中無句。無句清凈，由一切法句清凈故。為彼發趣住大乘者、希求甚深清凈法者，由如來力所加持故，此諸咒句而得流佈。無邊莊嚴！若善男子愛樂現證大菩提者、欲為眾生作利益者，於此咒句雖未曾聞而能悟解，若有非人或凈居天，持此咒句當授與彼。若有發趣阿耨多羅三藐三菩提者，諸天子等亦持此咒而授與之。」即

【現代漢語翻譯】現代漢語譯本（三十五）陛馱攘那毗輸達你（bì tuó rǎng nà pí shū dá nǐ，意為：凈化一切障礙的智慧）（三十六）涅皤斯（niè pó sī，意為：寂靜）（三十七）阿皤婆毗輸達你（ā pó pó pí shū dá nǐ，意為：凈化光明）（三十八）三漫多㮈賒地賒毗耶筏盧羯寧（sān màn duō nài shē dì shē pí yē fá lú jié níng，意為：普遍照耀一切境界）（三十九）弭啰瘧缽馱涅訶嚟（mǐ luó nüè bō tuó niè hē lí，意為：消除一切疾病）（四十）缽啰若弭輸地（bō luó rě mí shū dì，意為：智慧清凈）（四十一）嗚皤娑阿缽啰冥迦啰尼（wū pó suō ā bō luó míng jiā luó ní，意為：無邊無際的顯現）（四十二）阿矩羅波達摩㮈唎設那弭輸達你（ā jǔ luó bō dá mó nài lì shè nà mí shū dá nǐ，意為：凈化無垢的法性）（四十三）步多遏啰他珊㮈唎設你（bù duō è luó tuó shān nài lì shè nǐ，意為：顯示真實義）（四十四）阿怒耄馱遏他弭輸誕你（ā nù mào tuó è tuó mí shū dàn nǐ，意為：凈化無上義）（四十五）娑竭啰質多弩缽啰吠世（suō jié luó zhì duō nǔ bō luó fèi shì，意為：進入如海的心）（四十六）謎嚧缽唎僧薩他寧（mí lú bō lì sēng sà tuó níng，意為：如須彌山般穩固）（四十七）啰濕弭缽啰多缽你（luó shī mǐ bō luó duō bō nǐ，意為：光芒普照）（四十八）薩婆路迦地缽帝耶攘囊尾輸誕你（sà pó lù jiā dì bō dì yē rǎng náng wěi shū dàn nǐ，意為：凈化一切世間主宰的智慧）（四十九）阿缽啰底褐多（ā bō luó dǐ hé duō，意為：無障礙）（五十）阿僧伽攘那㮈唎設寧（ā sēng qié rǎng nà nài lì shè níng，意為：顯示無量智慧）佛說：『無邊莊嚴！這些陀羅尼印能夠清凈語句，闡述虛空分段的語句，無有分段，遍及無分段，因為無分段所以在其中沒有語句。沒有語句是清凈的，因為一切法句都是清凈的。爲了那些發心趣向、安住于大乘的人，那些希求甚深清凈法的人，由於如來的力量所加持，這些咒語才得以流傳。無邊莊嚴！如果善男子喜愛現證大菩提，想要為眾生帶來利益，對於這些咒語，即使沒有聽聞過也能領悟理解。如果有非人或者凈居天，持有這些咒語，應當傳授給他們。如果有發心趣向阿耨多羅三藐三菩提的人，諸天子等也應當持有這些咒語並傳授給他們。』即

【English Translation】 English version (35) Bhe-da-ra-na-vi-shuddha-ni (meaning: purifying wisdom of all obstacles) (36) Nir-va-si (meaning: tranquility) (37) A-pa-va-va-vi-shuddha-ni (meaning: purifying light) (38) Sam-man-ta-na-sha-di-sha-vi-ya-va-lu-ka-ni (meaning: universally illuminating all realms) (39) Mi-ra-nya-pa-da-ni-ha-ri (meaning: eliminating all diseases) (40) Pra-jna-vi-shu-dhi (meaning: wisdom purification) (41) U-pa-sa-a-pa-ra-me-ka-ra-ni (meaning: boundless manifestation) (42) A-ku-la-pa-dha-ma-na-li-sha-na-vi-shuddha-ni (meaning: purifying the immaculate dharma nature) (43) Bhu-ta-a-ra-tha-san-na-li-sha-ni (meaning: revealing the true meaning) (44) A-nu-mo-dha-a-tha-vi-shu-dha-ni (meaning: purifying the supreme meaning) (45) Sa-ga-ra-chi-ta-nu-pa-ra-ve-sha (meaning: entering the mind like the ocean) (46) Me-ru-pa-ri-sam-sa-tha-ni (meaning: as stable as Mount Sumeru) (47) Ra-shmi-pra-ta-pa-ni (meaning: radiating light everywhere) (48) Sar-va-lo-ka-dhi-pa-ti-ya-ran-na-vi-shu-dha-ni (meaning: purifying the wisdom of all world rulers) (49) A-pa-ra-ti-ha-ta (meaning: unobstructed) (50) A-sam-ga-ran-na-na-li-sha-ni (meaning: revealing immeasurable wisdom) The Buddha said: 'Boundless Adornment! These Dharani seals can purify sentences, expound the sentences of the divisions of space, without divisions, pervading without divisions, because there are no divisions, therefore there are no sentences within them. The absence of sentences is pure, because all dharma sentences are pure. For those who aspire to and dwell in the Mahayana, those who seek the profound pure dharma, due to the power of the Tathagata's blessing, these mantras are able to spread. Boundless Adornment! If a good man delights in realizing great Bodhi in this life, and wishes to benefit sentient beings, even if he has not heard these mantras, he can understand them. If there are non-humans or pure abode heavens who hold these mantras, they should be taught to them. If there are those who aspire to Anuttara-samyak-sambodhi, the heavenly sons and others should also hold these mantras and teach them.' Immediately

說咒曰：

「烏波僧荷嚟(一)　娑荷嚟(二)　紇唎(二合)(三)　室唎(二合)地唎(二合)底弭輸誕你(四)　羯量曩遏他(二合)涅弟閃缽啰(二合)底皤底(五)　質多末弩弭攘那弭輸誕你(六)　阿(引)地耶(二合)怛么(二合)么呬遏馱缽唎輸誕你(七)　揭底枲蜜里(二合)底末底(八)　阿(引)褐啰你岌多(九)　岌多缽底(十)　薩嚟(十一)　薩啰筏底(十二)」

佛言：「無邊莊嚴！有諸天神住雪山中，彼等天神若如來力之所加持，而能授與諸說法者法之光明。」即說咒曰：

「末底弭輸誕你(一)　蘇育多寐唎曳(二合)(二)　阿竭啰(二合)呬多缽馱涅荷唎(三)　阿枳邏(引)枲你(四)　阿弭邏枲你(五)　郁他(引)曩三半寧(六)　弭你多三么(引)那缽底(七)　末底阿揭羅(二合)怒蘗諦(八)」

大寶積經卷第六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第七

大唐三藏菩提流志奉　制譯第二無邊莊嚴會清凈陀羅尼品第三之二

爾時佛告無邊莊嚴：「有諸天神住雞羅娑山，彼等天神能令諸說法者六根清凈，于諸演說開示法時，助其語業令相續說。」即說咒曰：

「缽啰(二合)多缽

【現代漢語翻譯】現代漢語譯本咒語說：『烏波僧荷嚟(1)（upasamhara，收攝）娑荷嚟(2)（samhara，攝持）紇唎(二合)(3)（hrih，種子字）室唎(二合)地唎(二合)底弭輸誕你(4)（sri-dhrti-visuddhani，吉祥、堅持、清凈）羯量曩遏他(二合)涅弟閃缽啰(二合)底皤底(5)（kalyana-artha-nirdesa-pratibhati，善、義、指示、顯現）質多末弩弭攘那弭輸誕你(6)（citta-manovijnana-visuddhani，心、意、識、清凈）阿(引)地耶(二合)怛么(二合)么呬遏馱缽唎輸誕你(7)（adya-atma-mahi-artha-parisuddhani，今日、自我、偉大、義、完全清凈）揭底枲蜜里(二合)底末底(8)（gati-smrti-mati，行、憶念、智慧）阿(引)褐啰你岌多(9)（aharanigopta，不取、守護）岌多缽底(10)（gopta-pati，守護者、主）薩嚟(11)（sare，流動）薩啰筏底(12)（saravati，流動者）』

佛說：『無邊莊嚴！有諸天神住在雪山中，這些天神如果受到如來力量的加持，就能給予說法者法的光明。』即說咒語：

『末底弭輸誕你(1)（mati-visuddhani，智慧清凈）蘇育多寐唎曳(二合)(2)（suyuta-meraye，善結合、山）阿竭啰(二合)呬多缽馱涅荷唎(3)（agra-hita-padanihari，最上、利益、足跡、引導）阿枳邏(引)枲你(4)（akilasyani，不疲倦）阿弭邏枲你(5)（amilasyani，不混濁）郁他(引)曩三半寧(6)（utthana-sampanni，奮起、成就）弭你多三么(引)那缽底(7)（minita-samana-pati，衡量、平等、主）末底阿揭羅(二合)怒蘗諦(8)（mati-agra-udgate，智慧、最上、升起）』

《大寶積經》卷第六大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第七

大唐三藏菩提流志奉　制譯第二無邊莊嚴會清凈陀羅尼品第三之二

這時，佛告訴無邊莊嚴：『有諸天神住在雞羅娑山（Kailasa，雪山），這些天神能使說法者的六根清凈，在演說開示佛法時，幫助他們的語言表達，使其能夠連續不斷地宣說。』即說咒語：

『缽啰(二合)多缽

【English Translation】 English version The mantra is spoken thus: 'Upasamhare (1) (upasamhara, gathering), samhare (2) (samhara, holding), hrih (3) (hrih, seed syllable), sri-dhrti-visuddhani (4) (sri-dhrti-visuddhani, auspiciousness, steadfastness, purity), kalyana-artha-nirdesa-pratibhati (5) (kalyana-artha-nirdesa-pratibhati, good, meaning, instruction, manifestation), citta-manovijnana-visuddhani (6) (citta-manovijnana-visuddhani, mind, thought, consciousness, purity), adya-atma-mahi-artha-parisuddhani (7) (adya-atma-mahi-artha-parisuddhani, today, self, greatness, meaning, complete purity), gati-smrti-mati (8) (gati-smrti-mati, going, memory, wisdom), aharanigopta (9) (aharanigopta, not taking, guarding), gopta-pati (10) (gopta-pati, guardian, lord), sare (11) (sare, flowing), saravati (12) (saravati, flowing one).'

The Buddha said, 'Immeasurable Adornment! There are gods dwelling in the Snow Mountains. If these gods are empowered by the Tathagata's power, they can grant the light of the Dharma to those who preach it.' Then he spoke the mantra:

'Mati-visuddhani (1) (mati-visuddhani, wisdom purity), suyuta-meraye (2) (suyuta-meraye, well-joined, mountain), agra-hita-padanihari (3) (agra-hita-padanihari, supreme, benefit, footprints, guiding), akilasyani (4) (akilasyani, not weary), amilasyani (5) (amilasyani, not turbid), utthana-sampanni (6) (utthana-sampanni, rising, accomplishment), minita-samana-pati (7) (minita-samana-pati, measuring, equal, lord), mati-agra-udgate (8) (mati-agra-udgate, wisdom, supreme, rising).'

The Great Treasure Trove Sutra, Volume 6 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 7

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Second Immeasurable Adornment Assembly, Chapter Three, Section Two on the Pure Dharani

At that time, the Buddha said to Immeasurable Adornment, 'There are gods dwelling on Mount Kailasa. These gods can purify the six senses of those who preach the Dharma. When they expound and reveal the Dharma, they assist their speech, enabling them to speak continuously.' Then he spoke the mantra:

'Prata-pa'

怛底(一)　吠嚧折那筏底(二)　沒陀末底(三)　嚩蘇末底(四)　達摩末底(五)　遏三缽啰(二合)謀(上)沙筏底(六)　粵皤珊㮈唎設曩筏底(七)　烏波僧荷啰涅弟賒筏底(八)」

佛言：「無邊莊嚴！有諸天神住娑羅林，彼等天神能令諸說法者身語意業皆悉清凈，及能令彼言音清徹，謂美妙聲可愛樂聲，及能授與愛語不相違語。」即說咒曰：

「涅啰(引)藍婆阿孽啰(二合)羯嚟(一)　乞曬么毗制曳(二)　涅皤娑筏底(三)　涅荷啰筏底(四)　烏阇筏底(五)　烏波曩酩底(六)　烏波僧荷啰羯啰尼(上)(七)　阿(引)尾舍他(八)　伊荷馱啰尼目溪(九)　達摩目溪(十)　達摩波吒嚟(十一)」

佛言：「無邊莊嚴！有諸天神住雪山南面，彼等天神為說法者、於此法中勤修行者、樂求法者、愛樂法者，益其精氣。」即說咒曰：

「羯唎耶(二合)曩遏他(二合)微薩若你(一)　驕賒唎耶(二合)怒孽帝(二)　嗚播(引)耶僧仡唎(二合)呬(引)帝(三)　微寧目帝(四)　扇(引)多缽那微薩啰你(五)　烏皤(引上)婆耶賒筏底(六)」

佛言：「無邊莊嚴！有諸天神住大海岸，彼等天神為聞法故，為諸法師而作安樂。如來為欲利益彼故說

【現代漢語翻譯】現代漢語譯本怛底(一)（tadi，意為『彼』）吠嚧折那筏底(二)（Virocana-vati，意為『光明者』）沒陀末底(三)（Buddha-mati，意為『覺悟之智』）嚩蘇末底(四)（Vasu-mati，意為『財富之智』）達摩末底(五)（Dharma-mati，意為『法之智』）遏三缽啰(二合)謀(上)沙筏底(六)（Asampramosa-vati，意為『不忘失之智』）粵皤珊㮈唎設曩筏底(七)（Upasampad-abhisecana-vati，意為『圓滿灌頂之智』）烏波僧荷啰涅弟賒筏底(八)（Upasamhara-nirdesa-vati，意為『攝持教導之智』）」

佛說：『無邊莊嚴！有諸天神住在娑羅林（sala forest），他們能使說法者的身、語、意業都清凈，並能使他們的言語清晰，發出美妙動聽的聲音，並能給予愛語和不相違背的語言。』隨即說了咒語：

『涅啰(引)藍婆阿孽啰(二合)羯嚟(一)（Niramba-agrakari，意為『無垢首領』）乞曬么毗制曳(二)（Ksema-vijaye，意為『安穩勝利』）涅皤娑筏底(三)（Nirbhasa-vati，意為『光輝者』）涅荷啰筏底(四)（Nihara-vati，意為『引導者』）烏阇筏底(五)（Uja-vati，意為『力量者』）烏波曩酩底(六)（Upana-mati，意為『接近者』）烏波僧荷啰羯啰尼(上)(七)（Upasamhara-karani，意為『攝持者』）阿(引)尾舍他(八)（Avesatha，意為『進入』）伊荷馱啰尼目溪(九)（Iha-dharani-mukhi，意為『此陀羅尼之首』）達摩目溪(十)（Dharma-mukhi，意為『法之首』）達摩波吒嚟(十一)（Dharma-patali，意為『法之守護者』）』

佛說：『無邊莊嚴！有諸天神住在雪山南面，他們爲了說法者、在此法中勤奮修行者、樂於求法者、喜愛法者，增益他們的精氣。』隨即說了咒語：

『羯唎耶(二合)曩遏他(二合)微薩若你(一)（Kriya-nartha-visarani，意為『行為之義的傳播者』）驕賒唎耶(二合)怒孽帝(二)（Kausala-anugate，意為『善巧隨行者』）嗚播(引)耶僧仡唎(二合)呬(引)帝(三)（Upaya-samgrahite，意為『善巧攝受者』）微寧目帝(四)（Vinirmukte，意為『解脫者』）扇(引)多缽那微薩啰你(五)（Santa-padma-visarani，意為『寂靜蓮花之傳播者』）烏皤(引上)婆耶賒筏底(六)（Upabhaya-sravati，意為『利益之流』）』

佛說：『無邊莊嚴！有諸天神住在大海岸，他們爲了聽法，爲了諸位法師而帶來安樂。如來爲了利益他們，說了……』

【English Translation】 English version Tadi (1) (meaning 'that') Virocana-vati (2) (meaning 'the luminous one') Buddha-mati (3) (meaning 'wisdom of enlightenment') Vasu-mati (4) (meaning 'wisdom of wealth') Dharma-mati (5) (meaning 'wisdom of Dharma') Asampramosa-vati (6) (meaning 'wisdom of non-forgetfulness') Upasampad-abhisecana-vati (7) (meaning 'wisdom of complete consecration') Upasamhara-nirdesa-vati (8) (meaning 'wisdom of gathering and instruction')."

The Buddha said, 'Boundless Adornment! There are gods dwelling in the Sala forest, and these gods can purify the body, speech, and mind actions of those who preach the Dharma, and they can make their speech clear, producing beautiful and pleasing sounds, and they can grant loving speech and non-contradictory words.' Then he spoke the mantra:

'Niramba-agrakari (1) (meaning 'faultless leader') Ksema-vijaye (2) (meaning 'secure victory') Nirbhasa-vati (3) (meaning 'the shining one') Nihara-vati (4) (meaning 'the guide') Uja-vati (5) (meaning 'the powerful one') Upana-mati (6) (meaning 'the approaching one') Upasamhara-karani (7) (meaning 'the gatherer') Avesatha (8) (meaning 'enter') Iha-dharani-mukhi (9) (meaning 'the head of this dharani') Dharma-mukhi (10) (meaning 'the head of Dharma') Dharma-patali (11) (meaning 'the protector of Dharma').'

The Buddha said, 'Boundless Adornment! There are gods dwelling on the south side of the Snow Mountains, and these gods benefit the essence of those who preach the Dharma, those who diligently practice in this Dharma, those who are happy to seek the Dharma, and those who love the Dharma.' Then he spoke the mantra:

'Kriya-nartha-visarani (1) (meaning 'the disseminator of the meaning of action') Kausala-anugate (2) (meaning 'the follower of skillfulness') Upaya-samgrahite (3) (meaning 'the skillful gatherer') Vinirmukte (4) (meaning 'the liberated one') Santa-padma-visarani (5) (meaning 'the disseminator of the peaceful lotus') Upabhaya-sravati (6) (meaning 'the flow of benefit').'

The Buddha said, 'Boundless Adornment! There are gods dwelling on the great ocean shore, and these gods bring happiness to the Dharma masters for the sake of hearing the Dharma. The Tathagata, for the sake of benefiting them, spoke...'

此咒句，及天帝釋亦能授與此諸咒句。此是能攝帝釋等句。」即說咒曰：

「么棄缽底(一)　么蘇莽底(二)　泥(引)婆(上)阿啰(二合)若(三)　舍至缽底(四)　薩婆阿蘇啰曩(五)　涅羅(二合)伽(引)多你(六)　未而曬(二合)野(七)　素缽啰(二合)底瑟恥多(八)　缽啰(二合)莽阿啰(二合)娜怒(上)比(九)　阿素啰(上)喃(十)　泥嚩南(上)阿地缽砧(知臨反)(十一)　薩(上)(十二)　那布啰塞仡唎(二合)睹(引)呬涅(十三)　泥微呬庶(上)皤(上)細(十四)　嚩(引)娑嚩薩那(十五)　布爛㮈啰(十六)　都(十七)　多(引)閉肆(十八)　阿素啰(二合)薩那(十九)　墮喏(上)阿䞘(其迄反)林(二十)　多嚩(二合)缽施埵(二十一)　微圖孕(二合)肆多(二十二)　么訶素啰(二十三)　阿素麗那啰(二合)缽啰演底(二十四)　避(引)多啰(二合)悉多(二合)(二十五)　那輸地賒(二十六)　那莽勃陀肆也(二合)(二十七)　已曷底(二合)使曳(二合)(二十八)　曩么獄(去)多啰(二合)(二十九)　摩訶野舍(三十)　泥嚩(引)阿素啰肆酩(三十一)　僧孽啰(二合)名(上)(三十二)　勃陀攝陀(三十三)

【現代漢語翻譯】現代漢語譯本這個咒語，連天帝釋（Indra，佛教的護法神）也能傳授。這是能統攝帝釋等天神的咒語。』即說咒語如下：『摩棄缽底（一），摩蘇莽底（二），泥婆阿啰若（三），舍至缽底（四），薩婆阿蘇啰曩（五），涅羅伽多你（六），未而曬野（七），素缽啰底瑟恥多（八），缽啰莽阿啰娜怒比（九），阿素啰喃（十），泥嚩南阿地缽砧（十一），薩（十二），那布啰塞仡唎睹呬涅（十三），泥微呬庶皤細（十四），嚩娑嚩薩那（十五），布爛㮈啰（十六），都（十七），多閉肆（十八），阿素啰薩那（十九），墮喏阿䞘林（二十），多嚩缽施埵（二十一），微圖孕肆多（二十二），摩訶素啰（二十三），阿素麗那啰缽啰演底（二十四），避多啰悉多（二十五），那輸地賒（二十六），那莽勃陀肆也（二十七），已曷底使曳（二十八），曩么獄多啰（二十九），摩訶野舍（三十），泥嚩阿素啰肆酩（三十一），僧孽啰名（三十二），勃陀攝陀（三十三）。』

【English Translation】 English version This mantra, even Śakra (Indra, the king of gods in Buddhism) can impart these mantras. This is the mantra that can encompass Śakra and other gods.』 Then he spoke the mantra as follows: 『Maki-pati (1), Masu-manti (2), Ni-bha-ara-ja (3), Shachi-pati (4), Sarva-asura-nam (5), Niro-ga-ta-ni (6), Vi-ra-shai-ya (7), Su-pra-ti-shthita (8), Pra-ma-ara-na-nu-bi (9), Asura-nam (10), Deva-nam-adhipatim (11), Sa (12), Na-pura-sa-kri-tu-hi-ni (13), Ni-vi-hi-shu-bha-se (14), Va-sva-sa-na (15), Pu-ran-na-ra (16), Tu (17), Ta-pe-si (18), Asura-sa-na (19), Da-no-a-ri-lim (20), Ta-va-pa-shi-tva (21), Vi-tu-yun-si-ta (22), Maha-sura (23), Asu-ri-na-ra-pra-yan-ti (24), Bhi-ta-ra-si-ta (25), Na-shu-di-sha (26), Na-ma-buddha-si-ya (27), I-ha-ti-shi-ye (28), Na-ma-yuk-ta-ra (29), Maha-yasha (30), Deva-asura-si-min (31), Sam-gra-ma (32), Buddha-shata (33).』

阿耨多啰(三十四)　室啰(二合)末斯(三十五)　泥嚩微誓耶(三十六)　那麼勃陀(引)底曩(引)莽斯(三十七)　僧(上)羯啰(二合)么闡(引)那(去)斯末捻(引)(三十八)　勃陀囊(引)銘曩嚩呬多(三十九)　微誓曳素(四十)　多多泥嚩(四十一)　阿素啰室者(二合)(四十二)　微寧多口*梵　訖里(二合)多(引)帝(四十四)　啰乞沙(二合)泥嚩(引)南(上)(四十五)　么努沙(引)南(四十六)　啰乞沙(二合)三(上)尾那(四十七)　曳翳訶(四十八)　達么你泥世(四十九)　污多讕(二合)底(五十)　素(引)缽啰(二合)底瑟恥(二合)多(五十一)　寧疙(魚近反)里(二合)呬多(五十二)　多嚩(二合)夜(引)阿素(引)啰(五十三)　阿啰(二合)去灑(二合)娑藥叉緊那啰(五十四)　曩(引)伽鳩盤吒步多你(五十五)　毗舍(引)遮那曩嚩多他(五十六)　阿者羅悉他(上、二合)曩(五十七)　缽啰(二合)缽睹肆(五十八)　印那啰(二合)印那啰(二合)(五十九)　布啰(二合)塞訖里(二合)多(六十)　阿底嚴毗(引)啰(六十一)　扇(引)旦(引)者(六十二)　阿孽啰(二合)布𡀔沙(六十三)　細(引

【現代漢語翻譯】現代漢語譯本阿耨多啰（anuttara，無上）！室啰末斯（śramas，勤勞者）！泥嚩微誓耶（devaviśeṣāya，諸天殊勝者）！那麼勃陀底曩莽斯（namo buddhānāṃ，禮敬諸佛）！僧羯啰么闡那斯末捻（saṃkarama-śāsanāś-matena，依隨教法行）！勃陀囊銘曩嚩呬多（buddhānāṃ me nāma vāhita，諸佛名號被我稱揚）！微誓曳素（viśeṣeṣu，殊勝中）！多多泥嚩（tathā deva，如是天）！阿素啰室者（asuraśca，阿修羅等）！微寧多[口*梵]（vinītāḥ，被調伏者）！訖里多帝（kṛtā te，已作彼）！啰乞沙泥嚩南（rakṣā devānām，守護諸天）！么努沙南（manuṣyāṇām，守護人類）！啰乞沙三尾那（rakṣāṃ vidhā，守護之法）！曳翳訶（ye iha，彼等在此）！達么你泥世（dharme nideśe，於法教中）！污多讕底（utpādanti，生起）！素缽啰底瑟恥多（supratiṣṭhitāḥ，善安住）！寧疙里呬多（nigṛhītāḥ，被攝持）！多嚩夜阿素啰（tava asurāḥ，你的阿修羅）！阿啰去灑娑藥叉緊那啰（rākṣasā yakṣā kinnarā，羅剎、夜叉、緊那羅）！曩伽鳩盤吒步多你（nāgā kumbhāṇḍā bhūtāni，龍、鳩盤荼、鬼神）！毗舍遮那曩嚩多他（piśācā nānāvidhā，毗舍遮等種種）！阿者啰悉他曩（acalā sthānā，不動之處）！缽啰缽睹肆（prāptum si，為獲得）！印那啰印那啰（indra indra，帝釋天）！布啰塞訖里多（puraskṛtāḥ，被推崇）！阿底嚴毗啰（atyanta vīrāḥ，極度勇猛）！扇旦者（śāntāśca，寂靜者）！阿孽啰布𡀔沙（agryāḥ puruṣāḥ，最上士）！細（śrī，吉祥）！ English version Anuttara (Unsurpassed)! Śramas (The diligent ones)! Devaviśeṣāya (To the distinguished among gods)! Namo buddhānāṃ (Homage to the Buddhas)! Saṃkarama-śāsanāś-matena (Following the teachings)! Buddhānāṃ me nāma vāhita (The names of the Buddhas are proclaimed by me)! Viśeṣeṣu (Among the distinguished)! Tathā deva (Thus, gods)! Asuraśca (And Asuras)! Vinītāḥ (The tamed ones)! Kṛtā te (They have done)! Rakṣā devānām (Protection of the gods)! Manuṣyāṇām (Of humans)! Rakṣāṃ vidhā (The method of protection)! Ye iha (Those who are here)! Dharme nideśe (In the teaching of the Dharma)! Utpādanti (Arise)! Supratiṣṭhitāḥ (Well established)! Nigṛhītāḥ (Are restrained)! Tava asurāḥ (Your Asuras)! Rākṣasā yakṣā kinnarā (Rākṣasas, Yakṣas, Kinnaras)! Nāgā kumbhāṇḍā bhūtāni (Nāgas, Kumbhāṇḍas, Bhūtas)! Piśācā nānāvidhā (Piśācas of various kinds)! Acalā sthānā (Immovable places)! Prāptum si (To attain)! Indra indra (Indra)! Puraskṛtāḥ (Are honored)! Atyanta vīrāḥ (Extremely courageous)! Śāntāśca (And peaceful)! Agryāḥ puruṣāḥ (The foremost men)! Śrī (Auspicious)!

【English Translation】 Anuttara (Unsurpassed)! Śramas (The diligent ones)! Devaviśeṣāya (To the distinguished among gods)! Homage to the Buddhas! Following the teachings! The names of the Buddhas are proclaimed by me! Among the distinguished! Thus, gods! And Asuras! The tamed ones! They have done! Protection of the gods! Of humans! The method of protection! Those who are here! In the teaching of the Dharma! Arise! Well established! Are restrained! Your Asuras! Rākṣasas, Yakṣas, Kinnaras! Nāgas, Kumbhāṇḍas, Bhūtas! Piśācas of various kinds! Immovable places! To attain! Indra! Are honored! Extremely courageous! And peaceful! The foremost men! Auspicious!

)尾囊(六十四)　缽啰(二合)攘漫睹(引)肆(六十五)　泥末那啰(二合)(六十六)　勃地么(引)多他微庶路(二合)多(六十七)　阿(引)末舍翳訶(六十八)　素多啰(二合)肆氏(六十九)　阿啰(二合)乞沙(二合)三(上)末娜呬多(七十)　娑訶薩啰(二合)泥多啰(二合)(七十一)　素(引)目佉罨播娑(二合)麗(七十二)　缽唎嚩(引)履多(七十三)　污波悶攘(汝陽反)薩嚩(二合)甘羯忙(七十四)　布啰(二合)迷呬睹肆銘(七十五)　野訖唎(二合)檐(七十六)　阿底缽始遮(七十七)　阿努缽啰(二合)沒多(七十八)　阿者羅素缽唎(二合)底瑟恥(二合)多(七十九)　訖里(二合)膽呬(八十)　據舍藍布啰(二合)迷(八十一)　么怒世數(八十二)　忙呬(引)缽底(八十三)　布啰嚩(二合)虛牟肆(八十四)　泥嚩(引)南(上)(八十五)　布𡂉印底(八十六)　答嚩忙努(引)沙(上)(八十七)　勃陀肆野(二合)訖唎(二合)得嚩(二合)(八十八)　薩得迦(二合)藍(八十九)　布阇陛殺底(九十)　帝莫呼(九十一)　摩訶嚩莽寧(九十二)　微者藍皤嚩南者(九十三)　素庶(引)皤底(九十四)　泥嚩來野肆(去)(九十五)　莽

【現代漢語翻譯】現代漢語譯本尾囊（64），缽啰攘漫睹肆（65），泥末那啰（66），勃地么多他微庶路多（67），阿末舍翳訶（68），素多啰肆氏（69），阿啰乞沙三末娜呬多（70），娑訶薩啰泥多啰（71），素目佉罨播娑麗（72），缽唎嚩履多（73），污波悶攘薩嚩甘羯忙（74），布啰迷呬睹肆銘（75），野訖唎檐（76），阿底缽始遮（77），阿努缽啰沒多（78），阿者羅素缽唎底瑟恥多（79），訖里膽呬（80），據舍藍布啰迷（81），么怒世數（82），忙呬缽底（83），布啰嚩虛牟肆（84），泥嚩南（85），布𡂉印底（86），答嚩忙努沙（87），勃陀肆野訖唎得嚩（88），薩得迦藍（89），布阇陛殺底（90），帝莫呼（91），摩訶嚩莽寧（92），微者藍皤嚩南者（93），素庶皤底（94），泥嚩來野肆（95），莽

【English Translation】 English version Tail sac (64), Patra-jñāna-dṛṣṭi-siddhi (65), Nimala-nara (66), Bodhi-mā-tathā-viśuddha-loka (67), Ama-śaya-iha (68), Sutara-siddhi (69), Araksa-samanta-hita (70), Sahasra-netra (71), Sumukha-upāsana-lī (72), Parivṛta (73), Upamṛdya-sarva-karma (74), Pura-hetu-siddhi-me (75), Yakṛt-gṛha (76), Ati-paśyaca (77), Anupalabdha (78), Acala-supratiṣṭhita (79), Kṛta-hṛdaya (80), Kuśala-pura-me (81), Manuṣyeṣu (82), Mā-hi-pati (83), Pūrva-bhū-siddhi (84), Devānām (85), Pūjā-prati (86), Tvām-manuṣa (87), Buddha-siddhi-kṛtvā (88), Sat-kālam (89), Pūjā-bhiṣakti (90), Te-mohu (91), Mahā-vāmanī (92), Vicāra-bhāvanā-ca (93), Suśuddha-bhavati (94), Deva-laya-siddhi (95), Ma

地野(二合)肆氏(九十六)　野去疏(二合)呬(九十七)　播履嚩履睹(九十八)　缽啰(二合)灆磨(九十九)　呵唎磨𤙖者(一百)　多嚩肆迦(一百一)　微舍那阿疙啰(二合)嚩(引)呬(一百二)　娑哆底么底(一百三)　素啰多缽啰(二合)底(一百四)　娑啰多娑多他(一百五)　缽啰(二合)部(引)薩建陀(一百六)　阿你啰者莽啰者(一百七)　摩訶磨霓(一百八)　摩訶薩建(引)陀(一百九)　摩訶計都(一百十)　素缽啰(二合)地者(一百十一)　摩訶磨啰(一百十二)　翳帝藥叉(一百十三)　摩訶帝喏(一百十四)　阿啰(二合)乞羼(二合)底皤嚩南多嚩(一百十五)　摩護藥叉缽唎(二合)嚩(引)𡀔(一百十六)　曳那輸皤肆嚩娑嚩(一百十七)　摩素薩嚩嚩素底喏(一百十八)　摩訶帝喏摩訶仰你(一百十九)　摩訶缽啰(二合)訶啰怒制嚩(一百二十)　阿尾呬(上)娑那耶(引)多替嚩者(一百二十一)　素名嚧暮啰陀(二合)你(一百二十二)　多嚩嚩娑嚩(一百二十三)　薩嚩泥嚩(一百二十四)　布啰塞訖唎(二合)睹(一百二十五)　庶(去引)婆底(一百二十六)　婆嚩曩污婆(引)娑(一百二十七)　缽啰(二合)磨悶者肆(一百二十八)　底喏娑(

一百二十九)」

佛言：「無邊莊嚴！此是能攝帝釋等句。若善男子趣菩提者、于彼后時有諸眾生攝受法者、及為眾生攝法善巧得安住者，由是諸句，天帝釋等而當授與此等諸句。」

佛言：「無邊莊嚴！何者是能攝四天王並眷屬句？」而說頌曰：

「于彼住夜叉，　　無忿無擾亂，　多聞之長子，　　及父咸恭敬。　刪阇耶夜叉，　　及諸勝軍旅，　而常擁護彼，　　愛樂此法者。　持國大神王，　　恒將諸眷屬，　彼亦常衛護，　　善說此經者。　丑目之眷屬，　　自身與軍眾，　若能住此教，　　一切當擁護。　增長王亦爾，　　軍旅及諸眾，　愛樂此法者，　　普皆作衛護。　幢幡大幢力，　　此住于東方，　大稱羅剎斯，　　彼皆攝入此。　而於此法門，　　有能受持者，　自身與眷屬，　　常親近守護。　藍婆毗羯遮，　　並及悉馱多，　奚離末底等，　　此皆住南方。　侍衛于帝釋，　　彼皆攝入此，　擁護益精氣，　　一切智者說。　劍離三蜜多，　　及伽羅系翅，　並與蜜室多，　　名稱羅剎斯，　皆住于西方，　　此等皆攝來，　說法了義者，　　一切常擁護。　實諦有實諦，　　名稱羅剎斯，　深信於此法，　　彼住于北方。

【現代漢語翻譯】現代漢語譯本佛陀說：『無邊莊嚴（菩薩名）！這些是能夠攝受帝釋（天神名）等天神的語句。如果善男子追求菩提（覺悟），在他們之後的時代，有眾生接受佛法，並且善巧地為眾生安住佛法，由於這些語句，天帝釋等天神將會把這些語句傳授給他們。』佛陀說：『無邊莊嚴！哪些是能夠攝受四天王（佛教護法神）及其眷屬的語句呢？』於是說了偈頌：『住在那裡（指四天王所住之處）的夜叉（守護神），沒有憤怒，沒有擾亂，多聞天王的長子，以及他的父親都恭敬地對待他們。刪阇耶（夜叉名）夜叉，以及所有強大的軍隊，常常擁護那些喜愛此法的人。持國（天王名）大神王，總是帶領他的眷屬，他們也常常衛護那些善於宣說此經的人。丑目（夜叉名）的眷屬，他們自身和軍隊，如果能夠安住於此教法，一切都應當受到擁護。增長（天王名）王也是如此，他的軍隊和所有眷屬，喜愛此法的人，都普遍地受到衛護。幢幡（夜叉名）大幢力，他住在東方，大稱（羅剎名）羅剎斯，他們都被攝入這裡。對於這個法門，有能夠受持的人，他們自身和眷屬，常常親近守護。藍婆（夜叉名）毗羯遮（夜叉名），以及悉馱多（夜叉名），奚離末底（夜叉名）等，他們都住在南方。侍衛帝釋（天神名）的那些，他們都被攝入這裡，擁護並增益精氣，一切智者（佛陀）這樣說。劍離（羅剎名）三蜜多（羅剎名），以及伽羅系翅（羅剎名），還有蜜室多（羅剎名），名稱（羅剎名）羅剎斯，他們都住在西方，這些都被攝入這裡，對於宣說究竟義理的人，一切都常常擁護。實諦（羅剎名）有實諦（羅剎名），名稱（羅剎名）羅剎斯，他們深信此法，他們住在北方。』

【English Translation】 English version The Buddha said, 'Immeasurable Adornment (a Bodhisattva's name)! These are the phrases that can gather in Indra (a deity's name) and other gods. If good men pursue Bodhi (enlightenment), and in their later times, there are beings who receive the Dharma, and who skillfully settle beings in the Dharma, then due to these phrases, Indra and other gods will impart these phrases to them.' The Buddha said, 'Immeasurable Adornment! Which are the phrases that can gather in the Four Heavenly Kings (Buddhist guardian deities) and their retinues?' Then he spoke in verses: 'The Yakshas (guardian spirits) who dwell there (referring to the places where the Four Heavenly Kings dwell), without anger, without disturbance, the eldest son of the King of Much Learning, and his father, all treat them with respect. Sanjaya (a Yaksha's name) Yaksha, and all the powerful armies, constantly protect those who love this Dharma. The Great King Dhritarashtra (a Heavenly King's name), always leads his retinue, and they also constantly guard those who are good at expounding this sutra. The retinue of Ugly Eyes (a Yaksha's name), themselves and their armies, if they can abide in this teaching, all should be protected. King Virudhaka (a Heavenly King's name) is also like this, his armies and all his retinue, those who love this Dharma, are all universally protected. Banner (a Yaksha's name) Great Banner Power, he dwells in the East, Great Name (a Rakshasa's name) Rakshasis, they are all gathered here. For this Dharma gate, those who can uphold it, themselves and their retinue, are always closely guarded. Lamba (a Yaksha's name) Vikarsha (a Yaksha's name), and Siddhattha (a Yaksha's name), Hirimati (a Yaksha's name), etc., they all dwell in the South. Those who attend to Indra (a deity's name), they are all gathered here, protecting and increasing their vital energy, thus says the All-Knowing One (the Buddha). Kshara (a Rakshasa's name) Samita (a Rakshasa's name), and Kalakeshi (a Rakshasa's name), and also Misita (a Rakshasa's name), Name (a Rakshasa's name) Rakshasis, They all dwell in the West, these are all gathered here, for those who expound the ultimate meaning, all are constantly protected. Truth (a Rakshasa's name) has Truth (a Rakshasa's name), Name (a Rakshasa's name) Rakshasis, they deeply believe in this Dharma, they dwell in the North.'

佛為擁護故，　　攝彼來入此，　由如來威力，　　一切合掌住。」

佛言：「無邊莊嚴！何者是能攝四天王並諸眷屬侍從內宮令入之句？」即說咒曰：

「散寧微舍你(一)　摩訶(引)薩嚟(二)　摩訶揭你(三)　摩訶揭若你(四)　缽啰(二合)步(引)多微誓曳(五)　馱嚩(二合)社阿孽啰(六)　污播嚩(引)薩你(七)　阿你邏(引)細曩睹娑呵(八)　曩曩筏囊㮈賒你舍(九)　折埵唎(引)路(引)迦播(引)啰你(十)　睹肆銘啰(引)若曩污折他(十一)　阿(引)吠設娜(十二)　伊呵薩曼嚩(引)呵啰他(去)(十三)　勿啰(二合)𡂉寧孽啰(二合)呵(十四)　薩迷折突地舍(十五)」

佛言：「無邊莊嚴！何者是摧伏魔波旬句？汝應諦聽善思念之。」即說咒曰：

「蜜底麗(二合)(一)　蜜多啰嚩底(二)　迦𡀔寧(三)　迦𡀔曩嚩底(四)　微步(引)底(五)　微步(引)多嚩底(六)　缽啰(二合)牟折你(七)　缽啰(二合)牟折囊嚩底(八)　訖唎(二合)多訖唎(二合)多嚩底(九)　阿怒仰酩(十)　阿怒仰莽嚩底(十一)　鄔播(引)多掣娜你(十二)　伽(引)么微嚩攘你(十三)　底唎(二合)瑟曩(二合)娑牟姝(去)

【現代漢語翻譯】現代漢語譯本佛陀爲了守護他們，將他們攝入此地，憑藉如來的威力，一切都合掌而住。佛陀說：『無邊莊嚴！是什麼樣的語句能夠攝取四天王及其眷屬侍從進入內宮呢？』隨即說了咒語：『散寧微舍你(1)，摩訶(引)薩嚟(2)（偉大的本質），摩訶揭你(3)（偉大的行動），摩訶揭若你(4)（偉大的智慧），缽啰(二合)步(引)多微誓曳(5)（極度強大的力量），馱嚩(二合)社阿孽啰(6)（旗幟的頂端），污播嚩(引)薩你(7)（接近的住所），阿你邏(引)細曩睹娑呵(8)（無障礙的觀察），曩曩筏囊㮈賒你舍(9)（各種各樣的教導），折埵唎(引)路(引)迦播(引)啰你(10)（四界的守護者），睹肆銘啰(引)若曩污折他(11)（四位國王的敬意），阿(引)吠設娜(12)（進入），伊呵薩曼嚩(引)呵啰他(去)(13)（在此全部召集），勿啰(二合)𡂉寧孽啰(二合)呵(14)（迅速地抓住），薩迷折突地舍(15)（全部都來這裡）。』佛陀說：『無邊莊嚴！是什麼樣的語句能夠摧伏魔波旬呢？你應該仔細聽，好好思考。』隨即說了咒語：『蜜底麗(二合)(1)（友善），蜜多啰嚩底(2)（友善的持有者），迦𡀔寧(3)（行動者），迦𡀔曩嚩底(4)（行動的持有者），微步(引)底(5)（光輝），微步(引)多嚩底(6)（光輝的持有者），缽啰(二合)牟折你(7)（解脫者），缽啰(二合)牟折囊嚩底(8)（解脫的持有者），訖唎(二合)多訖唎(二合)多嚩底(9)（已完成的行動的持有者），阿怒仰酩(10)（不憤怒），阿怒仰莽嚩底(11)（不憤怒的持有者），鄔播(引)多掣娜你(12)（切斷障礙者），伽(引)么微嚩攘你(13)（去除障礙者），底唎(二合)瑟曩(二合)娑牟姝(去)（堅固的平靜）。』

【English Translation】 English version The Buddha, for the sake of protecting them, gathered them and brought them here. By the power of the Tathagata, all stood with their palms joined. The Buddha said, 'Boundless Adornment! What are the phrases that can gather the Four Heavenly Kings and their retinues and attendants into the inner palace?' Then he spoke the mantra: 'Saṃniṃ viśe ni (1), Mahā(long a)sari (2) (Great Essence), Mahāgani (3) (Great Action), Mahāgñāni (4) (Great Wisdom), Prabū(long u)tavīśaye (5) (Extremely Powerful Force), Dhvaja agra (6) (Top of the Banner), Upavāsani (7) (Approaching Abode), Anīlā(long a)sena dūṣaha (8) (Unobstructed Observation), Nānā vākya nideśa (9) (Various Teachings), Catur lokapālani (10) (Guardians of the Four Realms), Tuṣṭi me rājāna upacita (11) (Respect of the Four Kings), Āveśana (12) (Enter), Iha samantā āharatha (13) (Gather all here), Vraṃṇi graha (14) (Quickly Seize), Sarve catu diśa (15) (All come here).' The Buddha said, 'Boundless Adornment! What are the phrases that can subdue Mara Papiyas? You should listen carefully and contemplate well.' Then he spoke the mantra: 'Maitri (1) (Friendliness), Maitrāvati (2) (Holder of Friendliness), Kārini (3) (Doer), Kāraṇavati (4) (Holder of Action), Vibhūti (5) (Splendor), Vibhūtavati (6) (Holder of Splendor), Pramocani (7) (Liberator), Pramocanavati (8) (Holder of Liberation), Kṛta kṛtavati (9) (Holder of Completed Action), Anudvega (10) (Not Angry), Anudvegavati (11) (Holder of Not Being Angry), Upāya chedanī (12) (Cutter of Obstacles), Gāma vivarjani (13) (Remover of Obstacles), Dhṛṣṇa samupāśu (14) (Firm Tranquility).'

殺你(十四)　你孽唎(二合)呬(引)多忙(引)啰嚩藍(十五)　嗢多啰囊嚩底(十六)　缽啰(二合)底與(二合)多啰嚩底(十七)　鄔閉(引)去沙怒娑呬帝(十八)　阿(引)灆么囊微輸馱你(十九)　寧那啰(二合)舍曩(二十)　阿三(引)暮(引)訶你(二十一)　你瑟(二合)缽啰(二合)半(引)者寧(二十二)」

佛言：「無邊莊嚴！此是摧伏魔波旬句。由是句故，不令天魔及諸軍眾而得其便。」

佛言：「無邊莊嚴！何者是能攝彼大梵天句？汝今諦聽善思念之。」即說咒曰：

「阿地缽底(一)　摩訶悉他(去、引、二合)曩(上)筏底(二)　娑嚩(二合)琰訖唎(二合)多(三)　悉他(引、二合)曩酩底(四)　曩曩摩護微尾馱(五)　缽啰(二合)底與(二合)播薩他(二合)曩伽啰曩(六)　阿地伽薩他(二合)曩缽底(七)　庶馱薩他(引、二合)曩孽睹(八)　娑含(引)缽底(九)　阿地羯爛(引、二合)多(十)　微庶(引)馱曩(十一)　庶婆缽唎(十二)　缽啰庶皤(引)地目多(十三)　缽啰(二合)勃多(二合)室唎(二合)多(十四)　你嚩(引)娑囊(十五)　缽啰(二合)步(引)多(十六)　缽啰(二合)皤(十七)　你孽啰(二

【現代漢語翻譯】現代漢語譯本：殺你（十四），你孽唎（二合）呬（引）多忙（引）啰嚩藍（十五），嗢多啰囊嚩底（十六），缽啰（二合）底與（二合）多啰嚩底（十七），鄔閉（引）去沙怒娑呬帝（十八），阿（引）灆么囊微輸馱你（十九），寧那啰（二合）舍曩（二十），阿三（引）暮（引）訶你（二十一），你瑟（二合）缽啰（二合）半（引）者寧（二十二）。佛說：『無邊莊嚴！這是摧伏魔波旬的語句。因為這些語句，天魔和他們的軍隊都不能得逞。』佛說：『無邊莊嚴！什麼是能夠攝取大梵天的語句呢？你現在仔細聽，好好思考。』隨即說了咒語：『阿地缽底（一），摩訶悉他（去、引、二合）曩（上）筏底（二），娑嚩（二合）琰訖唎（二合）多（三），悉他（引、二合）曩酩底（四），曩曩摩護微尾馱（五），缽啰（二合）底與（二合）播薩他（二合）曩伽啰曩（六），阿地伽薩他（二合）曩缽底（七），庶馱薩他（引、二合）曩孽睹（八），娑含（引）缽底（九），阿地羯爛（引、二合）多（十），微庶（引）馱曩（十一），庶婆缽唎（十二），缽啰庶皤（引）地目多（十三），缽啰（二合）勃多（二合）室唎（二合）多（十四），你嚩（引）娑囊（十五），缽啰（二合）步（引）多（十六），缽啰（二合）皤（十七），你孽啰（二合）』

【English Translation】 English version: 'Śāni (14), ni-kṣi-hi-ta-ma-ra-va-laṃ (15), ud-ta-ra-na-va-ti (16), pra-ti-ya-ta-ra-va-ti (17), u-pe-kṣā-nu-sa-hi-te (18), ā-laṃ-ma-na-vi-śu-dha-ni (19), ni-na-ra-śa-na (20), a-saṃ-mu-ha-ni (21), ni-ṣa-pra-pa-ca-ni (22).' The Buddha said, 'Boundless Adornment! These are the phrases that subdue Māra Pāpīyas. Because of these phrases, the heavenly demons and their armies cannot gain advantage.' The Buddha said, 'Boundless Adornment! What are the phrases that can encompass the Great Brahmā? Now listen carefully and contemplate them well.' Then he spoke the mantra: 'Adhi-pati (1), mahā-stha-na-va-ti (2), sva-yaṃ-kṛ-ta (3), stha-na-me-ti (4), na-na-ma-hu-vi-vi-dha (5), pra-ti-ya-pa-sa-tha-na-ga-ra-na (6), adhi-ga-stha-na-pati (7), śu-dha-stha-na-ga-tu (8), sa-haṃ-pati (9), adhi-ka-ra-ta (10), vi-śu-dha-na (11), śu-bha-pa-ri (12), pra-śu-bha-dhi-mu-ta (13), pra-bhu-ta-śri-ta (14), ni-va-sa-na (15), pra-bhu-ta (16), pra-bha (17), ni-gra'

合)蹊(引)多伽(上)么(十八)　娑嚩(二合)悉底(二合)伽(引)么(十九)　缽啰(二合)底與(二合)播薩他(引、二合)曩(二十)」

佛言：「無邊莊嚴！此是能攝大梵天句。由是句故，大梵諸天能授與彼諸說法師清凈妙善等引梵行圓滿文句。」

佛言：「無邊莊嚴！何者是凈居諸天法光明句？汝今諦聽善思念之。」即說咒曰：

「微輸(引)馱曩嚩底(一)　案底么伽(引)嚕你(二)　伽(引)么磨嚩(三)　鄔娑(引)多(上)你(四)　缽啰(二合)涅酩多(引)你(五)　缽唎(二合)演多(六)　缽啰(二合)底與(二合)波悉他(二合)曩缽耶(引)(七)　嚩娑(引)曩(八)　阿(引)賴耶微輸(引)馱你(九)　阿(引)攘缽演多伽啰你(十)　案底么泥(上)舍(十一)　缽啰(二合)底與(二合)播悉他(引、二合)寧(十二)」

佛言：「無邊莊嚴！此是凈居諸天法光明句，由是咒句而能授與諸善男子我諸法藏。」

佛言：「無邊莊嚴！若有天王、人王、阿修羅王、迦樓羅王及諸龍王，或大威德小威德者，若信不信諸眾生等，我皆授與陀羅尼句，令其信者於此法中獲增上信，其不信者默然舍之，不令得起語言諍論。說此法時，若有來作障

【現代漢語翻譯】現代漢語譯本合) 蹊(引) 多伽(上) 么(十八) 娑嚩(二合) 悉底(二合) 伽(引) 么(十九) 缽啰(二合) 底與(二合) 播薩他(引、二合) 曩(二十) 佛說：『無邊莊嚴！這是能攝受大梵天之句。由於此句，大梵諸天能夠授予那些說法師清凈、微妙、善巧、等引、梵行圓滿的文句。』佛說：『無邊莊嚴！什麼是凈居諸天的法光明句？你現在仔細聽，好好思量。』隨即說了咒語：『微輸(引) 馱曩嚩底(一) 案底么伽(引) 嚕你(二) 伽(引) 么磨嚩(三) 鄔娑(引) 多(上) 你(四) 缽啰(二合) 涅酩多(引) 你(五) 缽唎(二合) 演多(六) 缽啰(二合) 底與(二合) 波悉他(二合) 曩缽耶(引)(七) 嚩娑(引) 曩(八) 阿(引) 賴耶微輸(引) 馱你(九) 阿(引) 攘缽演多伽啰你(十) 案底么泥(上) 舍(十一) 缽啰(二合) 底與(二合) 播悉他(引、二合) 寧(十二)』佛說：『無邊莊嚴！這是凈居諸天的法光明句，由於此咒句，能夠授予諸善男子我的一切法藏。』佛說：『無邊莊嚴！如果有天王、人王、阿修羅王、迦樓羅王（金翅鳥王）以及諸龍王，或者有大威德或小威德者，無論是信或不信的眾生，我都授予陀羅尼句，使其信者在此法中獲得增上信，不信者則默然捨棄，不令其生起語言爭論。在說此法時，若有人來作障礙，

【English Translation】 English version 『ha) khee(pull) duo qie(up) me(18) sva(two combined) siddhi(two combined) qie(pull) me(19) bala(two combined) di yu(two combined) bo sa ta(pull, two combined) na(20)』 The Buddha said, 『Immeasurable Adornment! This is the phrase that encompasses the Great Brahma Heaven. Because of this phrase, the Great Brahma Heavens can grant those Dharma teachers pure, subtle, skillful, samadhi, and complete Brahma conduct phrases.』 The Buddha said, 『Immeasurable Adornment! What is the Dharma light phrase of the Pure Abode Heavens? Now listen carefully and contemplate it well.』 Then he spoke the mantra: 『wei shu(pull) tuo na wa di(1) an di mo qie(pull) lu ni(2) qie(pull) mo mo wa(3) wu sa(pull) duo(up) ni(4) bala(two combined) nie ming duo(pull) ni(5) bo li(two combined) yan duo(6) bala(two combined) di yu(two combined) bo xi ta(two combined) na bo ye(pull)(7) wa sa(pull) na(8) a(pull) lai ye wei shu(pull) tuo ni(9) a(pull) rang bo yan duo qie la ni(10) an di mo ni(up) she(11) bala(two combined) di yu(two combined) bo xi ta(pull, two combined) ning(12)』 The Buddha said, 『Immeasurable Adornment! This is the Dharma light phrase of the Pure Abode Heavens. Because of this mantra phrase, it can grant all good men my entire Dharma treasury.』 The Buddha said, 『Immeasurable Adornment! If there are heavenly kings, human kings, Asura kings, Garuda kings (golden-winged bird kings), and all dragon kings, or those with great or small power, whether they are believing or non-believing beings, I will grant them the Dharani phrase, so that those who believe will gain increased faith in this Dharma, and those who do not believe will silently abandon it, not allowing them to engage in verbal disputes. When this Dharma is being spoken, if someone comes to create obstacles,

礙留難而悉摧伏。此中何者是能攝取凈信者句？」即說咒曰：

「愚嚧那(上)嚟(一)　阿者缽麗(二)　娑嚩(二合)毗涅呵(引)啰(三)　句末泥(四)　涅攘曩缽啰(二合)底微嚧異寧(五)　只多珊者曩你(六)　只多缽唎(二合)羯酩(七)　只多三(上)缽啰(二合)娑(引)那你(八)　么曩肆也(二合)(九)　呵唎灑(二合)伽啰你(十)　微攘曩肆也(二合)(十一)　阿怒娑嚩(二合)底(十二)　阿怒達么努閉去灑(二合)寧(十三)　呬都珊那唎舍你(十四)　多他阿去殺(二合)啰缽那(十五)　涅泥(上)舍(十六)　輸(引)地多(上)嚩底(十七)　野他(引)孽多(十八)　野他努句路(上)播么(十九)　鄔播莽涅泥(上、引)舍(二十)　微庶(引)地多(二十一)　怛多啰(二合)伽(引)麗(二十二)　曩者羯答微閻(二合)(二十三)　三(上)缽啰(二合)娑(引)娜遏他(二合)睹娑么(二十四)　野他(引)怒句懶者目佉(二十五)　鄔波僧賀啰喻你舍(二十六)　阿(引)舍耶肆也(二合)(二十七)　微庶(引)地耶(二十八)　野他庶(引)地底(二十九)　羅去灑(二合)曩羅去灑(二合)你(三十)　羅去灑(二合)曩嚩底(三十一)　

【現代漢語翻譯】現代漢語譯本：『能摧伏一切障礙和留難。』這裡面哪一句是能攝取凈信者的語句呢？」於是說了咒語：『嗡，愚嚧那(種子字，意為「智慧」)嚟(種子字，意為「光明」)，阿者缽麗(無障礙)，娑嚩(二合，意為「成就」)毗涅呵(引，意為「障礙」)啰(去除)，句末泥(智慧)，涅攘曩缽啰(二合，意為「智慧」)底微嚧異寧(殊勝)，只多珊者曩你(心之覺醒)，只多缽唎(二合，意為「心」)羯酩(凈化)，只多三(上，意為「心」)缽啰(二合，意為「清凈」)娑(引，意為「安住」)那你(安住)，么曩肆也(二合，意為「意」)，呵唎灑(二合，意為「喜悅」)伽啰你(攝取)，微攘曩肆也(二合，意為「識」)，阿怒娑嚩(二合，意為「隨順」)底(安住)，阿怒達么努閉去灑(二合，意為「隨順法」)寧(引導)，呬都珊那唎舍你(因緣顯現)，多他阿去殺(二合，意為「如來」)啰缽那(教導)，涅泥(上，意為「指示」)舍(指示)，輸(引，意為「清凈」)地多(上，意為「清凈」)嚩底(安住)，野他(引，意為「如」)孽多(所行)，野他努句路(上，意為「如」)播么(譬喻)，鄔播莽涅泥(上、引，意為「譬喻」)舍(指示)，微庶(引，意為「清凈」)地多(清凈)，怛多啰(二合，意為「彼」)伽(引，意為「行」)麗(行者)，曩者羯答微閻(二合，意為「不應作」)，三(上，意為「正」)缽啰(二合，意為「清凈」)娑(引，意為「安住」)娜遏他(二合，意為「義」)睹娑么(平等)，野他(引，意為「如」)怒句懶者目佉(隨順)，鄔波僧賀啰喻你舍(總結教導)，阿(引，意為「一切」)舍耶肆也(二合，意為「意樂」)，微庶(引，意為「清凈」)地耶(清凈)，野他庶(引，意為「如」)地底(安住)，羅去灑(二合，意為「守護」)曩羅去灑(二合，意為「守護」)你(守護)，羅去灑(二合，意為「守護」)曩嚩底(守護者)。』

【English Translation】 English version: 'That which subdues all obstacles and difficulties.' Which of these is the phrase that can gather pure faith?' Then he spoke the mantra: 'Om, guru na (seed syllable, meaning 'wisdom') ri (seed syllable, meaning 'light'), ajapari (unobstructed), svaha (accomplishment) vinayara (obstacles) hara (remove), kumatine (wisdom), niryanaprativirodini (superior), chitta sanjanani (awakening of the mind), chitta parikarmine (purification of the mind), chitta samprasadanani (abiding in the purity of the mind), manasiya (mind), harisha garani (gathering joy), vijnanasiya (consciousness), anusvati (abiding in accordance), anudharmanupeshani (guiding in accordance with the Dharma), hetu sandarshani (manifestation of causes), tatha agata (Tathagata) raprana (teaching), nirdesha (instruction), shuddha vatti (abiding in purity), yatha gata (as it is gone), yatha anukula upama (as it is suitable metaphor), upama nirdesha (instruction by metaphor), vishuddha (purified), tatra gari (practitioner), na cha kartavyam (should not be done), samprasada arthatusama (equal in meaning), yatha anukula mukha (in accordance), upasanghara yupadesha (summary teaching), ashayasiya (intention), vishuddha (purified), yatha sthiti (abiding), rakshana rakshani (protection), rakshana vatti (protector).'

羅去灑(二合)囊微輸馱你(三十二)　缽啰底吠馱遏他(三十三)　珊那唎(二合)舍你(三十四)　句舍啰冒他薩謎呵(三十五)　缽啰(二合)微者曳(三十六)　娑么娑啰你(三十七)　訖唎多(引)怒阿啰(二合)去史(二合)(三十八)　薩底也(二合)遏替(三十九)　薩底也(二合)南(上)(四十)　素微輸(引)地帝(四十一)」

佛言：「無邊莊嚴！此是能攝凈信者句及授與句，由是當能授與說此法師善品及義。善男子！我今復說摧伏不信者句。」即說咒曰：

「去灑(二合)迷(一)　去灑么嚩底(二)　迷多啰(二合)缽唎(二合)羯么(三)　缽啰(二合)底與(二合)波娑他(二合、引)寧(四)　伽𡀔囊缽啰(二合)底邏(引)婆(五)　呬多努劍跛(六)　散喏曩你(七)　僧揭啰(二合)呵嚩薩睹(二合)(八)　呬多嚩薩睹(九)　散那啰(二合)舍你(十)　缽唎(二合)嚩喏你耶(十一)　嚩喏你(十二)　簸跛咩多啰(二合)(十三)　細嚩你(十四)　曩坦多啰(二合)泥世薩他(二合)答微耶(二合)(十五)　野多啰(二合)尾揭啰(二合)呵嚩底怒(十六)　薩摩孽爛(二合)陀(十七)　缽啰(二合)那(引)邏你(十八)　鄔波蔗啰珊那唎舍

【現代漢語翻譯】現代漢語譯本：羅去灑（二合，意為『憤怒』）囊微輸馱你（意為『凈化』）（三十二），缽啰底吠馱遏他（意為『覺悟』）（三十三），珊那唎（二合，意為『安住』）舍你（意為『教導』）（三十四），句舍啰冒他薩謎呵（意為『善巧方便』）（三十五），缽啰（二合，意為『給予』）微者曳（意為『辨別』）（三十六），娑么娑啰你（意為『憶念』）（三十七），訖唎多（引，意為『已作』）怒阿啰（二合，意為『遠離』）去史（二合，意為『損害』）（三十八），薩底也（二合，意為『真實』）遏替（意為『意義』）（三十九），薩底也（二合，意為『真實』）南（上，意為『名字』）（四十），素微輸（引，意為『極凈』）地帝（意為『安住』）（四十一）。佛說：『無邊莊嚴（菩薩名）！這是能攝受凈信者的語句和給予的語句，由此應當能夠給予說法師善品和意義。善男子！我現在再說摧伏不信者的語句。』即說咒語：『去灑（二合，意為『憤怒』）迷（一），去灑么嚩底（意為『憤怒者』）（二），迷多啰（二合，意為『慈悲』）缽唎（二合，意為『遍佈』）羯么（意為『行為』）（三），缽啰（二合，意為『給予』）底與（二合，意為『依靠』）波娑他（二合，引，意為『安住』）寧（四），伽𡀔囊缽啰（二合，意為『智慧』）底邏（引，意為『獲得』）婆（五），呬多努劍跛（意為『利益和憐憫』）（六），散喏曩你（意為『調伏』）（七），僧揭啰（二合，意為『攝受』）呵嚩薩睹（二合，意為『真實』）（八），呬多嚩薩睹（意為『利益真實』）（九），散那啰（二合，意為『安住』）舍你（意為『教導』）（十），缽唎（二合，意為『遍佈』）嚩喏你耶（意為『引導』）（十一），嚩喏你（意為『引導』）（十二），簸跛咩多啰（二合，意為『惡行』）（十三），細嚩你（意為『服務』）（十四），曩坦多啰（二合，意為『不間斷』）泥世薩他（二合，意為『安住』）答微耶（二合，意為『給予』）（十五），野多啰（二合，意為『遠離』）尾揭啰（二合，意為『障礙』）呵嚩底怒（意為『憤怒』）（十六），薩摩孽爛（二合，意為『完全』）陀（意為『給予』）（十七），缽啰（二合，意為『給予』）那（引，意為『智慧』）邏你（意為『引導』）（十八），鄔波蔗啰珊那唎舍（意為『接近安住教導』）。』

【English Translation】 English version: 'Raksha (combined, meaning 'anger') nangvishuddhāni (meaning 'purification') (32), prativedha artha (meaning 'enlightenment') (33), shannarī (combined, meaning 'abiding') shani (meaning 'teaching') (34), kushala mautha samēha (meaning 'skillful means') (35), pra (combined, meaning 'giving') vichaye (meaning 'discernment') (36), samasārani (meaning 'recollection') (37), krita (extended, meaning 'done') anurā (combined, meaning 'away from') kshishi (combined, meaning 'harm') (38), satya (combined, meaning 'truth') arthe (meaning 'meaning') (39), satya (combined, meaning 'truth') nām (upper, meaning 'names') (40), suviśuddhi (extended, meaning 'very pure') sthite (meaning 'abiding') (41).' The Buddha said, 'Immeasurable Adornment (name of a Bodhisattva)! These are the phrases that gather those with pure faith and the phrases that give, by which one should be able to give the Dharma teacher good qualities and meaning. Good son! Now I will speak again the phrases that subdue those without faith.' Then he spoke the mantra: 'Raksha (combined, meaning 'anger') me (1), raksha mavati (meaning 'the angry one') (2), maitra (combined, meaning 'compassion') parikarma (combined, meaning 'pervading') (meaning 'action') (3), prati (combined, meaning 'giving') yupa (combined, meaning 'relying') sthā (combined, extended, meaning 'abiding') ni (4), jnana pratilābha (combined, meaning 'wisdom') (5), hita anukampa (meaning 'benefit and compassion') (6), samjnanani (meaning 'subduing') (7), samgraha (combined, meaning 'gathering') vastu (combined, meaning 'truth') (8), hita vastu (meaning 'beneficial truth') (9), shannara (combined, meaning 'abiding') shani (meaning 'teaching') (10), parivahani (combined, meaning 'pervading') yaya (meaning 'guiding') (11), vahani (meaning 'guiding') (12), papa maitra (combined, meaning 'evil deeds') (13), sevani (meaning 'service') (14), natantara (combined, meaning 'uninterrupted') nishastha (combined, meaning 'abiding') davaya (combined, meaning 'giving') (15), yatara (combined, meaning 'away from') vigraha (combined, meaning 'obstacles') havati krodha (meaning 'anger') (16), samagra (combined, meaning 'complete') da (meaning 'giving') (17), pra (combined, meaning 'giving') jnana (extended, meaning 'wisdom') lani (meaning 'guiding') (18), upachara shannarisha (meaning 'approaching abiding teaching').'

你(十九)　你舍啰(二合)夜微庶(引)馱你(二十)　阿(引)多麼(二合)怒伽酩(二十一)　缽啰(二合)鄔波僧呵啰(二合)你(二十二)　涅酩多(引)你(二十三)　阿怒啰去沙(二合)(二十四)　缽啰(二合)底與(二合)波娑他(引、二合)寧(二十五)」

佛言：「無邊莊嚴！此是調伏不信者句，由是不令造諸過惡。直爾善法尚多憎嫉，何況於此無上法教。是故此諸咒句，為滅一切諸過惡故，為斷一切煩惱故轉。無邊莊嚴！我見眾生心無凈信，或欲斗諍、或欲損害、或欲惱亂，而來親近如來。知彼心所動作，隨其種類，以諸法門而作覺悟，令其舍離不善尋思，及令發起諸善根因。

「無邊莊嚴！如來安住於十八種不共法中，能善了知眾生心行，及能了知心所攝法。無邊莊嚴！何等名為十八佛不共法？無邊莊嚴！所謂如來於某時夜，現覺阿耨多羅三藐三菩提，乃至入于無餘涅槃，于其中間無有誤失、無卒暴音、無忘失念、無不擇舍、無種種想、無不定心，精進無退、念無退、志欲無退、等持無退、慧無退、解脫無退、解脫智見無退。一切如來身業智為前導隨智而轉，一切如來語業智為前導隨智而轉，一切如來意業智為前導隨智而轉。如來智見於過去世無著無礙，如來智見於未來世無

【現代漢語翻譯】現代漢語譯本『你舍啰夜微庶馱你』（nineteenth），『阿多麼怒伽酩』（twentieth），『缽啰鄔波僧呵啰你』（twenty-first），『涅酩多你』（twenty-second），『阿怒啰去沙』（twenty-third），『缽啰底與波娑他寧』（twenty-fourth）。

佛說：『無邊莊嚴（菩薩名）！這些是調伏不信者的語句，因此不讓他們造作各種過錯。即使是普通的善法尚且招致許多憎恨嫉妒，更何況是這無上的佛法教誨。所以這些咒語語句，是爲了滅除一切過錯，爲了斷除一切煩惱而宣說的。無邊莊嚴！我看到眾生心中沒有清凈的信心，或者想要爭鬥、或者想要損害、或者想要惱亂，而前來親近如來。我知曉他們心中所想所為，根據他們的不同根性，用各種法門來開導覺悟他們，讓他們捨棄不善的思慮，並且讓他們發起各種善根。』

『無邊莊嚴！如來安住在十八種不共法中，能夠善巧地了知眾生的心行，以及能夠了知心所攝的法。無邊莊嚴！什麼叫做十八佛不共法呢？無邊莊嚴！所謂如來在某個夜晚，現證阿耨多羅三藐三菩提（無上正等正覺），乃至進入無餘涅槃，在這期間沒有誤失、沒有粗暴的言語、沒有忘失正念、沒有不加選擇的捨棄、沒有種種妄想、沒有不定的心，精進沒有退轉、正念沒有退轉、志向沒有退轉、等持（禪定）沒有退轉、智慧沒有退轉、解脫沒有退轉、解脫知見沒有退轉。一切如來的身業都是以智慧為引導，隨著智慧而運轉；一切如來的語業都是以智慧為引導，隨著智慧而運轉；一切如來的意業都是以智慧為引導，隨著智慧而運轉。如來的智慧見解對於過去世沒有執著沒有障礙，如來的智慧見解對於未來世沒有

【English Translation】 English version 'ni she ra ye wei shu tuo ni' (nineteenth), 'a duo me nu qie ming' (twentieth), 'bo la wu bo seng he la ni' (twenty-first), 'nie ming duo ni' (twenty-second), 'a nu la qu sha' (twenty-third), 'bo la di yu bo suo tuo ning' (twenty-fourth).

The Buddha said, 'Boundless Adornment (a Bodhisattva's name)! These are the phrases for subduing those who lack faith, and thus prevent them from committing various wrongdoings. Even ordinary good deeds are met with much hatred and jealousy, let alone this supreme Dharma teaching. Therefore, these mantra phrases are spoken to eradicate all wrongdoings and to sever all afflictions. Boundless Adornment! I see that sentient beings have no pure faith in their hearts, or they want to fight, or they want to harm, or they want to disturb, and they come to approach the Tathagata. I know what they think and do in their hearts, and according to their different natures, I use various Dharma methods to enlighten them, so that they abandon unwholesome thoughts and generate various roots of goodness.'

'Boundless Adornment! The Tathagata abides in the eighteen unshared qualities of a Buddha, and is able to skillfully understand the minds and actions of sentient beings, as well as the dharmas that are included in the mind. Boundless Adornment! What are the eighteen unshared qualities of a Buddha? Boundless Adornment! It is said that the Tathagata, on a certain night, realized Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and until entering Parinirvana without remainder, during this time there is no mistake, no harsh speech, no forgetting of mindfulness, no unselective abandonment, no various delusions, no unstable mind, no regression in diligence, no regression in mindfulness, no regression in aspiration, no regression in samadhi (meditative concentration), no regression in wisdom, no regression in liberation, and no regression in the knowledge and vision of liberation. All the Tathagata's bodily actions are guided by wisdom and follow wisdom; all the Tathagata's verbal actions are guided by wisdom and follow wisdom; all the Tathagata's mental actions are guided by wisdom and follow wisdom. The Tathagata's wisdom and vision have no attachment and no obstruction in the past, the Tathagata's wisdom and vision have no

著無礙，如來智見於現在世無著無礙。無邊莊嚴！如來成就此等十八不共法故，無量智見力悉皆成就故，能開演此陀羅尼門清凈法品。為于不信一切有情生凈信故，為凈信者於此法門得清凈智。無邊莊嚴！如來隨所樂欲，以諸無量種種語言分別解說此陀羅尼門，亦不能說此陀羅尼門斷疑理趣百分之一，乃至俱胝百千算數及譬喻分。何以故？此諸法門是無量門、不思議門，此所有門能得一切智智轉故。

「複次無邊莊嚴！由此如來以無量異名，今為汝等開示演說此諸法門，欲令汝等普遍了知無量法門、得陀羅尼故。」即說咒曰：

「怛侄他阿(引)唎曳(一)　阿(引)唎耶(二合)嚩底(二)　阿(引)唎耶(二合)怒(上)揭帝(三)　你馱(引)寧(四)　你馱曩嚩底(五)　嚩睹缽啰(二合)酩(六)　嚩啰睹(二合)簸掣那(上)伽啰你(七)　阿(引)伽(引)舍微輸(引)馱你(八)　阿怒去鎩(二合)簸你(九)　阿寧去鎩(二合)簸你(十)　阿微孽多缽啰酩(十一)　阿怒播孽(上)底你(十二)　涅畔(引)曩缽他微輸(引)馱你(十三)　微耶(二合)波你去史(二合)缽底(十四)　阿怒播(引)那(十五)　寧𡀔(引)馱播啰酩(十六)　薩嚩攘涅畔(引)曩(去)寧那啰(

【現代漢語翻譯】現代漢語譯本：沒有障礙，如來的智慧見解在現在世間沒有執著和障礙。無邊的莊嚴！如來成就了這十八種不共之法，因此成就了無量的智慧見解之力，能夠開演這陀羅尼門的清凈法品。爲了讓不相信的一切有情眾生生起清凈的信心，爲了讓有清凈信心的人在這個法門中獲得清凈的智慧。無邊的莊嚴！如來隨其所樂，用各種無量的語言分別解說這個陀羅尼門，也不能說出這個陀羅尼門斷除疑惑的道理的百分之一，乃至俱胝百千算數和譬喻所能表達的部分。為什麼呢？因為這些法門是無量的門、不可思議的門，所有這些門都能獲得一切智智的運轉。「再者，無邊莊嚴！因此如來用無量的異名，現在為你們開示演說這些法門，想要讓你們普遍瞭解無量的法門，獲得陀羅尼的緣故。」即說咒語如下：『怛侄他阿(引)唎曳(一) 阿(引)唎耶(二合)嚩底(二) 阿(引)唎耶(二合)怒(上)揭帝(三) 你馱(引)寧(四) 你馱曩嚩底(五) 嚩睹缽啰(二合)酩(六) 嚩啰睹(二合)簸掣那(上)伽啰你(七) 阿(引)伽(引)舍微輸(引)馱你(八) 阿怒去鎩(二合)簸你(九) 阿寧去鎩(二合)簸你(十) 阿微孽多缽啰酩(十一) 阿怒播孽(上)底你(十二) 涅畔(引)曩缽他微輸(引)馱你(十三) 微耶(二合)波你去史(二合)缽底(十四) 阿怒播(引)那(十五) 寧𡀔(引)馱播啰酩(十六) 薩嚩攘涅畔(引)曩(去)寧那啰(十七)』

【English Translation】 English version: Without obstruction, the Tathagata's (如來) wisdom and insight are without attachment or hindrance in the present world. Boundless adornment! Because the Tathagata has accomplished these eighteen unique qualities, and thus has achieved immeasurable wisdom and insight, he is able to expound this pure Dharma of the Dharani (陀羅尼) gate. This is to generate pure faith in all sentient beings who do not believe, and to enable those with pure faith to attain pure wisdom in this Dharma gate. Boundless adornment! The Tathagata, according to his pleasure, uses various immeasurable languages to explain this Dharani gate, yet he cannot express even one percent of the reasoning behind the elimination of doubt in this Dharani gate, not even by using countless hundreds of millions of calculations and analogies. Why is this so? Because these Dharma gates are immeasurable gates, inconceivable gates, and all these gates can lead to the turning of all-knowing wisdom. Furthermore, boundless adornment! Therefore, the Tathagata, using countless different names, now reveals and expounds these Dharma gates to you, desiring that you universally understand the immeasurable Dharma gates and obtain Dharani. Then he spoke the mantra: 'Tadyatha ariye (1) aryavati (2) aryanugate (3) nidhaning (4) nidhanavati (5) vatuprame (6) varatupacche nagarani (7) agasavisodhani (8) anukshapan (9) anikshapan (10) avigatapraming (11) anupagatin (12) nirvanapathavisodhani (13) vyapagatishapati (14) anupana (15) nirdhaparaming (16) sarvajnirvananirara (17)'

二合)舍寧(十七)」

佛告無邊莊嚴菩薩言：「此諸陀羅尼印能清凈句、異名說句，由受持此陀羅尼法門，以少功用證菩薩位差別妙智及近大悲，由隨義覺證得悟入一切法智。無邊莊嚴！此陀羅尼句是大良藥，以能除破諸重病故。復能除滅無明無智極黑闇障，隨順明法圓滿轉故。隨何明法圓滿而轉，謂隨順明法智圓滿故。而能現證宿住智明，隨順明法智善巧故。而得出生天眼智明，隨順舍離諸煩惱故。能現證得漏盡智明，由此復能獲得一切所學波羅蜜多、無上智見、一切智智見、一切智智地。無邊莊嚴！汝觀如來善能如許廣大說法，于諸方便善巧圓滿。無邊莊嚴！如來如是成就大智，能善安住一切智智力無畏等。此無上寶藏，于無量俱胝那由他劫所修善根之所積集。以是緣故，能善安住此諸法門，今為汝等成熟佛法，於法理趣出生善巧，開示演說此陀羅尼清凈法品。若善男子善女人等，發心求趣大菩提者而欲隨我正修學者、於我法教欲擁護者、于諸如來無量法藏欲受持者，於此法中當勤修習志樂精進，住不放逸不著三界，於一切智智心作意善加持者、于諸色緣清凈善巧善修習者、于受想行識清凈善巧勤修習者、于實諦句出生清凈勤修習者，于諸法中應可樂求諸清凈智。無邊莊嚴！由內清凈故一切法清凈，由內

{ "translations": [ "現代漢語譯本：佛陀告訴無邊莊嚴菩薩說：『這些陀羅尼印能夠清凈語句、用不同的名稱來表達語句，通過受持這些陀羅尼法門，以少許的功用就能證得菩薩果位的差別妙智，並接近大悲，通過隨順義理的覺悟，證得悟入一切法的智慧。無邊莊嚴！這些陀羅尼語句是最好的良藥，因為它能夠消除各種嚴重的疾病。它還能消除無明無智的極度黑暗障礙，因為它能隨順光明之法圓滿運轉。隨順何種光明之法圓滿運轉呢？就是隨順光明之法智的圓滿。因此能夠顯現證得宿住智明，因為隨順光明之法智的善巧。因此能夠出生天眼智明，因為隨順舍離各種煩惱。能夠顯現證得漏盡智明，由此又能獲得一切所學的波羅蜜多、無上智見、一切智智見、一切智智地。無邊莊嚴！你看看如來善於如此廣大的說法，在各種方便善巧上圓滿。無邊莊嚴！如來如此成就大智，能夠安住於一切智智力、無畏等等。這個無上的寶藏，是經過無量俱胝那由他劫所修的善根積累而成的。因為這個緣故，能夠安住于這些法門，現在爲了你們成熟佛法，在法理的趣味上出生善巧，開示演說這些陀羅尼清凈法品。如果善男子善女人等，發心追求大菩提，想要隨我正修學者、想要擁護我的法教、想要受持諸如來無量法藏，那麼在這個法中應當勤奮修習，志向快樂精進，安住于不放逸，不執著於三界，對於一切智智心作意善加持，對於各種色緣清凈善巧善修習，對於受想行識清凈善巧勤奮修習，對於真實諦句出生清凈勤奮修習，在各種法中應當樂於追求各種清凈智慧。無邊莊嚴！因為內在清凈所以一切法清凈，因為內在清凈』", 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是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切法不凈。無邊莊嚴！你應當知道，一切法都是從心生起的，心清凈則一切法清凈，心不凈則一切

寂靜故一切法寂靜，由內寂滅故一切法寂滅，由內無所取故一切法無所取，由內不住故諸法不住，由內滅故一切法滅，由內無所作故一切法無所作，由內無來去故一切諸法亦無來去。無邊莊嚴！此諸門句令諸菩薩內清凈轉，由外本性無分別故不起分別，然能受持清凈陀羅尼門。舍離貪恚心不貢高，為諸如來之所稱歎，于諸眾生最為殊勝作無上主，當能證得無礙智說歡喜辯才，於前后際得清凈智，能遍記䇷而能隨念中道之性，及能證得無生法忍，能證緣起愿殊勝性，及於諸愿能遍清凈，當能遍持不共一切法智善巧，所發語言眾皆信受，能于當來雨大法雨。無邊莊嚴！菩薩由得陀羅尼故，必定當證無生法忍，逮得一切法清凈智，及能出生如是法智，謂一切法不生不滅。而復證得如是法智，謂虛妄生生不成就。不成就者即便散壞，散壞法者而無所趣，此一切法皆滅壞門。此滅壞門同無生相，若是無生彼即無滅，如實觀察一切諸法遠離相已，則不執著則不戲論。無邊莊嚴！此是諸菩薩無生智門善巧觀察，而能入此諸陀羅尼，由是速能獲無生忍辯才具足。」

爾時世尊欲重宣此義而說頌曰：

「若法虛妄生，　　生已必滅壞，　諸法離於有，　　于誰可遍持？　諸法既非有，　　無有無可取，　若法不可得，　　

【現代漢語翻譯】現代漢語譯本：寂靜的緣故，一切法都是寂靜的；由於內在的寂滅，一切法都是寂滅的；由於內在沒有執取，一切法都沒有執取；由於內在不住留，諸法也不住留；由於內在的滅盡，一切法都滅盡；由於內在沒有造作，一切法都沒有造作；由於內在沒有來去，一切諸法也沒有來去。無邊莊嚴（菩薩名）！這些法門語句使諸菩薩的內心清凈轉變，由於外在的本性沒有分別，所以不起分別，然而能夠受持清凈的陀羅尼（總持）法門。舍離貪慾和嗔恚心，不驕傲自大，被諸如來（佛）所稱讚，在一切眾生中最為殊勝，成為無上的主宰，應當能夠證得無礙的智慧，說出歡喜的辯才，在過去和未來都得到清凈的智慧，能夠普遍記憶並能隨念中道的本性，以及能夠證得無生法忍（對法不生不滅的真理的領悟），能夠證悟緣起（諸法相互依存）的殊勝性，以及對於諸愿能夠普遍清凈，應當能夠普遍持有不與一切法共有的智慧善巧，所說的話語眾人都信受，能夠在未來降下大法雨。無邊莊嚴！菩薩由於得到陀羅尼的緣故，必定能夠證得無生法忍，獲得一切法清凈的智慧，以及能夠出生這樣的法智，即一切法不生不滅。並且證得這樣的法智，即虛妄的生起是不成就的。不成就的就會散壞，散壞的法就沒有去處，這一切法都是滅壞的法門。這個滅壞的法門與無生的相狀相同，如果是無生，那麼就沒有滅，如實觀察一切諸法遠離相之後，就不會執著，也不會戲論。無邊莊嚴！這是諸菩薩無生智的法門，善巧地觀察，就能夠進入這些陀羅尼，因此迅速能夠獲得無生忍，辯才具足。那時，世尊想要再次宣說這個道理，就說了偈頌：『如果法是虛妄生起的，生起之後必定會滅壞，諸法遠離了有，對於誰可以普遍執持呢？諸法既然不是有，就沒有什麼可以執取，如果法不可得，』

【English Translation】 English version: Because of stillness, all dharmas are still; because of inner extinction, all dharmas are extinguished; because of no inner grasping, all dharmas are without grasping; because of no inner abiding, all dharmas do not abide; because of inner cessation, all dharmas cease; because of no inner action, all dharmas are without action; because of no inner coming and going, all dharmas also have no coming and going. O Immeasurable Adornment (a Bodhisattva's name)! These phrases of the Dharma doors cause the inner purity of Bodhisattvas to transform. Because the outer nature is without discrimination, no discrimination arises, yet they can uphold the pure Dharani (mantra) doors. They abandon greed and hatred, are not arrogant, are praised by all Tathagatas (Buddhas), are the most excellent among all beings, and become the supreme masters. They should be able to attain unobstructed wisdom, speak with joyful eloquence, and obtain pure wisdom in the past and future. They can universally remember and contemplate the nature of the Middle Way, and can attain the forbearance of the non-arising of dharmas (understanding the truth that dharmas neither arise nor cease). They can realize the supreme nature of dependent origination (the interdependence of all phenomena), and can purify all vows universally. They should be able to universally hold the skillful wisdom that is not shared with all dharmas. Their words are believed by all, and they can rain down the great Dharma rain in the future. O Immeasurable Adornment! Because Bodhisattvas obtain Dharani, they will surely attain the forbearance of the non-arising of dharmas, acquire the pure wisdom of all dharmas, and be able to generate such Dharma wisdom, which is that all dharmas neither arise nor cease. Moreover, they attain such Dharma wisdom, which is that the false arising is not accomplished. What is not accomplished will be scattered and destroyed, and what is scattered and destroyed has nowhere to go. All these dharmas are the doors of destruction. These doors of destruction are the same as the aspect of non-arising. If there is no arising, then there is no cessation. After truly observing that all dharmas are devoid of characteristics, one will not be attached and will not engage in idle talk. O Immeasurable Adornment! This is the door of the non-arising wisdom of Bodhisattvas. By skillfully observing, they can enter these Dharanis, and thus quickly obtain the forbearance of non-arising, and their eloquence will be complete. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If a dharma arises falsely, it will surely be destroyed after arising. Since dharmas are apart from existence, for whom can they be universally held? Since dharmas are not existent, there is nothing to grasp. If a dharma cannot be obtained,'

於何而遍持？　若不了諸法，　　自性不可得，　彼則行於相，　　不得陀羅尼。　諸法如虛空，　　由是說開示，　虛空及開示，　　二俱無所有。　此二離於有，　　諸法亦空無，　如是解法者，　　彼能獲總持。　隨覺無初始，　　不分別中后，　諸法離分別，　　一切悉空無。　若處無堅實，　　不實亦非有，　依諸法真理，　　云何得遍持？　如是了諸法，　　自性無所有，　我今略說彼，　　得清凈總持。　諸法如虛空，　　亦等於空曠，　以慧常觀察，　　彼能獲總持。　諸法無所有，　　不生亦不起，　無有無可取，　　此云何遍持？　一切法無相，　　自性無戲論，　一切皆離相，　　說法無所有。　若能如是解，　　一切法如理，　彼則無分別，　　而能得遍持。　諸法以自性，　　無故不可得，　解了無有義，　　彼成就總持。　若如是觀察，　　一切法不染，　智不分別空，　　彼能持諸法。　無常義空義，　　苦義及厭離，　若以慧了知，　　彼智得增長。　示說無所取，　　涅槃如理義，　堅無分別意，　　亦不分別法。　由是能受持，　　諸法不堅固，　無有無所取，　　寂靜空難見。　若解法已說，　　于說不分

【現代漢語翻譯】現代漢語譯本如何才能全面領悟？如果不能理解諸法的自性是不可得的，那麼他就會執著于表象，無法獲得陀羅尼（Dharani，總持，一種記憶和理解佛法的能力）。諸法如同虛空一般，因此才說要開示，但虛空和開示，這兩者都是不存在的。這兩者都脫離了『有』的概念，諸法也都是空無的，像這樣理解法的人，才能獲得總持。覺悟到沒有初始，不分別中間和最後，諸法脫離了分別，一切都是空無的。如果某個地方沒有堅實，不真實也不是『有』，依據諸法的真理，如何才能獲得全面領悟？像這樣理解諸法，自性是空無的，我現在簡略地說，這樣就能獲得清凈的總持。諸法如同虛空，也等同於空曠，用智慧經常觀察，他就能獲得總持。諸法沒有實體，不生也不滅，沒有『有』也沒有『無』可以執取，這又如何能全面領悟？一切法沒有表象，自性沒有戲論，一切都脫離了表象，說法也是空無的。如果能夠這樣理解，一切法都符合真理，那麼他就沒有分別心，而能獲得全面領悟。諸法因為自性空無，所以不可得，理解了沒有意義，他就成就了總持。如果這樣觀察，一切法都不被污染，智慧不分別空，他就能持一切法。無常的意義、空的意義、苦的意義以及厭離，如果用智慧理解，他的智慧就能增長。開示說明沒有可以執取的，涅槃（Nirvana，寂滅）符合真理的意義，堅定沒有分別的意念，也不分別法。因此能夠受持，諸法不是堅固的，沒有『有』也沒有可以執取的，寂靜空難以見到。如果理解了已經說過的法，對於說法的本身不分別。

【English Translation】 English version How can one fully comprehend? If one does not understand that the self-nature of all dharmas (phenomena, teachings) is unattainable, then he will cling to appearances and will not obtain Dharani (total retention, the ability to remember and understand the Dharma). All dharmas are like empty space, therefore it is said to be revealed, but both empty space and revelation, these two do not exist. These two are detached from the concept of 'existence,' and all dharmas are also empty and non-existent, one who understands the Dharma in this way can obtain total retention. Awakening to the absence of a beginning, not distinguishing between the middle and the end, all dharmas are detached from distinctions, everything is empty and non-existent. If there is no solidity in a place, and unreality is also not 'existence,' according to the truth of all dharmas, how can one obtain full comprehension? Understanding all dharmas in this way, that their self-nature is empty and non-existent, I will now briefly say that one can obtain pure total retention. All dharmas are like empty space, also equal to emptiness, by constantly observing with wisdom, he can obtain total retention. All dharmas have no substance, neither arising nor ceasing, there is neither 'existence' nor 'non-existence' to grasp, how can this be fully comprehended? All dharmas have no appearance, their self-nature has no conceptual elaboration, everything is detached from appearances, and the teaching is also empty and non-existent. If one can understand in this way, that all dharmas are in accordance with the truth, then he will have no discriminating mind and can obtain full comprehension. Because the self-nature of all dharmas is empty, it is unattainable, understanding that there is no meaning, he achieves total retention. If one observes in this way, all dharmas are not defiled, wisdom does not distinguish emptiness, he can hold all dharmas. The meaning of impermanence, the meaning of emptiness, the meaning of suffering, and detachment, if understood with wisdom, his wisdom will grow. The teaching shows that there is nothing to grasp, Nirvana (extinction of suffering) is in accordance with the meaning of truth, firmly having no discriminating thought, and not distinguishing dharmas. Therefore, one can uphold that all dharmas are not solid, there is neither 'existence' nor anything to grasp, the silence of emptiness is difficult to see. If one understands the Dharma that has been spoken, one does not discriminate about the speaking itself.

別，　無著無分別，　　能持此法門。　若解了相已，　　能了于無相，　彼亦于諸法，　　不起舍離想。　彼能了此義，　　正覺之所說，　善巧說秘密，　　彼能隨我覺。　若如理觀察，　　無量一切法，　彼舍離諸量，　　能覺此理趣。　若能觀察法，　　無名及無相，　能了達此義，　　彼能增長忍。　諸愿與殊勝，　　及如理觀察，　所愿並諸色，　　不住能違彼。　了此法門義，　　能如理觀察，　于諸法理中，　　彼亦無疑惑。　若以慧觀察，　　一切諸法相，　決定解了者，　　彼則入無相。　彼於此理趣，　　能了善安住，　如是無畏者，　　能速證佛法。　於法不戲論，　　平等無分別，　了法相應已，　　于厭離無惑。　于滅不分別，　　蘊盡寂靜義，　彼於法平等，　　得如理辯才。　能修習慈悲，　　利益諸眾生，　善住相應者，　　彼覺了無上。　若離眾生相，　　能了法無我，　法無戲論義，　　如理不戲論。　若聞此法已，　　能速得凈信，　彼當見正覺，　　彌勒兩足尊。　彼令我歡喜，　　於此眾會中，　若有聞此法，　　彼能作賢愛。　敬愛如來者，　　是則無破壞，　由聞此法已，　　能為善賢愛。　

【現代漢語翻譯】現代漢語譯本不執著，不分別，才能領會這個法門。如果理解了有相，就能理解無相，這樣的人對於一切法，不會產生捨棄或執著的想法。他能理解這個道理，這是正覺（Samyak-saṃbuddha，指完全覺悟的佛陀）所說的，善巧地宣說秘密，他能隨順我的覺悟。如果如理觀察，無量的一切法，他就能捨棄各種度量，能覺悟這個道理。如果能觀察法，無名也無相，能理解這個道理，他就能增長忍耐。各種願望和殊勝，以及如理的觀察，所願望的和各種色法，不執著就能超越它們。理解這個法門的意義，能如理觀察，對於諸法的道理，他也不會有疑惑。如果用智慧觀察，一切諸法的相，確定理解的人，他就能進入無相。他對於這個道理，能理解並安住，這樣無畏的人，能迅速證得佛法。對於法不戲論，平等不分別，理解法相應之後，對於厭離不會迷惑。對於滅不分別，蘊（skandha，指構成個體的五種要素：色、受、想、行、識）盡的寂靜意義，他對於法平等，得到如理的辯才。能修習慈悲，利益一切眾生，善於安住相應的人，他覺悟了無上。如果遠離眾生相，能理解法無我，法無戲論的意義，如理地不戲論。如果聽聞這個法之後，能迅速得到清凈的信心，他將會見到正覺（Samyak-saṃbuddha），彌勒（Maitreya，未來佛）兩足尊（Dvipadottama，指佛陀）。他使我歡喜，在這個集會中，如果有聽聞這個法的，他能成為賢善的愛者。敬愛如來的人，就不會有破壞，由於聽聞這個法，能成為賢善的愛者。

【English Translation】 English version Without attachment, without discrimination, one can uphold this Dharma gate. If one understands the characteristics of form, one can understand the formless, Such a person, regarding all dharmas, will not give rise to thoughts of abandoning or clinging. He can understand this meaning, which is spoken by the Samyak-saṃbuddha (the fully enlightened Buddha), Skillfully expounding the secret, he can follow my enlightenment. If one observes with reason, the immeasurable all dharmas, He can abandon all measures and can awaken to this principle. If one can observe the Dharma, without name and without form, Able to understand this meaning, he can increase his patience. Various wishes and superiorities, and observing with reason, What is wished for and all forms, not clinging can transcend them. Understanding the meaning of this Dharma gate, able to observe with reason, Regarding the principles of all dharmas, he will also have no doubts. If one observes with wisdom, the characteristics of all dharmas, One who has determinedly understood, he then enters the formless. He, regarding this principle, can understand and abide well, Such a fearless one, can quickly realize the Buddha Dharma. Regarding the Dharma, not engaging in idle talk, equal without discrimination, Having understood the correspondence of the Dharma, regarding detachment, there is no confusion. Regarding cessation, not discriminating, the meaning of the tranquility of the exhaustion of the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), He, regarding the Dharma, is equal, and obtains reasoned eloquence. Able to cultivate loving-kindness and compassion, benefiting all sentient beings, One who dwells well in correspondence, he has awakened to the unsurpassed. If one is apart from the characteristics of sentient beings, able to understand the non-self of dharmas, The meaning of the non-conceptual nature of dharmas, reasonably not engaging in idle talk. If one hears this Dharma, one can quickly obtain pure faith, He will see the Samyak-saṃbuddha, Maitreya (the future Buddha), the Dvipadottama (the best of bipeds, referring to the Buddha). He makes me happy, in this assembly, If there is one who hears this Dharma, he can become a virtuous lover. One who reveres the Tathagata (another name for the Buddha), will not have destruction, By hearing this Dharma, one can become a virtuous lover.

若於賢劫中，　　欲見諸如來，　修學此法門，　　能令諸佛喜。　無量壽威光，　　阿閦大名稱，　若欲見彼者，　　當學此法門。　若欲成菩提，　　寂靜最勝法，　或求轉輪位，　　當學此法門。　若樂求最上，　　善巧總持門，　當於此法學，　　常應不放逸。　若欲成廣大，　　最上殊勝愿，　求證菩提者，　　當學此法門。　此經之所說，　　陀羅尼法門，　能開示諸法，　　此印最無上。　諸法內真實，　　以總持開示，　此虛空法門，　　善決無邊義。　所說諸善門，　　此法能開示，　總持義善巧，　　陀羅尼力故。　總持說為慧，　　能持一切法，　總持義善巧，　　以慧能了知。　於此異多釋，　　已善說佛法，　以義正開示，　　無上菩提分。　差別智善巧，　　於斯正開示，　若於此法學，　　證無上菩提。　於此教開示，　　無上善法門，　得方便智已，　　應當說此法。　未曾說諸法，　　此無上種性，　於此義當學，　　開示甘露句。　智者若欲求，　　諸佛無礙慧，　若於此義學，　　當獲最上智。　我于往昔時，　　無量無數劫，　若不學此法，　　不證寂理趣。　由我曾供養，　　無量百千佛，　為是能了

【現代漢語翻譯】現代漢語譯本如果在賢劫（Bhadrakalpa，佛教中認為的現在這個時期）中，想要見到諸位如來（Tathagata，佛的稱號），修習這個法門，能夠令諸佛歡喜。無量壽（Amitayus，阿彌陀佛的別稱）的威光，阿閦（Akshobhya，不動佛）的大名聲，如果想要見到他們，應當修學這個法門。如果想要成就菩提（Bodhi，覺悟），達到寂靜最殊勝的境界，或者尋求轉輪王（Chakravartin，統治世界的理想君主）的地位，都應當修學這個法門。如果樂於尋求最上乘、善巧的總持（Dharani，一種記憶和保持教義的方法）法門，應當學習這個法門，常常不懈怠。如果想要成就廣大、最上、殊勝的願望，尋求證得菩提，應當修學這個法門。這部經所說的陀羅尼（Dharani）法門，能夠開示諸法，這個印記最為無上。諸法內在的真實，用總持來開示，這個虛空般的法門，能夠善巧地決斷無邊的意義。所說的各種善法門，這個法門都能夠開示，因為總持的意義善巧，以及陀羅尼的力量。總持被說成是智慧，能夠保持一切法，總持的意義善巧，用智慧能夠了知。對於這個有許多不同的解釋，已經善巧地說了佛法，用義理正確地開示，無上的菩提分（Bodhipaksa，通往覺悟的修行方法）。差別智的善巧，在這裡正確地開示，如果修學這個法門，就能證得無上菩提。在這個教法中開示，無上的善法門，得到方便智慧之後，應當宣說這個法門。未曾說過的諸法，這個無上的種性，對於這個意義應當學習，開示甘露般的語句。智者如果想要尋求，諸佛無礙的智慧，如果學習這個意義，就能獲得最上的智慧。我在往昔的時候，無量無數劫，如果不學習這個法門，就不能證得寂靜的真理。由於我曾經供養，無量百千佛，爲了能夠了知這個法門。

【English Translation】 English version If, in the Bhadrakalpa (the current cosmic age in Buddhism), one wishes to see all the Tathagatas (Buddhas), By practicing this Dharma (teaching), one can make all the Buddhas rejoice. The majestic light of Amitayus (another name for Amitabha Buddha), the great renown of Akshobhya (Immovable Buddha), If one wishes to see them, one should study this Dharma. If one wishes to attain Bodhi (enlightenment), the most supreme state of tranquility, Or seeks the position of a Chakravartin (ideal universal ruler), one should study this Dharma. If one delights in seeking the most supreme, skillful Dharani (a method of remembering and retaining teachings) gate, One should study this Dharma, and always be diligent. If one wishes to fulfill vast, supreme, and extraordinary vows, Seeking to attain Bodhi, one should study this Dharma. The Dharani Dharma spoken in this Sutra, Can reveal all Dharmas, this seal is the most supreme. The inner truth of all Dharmas, is revealed through Dharani, This Dharma like the void, can skillfully resolve boundless meanings. All the good Dharma gates that are spoken, this Dharma can reveal, Because of the skillful meaning of Dharani, and the power of Dharani. Dharani is said to be wisdom, capable of holding all Dharmas, The skillful meaning of Dharani, can be understood through wisdom. There are many different interpretations of this, the Buddha's Dharma has been skillfully spoken, With the correct meaning revealed, the supreme Bodhipaksa (practices leading to enlightenment). The skillfulness of discriminating wisdom, is correctly revealed here, If one studies this Dharma, one will attain supreme Bodhi. In this teaching is revealed, the supreme good Dharma gate, Having obtained the wisdom of skillful means, one should proclaim this Dharma. The Dharmas that have never been spoken, this supreme lineage, One should study this meaning, revealing the nectar-like words. If a wise person wishes to seek, the unobstructed wisdom of all Buddhas, If one studies this meaning, one will obtain the most supreme wisdom. In my past lives, for immeasurable countless kalpas (eons), If I had not studied this Dharma, I would not have attained the truth of tranquility. Because I have offered to, immeasurable hundreds of thousands of Buddhas, In order to be able to understand this Dharma.

知，　　說此無上法。　我為諸眾生，　　作無邊義利，　汝等應當作，　　得此陀羅尼。　若能了知此，　　陀羅尼門印，　智者由一句，　　能入此法門。　我智慧無上，　　亦無有數量，　由我具智蘊，　　能開示此法。　智者於此求，　　隨覺菩提義，　於此義法門，　　無畏當勤學。　智者若欲求，　　廣大智慧性，　于佛生尊重，　　當學此法門。　若欲轉法輪，　　及吹大法螺，　智者應如理，　　當學此法門。　若欲放光明，　　普照無邊際，　求于佛法時，　　於此如理學。　于天人世間，　　若欲為上首，　彼可學此經，　　決定一切法。　欲求廣大智，　　發起諸功德，　樂求佛慧時，　　於此應隨學。　欲開示法門，　　樂求于最勝，　無戲論佛智，　　於此義當學。　若欲樂開示，　　無礙智所說，　修學此法已，　　應說甘露句。　若欲照俱胝，　　無量無邊界，　彼等於此教，　　應當善修學。　此無上法門，　　能凈除諸法，　一切法清凈，　　於此經中說。　種智兩足尊，　　演此廣大法，　于為菩薩說，　　此經最無上。」

佛告無邊莊嚴：「是故諸菩薩於此法教生愛樂已，為攝此法令久住故，復為哀愍諸眾

【現代漢語翻譯】現代漢語譯本知曉此理，宣說這無上的佛法。我爲了所有眾生，創造無邊的利益，你們應當修行，獲得這陀羅尼（dharani，總持，能持一切善法，能遮一切惡法的力量）。如果能夠理解這陀羅尼的法門印記，有智慧的人僅憑一句，就能進入這佛法之門。我的智慧至高無上，也無法衡量，因為我具備智慧的蘊藏，所以能夠開示這佛法。有智慧的人在此尋求，隨之覺悟菩提（bodhi，覺悟）的真義，對於這真義的法門，應當無畏地勤奮學習。有智慧的人如果想要追求，廣大的智慧本性，對佛產生尊重，應當學習這法門。如果想要轉法輪（dharma-cakra，佛陀宣講佛法的行為），以及吹響大法螺（象徵佛法傳播的法器），有智慧的人應當如理如法，學習這法門。如果想要放出光明，普照無邊無際的世界，在尋求佛法的時候，應當在此如理學習。在天界和人間，如果想要成為領導者，他們可以學習這部經典，決定一切佛法。想要追求廣大的智慧，發起各種功德，樂於尋求佛的智慧時，應當在此跟隨學習。想要開示佛法之門，樂於追求最殊勝的境界，達到沒有戲論的佛智，應當在此學習其真義。如果想要樂於開示，無礙智慧所宣說的教法，修學此法之後，應當宣說甘露般的語句。如果想要照耀俱胝（koti，一千萬）乃至無量無邊的世界，他們對於此教法，應當好好地修學。這無上的法門，能夠凈化一切法，一切法清凈的道理，都在這部經典中宣說。具足一切智慧的佛陀，演說這廣大的佛法，為菩薩們宣說，這部經典最為無上。佛陀告訴無邊莊嚴（Anantavyuha）菩薩：『因此，各位菩薩對於這佛法教義產生愛樂之後，爲了攝持此法使其長久住世，又爲了憐憫一切眾生』

【English Translation】 English version Knowing this, speak this supreme Dharma. I, for all sentient beings, create boundless benefits, You all should practice, and obtain this dharani (a mantra or a sacred utterance believed to have spiritual power). If one can understand this dharani's gate seal, A wise person, with just one phrase, can enter this Dharma gate. My wisdom is supreme, also immeasurable, Because I possess the treasury of wisdom, I can reveal this Dharma. The wise seek here, and accordingly awaken to the meaning of Bodhi (enlightenment), Regarding this Dharma gate of meaning, one should fearlessly study diligently. If the wise wish to seek, the vast nature of wisdom, Having respect for the Buddha, one should study this Dharma gate. If one wishes to turn the Dharma wheel (the act of teaching the Dharma), and blow the great Dharma conch (symbolizing the spread of Dharma), The wise should, according to the principle, study this Dharma gate. If one wishes to emit light, illuminating the boundless world, When seeking the Buddha's Dharma, one should study here according to the principle. In the realms of gods and humans, if one wishes to be a leader, They can study this sutra, which determines all Dharmas. Wishing to seek vast wisdom, and initiate all merits, When joyfully seeking the Buddha's wisdom, one should follow and study here. Wishing to reveal the Dharma gate, joyfully seeking the most supreme state, Attaining the Buddha's wisdom free from conceptual proliferation, one should study its meaning here. If one wishes to joyfully reveal, what is spoken by unobstructed wisdom, Having studied this Dharma, one should speak words like nectar. If one wishes to illuminate kotis (ten million) and immeasurable worlds, They should diligently study this teaching. This supreme Dharma gate, can purify all Dharmas, The principle of all Dharmas being pure, is spoken in this sutra. The Buddha, the one with all wisdom, expounds this vast Dharma, Speaking to the Bodhisattvas, this sutra is the most supreme. The Buddha said to Anantavyuha (Boundless Adornment) Bodhisattva: 'Therefore, after you Bodhisattvas have developed love and joy for this Dharma teaching, in order to uphold this Dharma and make it last long, and also out of compassion for all beings.'

生故，於此法教應當書寫受持讀誦。無邊莊嚴！若復有人于彼時中聞此法已，于如來所以愛樂心而常思念，彼諸人等當得如來無邊法藏諸陀羅尼，辯才具足，於一切法速得自在，能具攝受不可思議佛剎莊嚴聲聞菩薩。無邊莊嚴！若諸菩薩住一切法無戲論者，由陀羅尼清凈門故，此諸法門常得現前，皆能攝受無量不可思議殊勝功德。無邊莊嚴！此是第三陀羅尼門清凈法品。無邊莊嚴！于彼后時若有菩薩欲隨我學此陀羅尼法門者，當親近善友、遠離惡友，為遍擁護此諸法門，當捨身命受持陀羅尼清凈法印。譬如迦利邸迦月圓滿時光明照耀，于眾星中最為殊勝。如是此陀羅尼印三品，攝受所有法門亦復如是，於一切契經中此法光明最為殊勝，一切菩薩皆大尊重，故能出生無量辯才。此無量辯才，應知即是不放逸地。何者是于不放逸地？謂於此法作意思惟、如理觀察不生妄念，如是能令遍忍清凈。若諸菩薩精勤志求不放逸者，於此法門應善修習。為令此法得久住故，心常謙下尊重於法，書寫經卷不離身手，見有志樂希求法者、發心趣向大菩提者，應當為彼開示流佈教授讀誦書寫經卷，乃至隨義而為解釋。如其受持所有法門不應藏匿，愿諸眾生得此無上佛法利益我等，當令一切眾生於諸佛法常不缺減。如是菩薩於法無吝常樂施人

【現代漢語翻譯】現代漢語譯本：因此，對於這個佛法教誨，應當書寫、受持、讀誦。這是無邊的莊嚴！如果有人在那個時候聽聞此法后，對如來生起愛慕之心並常常思念，這些人將獲得如來無邊的法藏，諸陀羅尼（總持，能持一切法而不失的禪定力），辯才具足，對於一切法迅速獲得自在，能夠攝受不可思議的佛剎（佛的國土）莊嚴，以及聲聞（聽聞佛陀教誨而得道的弟子）和菩薩（發願救度一切眾生的覺悟者）。這是無邊的莊嚴！如果諸菩薩安住於一切法而無戲論（不作無意義的言論）者，由於陀羅尼清凈之門，這些法門常常得以顯現，都能攝受無量不可思議的殊勝功德。這是無邊的莊嚴！這是第三陀羅尼門清凈法品。這是無邊的莊嚴！在那之後，如果有菩薩想要跟隨我學習這個陀羅尼法門，應當親近善友、遠離惡友，爲了普遍擁護這些法門，應當捨棄身命受持陀羅尼清凈法印。譬如迦利邸迦月（印度歷的第八個月）圓滿時，光明照耀，在眾星之中最為殊勝。如此，這個陀羅尼印的三品，攝受所有法門也是如此，在一切契經（佛陀所說的經典）中，此法光明最為殊勝，一切菩薩都非常尊重，因此能夠出生無量的辯才。這無量的辯才，應當知道就是不放逸地（精進修行，不懈怠的狀態）。什麼是不放逸地呢？就是對於此法作意思惟（用心思考）、如理觀察（按照真理觀察）而不生妄念，這樣能夠使遍忍（對一切法都能安忍）清凈。如果諸菩薩精勤志求不放逸，對於此法門應當好好修習。爲了使此法能夠長久住世，內心常常謙虛恭敬尊重佛法，書寫經卷不離身手，見到有志向喜好追求佛法的人、發心趣向大菩提（無上覺悟）的人，應當為他們開示流佈、教授讀誦、書寫經卷，乃至根據經義而為他們解釋。對於所受持的所有法門不應該藏匿，愿一切眾生得到這無上的佛法利益，我們應當使一切眾生對於諸佛法常常不缺少。這樣的菩薩對於佛法沒有吝嗇，常常樂於佈施於人。 English version: Therefore, regarding this Dharma teaching, one should write, uphold, read, and recite it. This is boundless adornment! If someone, upon hearing this Dharma at that time, develops a loving heart for the Tathagata (Buddha) and constantly contemplates him, these individuals will obtain the Tathagata's boundless Dharma treasury, all the Dharanis (mantras, meditative powers that hold all dharmas without loss), complete eloquence, and will quickly gain mastery over all dharmas. They will be able to encompass the inconceivable adornments of the Buddha-ksetras (Buddha lands), as well as the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (enlightened beings who vow to save all sentient beings). This is boundless adornment! If Bodhisattvas abide in all dharmas without idle talk, due to the pure gate of Dharani, these Dharma gates will often manifest, and they will all be able to encompass immeasurable and inconceivable superior merits. This is boundless adornment! This is the third chapter on the pure Dharma of the Dharani gate. This is boundless adornment! After that, if there are Bodhisattvas who wish to follow me in learning this Dharani Dharma gate, they should be close to good friends and stay away from bad friends. In order to universally protect these Dharma gates, they should give up their lives to uphold the pure Dharma seal of Dharani. For example, when the full moon of the Karttika month (the eighth month in the Indian calendar) shines brightly, it is the most superior among all the stars. Likewise, these three aspects of the Dharani seal encompass all Dharma gates. In all Sutras (Buddhist scriptures), the light of this Dharma is the most superior, and all Bodhisattvas greatly respect it. Therefore, it can give rise to immeasurable eloquence. This immeasurable eloquence should be known as the state of non-negligence (diligent practice without laziness). What is the state of non-negligence? It is to contemplate this Dharma with intention, observe it according to the truth, and not give rise to delusive thoughts. In this way, one can purify the patience that encompasses all dharmas. If Bodhisattvas diligently seek non-negligence, they should cultivate this Dharma gate well. In order to make this Dharma endure, they should always be humble and respectful towards the Dharma. They should keep the scriptures close at hand, and when they see those who aspire to seek the Dharma and those who have set their minds towards the Great Bodhi (supreme enlightenment), they should reveal, propagate, teach, read, and write the scriptures for them, and even explain them according to their meaning. They should not hide any of the Dharma gates they have received. May all sentient beings receive the benefits of this supreme Buddha Dharma. We should ensure that all sentient beings never lack the Buddha's teachings. Such Bodhisattvas are not stingy with the Dharma and are always happy to give to others.

【English Translation】 Therefore, regarding this Dharma teaching, one should write, uphold, read, and recite it. Boundless is the adornment! If someone, upon hearing this Dharma at that time, develops a loving heart for the Tathagata (Buddha) and constantly contemplates him, these individuals will obtain the Tathagata's boundless Dharma treasury, all the Dharanis (mantras, meditative powers that hold all dharmas without loss), complete eloquence, and will quickly gain mastery over all dharmas. They will be able to encompass the inconceivable adornments of the Buddha-ksetras (Buddha lands), as well as the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (enlightened beings who vow to save all sentient beings). Boundless is the adornment! If Bodhisattvas abide in all dharmas without idle talk, due to the pure gate of Dharani, these Dharma gates will often manifest, and they will all be able to encompass immeasurable and inconceivable superior merits. Boundless is the adornment! This is the third chapter on the pure Dharma of the Dharani gate. Boundless is the adornment! After that, if there are Bodhisattvas who wish to follow me in learning this Dharani Dharma gate, they should be close to good friends and stay away from bad friends. In order to universally protect these Dharma gates, they should give up their lives to uphold the pure Dharma seal of Dharani. For example, when the full moon of the Karttika month (the eighth month in the Indian calendar) shines brightly, it is the most superior among all the stars. Likewise, these three aspects of the Dharani seal encompass all Dharma gates. In all Sutras (Buddhist scriptures), the light of this Dharma is the most superior, and all Bodhisattvas greatly respect it. Therefore, it can give rise to immeasurable eloquence. This immeasurable eloquence should be known as the state of non-negligence (diligent practice without laziness). What is the state of non-negligence? It is to contemplate this Dharma with intention, observe it according to the truth, and not give rise to delusive thoughts. In this way, one can purify the patience that encompasses all dharmas. If Bodhisattvas diligently seek non-negligence, they should cultivate this Dharma gate well. In order to make this Dharma endure, they should always be humble and respectful towards the Dharma. They should keep the scriptures close at hand, and when they see those who aspire to seek the Dharma and those who have set their minds towards the Great Bodhi (supreme enlightenment), they should reveal, propagate, teach, read, and write the scriptures for them, and even explain them according to their meaning. They should not hide any of the Dharma gates they have received. May all sentient beings receive the benefits of this supreme Buddha Dharma. We should ensure that all sentient beings never lack the Buddha's teachings. Such Bodhisattvas are not stingy with the Dharma and are always happy to give to others.

，于義不秘盡皆為說，無少法門而不開示。無邊莊嚴！應為利益安樂諸眾生故，汝當受持此法門品陀羅尼門能清凈句。」

爾時世尊復告尊者阿難陀曰：「汝當受持此法門品。我諸弟子承事我者，亦當受持如是經典。」

時阿難陀白世尊言：「以佛神力我已受持。我由成就此法門故，無量法門皆得現前。」

佛言：「阿難陀！如是如是，如汝所說。由佛威力及此法門遍清凈故，諸有受持此法門者，及親事我能受持者，無量法門皆得現前。是故阿難陀！汝當受持如來法教無量法藏。說此法時，于眾會中無量菩薩即便獲得大法光明。得法光故，無量諸佛所說法門皆得現前，及得近於一切智智，如所樂求勝愿莊嚴悉能成就。阿難陀！汝觀諸法本性甚深，如是如來能于無名相法作名相說，又能開示諸法本性，亦復凈除令見清凈，雖說諸法無法可說亦無能說。」

佛言：「阿難陀！若能如是觀諸法性，便得發生無量智慧。說此法時，無數菩薩證無生法忍，無量眾生髮阿耨多羅三藐三菩提心，于阿僧祇劫當證無上正等菩提，復能出生無量辯才。」

爾時世尊加持此陀羅尼門，放大光明，其光普照無量無邊諸佛世界。由此光明，彼諸世界所有菩薩皆悉得聞此陀羅尼，聞此法已能遍成熟菩提法分。于彼

【現代漢語翻譯】現代漢語譯本：對於義理沒有絲毫隱瞞，全部都為你們解說，沒有哪個法門而不開示的。這是無邊的莊嚴！爲了利益和安樂一切眾生，你應該受持這個法門品陀羅尼門，它能清凈一切語句。那時，世尊又告訴尊者阿難陀說：『你應該受持這個法門品。我那些侍奉我的弟子，也應當受持這樣的經典。』當時，阿難陀對世尊說：『依靠佛的神力，我已經受持了。我因為成就了這個法門，所以無量的法門都得以顯現。』佛說：『阿難陀！是的，是的，正如你所說。由於佛的威力和這個法門普遍清凈的緣故，凡是受持這個法門的人，以及親近我並能受持的人，無量的法門都得以顯現。因此，阿難陀！你應該受持如來的法教，這是無量的法藏。』當說這個法的時候，在眾會中，無量的菩薩立即獲得了大法光明。因為得到法光，無量諸佛所說的法門都得以顯現，並且接近了一切智智（ सर्वज्ञताज्ञान，sarvajñatājñāna，指佛陀的智慧），如所希望的殊勝願望和莊嚴都能成就。阿難陀！你觀察諸法的本性是如此深奧，如來能對無名相的法作出名相的解說，又能開示諸法的本性，並且凈化它們使之顯現清凈，雖然說諸法，但實際上沒有法可說，也沒有能說的人。佛說：『阿難陀！如果能這樣觀察諸法的本性，就能產生無量的智慧。』當說這個法的時候，無數的菩薩證得了無生法忍（अनुत्पादधर्मक्षान्ति，anutpāda-dharma-kṣānti，指對諸法不生不滅的真理的領悟），無量的眾生髮起了阿耨多羅三藐三菩提心（अनुत्तरसम्यक्सम्बोधिचित्त，anuttara-samyak-saṃbodhi-citta，指無上正等正覺之心），在阿僧祇劫（asaṃkhyeya-kalpa，指無數劫）之後將證得無上正等菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），並且還能出生無量的辯才。那時，世尊加持這個陀羅尼門，放出大光明，那光明普遍照耀無量無邊的諸佛世界。由於這光明，那些世界的所有菩薩都聽到了這個陀羅尼，聽聞這個法后，能夠普遍成熟菩提法分（bodhi-pakṣa-dharma，指通往覺悟的修行要素）。在那些

【English Translation】 English version: There is no secret about the meaning; everything is explained to you. There is no Dharma gate that is not revealed. This is boundless magnificence! For the benefit and happiness of all sentient beings, you should uphold this Dharma-gate chapter, the Dharani gate, which can purify all statements. At that time, the World Honored One again said to the Venerable Ananda: 'You should uphold this Dharma-gate chapter. My disciples who serve me should also uphold such scriptures.' Then, Ananda said to the World Honored One: 'By the power of the Buddha, I have already upheld it. Because I have accomplished this Dharma-gate, countless Dharma-gates are able to manifest.' The Buddha said: 'Ananda! Yes, yes, it is as you say. Because of the Buddha's power and the universal purity of this Dharma-gate, all who uphold this Dharma-gate, and those who are close to me and can uphold it, countless Dharma-gates are able to manifest. Therefore, Ananda! You should uphold the Tathagata's teachings, which are a boundless Dharma treasury.' When this Dharma was spoken, in the assembly, countless Bodhisattvas immediately obtained the great light of Dharma. Because of obtaining the light of Dharma, the Dharma-gates spoken by countless Buddhas were able to manifest, and they approached the All-Knowing Wisdom (sarvajñatājñāna). The supreme vows and adornments they desired could all be accomplished. Ananda! You observe that the nature of all Dharmas is so profound. The Tathagata can give names and explanations to nameless Dharmas, and can reveal the nature of all Dharmas, and purify them so that they appear pure. Although Dharmas are spoken, there is actually no Dharma to be spoken, and no one who can speak. The Buddha said: 'Ananda! If one can observe the nature of all Dharmas in this way, one will generate boundless wisdom.' When this Dharma was spoken, countless Bodhisattvas attained the forbearance of the non-arising of Dharmas (anutpāda-dharma-kṣānti), and countless sentient beings generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-saṃbodhi-citta). After countless kalpas (asaṃkhyeya-kalpa), they will attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), and they will also generate boundless eloquence. At that time, the World Honored One blessed this Dharani gate, emitting great light, which illuminated countless Buddha worlds. Because of this light, all the Bodhisattvas in those worlds heard this Dharani, and after hearing this Dharma, they were able to universally mature the factors of Bodhi (bodhi-pakṣa-dharma). In those

復有無量眾生，皆發阿耨多羅三藐三菩提心。當於爾時，一切眾生皆得安樂。是時復有諸天，雨天波頭摩華于大眾會諸菩薩中，唱如是言：「愿一切眾生得佛智慧。」

爾時無量辯才菩薩白佛言：「世尊！當何名此法門？我當云何奉持？」

佛告無量辯才菩薩言：「此法門名『陀羅尼王』，亦名『陀羅尼印』，亦名『三品所攝善巧』，汝當受持。此是無邊辯才，攝一切義善巧法門。由此法門，而能照了一切諸法、斷一切疑，是故諸菩薩於此法門應當奉持。」爾時一切大眾為供養法故，以五色華散於佛上。

佛說此經已，諸菩薩摩訶薩，一切眾會及天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第八

西晉三藏竺法護奉　詔譯

密跡金剛力士會第三之一

聞如是：

一時佛游王舍城靈鷲山，與大比丘眾俱四萬二千，菩薩八萬四千。一切大聖神通以達，各在十方異佛國會故來集此，皆得法忍至不退轉、一生補處，逮致總持辯才無礙，周流十方無數佛土神通自娛，棄諸外學降伏眾魔消諸怨敵，等心眾生，睹一切原，曉了三界眾生根本，普入一切諸度無極。常處閑

【現代漢語翻譯】現代漢語譯本又有無量眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當那時，一切眾生都將得到安樂。這時，又有諸天，向大眾會中的諸菩薩散落天上的波頭摩華（蓮花），並唱言：『愿一切眾生都能獲得佛的智慧。』當時，無量辯才菩薩向佛請示說：『世尊！這個法門應當叫什麼名字？我應當如何奉持？』佛告訴無量辯才菩薩說：『這個法門名為「陀羅尼王」，也名為「陀羅尼印」，又名為「三品所攝善巧」，你應當受持。這是無邊辯才，攝取一切義理的善巧法門。通過這個法門，能夠照見一切諸法、斷除一切疑惑，所以諸菩薩對於這個法門應當奉持。』當時，一切大眾爲了供養佛法，將五色花散在佛的身上。佛說完這部經后，諸菩薩摩訶薩（大菩薩），一切與會大眾以及天、人、阿修羅（非天）、乾闥婆（天樂神）等，聽聞佛所說，都非常歡喜，信受奉行。《大寶積經》卷第七《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第八西晉三藏竺法護奉詔譯密跡金剛力士會第三之一我聽聞是這樣的：一時，佛在王舍城靈鷲山，與四萬二千大比丘眾，以及八萬四千菩薩在一起。一切大聖神通都已達到，各自從十方不同的佛國集會而來，都已得到法忍（對佛法的忍可）達到不退轉的境界、一生補處（下一世將成佛），獲得總持（記憶力）辯才無礙，周遊十方無數佛土以神通自娛，捨棄一切外道學說，降伏一切魔障，消除一切怨敵，平等對待一切眾生，洞察一切根源，明瞭三界眾生的根本，普遍進入一切諸度無極（到達彼岸的方法）。常處閑靜之處。

【English Translation】 English version Again, there were countless beings, all of whom had generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). At that time, all beings would attain peace and happiness. Then, there were also devas (gods) who rained down heavenly padma flowers (lotus flowers) upon the assembly of bodhisattvas, and they chanted, 'May all beings attain the wisdom of the Buddha.' At that time, the Bodhisattva of Immeasurable Eloquence asked the Buddha, 'World Honored One! What should this Dharma teaching be called? How should I uphold it?' The Buddha told the Bodhisattva of Immeasurable Eloquence, 'This Dharma teaching is called 「Dharani King,」 it is also called 「Dharani Seal,」 and it is also called 「Skillful Means Included in the Three Categories.」 You should uphold it. This is the skillful means of boundless eloquence, encompassing all meanings. Through this Dharma teaching, one can illuminate all dharmas and cut off all doubts. Therefore, all bodhisattvas should uphold this Dharma teaching.' At that time, the entire assembly, in order to make offerings to the Dharma, scattered five-colored flowers upon the Buddha. After the Buddha finished speaking this sutra, all the bodhisattva-mahasattvas (great bodhisattvas), the entire assembly, as well as devas, humans, asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha had said, were all greatly delighted, and they believed and practiced it. The Great Treasure Trove Sutra, Volume 7 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Trove Sutra The Great Treasure Trove Sutra, Volume 8 Translated by the Tripitaka Master Dharmaraksha of the Western Jin Dynasty under Imperial Decree The Assembly of the Vajra-wielding Secret Traces, Part 1 of 3 Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of forty-two thousand bhikshus (monks) and eighty-four thousand bodhisattvas. All the great sages had attained supernatural powers, and they had come together from different Buddha-lands in the ten directions. They had all attained the Dharma-kshanti (acceptance of the Dharma), reached the stage of non-retrogression, were destined to become Buddhas in their next life, had attained total retention (memory), and had unimpeded eloquence. They traveled through countless Buddha-lands in the ten directions, enjoying themselves with their supernatural powers. They had abandoned all external teachings, subdued all demons, eliminated all enemies, treated all beings equally, perceived all origins, understood the roots of beings in the three realms, and universally entered all the paramitas (perfections). They were always in quiet places.

靜，善權方便靡所不通。諸佛咨嗟宣揚其德，修無數劫奉開士行，積功累德億載兆垓，從無限世心平如地，諸佛土境不可限量。所行清凈，棄眾掛礙除諸陰蓋。其身堅強猶如鉤鎖，得金剛志致道聖性。大師子吼獨步眾會，體解所入得無所畏，光蔽日月闡曜真法。等於三世，去來今得寤惑決疑。深入微妙，下於緣起開化剛強，捐舍斷滅有常之想。一切禪思三昧正受，將護暢達處處所入。十方聞聲受無重問，不斷三寶訓誨言教，積德無量興隆道寶，過諸聲聞緣覺之地。行無盡慈遵無極哀，攝四梵行，四恩普濟隨時開度，過三脫門至三達智。周旋三界猶如日月，往來四域如轉輪聖王，以勇猛慧度生老死，出入五趣如炬照冥，心無所著猶如蓮華生於污泥，行無增損猶如虛空無所增愛。頒宣三藏如國明君賜報印綬拜與官號，超俗八法不以戚忻，游入八難化眾危厄，以慧成就轉不退輪，解眾廢亂顯示正真本無之法。發訓超分至一切智，三界為震。佛十八法誨諸愚冥，離於三毒如吹浮雲，以道法舟往度眾生，勸十二海脫生死輪，往來三處濟十二因。諸會菩薩具足功勛，其名曰：月施菩薩、月英菩薩、寂英菩薩、首英菩薩、光英菩薩、光首菩薩，首積、首寂、鉤鎖、龍忻、龍施、執像蜜天、緣勝、緣手、常舉手、常下手、寶印手、寶掌

、普世、宿王、金剛意、金剛步、不動行跡、過三世度、無量跡、無量意、海意、堅意、上意、持意、增意、常慘、常笑、喜根、善照威、離垢、棄惡趣、去眾蓋、極精進、智積、常觀、光世音、大勢至、山頂、虛空藏、不眴、不慕樂、寶上、寶心、善思、善思義、珠結總、豪王、凈王、嚴土、寶事、恩施、帝天、水天、帝罔、明罔、喻天、積快、臂善、白象、香手、眾香手、師子、英普、利意、妙御、大御、寂意、慈氏、普首、童真，其八萬四千菩薩號各如是。

爾時於是三千大千佛土，大尊巍巍釋、梵、四天王，諸天、龍、神、阿須輪、迦留羅、真陀羅、摩休勒、揵沓和，諸王官屬咸來集會。阿耨達龍王、和輪龍王、摩那斯龍王、多朱龍王、雪色龍王、無量色龍王、須深龍王，及余無數百千龍王，並其官屬皆來在會。閑居阿須輪、須摩質阿須輪、決河阿須輪、順樹阿須輪、瓔珞阿須輪、狂惑阿須輪、斷絕阿須輪、執鬼阿須輪，各與無數眷屬圍旋，皆來在會。摩竭國王萍沙及宮人眷屬，皆來在會。諸比丘、比丘尼、清信士、清信女，主天地神、欲行天、色行天、凈居天，悉來在會。

彼時世尊與無央數百千之眾眷屬圍旋而為說經，頒宣菩薩諸大士業，其法名曰凈濟廣佈道義。何謂菩薩業？以行佈施，開

【現代漢語翻譯】現代漢語譯本：普世（普遍救度眾生）、宿王（過去世的國王）、金剛意（像金剛一樣堅定的意志）、金剛步（像金剛一樣堅定的步伐）、不動行跡（行為堅定不移）、過三世度（超越過去、現在、未來三世的救度）、無量跡（無量無邊的足跡）、無量意（無量無邊的意念）、海意（像大海一樣深廣的意念）、堅意（堅定的意念）、上意（至高無上的意念）、持意（堅持的意念）、增意（增長的意念）、常慘（經常悲憫）、常笑（經常歡笑）、喜根（喜悅的根源）、善照威（善於照耀的威德）、離垢（遠離污垢）、棄惡趣（捨棄惡道）、去眾蓋（去除各種障礙）、極精進（極其精進）、智積（積累智慧）、常觀（經常觀察）、光世音（觀世音菩薩，以光明照耀世間）、大勢至（大勢至菩薩，以大勢力到達）、山頂（像山頂一樣高聳）、虛空藏（虛空藏菩薩，像虛空一樣包容一切）、不眴（不眨眼，專注）、不慕樂（不貪圖享樂）、寶上（像寶物一樣至上）、寶心（像寶物一樣珍貴的心）、善思（善於思考）、善思義（善於思考義理）、珠結總（像珍珠一樣串聯在一起）、豪王（豪邁的國王）、凈王（清凈的國王）、嚴土（莊嚴國土）、寶事（珍貴的事業）、恩施（施與恩惠）、帝天（帝釋天）、水天（水神）、帝罔（帝釋天的網）、明罔（光明的網）、喻天（比喻天）、積快（積累快樂）、臂善（手臂善巧）、白象（白象）、香手（散發香氣的手）、眾香手（散發各種香氣的手）、師子（獅子）、英普（英勇普遍）、利意（利益眾生的意念）、妙御（巧妙的駕馭）、大御（偉大的駕馭）、寂意（寂靜的意念）、慈氏（彌勒菩薩，以慈悲為姓）、普首（普遍的領袖）、童真（保持童真），他們的八萬四千菩薩的稱號各自如此。爾時，在三千大千佛土中，大尊釋迦牟尼佛、梵天、四天王，以及諸天、龍、神、阿修羅（非天，好戰的神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、乾闥婆（香神），諸王官屬都來了。阿耨達龍王（無熱惱龍王）、和輪龍王（持輪龍王）、摩那斯龍王（大意龍王）、多朱龍王（多舌龍王）、雪色龍王（雪山龍王）、無量色龍王（無量色彩龍王）、須深龍王（善見龍王），以及其他無數百千龍王，和他們的官屬都來參加法會。閑居阿修羅（閑居的阿修羅）、須摩質阿修羅（善變阿修羅）、決河阿修羅（決堤阿修羅）、順樹阿修羅（順樹阿修羅）、瓔珞阿修羅（瓔珞阿修羅）、狂惑阿修羅（狂惑阿修羅）、斷絕阿修羅（斷絕阿修羅）、執鬼阿修羅（執鬼阿修羅），各自帶領無數眷屬圍繞，都來參加法會。摩竭陀國王頻婆娑羅（印度古國國王）和宮人眷屬，都來參加法會。諸比丘、比丘尼、清信士、清信女，主天地神、欲界天、色界天、凈居天，都來參加法會。那時，世尊被無量數百千的眷屬圍繞，為他們宣說佛法，宣講菩薩諸大士的修行事業，這部佛法的名稱叫做《凈濟廣佈道義》。什麼是菩薩的修行事業呢？就是以佈施為開端，

【English Translation】 English version: Universal (saving all beings), King of Past Lives, Vajra Mind (a mind as firm as a diamond), Vajra Step (a step as firm as a diamond), Immovable Conduct, Transcending the Three Worlds, Limitless Traces, Limitless Intentions, Ocean Mind (a mind as vast as the ocean), Firm Mind, Supreme Mind, Sustaining Mind, Increasing Mind, Constant Compassion, Constant Laughter, Root of Joy, Benevolent Illumination, Free from Defilement, Abandoning Evil Paths, Removing All Obstacles, Utmost Diligence, Accumulation of Wisdom, Constant Observation, Light of the World's Sounds (Avalokitesvara Bodhisattva, who illuminates the world with light), Great Strength Arrived (Mahasthamaprapta Bodhisattva, who arrives with great power), Mountain Peak (as towering as a mountain peak), Treasury of Space (Akasagarbha Bodhisattva, who encompasses everything like space), Unblinking (focused), Not Craving Pleasure, Supreme Treasure, Treasure Mind (a mind as precious as a treasure), Good Thought, Good Thought of Meaning, Pearl-Linked Totality, Heroic King, Pure King, Adorned Land, Precious Deeds, Bestowing Grace, Emperor of Heaven (Indra), Water God, Emperor's Net, Bright Net, Metaphorical Heaven, Accumulation of Joy, Skillful Arm, White Elephant, Fragrant Hand, Hands of Many Fragrances, Lion, Heroic Universality, Beneficial Intention, Wonderful Control, Great Control, Tranquil Mind, Maitreya (the Bodhisattva of Loving-kindness), Universal Leader, Childlike Purity, their eighty-four thousand Bodhisattva titles are each like this. At that time, in the three thousand great thousand Buddha worlds, the great venerable Shakyamuni Buddha, Brahma, the Four Heavenly Kings, as well as the gods, dragons, spirits, asuras (demi-gods, warlike spirits), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent spirits), gandharvas (celestial musicians), all the kings and their officials came. Anavatapta Dragon King (Dragon King of the Anavatapta Lake), Varuna Dragon King (Dragon King of the Water), Manasvin Dragon King (Dragon King of Great Mind), Bahu-jihva Dragon King (Dragon King of Many Tongues), Snow-Colored Dragon King (Dragon King of the Snow Mountain), Limitless-Colored Dragon King (Dragon King of Limitless Colors), Susima Dragon King (Dragon King of Good Vision), and countless other hundreds of thousands of dragon kings, along with their officials, all came to the assembly. The Asuras of Leisurely Abode, the Asuras of Sumati, the Asuras of River-Breaking, the Asuras of Following Trees, the Asuras of Garlands, the Asuras of Delusion, the Asuras of Severance, the Asuras of Ghost-Grasping, each with countless retinues surrounding them, all came to the assembly. King Bimbisara of Magadha (an ancient Indian kingdom) and his palace retinue all came to the assembly. All the bhikshus, bhikshunis, upasakas, upasikas, the gods who rule the earth and heavens, the gods of the desire realm, the gods of the form realm, the gods of the pure abodes, all came to the assembly. At that time, the World Honored One, surrounded by countless hundreds of thousands of attendants, was expounding the Dharma, proclaiming the practices of the Bodhisattvas, the great beings. This Dharma is called 'The Doctrine of Pure Salvation and Universal Propagation'. What are the practices of the Bodhisattvas? They begin with the practice of giving,

化眾生救濟危厄；修禁戒業，周滿所愿十善之事；行忍辱業，備悉諸相八十種好嚴飾己身；行精進業，所造德本一切具足無所缺漏；行禪思業，志性和安成無思議；行智慧業，斷眾塵勞，成就聖明化諸不達，行博聞業，致無礙辯，所說如流聽者輒受；行功德業，勸益眾生無限之福；行聖明業，緣致無量至真辯才；行寂然業，所興發眾不可思議；行正觀業，棄捨邪行無益之事；行慈心業，常修仁和未嘗懷害；行哀之業，欲濟眾生不厭終始；行喜之業，樂法之樂而以自娛，亦化眾生使慕道法；行於護業，斷無量釁示其罪福以法兼利，聽法會業去眾陰蓋令不自大；行出家業，捐舍恩愛戀恨之心世俗之習；行閑居業，所立要義不失一心；行有志業，逮得總持念法不忘以化眾庶；行思念業，其意曉了靡不通達；行遊步業，解義所趣有益不損；行意止業，觀身痛癢心意諸法；行意斷業，皆斷一切眾罪惡法，普修道義諸行妙法；行神足業，輕其身心往來趣厄救眾下劣；行諸根業，具足寂靜，眼耳鼻口身心使定不亂；行諸力業，消眾塵勞瑕穢之非，常能自制亦化眾庶；行覺意業，暢自然法以達正己；行於道業，越眾邪徑九十六種；行真正業，致仁義事無有瞋喜；行解辯業，見眾生心而為開闡；行自歸業，己身自達不須仰人；行善友業，

【現代漢語翻譯】化度眾生，救濟危難困厄；修持禁戒之業，圓滿實現十善的願望；修行忍辱之業，具備所有相好，以八十種美好莊嚴自身；修行精進之業，所造的功德根本一切具足，沒有絲毫缺失；修行禪思之業，意志和性情安穩，達到不可思議的境界；修行智慧之業，斷除一切塵勞煩惱，成就聖明，教化那些不通達的人；修行博聞之業，獲得無礙的辯才，所說的話語如流水般流暢，聽者無不接受；修行功德之業，勸導利益眾生，獲得無量的福報；修行聖明之業，因緣而獲得無量至真的辯才；修行寂然之業，所引發的功德不可思議；修行正觀之業，捨棄邪行和無益的事情；修行慈心之業，常常修習仁愛和睦，未曾懷有傷害之心；修行哀憫之業，想要救濟眾生，不厭倦始終；修行喜悅之業，以樂於佛法為樂，也教化眾生使他們仰慕佛法；修行護持之業，斷除無量的過失，向人們展示罪與福，以佛法兼顧利益，在聽法集會時去除眾人的陰暗遮蓋，使他們不自大；修行出家之業，捨棄恩愛和戀恨之心，以及世俗的習氣；修行閑居之業，所確立的要義不失一心；修行有志之業，獲得總持，念法不忘，以此教化大眾；修行思念之業，其意念明瞭，沒有不通達的；修行游步之業，理解義理所趨，有益而無害；修行意止之業，觀察身體的痛癢、心意和諸法；修行意斷之業，斷除一切罪惡之法，普遍修習道義和各種妙法；修行神足之業，使身心輕盈，往來於危難之處，救濟那些下劣的人；修行諸根之業，具足寂靜，使眼、耳、鼻、口、身、心安定而不混亂；修行諸力之業，消除一切塵勞和瑕疵，常常能夠自我控制，也教化大眾；修行覺意之業，暢通自然之法，以達到端正自身；修行于道之業，超越各種邪徑，包括九十六種外道；修行真正之業，成就仁義之事，沒有嗔恨和喜悅；修行解辯之業，瞭解眾生的心意，併爲他們開導闡釋；修行自歸之業，自己通達真理，不需要仰仗他人；修行善友之業

【English Translation】 Transforming sentient beings, rescuing them from danger and distress; cultivating the practice of precepts, fulfilling the ten wholesome deeds; practicing patience, possessing all the marks and eighty minor marks to adorn oneself; practicing diligence, all the roots of merit are complete without any deficiency; practicing meditation, the will and nature are stable, reaching an inconceivable state; practicing wisdom, cutting off all defilements and afflictions, achieving sagehood, and teaching those who do not understand; practicing extensive learning, attaining unobstructed eloquence, words flowing like a stream, and listeners readily accepting; practicing meritorious deeds, encouraging and benefiting sentient beings, obtaining immeasurable blessings; practicing sagehood, through conditions attaining immeasurable and true eloquence; practicing tranquility, the merits generated are inconceivable; practicing right contemplation, abandoning evil practices and useless things; practicing loving-kindness, always cultivating benevolence and harmony, never harboring harmful intentions; practicing compassion, desiring to save sentient beings, never tiring from beginning to end; practicing joy, taking pleasure in the Dharma, and also transforming sentient beings to admire the Dharma; practicing protection, cutting off immeasurable faults, showing people the consequences of sin and merit, benefiting them with the Dharma, and in Dharma gatherings removing the darkness that covers people, preventing them from being arrogant; practicing renunciation, abandoning the love and hatred, and worldly habits; practicing seclusion, the established principles are not lost in one's mind; practicing aspiration, attaining total retention, remembering the Dharma without forgetting, and using this to transform the masses; practicing contemplation, one's thoughts are clear, and nothing is not understood; practicing walking, understanding the direction of the meaning, beneficial and harmless; practicing mindfulness, observing the body's pain and itching, the mind, and all phenomena; practicing detachment, cutting off all evil and sinful dharmas, universally cultivating the path and all wonderful dharmas; practicing supernatural powers, making the body and mind light, going to dangerous places, and rescuing those who are inferior; practicing the faculties, possessing tranquility, making the eyes, ears, nose, mouth, body, and mind stable and not confused; practicing the powers, eliminating all defilements and impurities, always being able to control oneself, and also transforming the masses; practicing the factors of enlightenment, making the natural Dharma flow smoothly, to achieve self-rectification; practicing the path, transcending all evil paths, including the ninety-six heretical paths; practicing truth, achieving benevolence and righteousness, without anger or joy; practicing eloquence, understanding the minds of sentient beings, and explaining the Dharma to them; practicing self-reliance, understanding the truth by oneself, without relying on others; practicing good friendship

通功勛門濟以慧德；行純性業，普和三世無有欺惑；行應時業，皆能具足越一切難；行聖賢業；所往殊特與眾超異；行宴坐業，如所聞法常奉行之；行四恩業，合聚于眾為演經法；行正法業，順三寶教令不斷絕；曉勸助業，勤化眾生嚴凈佛土；權方便業，普用具足一切愍智。世尊如是廣為一切宣菩薩業，名曰清凈。

於是金剛力士，名曰密跡，住世尊右，手執金剛前白佛言：「至未曾有，如來至真快說菩薩號凈濟業經典之要。如向大聖頒宣斯法，我察思議是一切業，皆入菩薩眾德慧業。所以者何？其妙功德悉諸菩薩之所娛樂、所化變示，以是所樂攝導眾生。其慧業者，菩薩雅詞多所悅可。若有菩薩曉了舉要功德之業，修慧明業，是行第一真實至誠。所以者何？其功德業則是菩薩善權方便，所度無極具足福慶。其斯慧業，則是菩薩智度無極眾行備悉。以是二業普備一切諸菩薩道而恩廣濟，諸魔官屬莫能當者，以度魔界。菩薩如是至不退轉，當成無上正真之道，計於法本。諸不退轉近佛世尊，皆致如來秘密要藏，恣意頒宣未曾覆匿。」

於時寂意菩薩謂密跡金剛力士：「密跡！所云有二事業，近於如來慧。仁能樂住宣于如來秘密之業，非諸聲聞緣覺之地所能及逮，況余凡庶之所及乎！」時密跡金剛力士默然不

【現代漢語翻譯】現代漢語譯本通過功勛之門，以智慧的德行來救濟眾生；奉行純凈的本性之業，普遍地與過去、現在、未來三世和諧相處，沒有欺騙和迷惑；奉行應時之業，都能圓滿具足，超越一切困難；奉行聖賢之業，所去之處殊勝特別，與眾人超凡脫俗；奉行宴坐之業，如同所聽聞的佛法那樣常常奉行；奉行四恩之業，聚集大眾，為他們演說經法；奉行正法之業，順從佛、法、僧三寶的教誨，使之不中斷絕；明曉勸助之業，勤勉教化眾生，莊嚴清凈佛土；權巧方便之業，普遍運用，具足一切慈悲和智慧。世尊如此廣泛地為一切眾生宣說菩薩的修行之業，這被稱為清凈之業。這時，金剛力士（vajra-pāṇi，手持金剛杵的護法神），名叫密跡（guhyapāda，守護秘密者），站在世尊的右邊，手持金剛杵，向前對佛說：『真是前所未有，如來至真，您快速地宣說了菩薩號為清凈救濟之業的經典要義。正如您向大聖宣講此法，我觀察思考，這一切的修行之業，都歸入菩薩的眾德智慧之業。這是為什麼呢？因為那些微妙的功德，都是諸位菩薩所樂於享受、所化現和展示的，以此來攝導眾生。而那些智慧之業，菩薩的優雅言辭，大多能使人喜悅。如果有菩薩明瞭這些重要的功德之業，修習智慧明亮的修行之業，這就是在奉行第一真實至誠之道。這是為什麼呢？因為功德之業是菩薩善巧方便，所度化的眾生無量無邊，具足福慶。而智慧之業，則是菩薩的智慧度無極，各種修行都完備。憑藉這兩種修行之業，普遍完備一切菩薩之道，恩澤廣佈，諸魔的官屬都不能抵擋，從而度脫魔界。菩薩如此修行，達到不退轉的境界，應當成就無上正真之道，這是依據法本而言的。那些不退轉的菩薩，接近佛世尊，都能得到如來秘密的寶藏，隨意宣講，沒有絲毫隱瞞。』這時，寂意菩薩（śāntamati，寂靜之意）對密跡金剛力士說：『密跡！你所說的這兩種修行之業，接近如來的智慧。你能夠樂於宣說如來秘密的修行之業，這不是那些聲聞（śrāvaka，聽聞佛法而修行者）和緣覺（pratyekabuddha，獨自覺悟者）所能達到的境界，更何況是其餘的凡夫俗子所能企及的呢！』這時，密跡金剛力士沉默不語。

【English Translation】 English version Through the gate of meritorious deeds, they relieve beings with the virtue of wisdom; they practice pure nature deeds, universally harmonizing with the three times—past, present, and future—without deception or delusion; they practice timely deeds, fully equipped to overcome all difficulties; they practice the deeds of sages and saints, their destinations being extraordinary and surpassing the ordinary; they practice the deeds of seated meditation, constantly upholding the Dharma as they have heard it; they practice the deeds of the four kinds of gratitude, gathering the assembly to expound the scriptures; they practice the deeds of the Right Dharma, following the teachings of the Three Jewels, ensuring they are not interrupted; they understand the deeds of encouragement and assistance, diligently transforming sentient beings and adorning the pure Buddha lands; they practice the deeds of skillful means, universally employing all compassion and wisdom. The World Honored One thus extensively proclaims the practices of Bodhisattvas to all beings, which are called pure practices. At this time, the Vajra-wielding Yaksha (vajra-pāṇi, a guardian deity holding a vajra), named Guhyapāda (guhyapāda, the keeper of secrets), stood to the right of the World Honored One, holding a vajra, and addressed the Buddha, saying: 『It is truly unprecedented, O Tathagata, the truly enlightened one, that you have swiftly expounded the essential meaning of the sutra on the Bodhisattva's practices of pure relief. As you have proclaimed this Dharma to the Great Sage, I have observed and contemplated that all these practices are included in the Bodhisattva's virtues and wisdom practices. Why is this so? Because those subtle merits are what all Bodhisattvas enjoy, transform, and demonstrate, using them to guide sentient beings. And those wisdom practices, the elegant words of the Bodhisattvas, are mostly pleasing to people. If a Bodhisattva understands these essential meritorious practices and cultivates the practices of bright wisdom, then they are practicing the first true and sincere path. Why is this so? Because meritorious practices are the Bodhisattva's skillful means, through which they liberate countless beings, fully endowed with blessings. And wisdom practices are the Bodhisattva's boundless wisdom, with all practices complete. Through these two practices, they universally complete all Bodhisattva paths, spreading their grace widely, so that the retinues of all demons cannot withstand them, thus liberating the demon realms. Bodhisattvas who practice in this way reach the state of non-retrogression and shall attain the unsurpassed, true, and right path, according to the fundamental principles of Dharma. Those non-retrogressing Bodhisattvas, who are close to the World Honored One, all receive the secret treasures of the Tathagata, freely proclaiming them without any concealment.』 At this time, the Bodhisattva Śāntamati (śāntamati, peaceful mind) said to the Vajra-wielding Yaksha Guhyapāda: 『Guhyapāda! The two practices you have spoken of are close to the wisdom of the Tathagata. You are able to joyfully proclaim the secret practices of the Tathagata, which are not within the reach of those who are Śrāvakas (śrāvaka, those who hear and practice the Dharma) or Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own), let alone ordinary people!』 At this time, the Vajra-wielding Yaksha Guhyapāda remained silent.

報。

時寂意菩薩前白佛言：「密跡力士豈能屈意為斯眾會隨時敷演諸菩薩密如來秘要？一切眾會普共渴仰欲得聞之。若聞所說心中坦然，忻喜大悅奉菩薩行，具足成就此要密事，心性調和入無極慈。」

佛告密跡金剛力士：「仁能重任為此眾會說菩薩密如來秘要，千佛勸嘆。卿宣諸菩薩道品諸行，眾會樂聞。」密跡金剛力士前白佛言：「少能堪任為諸眾會宣菩薩密如來秘要。假使如來勸佐威神而見扶接，乘大慧光承佛聖旨，乃敢宣佈諸菩薩密如來秘要。猶如，世尊！夜闇冥時依燈火明，得見形色往來好醜東西南北所當進退。如是世尊！若見建立承佛聖旨，所知少小粗舉嘆說。」

佛言：「善哉！便時宣之。」

時密跡力士語寂意菩薩：「仁者且聽，及諸來會聞諸菩薩密如來秘要，勿恐勿怖，無以懷怖。」

時寂意菩薩告諸會者：「如來所宣佈四不思議，以是得成無上正真之道，逮最正覺。何謂為四？所造立業不可思議，志如龍王行不可計，禪思一心不可稱限，諸佛所行無有邊際；是為四事。仁者當知，是四不可思議，佛道所行不可思議，為最至尊以成正覺，是故名曰四不可思議。諸仁集會，若聞菩薩諸佛世尊不可思議，不當恐怖而懷畏懼，益加踴躍倍抱恭恪乃達大道。」

爾

【現代漢語翻譯】現代漢語譯本這時，寂意菩薩走到佛前稟告說：『密跡力士能夠屈尊為在場的眾人隨時演說諸菩薩的秘密和如來的要義嗎？所有在場的人都非常渴望聽到這些教誨。如果能聽到他所說的內容，心中就會感到坦然，歡喜雀躍，從而奉行菩薩的修行，圓滿成就這些重要的秘密，心性調和，進入無極的慈悲境界。』佛告訴密跡金剛力士說：『你能夠承擔重任，為在場的眾人宣說菩薩的秘密和如來的要義，這是連千佛都會讚歎的。你宣講諸菩薩的道品和修行，大家都會樂意聽聞。』密跡金剛力士走到佛前稟告說：『我實在難以勝任為在場的眾人宣說菩薩的秘密和如來的要義。如果如來能夠勸勉並以威神之力扶持我，讓我能乘著大智慧的光芒，承蒙佛的聖旨，我才敢宣說諸菩薩的秘密和如來的要義。這就好比，世尊！在黑夜裡，依靠燈火的光明，才能看清事物的形狀、顏色，以及往來、好壞、東西南北的方向，從而決定進退。同樣，世尊！如果能得到您的建立和承蒙您的聖旨，我才能略微粗淺地舉例說明。』佛說：『很好！現在就宣講吧。』這時，密跡力士對寂意菩薩說：『仁者請聽，以及在場的所有人，聽聞諸菩薩的秘密和如來的要義，不要恐懼，不要害怕，不要心懷畏懼。』這時，寂意菩薩告訴在場的人說：『如來所宣說的四種不可思議，正是憑藉這些才成就了無上正真的道，達到了最正覺的境界。這四種不可思議是什麼呢？所造的業力不可思議，志向如同龍王一樣不可估量，禪定一心不可稱量，諸佛所行的境界沒有邊際；這就是四種不可思議。仁者應當知道，這四種不可思議，是佛道所行的不可思議之處，是至高無上的，因此成就了正覺，所以稱為四不可思議。各位仁者，如果聽到菩薩和諸佛世尊的不可思議之處，不應當感到恐懼和害怕，反而應該更加踴躍，更加恭敬，這樣才能達到大道。』這時

【English Translation】 English version Then, the Bodhisattva Jiyi (Calm Intention) approached the Buddha and said, 'Can the Vajrapani (Secret Trace) Bodhisattva condescend to expound the secrets of the Bodhisattvas and the essential teachings of the Tathagata (Thus Come One) to this assembly at any time? All those present are eagerly longing to hear them. If they hear what is said, their hearts will be at peace, they will be filled with joy, and they will practice the Bodhisattva path, fully accomplishing these important secrets, harmonizing their minds, and entering into boundless compassion.' The Buddha said to the Vajrapani Bodhisattva, 'You are capable of undertaking the great responsibility of explaining the secrets of the Bodhisattvas and the essential teachings of the Tathagata to this assembly, which even a thousand Buddhas would praise. You should proclaim the Bodhisattva's path and practices, which the assembly will be delighted to hear.' The Vajrapani Bodhisattva approached the Buddha and said, 'I am hardly capable of explaining the secrets of the Bodhisattvas and the essential teachings of the Tathagata to this assembly. If the Tathagata could encourage and support me with his divine power, allowing me to ride on the light of great wisdom and receive the Buddha's holy decree, then I would dare to proclaim the secrets of the Bodhisattvas and the essential teachings of the Tathagata. It is like, O World Honored One, in the darkness of night, one relies on the light of a lamp to see the shapes and colors of things, as well as the directions of coming and going, good and bad, east, west, south, and north, in order to decide whether to advance or retreat. Similarly, O World Honored One, if I receive your establishment and your holy decree, I can only give a rough and limited explanation.' The Buddha said, 'Excellent! Then proclaim it now.' Then, the Vajrapani Bodhisattva said to the Bodhisattva Jiyi, 'O virtuous one, please listen, and all those present, listen to the secrets of the Bodhisattvas and the essential teachings of the Tathagata. Do not be afraid, do not be terrified, and do not harbor fear.' Then, the Bodhisattva Jiyi said to the assembly, 'The four inconceivable things proclaimed by the Tathagata are what enabled him to achieve the unsurpassed, true, and correct path, and to attain the most perfect enlightenment. What are these four? The power of actions created is inconceivable, the aspiration is immeasurable like that of a dragon king, the concentration of meditation is beyond measure, and the practices of all Buddhas are boundless; these are the four inconceivable things. Virtuous ones, you should know that these four inconceivable things are the inconceivable aspects of the Buddha's path, which are supreme and lead to perfect enlightenment, and therefore they are called the four inconceivable things. Virtuous ones, if you hear about the inconceivable aspects of the Bodhisattvas and the World Honored Buddhas, you should not be terrified or afraid, but rather you should be even more joyful and respectful, and thus you will reach the great path.' Then

時寂意即如其像三昧正受，令一切眾會聞如來法，無誹謗者各心忻豫一切來集眾會場地，天雨眾華諸心念華若干種品，散於佛上及眾會上以用供養。

於是密跡力士語寂意曰：「諦聽諦聽，善思念之。今當宣佈諸菩薩密、如來秘要，夙夜寂然而修惔怕。如來菩薩所言至誠，無分別決乃授道別，從是以往順從菩薩。五行菩薩，無有諛諂、不為匿訑、不自貢高；現相應時自在變化；以自在心不計邪佞非法之業；謹慎身行威儀禮節，開化眾生，口無所說不妄有辭；菩薩威儀不可限量。又次寂意！隨眾生行，因可開化一切威儀禮節之事，所行學問禪思禮節，使學若干音響言辭各令明瞭。男女所行舉動進止威儀禮節，各以大小乳下嬰孩，應見化者各慎威儀。長老中年少小之類，所可應化威儀禮節，尊卑豪賤明愚所行開塞達騃。所行多少威儀禮節，因依訓誨應得度者而開化之。地獄、餓鬼、畜生之類，諸天、龍、神、阿須輪、迦樓羅、真陀羅、摩休勒、若人非人，所應開化而誘導之。比丘、比丘尼、清信士、清信女，釋梵四天王、大神妙天，所應開化而訓誨之。菩薩皆知深淺厚薄難度易化，應病與藥而為說法，使諸貪淫不貪財業，建立威儀隨其禮節。菩薩在彼無為寂然，以身修行不捨靜默顯身威儀，若有貪嫉各為示現，不惜

【現代漢語翻譯】現代漢語譯本：當時，寂意菩薩進入如其像三昧（一種禪定狀態），使所有在場的聽眾都能聽到如來佛的教誨，沒有誹謗者，每個人都心生歡喜。所有來集會的聽眾都聚集在場地，天空中降下各種各樣的鮮花，散落在佛陀和聽眾身上，以此來供養。這時，密跡力士（護法神）對寂意菩薩說：『仔細聽，仔細聽，好好思考。現在我將宣說諸菩薩的秘密和如來的重要教誨，他們日夜寂靜地修行，不懈怠。如來和菩薩所說的話都是真誠的，沒有分別心，他們會決定並傳授道法，從此以後，他們會順從菩薩的教誨。五行菩薩（指修行五種行為的菩薩）沒有諂媚，不隱瞞過錯，不自高自大；在適當的時候，他們會自在地變化；他們以自在的心不計較邪惡和非法的行為；他們謹慎自己的行為，注重威儀禮節，開導眾生，口中不說妄語；菩薩的威儀是不可思議的。』『還有，寂意！要隨順眾生的行為，根據情況來開導他們，讓他們瞭解一切威儀禮節。他們所學習的知識、禪定和禮節，要讓他們明白各種聲音和語言的含義。男女的舉止行動和威儀禮節，要根據他們是年幼的嬰兒還是成年人來教導，對於那些應該被教化的人，要讓他們注意自己的威儀。對於年長的、中年的和年幼的人，要根據他們的情況來教導他們威儀禮節，對於尊貴、卑賤、聰明和愚笨的人，要根據他們的情況來開導他們。對於那些應該被教化的人，要根據他們所行的威儀禮節的多少，來教導他們。對於地獄、餓鬼、畜生等眾生，以及諸天、龍、神、阿修羅（一種神）、迦樓羅（一種鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種蛇神），以及人和非人，都要根據他們的情況來開導和引導他們。對於比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男眾）、清信女（在家女眾），以及釋梵四天王（佛教的護法神）、大神妙天（天神），都要根據他們的情況來開導和教誨他們。菩薩都知道眾生的根基有深淺厚薄，難易教化，他們會根據眾生的病癥來給予相應的藥物，併爲他們說法，使那些貪淫的人不再貪戀財物，建立威儀，遵守禮節。菩薩在那裡無為寂靜，以身修行，不捨棄靜默，展現威儀，如果有人貪婪嫉妒，菩薩會為他們示現，不吝惜自己的身體。』

【English Translation】 English version: At that time, Samadhi of Stillness (Jiyi) entered the Samadhi of Suchness (Ruxiang), enabling all the assembly to hear the Dharma of the Tathagata (Buddha), with no slanderers, and each heart filled with joy. All the assembled listeners gathered at the site, and the sky rained down various kinds of flowers, scattering them upon the Buddha and the assembly as an offering. Then, Vajrapani (Miji Lishi), the powerful guardian, said to Samadhi of Stillness: 'Listen carefully, listen carefully, and contemplate well. Now I shall proclaim the secrets of the Bodhisattvas and the essential teachings of the Tathagata, who cultivate diligently day and night in stillness. The words of the Tathagata and the Bodhisattvas are sincere, without discrimination, and they decide and impart the Dharma. From now on, they will follow the teachings of the Bodhisattvas. The Bodhisattvas of the Five Practices (Wuxing Pusa) are without flattery, do not conceal their faults, and are not arrogant; when appropriate, they transform freely; with a free mind, they do not engage in evil or unlawful deeds; they are careful in their actions, pay attention to decorum, enlighten sentient beings, and do not speak falsely; the decorum of the Bodhisattvas is inconceivable.' 'Furthermore, Samadhi of Stillness! Follow the actions of sentient beings, and according to the circumstances, guide them to understand all aspects of decorum. The knowledge, meditation, and decorum they learn should enable them to understand the meaning of various sounds and languages. The actions and decorum of men and women should be taught according to whether they are young infants or adults. Those who should be taught should be mindful of their decorum. For the elderly, middle-aged, and young, teach them decorum according to their circumstances. For the noble, the lowly, the wise, and the foolish, guide them according to their circumstances. For those who should be taught, teach them according to the amount of decorum they practice. For beings in hell, hungry ghosts, animals, as well as gods, dragons, spirits, Asuras (a type of deity), Garudas (a type of bird deity), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent deity), and humans and non-humans, guide and lead them according to their circumstances. For Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), as well as the Four Heavenly Kings of Sakra (Shifantianwang), and the Great Wonderful Heavens (Dashen Miaotian), guide and teach them according to their circumstances. The Bodhisattvas know the depth and shallowness of the roots of sentient beings, whether they are easy or difficult to teach. They will give the appropriate medicine according to the illness of sentient beings and preach the Dharma to them, so that those who are greedy for lust will no longer be greedy for wealth, establish decorum, and observe etiquette. The Bodhisattvas are there in non-action and stillness, cultivating with their bodies, not abandoning silence, and displaying decorum. If there are those who are greedy and jealous, the Bodhisattvas will manifest for them, not sparing their own bodies.'

身命隨時救濟。身行清凈體演光明，諸在地獄、餓鬼、畜生勤苦之患，濟其危厄立在安處令無眾難。若有眾生多所吝業，隨其所好現若干種珍寶財業，各使得所。頭目肌肉骨節支體髓腦、妻子群從車馬奴僕衣裘，從志所樂皆施與之。若求甘膳上好衣被，皆令充意各得其所。受諸眾生無央數身，法界無量舉安無處飽滿一切。道智無窮各現其身，在於十方不可限極，因緣方便亦不可盡。以無數身隨時現體，開化眾生各令得所。若有眾生多貪慾者淫想情色，化現女像端正殊妙，其人見之喜悅敬向，與共相娛視之無厭如寶明珠，卒便臭穢顏色甚惡。睹是所變心患厭之，便示死亡益用惡見，因為說法無常苦空，一切三界猶如幻化無一真諦。聞之則達，便發無上正真道意逮不退轉。又彼菩薩以一寶蓋覆斯三千大千世界靡不周遍，復能內之於一芥子。若劫燒時皆舉一切著其一掌，斯身不大亦不增減。其身供養周於十方諸佛世尊，復變化華如須彌山懷之裓上，成為華蓋貢上如來。化一香爐如千佛土、作一燈炬如須彌山，供奉如來，照恒河沙諸佛國土以貢上佛。以細帛㲲裹覆其身，灌用麻油以為燈火，自然己身演其光明，照遍三千大千佛土。若眾生見怪之所以，或得想念菩薩境界。睹此變化無央數眾皆發道心，得悅可意充實飽滿。被弘誓

【現代漢語翻譯】現代漢語譯本隨時救濟眾生的身命。身體行為清凈，散發光明，對於那些在地獄、餓鬼、畜生道中遭受勤苦之患的眾生，救濟他們的危難，使他們安穩，不再有各種苦難。如果有的眾生非常吝嗇，就根據他們所喜好的，顯現各種珍寶財物，使他們各得所需。他們的頭、眼睛、肌肉、骨節、肢體、髓腦、妻子、眷屬、車馬、奴僕、衣服，凡是他們心中所想的，都施捨給他們。如果他們想要美味的食物和上好的衣服，都讓他們心滿意足，各得其所。菩薩接受無數眾生的身體，法界無量無邊，沒有哪個地方不能安放，使一切都得到飽滿。菩薩的智慧無窮無盡，各自顯現其身，遍佈十方，沒有邊際，因緣方便也無窮無盡。以無數的身體隨時顯現，開導教化眾生，使他們各得其所。如果有的眾生貪慾心很重，淫念熾盛，就化現出端正殊妙的女子形象，那人見到後心生歡喜，敬愛嚮往，與她一同享樂，看她永遠不厭倦，如同珍寶明珠。突然之間，女子變得臭穢不堪，顏色醜惡。看到這種變化，那人心生厭惡，又顯示女子死亡，更加深了厭惡之感。於是就為他說法，講述無常、苦、空，一切三界都如幻化，沒有真實的存在。聽聞之後，那人就通達了真理，發起無上正等正覺的道心，達到不退轉的境界。此外，那位菩薩用一個寶蓋覆蓋三千大千世界，沒有哪個地方沒有覆蓋到，又能將它放入一粒芥子之中。如果遇到劫火焚燒的時候，就將一切都放在一個手掌之中，身體不會變大也不會變小。他的身體供養十方諸佛世尊，又變化出如須彌山（Sumeru）般大小的鮮花，放在衣襟上，成為華蓋，供奉如來。變化出一個香爐，如同千佛國土一般，製作一盞燈炬，如同須彌山（Sumeru）一般，供奉如來，照亮恒河沙數諸佛國土，以此供奉佛陀。用細絹包裹身體，用麻油灌注作為燈火，自然而然地自身散發出光明，照遍三千大千佛土。如果眾生看到這種奇異的景象，或者能夠想到菩薩的境界，看到這種變化，無數的眾生都會發起道心，得到喜悅，內心充實飽滿。他們被弘大的誓願所感召。

【English Translation】 English version He constantly saves and aids the lives of beings. His bodily actions are pure, radiating light. For those suffering in the hells, as hungry ghosts, or as animals, he alleviates their distress, placing them in secure and peaceful states, free from all difficulties. If there are beings who are very miserly, he manifests various treasures and riches according to their desires, ensuring each receives what they need. He gives away their heads, eyes, muscles, bones, limbs, marrow, brains, wives, families, carriages, servants, and clothing—whatever they wish for. If they desire delicious food and fine clothing, he fulfills their desires, ensuring each receives what they need. The Bodhisattva takes on countless bodies of beings, the Dharma realm is boundless, and there is no place where he cannot be, filling all with satisfaction. His wisdom is infinite, and he manifests his body in various forms, throughout the ten directions, without limit. The causes and conditions of his skillful means are also inexhaustible. He manifests countless bodies at any time, guiding and teaching beings, ensuring each attains what they need. If there are beings with strong desires and lustful thoughts, he manifests a beautiful and exquisite female form. Upon seeing her, they are filled with joy and adoration, enjoying her company, never tiring of looking at her, as if she were a precious jewel. Suddenly, she becomes foul and repulsive, her appearance hideous. Seeing this transformation, they feel disgust and aversion. Then, he shows her death, further deepening their aversion. He then teaches them the Dharma, explaining impermanence, suffering, and emptiness, that all three realms are like illusions, without any true reality. Upon hearing this, they understand the truth, and they generate the unsurpassed aspiration for enlightenment, reaching the state of non-retrogression. Furthermore, that Bodhisattva uses a single jeweled canopy to cover the entire three thousand great thousand worlds, leaving no place uncovered, and he can also place it within a single mustard seed. If a cosmic fire were to occur, he would hold everything in one palm, his body neither increasing nor decreasing in size. His body makes offerings to all the Buddhas and World Honored Ones in the ten directions. He also transforms flowers as large as Mount Sumeru (Sumeru), placing them on his robe, forming a flower canopy to offer to the Tathagata. He transforms a censer as large as a thousand Buddha lands, and creates a lamp as large as Mount Sumeru (Sumeru), offering it to the Tathagata, illuminating the Buddha lands as numerous as the sands of the Ganges River, as an offering to the Buddha. He wraps his body in fine silk, pours sesame oil on it as fuel, and his body naturally emits light, illuminating the three thousand great thousand Buddha lands. If beings see this strange phenomenon, or if they can contemplate the Bodhisattva's realm, upon seeing these transformations, countless beings will generate the aspiration for enlightenment, finding joy and fulfillment. They are moved by the great vows.

鎧現和羅勢執于無極，手持金剛力士侍佛而自顯耀，眾人恐怖自歸作禮。菩薩大士聽受經法，示大力士在於冢間，大聚眾人自現身死。形體廣長棄大冢間，又諸禽獸食啖其肉，四足兩足服食其體，壽終之後皆得生天。緣是為本乃至滅度，悉是菩薩本願殊特之所致也。所以者何？其彼菩薩本發意時心自要誓：『設使有人禽獸飛鳥，見我身死來啖肌肉，壽終生天度世得道，奉持禁戒所愿者得。』如是寂意！當作是觀，菩薩所行隨時之儀而開化之。」

密跡金剛力士謂寂意菩薩：「乃往過去久遠世時，是閻浮利天下廣大周合一域，有八萬四千國，其餘郡縣丘聚無數百千，人民熾盛不可計限。爾時多有財寶衣食自然周匝充滿，眾奇寶樹交絡屋宅。斯諸眾生有若干疾、不安眾患多羸瘦者，金痍療瘡疽痛惡疾，又有無數百千良醫所不能療。眾人得疾積有年歲，無能自安求哀自歸。當是眾人遭是其厄則無救護，各自稱怨，呼天、龍、神、揵陀羅、真陀羅、摩休勒、人與非人：『誰能療治消我病厄？』菩薩爾時為一切首，現為良醫療眾人疾，常用慈心專精走使侍從其後，猶如奴僕給所當得，以報恩慈濟人危厄。是故寂意！乃往古世，今斯世尊當爾世時作天帝釋，名曰善自。在於天上遙見眾人得若干病困厄難言，以天耳聞眾人厄困

【現代漢語翻譯】現代漢語譯本鎧現和羅勢（均為護法神名）執于無極，手持金剛力士（佛教護法神）侍奉佛陀而顯耀，眾人因此感到恐懼而歸順禮拜。菩薩大士們聽受經法，示現大力士在墳冢之間，聚集眾人，自己顯現身死。身體廣闊而長，被遺棄在巨大的墳冢之間，又有各種禽獸來啃食其肉，四足和兩足的動物都吞食其身體，這些動物死後都得以昇天。這一切的根本原因乃至最終的滅度，都是菩薩本願殊勝特別所導致的。這是為什麼呢？因為那些菩薩在最初發愿時，心中就立下誓言：『假使有人、禽獸、飛鳥，看到我身死來啃食我的肌肉，他們死後就能昇天，度脫世間，證得道果，奉持禁戒，所愿皆得。』應當如此寂靜地思考！應當這樣觀察，菩薩所行之事，都是隨著時機而開化眾生的方便之法。密跡金剛力士（佛教護法神）對寂意菩薩說：『在過去久遠的時代，這閻浮利（南贍部洲）天下廣大，周遍一域，有八萬四千個國家，其餘的郡縣、丘聚無數百千，人民繁盛，不可計數。那時，財寶衣食自然充足，各種奇珍寶樹交錯覆蓋房屋。這些眾生有各種疾病、不安和眾多虛弱的病患，如金瘡、療瘡、癰疽等惡疾，又有無數百千良醫都無法醫治。眾人得病多年，無法自安，只能哀求自歸。當這些人遭遇這些厄難時，無人救護，各自怨恨，呼喊天、龍、神、乾闥婆（天界樂神）、緊那羅（天界歌神）、摩睺羅伽（大蟒神）、人與非人：『誰能醫治消除我的病厄？』菩薩那時為一切眾生之首，顯現為良醫，醫治眾人的疾病，常用慈悲之心，專心奔走侍奉在他們身後，如同奴僕一般，給予他們所需要的，以報答恩慈，救濟人們的危難。所以，寂意！在過去古老的時代，現在的世尊（釋迦牟尼佛）在那個時代作天帝釋（帝釋天），名叫善自。在天上遙見眾人遭受各種疾病困厄，難以言說，用天耳聽到眾人困厄的呼喊。

【English Translation】 English version Kâya and Luo Shi (both are names of Dharma protectors) held to the infinite, wielding Vajra warriors (Buddhist Dharma protectors) attending the Buddha and displaying their glory, causing the multitude to be terrified and submit in reverence. Bodhisattvas and great beings listened to the teachings, demonstrating a mighty warrior in the midst of tombs, gathering the crowd, and manifesting their own death. The body was vast and long, abandoned among the great tombs, and various birds and beasts came to devour its flesh. Four-legged and two-legged creatures consumed its body, and after their lives ended, they all ascended to heaven. The root cause of this, even to the final liberation, was due to the special and extraordinary vows of the Bodhisattva. Why is this so? Because when those Bodhisattvas first made their vows, they swore in their hearts: 『If any person, beast, or bird sees my body die and comes to eat my flesh, after their lives end, they will ascend to heaven, be liberated from the world, attain the path, uphold the precepts, and have their wishes fulfilled.』 One should contemplate this with such tranquility! One should observe that the actions of the Bodhisattva are all expedient means to enlighten beings according to the times. The Vajra warrior, Guhyapada (a Buddhist Dharma protector), said to the Bodhisattva Samadhi-mati: 『In the distant past, this Jambudvipa (the southern continent) was vast, encompassing a whole region, with eighty-four thousand countries, and countless hundreds and thousands of other prefectures, hills, and settlements. The people were prosperous and countless. At that time, wealth, food, and clothing were naturally abundant, and various precious trees intertwined, covering the houses. These beings had various diseases, unease, and many weak ailments, such as metal wounds, sores, ulcers, and other terrible diseases, which countless hundreds and thousands of good doctors could not cure. The people had been sick for many years, unable to find peace, and could only beg for help. When these people encountered these calamities, there was no one to protect them, and they each complained, calling out to the heavens, dragons, gods, Gandharvas (celestial musicians), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans, and non-humans: 『Who can cure and eliminate my sickness?』 At that time, the Bodhisattva was the leader of all beings, appearing as a good doctor, curing the diseases of the people, always using compassion, diligently running and serving behind them, like a servant, giving them what they needed, to repay kindness and rescue people from danger. Therefore, Samadhi-mati! In the ancient past, the present World Honored One (Shakyamuni Buddha) was the celestial king, Indra (Shakra), named Good Self. In heaven, he saw from afar that the people were suffering from various diseases and hardships, which were difficult to describe, and he heard the cries of the people in distress with his heavenly ear.

呻呼悲嗟，見聞如是興大悲哀，心自念言：『今此眾人委厄甚困無所歸依。今吾應宜濟眾困厄，其無救者為立善救、無所依者為設眾依、無所歸者為造受歸。』爾時天下閻浮利中有一大國城名曰具留，彼時天帝菩薩去國不遠，化作一蟲獸名曰仁良，自然化生在其國界。時天帝釋往在虛空，以偈告語天下閻浮利人：

「『去此國土不大遠，　　而有一蟲名仁良，　　其有服食此蟲肉，　　則得免濟一切厄。　　汝等勿恐莫懷懼，　　睹其蟲身恣取肉，　　終不抱瞋無厭穢，　　斯是神妙好良藥。』」

密跡金剛力士復語寂意菩薩：「爾時彼大國城郡縣村落丘聚眾疾諸彼病人，聞此音聲咸皆集詣具留大國。到其蟲所，取其肌肉各赍來歸以救療病，各得除愈，其蟲身肉如故不減。時其國界空野中蟲說是頌曰：

「『以斯之言要，　　令眾成佛道，　　使吾妙智慧，　　究竟無窮盡。　　周習學禁戒，　　取肌肉施與，　　以是至誠辭，　　速逮正真道。』」

密跡金剛力士曰：「如是寂意！其天下閻浮利諸有病者，皆往取是仁良蟲肉悉服食之，療體之病靡不得瘳。於時其蟲愍慈眾生，其身如故亦不增減，各各擷取復生如故，其身完具亦不缺漏。郡國縣邑州城大邦諸有苦患，敢來食此仁良蟲肉皆

【現代漢語翻譯】現代漢語譯本他們呻吟、呼喊、悲傷、嘆息，看到和聽到這些，心中生起巨大的悲哀，心中自念道：『現在這些眾人遭受厄難，非常困苦，無所歸依。現在我應當救濟眾人的困厄，為沒有救助的人設立善的救助，為沒有依靠的人提供依靠，為沒有歸宿的人創造歸宿。』當時，在閻浮利（Jambudvipa，指我們所居住的這個世界）天下有一個大國，城名叫具留（Kuru），那時天帝菩薩（Deva-bodhisattva）離這個國家不遠，化作一種蟲獸，名叫仁良（Renliang），自然化生在這個國家的境內。當時，天帝釋（Deva-Indra）在虛空中，用偈語告訴閻浮利天下的人：『離這個國土不遠的地方，有一種蟲獸名叫仁良，凡是服食這種蟲獸的肉，就能免除一切厄難。你們不要害怕，不要恐懼，看到它的身體就隨意取肉，它終究不會抱有嗔恨，也不會感到厭惡，這是神妙的好藥。』密跡金剛力士（Vajrapani）又對寂意菩薩（Shanti-mati Bodhisattva）說：『當時，那個大國城郡縣村落丘聚中患有各種疾病的病人，聽到這個聲音都聚集到具留大國。到達那蟲獸所在的地方，取它的肌肉各自帶回去用來救治疾病，都得到了痊癒，那蟲獸身上的肉像原來一樣，沒有減少。當時，那蟲獸在國界空曠的野外說了這樣的偈語：』『用這些話語的要義，令眾產生就佛道，使我的微妙智慧，最終無窮無盡。普遍學習戒律，取我的肌肉佈施給你們，用這至誠的誓言，迅速達到真正的道。』密跡金剛力士說：『正是這樣，寂意！那閻浮利天下所有患病的人，都去取那仁良蟲的肉來服用，治療身體的疾病沒有不痊癒的。當時，那蟲獸憐憫慈愛眾生，它的身體像原來一樣，也沒有增加減少，人們各自擷取，又像原來一樣生長出來，它的身體完整，也沒有缺漏。郡國縣邑州城大邦所有遭受苦難的人，都敢來吃這仁良蟲的肉，都得到了痊癒。』

【English Translation】 English version They groaned, cried out, grieved, and sighed. Seeing and hearing this, they felt great sorrow in their hearts, thinking to themselves: 『Now these people are suffering hardship, are very distressed, and have no refuge. Now I should relieve the suffering of the people, establish good refuge for those without help, provide reliance for those without support, and create a place of return for those without a destination.』 At that time, in the Jambudvipa (the world we live in), there was a large country with a city named Kuru. At that time, the Deva-bodhisattva (a bodhisattva who is also a deva) was not far from this country, and transformed into an insect-like beast named Renliang, which was naturally born within the borders of that country. At that time, Deva-Indra (the king of the gods) was in the sky, and told the people of Jambudvipa in verse: 『Not far from this land, there is an insect-like beast named Renliang. Whoever eats the flesh of this beast will be freed from all suffering. You should not be afraid, nor should you be fearful. When you see its body, take its flesh as you please. It will never harbor anger, nor will it feel disgust. This is a miraculous and good medicine.』 Vajrapani (the guardian deity) then said to Shanti-mati Bodhisattva: 『At that time, the sick people in the cities, counties, villages, and settlements of that great country, upon hearing this voice, all gathered and went to the great country of Kuru. Arriving at the place where the beast was, they took its flesh and brought it back to cure their illnesses. They were all healed, and the flesh of the beast remained as before, without diminishing. At that time, the beast spoke this verse in the open wilderness of the country:』『With the essence of these words, may all beings achieve Buddhahood, may my subtle wisdom ultimately be endless. Universally learn the precepts, take my flesh and give it to you. With this sincere vow, may you quickly attain the true path.』 Vajrapani said: 『Indeed, Shanti-mati! All the sick people in Jambudvipa went to take the flesh of that Renliang beast and ate it, and there was no illness of the body that was not cured. At that time, the beast, out of compassion for all beings, remained as it was, neither increasing nor decreasing. People each cut off pieces, and it grew back as before. Its body was complete, and nothing was missing. All those who suffered in the cities, counties, states, and great nations dared to come and eat the flesh of this Renliang beast, and they were all healed.』

得安隱。七日之中使天下人無復疾病眾患之難，唯去身病未消心疾淫怒癡疹。時天下人男女大小皆得安隱無復身患，各心念言：『今我等身，以何方便報答仁良所育慈養，乃能被荷眾病得愈，身得安隱永無眾患。』諸病癒者普共集會，詣具留國到仁良蟲所，皆共叉手為仁良蟲說此偈言：

「『仁為是救護，　　仁身良醫藥，　　咸令我除患，　　以何報仁養？』」

爾時仁良蟲自沒其身，現天帝形為大眾人而說頌曰：

「『如吾今日身，　　不用眾居業，　　不以飲食供，　　金銀及珍寶，　　不以好像車，　　不快馬細車。　　男女諸大小，　　咸共心和同，　　皆改往修來，　　身奉行十善。　　各相向慈心，　　展轉相愍傷，　　相見如骨肉，　　猶如父母子，　　心不懷害念，　　乃報其慈養。』」

密跡金剛力士語寂意菩薩：「時彼眾人聞其訓誨，宿福所化，皆共奉行是十善業，具足清凈不令缺漏。如是寂意！時天下人男女大小奉行十善，終身沒已不墮惡趣三厄之難，壽終之後自然得生忉利天上。又天帝釋為講說法開示大業，皆發無上正真道意，應時悉立不退轉地。寂意當了，是則菩薩所修密行，護身清凈不惜身命以己用施，開化救濟無數眾生使至大道。」

佛告

【現代漢語翻譯】現代漢語譯本獲得安穩。七天之內，使天下人不再有疾病和各種痛苦的災難，只是身體的疾病消除了，心中的貪慾、憤怒和愚癡的病癥還沒有消除。當時，天下所有的人，無論男女老少，都獲得了安穩，不再有身體的疾病，他們各自心中想著：『現在我們的身體，用什麼方法來報答仁良（Renliang，指具有仁慈和善良品質的蟲）的養育和慈愛，才能夠報答他承擔了我們的疾病並使我們痊癒，身體獲得安穩，永遠沒有各種痛苦呢？』所有疾病痊癒的人都一起前往具留國（Juliu，一個國家的名字），來到仁良蟲那裡，都一起合掌向仁良蟲說了這首偈語：『仁慈是我們的救護，仁慈的身體是良藥，使我們都消除了疾病，用什麼來報答您的養育之恩呢？』這時，仁良蟲隱沒了自己的身體，顯現出天帝（Tiandi，天界之主）的形象，為大眾說了這首偈語：『像我今天這樣的身體，不需要大家供奉居所，不需要用飲食來供養，也不需要金銀和珍寶，不需要好的象車，也不需要快馬和精細的車。男女老少，都應該同心同德，都應該改正過去的錯誤，修習未來的善行，身體力行十善（shishan，佛教中的十種善行）。各自以慈悲心對待他人，互相憐憫和關愛，相見如同骨肉至親，如同父母子女，心中不懷有害人之念，這才是報答我的慈愛養育之恩。』密跡金剛力士（Miji Jingang Lishi，佛教護法神）對寂意菩薩（Jiyi Pusa，一位菩薩的名字）說：『當時那些人聽了他的教誨，由於他們過去所積累的福德，都一起奉行這十善業，圓滿清凈，沒有絲毫缺失。像這樣，寂意！當時天下的人，無論男女老少，都奉行十善，終其一生，死後不會墮入惡道三厄的苦難，壽命終結之後自然得生到忉利天（Daoli Tian，佛教欲界六天之一）。而且天帝釋（Tiandi Shi，忉利天之主）為他們講說法，開示大業，都發起了無上正真道的心意，當時都立於不退轉的地位。寂意你應當明白，這就是菩薩所修的秘密修行，護持身心清凈，不吝惜自己的生命，用自己的所有來佈施，開化救濟無數眾生，使他們到達大道。』佛告訴

【English Translation】 English version Attained peace and tranquility. Within seven days, it caused all people in the world to be free from diseases and various sufferings, only the physical illnesses were eliminated, while the mental illnesses of lust, anger, and ignorance remained. At that time, all people in the world, regardless of gender or age, attained peace and tranquility, and were free from physical ailments. They each thought in their hearts: 'Now that our bodies are healed, what way can we repay the kindness and nurturing of Renliang (仁良, meaning the benevolent and virtuous insect), who bore our illnesses and healed us, allowing our bodies to be at peace and free from all suffering?' All those who were healed went together to the country of Juliu (具留國, a country's name), and came to Renliang, where they all joined their palms and spoke this verse to Renliang: 'Benevolence is our protection, a benevolent body is good medicine, causing us all to be free from suffering. How can we repay your nurturing kindness?' At this time, Renliang concealed his body and manifested the form of Tiandi (天帝, the Lord of Heaven), and spoke this verse to the assembly: 'Like my body today, it does not need dwellings, nor does it need food offerings, nor gold, silver, or treasures, nor fine elephant carriages, nor fast horses or delicate carriages. All people, regardless of gender or age, should be of one heart and mind, correct their past mistakes, cultivate future good deeds, and practice the ten virtues (shishan, 十善, the ten virtuous actions in Buddhism) with their bodies. Each should treat others with compassion, show mutual pity and care, see each other as close as family, like parents and children, and not harbor harmful thoughts. This is how you repay my nurturing kindness.' Miji Jingang Lishi (密跡金剛力士, a Buddhist guardian deity) said to Jiyi Pusa (寂意菩薩, a Bodhisattva's name): 'At that time, those people, having heard his teachings, and due to the merits they had accumulated in the past, all practiced these ten virtuous deeds, fully and purely, without any deficiency. Like this, Jiyi! At that time, all people in the world, regardless of gender or age, practiced the ten virtues. Throughout their lives, after death, they would not fall into the suffering of the three evil realms, and after their lives ended, they would naturally be reborn in the Trayastrimsa Heaven (Daoli Tian, 忉利天, one of the six heavens in the desire realm of Buddhism). Moreover, Tiandi Shi (天帝釋, the lord of Trayastrimsa Heaven) preached the Dharma to them, revealing the great path, and they all aroused the intention for the unsurpassed true path, and at that time, they all stood on the ground of non-retrogression. Jiyi, you should understand that this is the secret practice cultivated by Bodhisattvas, protecting the purity of body and mind, not sparing their own lives, using their own possessions to give, enlightening and saving countless sentient beings, leading them to the great path.' The Buddha told

寂意：「菩薩身所行眾密堅固牢強，不可破壞猶如金剛。其身散以眾人所學從志律故，雖欲毀之不能破壞。眾生以學，從學法住一切不壞。所宣言教，火不能燒刀不能傷。其身堅強要不可毀，猶如，寂意！其菩薩身，身順法律調化眾生。其菩薩心，不以寂然、不懷妄想。一切眾生身悉本無，其己亦然亦複本空。以了本無，己身本無一切諸法亦複本無。諸法本無，又解己身以歸本無，一切諸法亦複本無。諸法本無，己身自然亦歸本無。己以本無，過去當來今現在法亦複本無。去來今法以了本無，又復己身亦複本無，過去本無、當來本無而不錯亂。當來本無不與過去本無相違也，過去本無不與現在本無相違也，現在本無不與過去本無相違也。現在本無不與過去當來相違也，過去當來本無不與現在本無相違也，其當來本無不與現在本無相違也。去來今現本無不與現在本無而相違也。其去來今本無行者，諸陰諸種諸入眾衰四大未曾相違也。設使生死及與無為自然本無，生死本無，以無所行本無自然。無行本無，不違本無，諸行本無自然。又族姓子！所謂本無，其本無者等無有異，不離於欲，無所成立。本無諍訟，是諍訟者與諸諍訟亦無所諍，以無所諍，其本無者亦無所諍，是則名曰如來本無。如來無像，歸斯本無，是則名曰如

【現代漢語翻譯】現代漢語譯本：寂意問道：『菩薩的身體所展現的種種秘密，堅固牢靠，不可摧毀，如同金剛一般。他的身體因為遵循眾人所學的戒律，即使想要摧毀它也無法做到。眾生通過學習，遵循佛法，一切都不會被破壞。他所宣講的教誨，火不能燒，刀不能傷。他的身體堅強到不可摧毀，就像金剛一樣。寂意啊！菩薩的身體，順應佛法來調伏教化眾生。菩薩的心，不執著于寂靜，也不懷有虛妄的念頭。一切眾生的身體本來就是空無的，他自己也是如此，同樣是空無的。因為明白了一切的空無，他自己的身體是空無的，一切諸法也是空無的。諸法是空無的，又明白自己的身體迴歸于空無，一切諸法也是空無的。諸法是空無的，自己的身體自然也迴歸于空無。自己是空無的，過去、未來、現在的法也是空無的。過去、未來、現在的法明白是空無的，又明白自己的身體也是空無的，過去是空無的，未來是空無的，但不會錯亂。未來是空無的，不與過去是空無的相違背，過去是空無的，不與現在是空無的相違背，現在是空無的，不與過去是空無的相違背。現在是空無的，不與過去未來是空無的相違背，過去未來是空無的，不與現在是空無的相違背，未來是空無的，不與現在是空無的相違背。過去、未來、現在是空無的，不與現在是空無的相違背。過去、未來、現在是空無的修行者，諸陰（五蘊，即色、受、想、行、識）、諸種（十二處，即眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、諸入（十八界，即六根、六塵、六識）、眾衰（五衰，即天人五衰）、四大（地、水、火、風）從未相互違背。假設生死和無為（涅槃）自然是空無的，生死是空無的，因為沒有所行，所以是自然空無的。沒有所行是空無的，不違背空無，諸行是空無的，是自然的。還有，族姓子！所謂空無，其空無是平等無異的，不離於慾望，沒有所成立。空無沒有爭訟，是爭訟的人與諸爭訟也沒有爭訟，因為沒有爭訟，其空無也沒有爭訟，這就叫做如來的空無。如來沒有形象，歸於這個空無，這就叫做如』現代漢語譯本：來。

【English Translation】 English version: Jiyi asked: 'The various secrets manifested by a Bodhisattva's body are firm, solid, and indestructible, like diamond. His body, because it follows the precepts learned by all, cannot be destroyed even if one tries. Sentient beings, through learning and following the Dharma, will not be destroyed. The teachings he proclaims cannot be burned by fire or harmed by swords. His body is so strong that it cannot be destroyed, like diamond. Jiyi! The Bodhisattva's body conforms to the Dharma to tame and teach sentient beings. The Bodhisattva's mind does not cling to stillness, nor does it harbor false thoughts. The bodies of all sentient beings are originally empty, and so is his own, also empty. Because he understands all emptiness, his own body is empty, and all dharmas are also empty. Since all dharmas are empty, he also understands that his own body returns to emptiness, and all dharmas are also empty. Since all dharmas are empty, his own body naturally returns to emptiness. Since he is empty, the dharmas of the past, future, and present are also empty. Having understood that the dharmas of the past, future, and present are empty, he also understands that his own body is empty, the past is empty, and the future is empty, but there is no confusion. The future being empty does not contradict the past being empty, the past being empty does not contradict the present being empty, and the present being empty does not contradict the past being empty. The present being empty does not contradict the past and future being empty, the past and future being empty do not contradict the present being empty, and the future being empty does not contradict the present being empty. The past, future, and present being empty do not contradict the present being empty. For the practitioner who understands the past, future, and present as empty, the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), the ayatanas (twelve sense bases: six sense organs and six sense objects), the dhatus (eighteen elements: six sense organs, six sense objects, and six consciousnesses), the five signs of decay (of a deva), and the four great elements (earth, water, fire, and wind) have never contradicted each other. Suppose that birth and death and non-action (Nirvana) are naturally empty, birth and death are empty, because there is no action, it is naturally empty. No action is empty, it does not contradict emptiness, and all actions are empty, naturally. Furthermore, son of a good family! What is called emptiness, its emptiness is equal and without difference, it is not separate from desire, and nothing is established. Emptiness has no disputes, the person who disputes and the disputes have no dispute, because there is no dispute, its emptiness also has no dispute, this is called the Tathagata's emptiness. The Tathagata has no form, returns to this emptiness, this is called the' English version: Tathagata.'

來形像。普現一切諸所色像，是故形像如來形像一切本空，是則名曰如來之像。是故菩薩現一切像，如來未曾造現形像。無像無諍，爾乃普現一切眾像，不以本無有所成立。以本無業自觀其身，諸身本無，自察法身一切諸身，皆無有身。觀如來身，曉一切身從因緣生，以了法身本所從行，因與法身乃成法身。無陰種諸入，則曰法身行平等業。消除眾生所見之緣，若有所聞、所更粗細，猶如，寂意！耆域醫王合集諸藥，以取藥草作童子形，端正姝好世之希有，所作安諦所有究竟殊異無比，往來周旋住立安坐臥寐經行，無所缺漏所顯變業。或有大豪國王太子大臣百官貴姓長者，來到耆域醫王所，視藥童子與共歌戲，相其顏色病皆得除，便致安隱寂靜無慾。寂意且觀，其耆域醫王療治世間，其餘醫師所不能及也。如是寂意！若菩薩奉行法身，假使眾生淫怒癡盛，男女大小欲相慕樂即共相娛，貪慾塵勞悉得休息。以得休息于內息想，謂離熱欲因斯受化，皆是菩薩所愿具足。如是寂意！若菩薩行善修法身，斯諸菩薩則是法身。示以飲食充實斯體，不服摶食以安其身以斷眾膳，愍傷眾生而現復食，不以飯食入于體里不著身中，又其法身力不增損。菩薩法身不知所生亦無有死、無終無始，而隨習俗現有生死。雖現終沒，解一切法悉無

所行。示現所生，暢一切法無為無會。一切諸法雖有所生悉無所生，皆曉諸行自現其身，諸根闕減而所遊行不毀法身，則以法身法食法力，以法自歸瞭如來身。

「寂意！欲知如來身者，即虛空身而無等倫，處於三界為最至尊，施於眾生身無所歸，不可譬喻而無比類。其身清凈舍垢無塵，其身本凈而無玷汙，自然鮮明永無塵冥，本性仁和悉無所生。其身寂然，不為心意識所見拘繫。其身自然，猶如幻化野馬水月。其身已度空無相愿。其身普周十方虛空，心悉平等了三界本，一切眾生無有吾我。其身無底不可限量、無作無想。斯身無著無所思念，所住真諦致不可還。其身無像自然現像、無痛現痛，自然無想而現有想，無生死識而自然現諸生死識，無地水火風因其示現地水火風四大之身。解諸世間一切現法皆虛不實，眼無所見、耳無所聞、鼻無嗅香、舌不在味、身不倚行，永消眾識。意無所受、心無轉移，無心意識，解了真諦未曾進退。

「爾時，寂意！如來法身，若有菩薩以能逮斯如來等身，靡不周普奉菩薩行。在此三千大千世界，諸四方域郡國縣邑州城大邦，悉化其身皆遍現之，一切眾魔不能見知菩薩所為，現若不現悉能明瞭微妙之業。雖無所現，普現一切未曾念行見聞知識有所修行開化眾生，不以身行

【現代漢語翻譯】現代漢語譯本：所行之事，是示現所生，通達一切法無為無會（無為：不生不滅的真理；無會：沒有聚集）。一切諸法雖然有所生，實際上並沒有真正的生，都明白諸行是自身顯現，諸根雖然有缺失，卻不能毀壞法身，因此以法身、法食、法力，以法自歸於如來身。寂意（佛弟子名）！想要了解如來身，它如同虛空一般，沒有可以與之相比的，處於三界之中最為至尊，施予眾生卻無所歸屬，不可比喻，沒有可以類比的。其身清凈，捨棄垢穢，沒有塵埃，其身本來清凈，沒有沾染污垢，自然鮮明，永遠沒有黑暗，本性仁和，沒有產生。其身寂靜，不被心、意識所見所束縛。其身自然，如同幻化、野馬、水月一般。其身已經度過空、無相、無愿。其身普遍周遍十方虛空，心平等了知三界的本質，一切眾生沒有我執。其身沒有底，不可測量，沒有造作，沒有思想。此身沒有執著，沒有思念，所住的真諦不可返回。其身沒有形象，自然顯現形象，沒有痛苦卻顯現痛苦，自然沒有思想卻顯現有思想，沒有生死之識卻自然顯現諸生死之識，沒有地、水、火、風，卻因其示現地、水、火、風四大之身。理解世間一切顯現的法都是虛妄不實的，眼沒有所見，耳沒有所聞，鼻沒有嗅香，舌不在味，身不倚靠行動，永遠消滅眾識。意沒有所受，心沒有轉移，沒有心意識，理解了真諦，沒有進退。爾時，寂意！如來法身，如果有菩薩能夠達到如來這樣的身，沒有不普遍奉行菩薩之行的。在這三千大千世界，各個四方區域、郡國、縣邑、州城、大邦，都化現其身，普遍顯現，一切眾魔都不能知曉菩薩所為，顯現或不顯現，都能明瞭微妙的業。雖然沒有顯現，卻普遍顯現一切，不曾以念頭、行為、見聞、知識有所修行開化眾生，不以身行。

【English Translation】 English version: What is practiced is the manifestation of what is born, understanding that all dharmas are unconditioned and without gathering (unconditioned: the truth of non-birth and non-death; without gathering: without accumulation). Although all dharmas appear to be born, they are not truly born. All understand that all actions are self-manifestations. Though the senses may be deficient, they cannot destroy the Dharma body. Therefore, one relies on the Dharma body, Dharma food, and Dharma power, returning to the Tathagata's body through the Dharma. Shariputra (a disciple of the Buddha)! If you wish to understand the Tathagata's body, it is like space, incomparable, the most supreme in the three realms. It bestows upon sentient beings but has no place to return, it is beyond comparison and has no equal. Its body is pure, free from defilement and dust. Its body is originally pure, without any stain. It is naturally bright, forever without darkness. Its nature is benevolent and without origination. Its body is tranquil, not bound by the perceptions of mind and consciousness. Its body is natural, like an illusion, a mirage, or the moon in water. Its body has transcended emptiness, signlessness, and wishlessness. Its body pervades the ten directions of space. Its mind equally understands the essence of the three realms. All sentient beings are without self. Its body is bottomless, immeasurable, without creation, and without thought. This body is without attachment, without thought, and the truth it dwells in is irreversible. Its body has no form, yet naturally manifests forms. It has no pain, yet manifests pain. It is naturally without thought, yet manifests thought. It has no consciousness of birth and death, yet naturally manifests all consciousness of birth and death. It has no earth, water, fire, or wind, yet manifests the four great elements of earth, water, fire, and wind. It understands that all phenomena in the world are illusory and unreal. The eye has nothing to see, the ear has nothing to hear, the nose has no fragrance to smell, the tongue has no taste, the body does not rely on action, and all consciousness is forever extinguished. The mind has nothing to receive, the heart does not shift, there is no mind or consciousness. It understands the true essence, without advancing or retreating. At that time, Shariputra! If a Bodhisattva can attain the Tathagata's body, there is no place where the Bodhisattva's practice is not universally carried out. In this great trichiliocosm, in all regions, countries, counties, cities, and great nations, they transform their bodies and manifest everywhere. All demons cannot know what the Bodhisattva is doing. Whether they appear or not, they can understand the subtle actions. Although they do not appear, they appear everywhere. They have never used thoughts, actions, seeing, hearing, or knowledge to cultivate and enlighten sentient beings, and they do not act through the body.

失四意止。為眾生類，因現其身無常苦空非身之義，解達諸身本法悉寂。為眾生現身歸壞敗，其以報應求于身者以是退轉；以是求報隨四顛倒。其有解睹無作無見，曉知其身猶如草木墻壁瓦石，為諸眾生現清凈身。如是寂意！曾為菩薩從錠光佛授決以來，致於密身清凈之體。正使菩薩口有所宣悉無言說。又有，寂意！如來所說隨時之宜，因其想念，說菩薩密身之寂靜，從是轉進而得拔濟所至無際。所謂菩薩身之秘密，由得自在。菩薩以宣己身寂密，粗舉其要，假欲具說，江河沙劫不能究暢。」

密跡金剛力士謂寂意菩薩：「何謂言密？其言清凈，隨眾生類墮畜生中多少限數，菩薩亦現若干音響言語，其察音響現若干辭，順其眾生章句言語而演言教，隨時頒宣而與談語，說其苦樂善惡之處。其菩薩音，一切普入靡所不達。或有歌戲幻化瞋喜演其音句，隨其眾生言辭音響而入訓誨。因其一切身意所信心所好樂，菩薩悉解而分別之各使聞了。」

寂意菩薩問密跡力士：「菩薩所化音響如何？」

密跡答曰：「從其眾生一切音響。又菩薩音所順無限，猶如眾生所生之處心念各異，五趣音辭各各不同，不可稱計。菩薩如是各從音辭亦無言辭，是則名曰隨眾生音無不達之，曉無所有。當作是觀，一切眾響所宣言

【現代漢語翻譯】現代漢語譯本：失去四種意念的止息。爲了眾生，示現其身體的無常、苦、空、非身之義，使他們理解所有身體的本性都是寂靜的。為眾生示現身體的衰敗和毀壞，那些因果報應而執著于身體的人會因此退轉；因為追求報應而隨順四種顛倒。那些理解並看到無作無見的人，明白自己的身體就像草木、墻壁、瓦石一樣，為眾生示現清凈的身體。這就是寂靜的意念！菩薩從錠光佛（Dipamkara Buddha）接受授記以來，達到了秘密身體的清凈狀態。即使菩薩口中有所宣說，也並非真正的言語。還有，寂意！如來所說的話語，都是根據時機和眾生的想法而說的，講述菩薩秘密身體的寂靜，從而轉進並得到救拔，所到之處沒有邊際。這就是所謂的菩薩身體的秘密，由此獲得自在。菩薩宣說自己身體的寂靜秘密，只是粗略地舉出要點，如果想要詳細說明，即使經過像恒河沙數一樣多的劫數也無法完全闡述。密跡金剛力士問寂意菩薩：『什麼是言語的秘密？』他的言語是清凈的，隨著眾生墮入畜生道的多少和數量，菩薩也會示現相應的各種聲音和語言，觀察這些聲音並示現各種辭藻，順應眾生的章句和語言來演說教義，隨時宣講並與他們交談，講述他們的苦樂善惡之處。菩薩的聲音，一切普遍進入，沒有不能到達的地方。或者以歌唱、遊戲、幻化、嗔怒、喜悅等方式來演說其音句，隨著眾生的言辭和聲音而進行教誨。根據眾生一切身意所信、心所好樂，菩薩都能理解並分別開導，使他們都能明白。寂意菩薩問密跡力士：『菩薩所化現的聲音是怎樣的？』密跡回答說：『是從眾生的一切聲音而來。而且菩薩的聲音所順應的是無限的，就像眾生所生之處，心念各異，五道眾生的語言各不相同，不可計數。菩薩也像這樣，各自順應不同的語言，但又沒有固定的言辭，這就是所謂的隨順眾生的聲音而無所不達，明白一切都是空無所有。應當這樣觀察，一切聲音所宣說的都是如此。』

【English Translation】 English version: Losing the four cessations of intention. For the sake of sentient beings, they manifest the meaning of impermanence, suffering, emptiness, and non-self of their bodies, enabling them to understand that the nature of all bodies is quiescent. They manifest the decay and destruction of the body for sentient beings, and those who cling to the body through karmic retribution will regress because of this; they follow the four inversions because of seeking retribution. Those who understand and see non-action and non-seeing, knowing that their bodies are like grass, trees, walls, tiles, and stones, manifest a pure body for sentient beings. This is the quiescent intention! Since receiving the prediction from Dipamkara Buddha, Bodhisattvas have attained the pure state of the secret body. Even if Bodhisattvas speak, it is not true speech. Moreover, Sānti-mati, the words spoken by the Tathāgata are according to the timing and the thoughts of sentient beings, speaking of the quiescence of the secret body of Bodhisattvas, thereby progressing and attaining liberation, reaching boundless places. This is what is called the secret of the Bodhisattva's body, through which they attain freedom. Bodhisattvas proclaim the secret of their body's quiescence, only roughly stating the essentials; if one were to explain it in detail, even after as many kalpas as the sands of the Ganges, it could not be fully elucidated. The Vajrapani Guhyapati asked Sānti-mati Bodhisattva: 'What is the secret of speech?' His speech is pure, and according to the number and quantity of sentient beings who have fallen into the animal realm, Bodhisattvas also manifest various corresponding sounds and languages, observing these sounds and manifesting various expressions, conforming to the sentences and languages of sentient beings to expound the teachings, proclaiming and conversing with them at all times, speaking of their suffering, joy, good, and evil. The Bodhisattva's voice enters everywhere, reaching all places. Or they may use singing, games, illusions, anger, joy, etc., to express their sounds and sentences, teaching according to the words and sounds of sentient beings. According to what all sentient beings believe in their bodies and minds, and what their hearts desire, Bodhisattvas can understand and guide them separately, enabling them to understand. Sānti-mati Bodhisattva asked Vajrapani Guhyapati: 'What are the sounds manifested by Bodhisattvas?' Vajrapani replied: 'They come from all the sounds of sentient beings. Moreover, the sounds that Bodhisattvas conform to are limitless, just as the thoughts of sentient beings differ in the places where they are born, and the languages of the five realms are different and countless. Bodhisattvas are also like this, each conforming to different languages, yet without fixed words, which is called conforming to the sounds of sentient beings without failing to reach them, understanding that everything is empty and without substance. One should observe in this way, that all the sounds that are proclaimed are like this.'

辭，終竟一切不可思議，言無窮極，是為菩薩所化隨時不可喻盡。自恣頒宣不可計響，或演釋、梵、四天王音，或復恣宣諸天、龍、神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，隨眾生音上中下聲粗細好醜，而演音響喜悅一切。」於是頌曰：

「以如言辭，　　多所解決，　　敷演無數，　所說言教。　　療以慈心，　　達入愍哀，　宣佈廣說，　　喜悅護意。　　天帝合集，　柔軟和調，　　若有聞斯，　　蔽眾音響。　因從伎樂，　　所演悲聲，　　頒宣斯出，　經典訓誨。　　諸真陀羅，　　思好雅頌，　其音喻此，　　普悉具足，　　聞令欲止，　淫心不興。　　一切山神，　　皆好音樂，　計于欲界，　　眾諸妙音。　　諸伎樂出，　諸天聲響，　　皆悉起此，　　誠可愛悅。　其法音聲，　　隨時方便，　　所宣歌頌，　消瞋恚欲，　　除去癡慢，　　自大之行，　分別暢了，　　行所歸趣。　　以聞道術，　宣傳之故，　　其在色界，　　一切諸天，　皆能悅可，　　斯諸天意。　　因得聽聞，　殊異言教，　　在世發意，　　當成佛道。　龍揵陀羅、　　摩休勒等，　　一切妓樂，　若干種品。　　德海若宣，　　微妙音教，　眾生皆悅，　

【現代漢語翻譯】現代漢語譯本菩薩的言辭，最終達到一切不可思議的境界，其言語的深奧無窮無盡，這是菩薩爲了教化眾生而隨時變化，無法用言語完全表達的。菩薩自在地宣講佛法，其聲音變化無窮，有時以釋（釋迦牟尼佛）、梵（梵天）、四天王（四大天王）的聲音說法，有時又自在地宣講諸天、龍、神、阿須輪（阿修羅）、迦樓羅（金翅鳥）、真陀羅（緊那羅）、揵沓和（乾闥婆）、摩休勒（摩睺羅伽）、人與非人等眾生的語言，隨著眾生聲音的高低、粗細、好壞，而發出不同的音響，使一切眾生都感到喜悅。於是，以偈頌說道：『以這樣的言辭，能解決許多問題，敷演無數的教義，所說的教誨，以慈悲心來療愈，達到憐憫和哀傷，廣泛地宣說，使人喜悅並守護其心意。天帝們聚集在一起，聲音柔和協調，如果有人聽到這些，就能遮蔽其他嘈雜的聲音。因為從音樂中，所演出的悲憫之聲，宣講這些經典教誨。諸真陀羅（緊那羅），思考美好的雅頌，他們的聲音就像這樣，普遍而圓滿，聽到的人會停止慾望，淫心不會生起。一切山神，都喜歡音樂，認為在欲界中，各種美妙的聲音，各種樂器發出的聲音，諸天的聲音，都由此而產生，確實令人喜愛和喜悅。其佛法的音聲，隨著時機和方便，所宣講的歌頌，能消除嗔恚和慾望，去除愚癡和傲慢，以及自大的行為，清晰地分別和闡明，指引修行的歸宿。因為聽聞佛法，宣傳佛法的緣故，在**（此處原文缺失），一切諸天，都能感到喜悅，這些諸天的心意，因為聽聞，殊勝的教誨，在世間發願，應當成就佛道。龍、揵陀羅（乾闥婆）、摩休勒（摩睺羅伽）等，一切音樂，各種各樣的種類。如果宣說功德之海，微妙的音聲教誨，眾生都會感到喜悅，』

【English Translation】 English version The words of a Bodhisattva ultimately reach the inconceivable, their depth of language is endless. This is how a Bodhisattva transforms at any time to teach sentient beings, which cannot be fully expressed in words. The Bodhisattva freely proclaims the Dharma, their voice changing infinitely, sometimes speaking with the voice of Shakya (Shakyamuni Buddha), Brahma (Brahma), or the Four Heavenly Kings (Four Great Heavenly Kings), and sometimes freely proclaiming the languages of gods, dragons, spirits, Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Gandharvas (celestial musicians), Mahoragas (serpent deities), humans, and non-humans. According to the high, low, coarse, fine, good, and bad sounds of sentient beings, they emit different sounds, making all sentient beings feel joyful. Then, the verse says: 'With such words, many problems can be solved, countless teachings can be expounded, the teachings that are spoken, are used to heal with compassion, reaching pity and sorrow, widely proclaimed, making people joyful and protecting their minds. The heavenly emperors gather together, their voices are soft and harmonious, if someone hears these, they can block out other noisy sounds. Because from the music, the sounds of compassion are performed, proclaiming these classic teachings. The Kinnaras, contemplate beautiful odes, their voices are like this, universal and complete, those who hear it will stop desires, lust will not arise. All mountain gods, like music, believe that in the desire realm, all kinds of wonderful sounds, the sounds of various instruments, the sounds of the gods, all arise from this, it is indeed lovely and joyful. The sound of the Dharma, according to the timing and convenience, the songs that are proclaimed, can eliminate anger and desire, remove ignorance and arrogance, as well as arrogant behavior, clearly distinguish and clarify, guiding the destination of practice. Because of hearing the Dharma, and the reason for proclaiming the Dharma, in **(here the original text is missing), all the gods, can feel joyful, the minds of these gods, because of hearing, the superior teachings, in the world they make vows, they should achieve Buddhahood. Dragons, Gandharvas, Mahoragas, etc., all music, all kinds of varieties. If the sea of merit is proclaimed, the subtle sound teachings, all sentient beings will feel joyful.'

心豫踴躍。　　入無央數，　若干音響，　　閻浮天下，　　所居人民。　其音普遍，　　入斯眾生，　　若得聞者，　悉得度脫。　　虛空天神，　　及此地祇，　其聲通達，　　咸至彼間，　　皆得聞教，　莫不悅豫，　　僉然決疑，　　悉心歡欣。　哀鸞鵠雁、　　赤嘴鴉音、　　山鳥孔雀、　鸚鵡鹍雞、　　雁殊異鳥、　　耆域鴛鴦、　若聞此聲、　　皆可意悅。　　師子虎狼、　熊羆猿猴、　　麑鹿騾驢、　　野狐諸兔、　像馬狗犬、　　牛羊豬類，　　聞其音聲，　可意喜悅。　　四足二足，　　諸有形貌，　其多諸足，　　諸無足者，　　皆樂聞是，　解知音聲，　　宣佈受誨，　　舍眾邪業。　於斯三千，　　諸國有音，　　最上中間，　及豪下賤，　　地獄餓鬼，　　至畜生類，　諸天人民，　　眾諸音響，　　行無妄見，　唯念至真。　　亦無想求，　　未曾諍訟，　奉行所業，　　志存道心。　　頒宣令現，　當應時節，　　己以專一，　　忍眾生諍。　以音教告，　　百億國土，　　從是通達，　江河沙數，　　不倚財業，　　心無所行。　諸佛國土，　　所有眾魔，　　此等得聞，　斯大和聲，　　悲哀將護，　　所救如是，　出入

【現代漢語翻譯】現代漢語譯本內心歡喜踴躍。進入無數的境界，發出各種各樣的聲音，在閻浮提（Jambudvipa，指我們所居住的這個世界）的天下，所有居住的人民。這些聲音普遍傳播，進入這些眾生的心中，如果有人聽到這些聲音，都能夠得到解脫。虛空中的天神，以及這片土地上的地神，他們的聲音都能夠傳達，都來到那裡，都能夠聽到教誨，沒有不感到喜悅的，都能夠決斷疑惑，都內心歡欣。哀鳴的鸞鳥、鵠鳥、大雁，紅嘴烏鴉的聲音，山鳥、孔雀，鸚鵡、鹍雞，大雁等各種奇異的鳥類，耆域（Jivaka，古代名醫）所養的鴛鴦，如果聽到這些聲音，都會感到心滿意足。獅子、老虎、豺狼，熊、羆、猿猴，麑鹿、騾子、驢子，野狐、各種兔子，大象、馬、狗、犬，牛、羊、豬等動物，聽到這些聲音，都會感到心滿意足。四足的、兩足的，所有有形體的，多足的，沒有足的，都喜歡聽到這些聲音，理解這些聲音，傳播並接受教誨，捨棄各種邪惡的行為。在這三千大千世界中，各個國家的聲音，最上等的、中等的，以及豪強，地獄、餓鬼，乃至畜生道的眾生，諸天、人民，各種各樣的聲音，行為沒有虛妄的見解，只念著至真的道理。也沒有任何的貪求，未曾有過爭訟，奉行所應做的事業，心存道心。頒佈宣揚，令其顯現，應當順應時節，自己專心致志，忍受眾生的爭鬥。用聲音教導告誡，百億國土，從這裡通達，如同恒河沙數一樣多的世界，不依賴財富和事業，心中沒有任何的執著。諸佛的國土，所有存在的魔，這些魔如果聽到，這宏大的和諧之聲，都會感到悲哀並受到保護，所救度的眾生就是這樣，出入于生死之間。

【English Translation】 English version The heart leaps with joy. Entering countless realms, With various sounds, In the Jambudvipa (the world we live in), Where all the people dwell. The sounds spread universally, Entering the hearts of these beings, If anyone hears these sounds, They will all be liberated. The gods in the sky, And the earth deities of this land, Their voices can reach everywhere, They all come to that place, They can all hear the teachings, None are without joy, All can resolve their doubts, All are delighted in their hearts. The mournful luan birds, swans, and geese, The sounds of red-beaked crows, Mountain birds, peacocks, Parrots, kun birds, Geese and various other exotic birds, The mandarin ducks raised by Jivaka (a famous ancient physician), If they hear these sounds, They will all be content. Lions, tigers, wolves, Bears, brown bears, monkeys, Fawns, mules, donkeys, Wild foxes, various rabbits, Elephants, horses, dogs, canines, Cows, sheep, pigs, and other animals, Hearing these sounds, They will all be content. Four-legged, two-legged, All those with forms, Many-legged, Those without legs, All like to hear these sounds, Understand these sounds, Spread and receive the teachings, Abandon all evil deeds. In this three thousand great thousand world system, The sounds of each country, The highest, the middle, And the powerful, Hell beings, hungry ghosts, Even beings in the animal realm, Gods, people, All kinds of sounds, Actions without false views, Only mindful of the ultimate truth. Without any desires, Never having disputes, Practicing what should be done, With a mind set on the path. Announcing and proclaiming, making it manifest, Should be in accordance with the times, Being focused and dedicated, Enduring the struggles of beings. Using sound to teach and advise, Hundreds of millions of lands, From here it reaches, As many worlds as the sands of the Ganges River, Not relying on wealth or achievements, The mind has no attachments. The Buddha lands, All the demons that exist, If these demons hear, This great harmonious sound, They will feel sorrow and be protected, The beings saved are like this, Going in and out of birth and death.

行步，　　悉為興禮。　　正使眾生，　有百千億，　　其心各抱，　　若干志念；　聞是言辭，　　不以蔽礙，　　叉其十指，　稽首作禮。　　臥寐聾啞、　　口不能言、　跛蹇無足，　　諸大疾病；　　彼若聞此，　微妙善語，　　宣暢柔和，　　至好音教，　心常懷念。　　塵勞危厄，　　口所宣說，　億載塵勞，　　其得聞是，　　清凈法音，　開化烏鳥，　　致於清涼。　　口所宣佈，　眾生悉聞，　　諸佛經法，　　及諸聖眾，　佈施禁戒，　　行忍辱事，　　精進一心，　智慧之法。　　說意所存，　　功勛眾行，　億百千劫，　　不能暢盡。　　本際無底，　其意無量，　　演于佛音，　　所往無極。」

大寶積經卷第八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第九

西晉三藏竺法護奉　詔譯密跡金剛力士會第三之二

密跡金剛力士語寂意菩薩：「菩薩所說，口未曾宣污染惡言、不仁之辭、瞋恚癡言，亦無諛諂，無剛結言、崎嶇之語、調戲俳說、無益之文，語不妄笑、讒言兩舌、不顧男女、不堅硬，無有粗辭卒暴之性，不有懷害、無取捨心，不失儀節志亦無結心，無所著，無斗訟言，無所倚，無塵勞，無所舉，無

【現代漢語翻譯】現代漢語譯本行走時，都以恭敬的禮儀對待。即使眾生有成百上千億，他們的心中各自懷抱著不同的想法和念頭；當他們聽到這些言辭時，不會因此而感到迷惑或受阻礙，而是會合起雙手，恭敬地磕頭行禮。那些臥病在床、耳聾口啞、不能說話、跛腳殘疾、患有各種疾病的人；如果他們聽到這些，微妙而美好的言語，宣揚流暢柔和、至善至美的教誨，心中常常懷念著。即使身處塵世的勞苦和危難之中，口中所宣說的，經過億萬年的塵勞，他們如果能聽到這清凈的佛法之音，就能開化如烏鴉般的愚昧，達到清涼的境界。口中所宣講的，眾生都能聽到，諸佛的經典教法，以及諸位聖賢的教誨，佈施、持戒、行忍辱之事，精進一心，以及智慧的法門。所說的意念，所做的功德和修行，即使經過億百千劫，也無法完全闡述。其根本的意義深不可測，其意境無量無邊，所演說的佛音，所到達的境界也是無止境的。

《大寶積經》卷第八大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第九

西晉三藏竺法護奉詔譯《密跡金剛力士會》第三之二

密跡金剛力士對寂意菩薩說：『菩薩所說的話，口中從未宣說污染的惡言、不仁慈的話語、嗔恨愚癡的言辭，也沒有諂媚奉承，沒有剛硬結巴的言語、崎嶇不平的話語、調戲玩笑的言辭、無益的文字，說話不輕浮嬉笑、不搬弄是非、不偏袒男女、不固執己見，沒有粗暴急躁的性情，沒有懷恨在心、沒有取捨之心，不失禮節，心也沒有執著，沒有執著，沒有爭鬥訴訟的言語，沒有依靠，沒有塵世的煩惱，沒有炫耀，沒有』

【English Translation】 English version In walking, they all act with respectful etiquette. Even if there are hundreds of thousands of millions of sentient beings, each with their own thoughts and intentions; When they hear these words, they will not be confused or hindered, but will join their palms together, And respectfully bow their heads in salutation. Those who are bedridden, deaf and mute, unable to speak, Lame and disabled, suffering from various illnesses; if they hear these, Subtle and wonderful words, proclaiming fluent and gentle, supremely good teachings, They will always cherish them in their hearts. Even amidst the toils and dangers of the world, what is spoken, After countless eons of worldly toil, if they can hear this pure sound of the Dharma, They can enlighten their ignorance like crows and reach a state of coolness. What is proclaimed, All sentient beings can hear, the scriptures and teachings of all Buddhas, as well as the teachings of all sages, Giving, keeping precepts, practicing patience, diligently focusing the mind, And the methods of wisdom. The thoughts spoken, the merits and practices done, Even after hundreds of thousands of millions of kalpas, cannot be fully explained. Its fundamental meaning is unfathomable, Its realm is boundless, the Buddha's voice that is spoken, and the realm that is reached are also limitless.

The Great Treasure Accumulation Sutra, Volume 8 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 9

Translated by Tripitaka Dharmaraksa of the Western Jin Dynasty under imperial decree, The Assembly of the Vajra-wielding Secret Traces, Part 2 of 3

The Vajra-wielding Secret Traces said to Bodhisattva Silent Intention: 'The words spoken by the Bodhisattva, the mouth has never uttered defiled evil words, unkind words, words of anger and ignorance, nor has there been flattery, no harsh and stuttering words, no rugged words, no teasing and joking words, no useless texts, speech is not frivolous and laughing, not gossiping, not biased towards men or women, not stubborn, there is no rough and rash nature, no harboring of resentment, no discriminating mind, not losing etiquette, the mind is also without attachment, without attachment, without words of fighting and litigation, without reliance, without worldly troubles, without showing off, without'

輕放逸，無自恣，無橫理無宜之行，無非時辭，無貪慾，無非惡，無所愛樂，無有處所亦無非凈，無違時，無失節，諸根無毀、音聲無瑕，心不懷害亦無偏黨。無恣訑，無覆蔽，不諍言語，不有怨嫌，無有結恨，不妄受邪非。無自歸，不計吾我，不嬈他人，不惱彼己。不宣傷害，無殃罪法。不失所言，無不受行，無不順業，無不可忍，所宣言和。無種姓事，無輕調之教，去非法之行。不毀法行，不越時節，不違宜度，不宣須臾。不自嘆類，不壞他伴，於己得譽不以喜悅，見嘆他人亦不愁憒。謹慎守節不輕慢人，不說非宜，不毀有宜，不誹密言。常隨時護，不謗明智，不呵賢聖，言不虛妄，不非證明，不入人罪，不求他短。所言轉教不傷筋骨，不稱他惡。志願無上，不相顏色，不求異黨，不念業便，不行逆事，心常柔順。」

密跡力士語寂意：「是為菩薩言行相應，以空慌忽神勇為力，功德報應所作果實，宣至誠辭從所作報。假使有人行詣大樹下，若覆住立作是觀樹，以觀轉問他人言：『男子！能知此樹所生葉數為有幾枚？』有大智人，不觀樹木亦未計數，知彼樹葉便口出辭其數如是，與侶俱坐亦不計之。既未能度至於道德即知其數，來在一切而演若干，其人語詞等無有異。若有來問大江河沙能有幾沙？一一計之

【現代漢語翻譯】現代漢語譯本：不輕率放縱，不任性妄為，不行不合道理的事，不說不合時宜的話，沒有貪慾，不做惡事，沒有特別愛好的事物，沒有固定執著的地方，也沒有不潔凈的念頭，不違背時節，不失禮節，諸根不毀壞、音聲沒有瑕疵，心中不懷害人之心也沒有偏袒。不放縱，不隱瞞，不爭辯言語，不懷怨恨，沒有結仇，不妄受邪見。不自我依賴，不計較自我，不擾亂他人，不惱害自己和他人。不宣揚傷害，沒有罪惡的行為。不失信，沒有不接受的行為，沒有不順應因果的行為，沒有不可忍受的事情，所說的話語平和。不談論種姓，不輕視教誨，去除不合法的行為。不毀壞佛法修行，不超越時節，不違背適宜的尺度，不說片刻的閑話。不自我讚美，不破壞同伴，自己得到讚譽不因此喜悅，看到他人被讚美也不因此愁悶。謹慎守節不輕慢他人，不說不合宜的話，不毀壞合宜的事，不誹謗秘密的言語。常常隨時守護，不誹謗明智的人，不呵斥賢聖，言語不虛妄，不否定證明，不陷入他人的罪過，不尋求他人的缺點。所說的話語能引導教化，不傷害筋骨，不稱讚他人的惡行。志願無上，不看重外表，不尋求異黨，不考慮業報的便利，不行違逆的事情，心常柔順。密跡力士（Vajrapani，佛教護法神）對寂意（Shantimati，菩薩名）說：『這就是菩薩言行一致的表現，以空性、迅猛的神力為力量，功德報應所產生的果實，宣說至誠的言辭，從所作的報應而來。假設有人走到大樹下，或者站立在那裡觀察樹木，以觀察來詢問他人說：「男子！能知道這棵樹所生的葉子有多少片嗎？」有大智慧的人，不觀察樹木也沒有計數，知道那樹葉的數目便說出其數目，與同伴坐在一起也不計數。既然未能達到道德的境界，卻能知道其數目，來到一切處所而演說若干，其人的言語沒有差異。如果有人來問大江河的沙子有多少，一一計數的話』

【English Translation】 English version: Not being frivolous and unrestrained, not acting arbitrarily, not engaging in unreasonable actions, not speaking untimely words, without greed, not doing evil, without particular attachments, without fixed dwelling places, nor impure thoughts, not violating seasons, not losing etiquette, with senses not damaged, voice without flaws, heart without malice nor partiality. Not indulgent, not concealing, not arguing in speech, not harboring resentment, without grudges, not falsely accepting wrong views. Not self-reliant, not calculating self, not disturbing others, not harming oneself or others. Not proclaiming harm, without sinful actions. Not breaking promises, without unacceptable actions, without actions not in accordance with karma, without unbearable things, words spoken are peaceful. Not discussing lineage, not belittling teachings, removing unlawful actions. Not destroying Dharma practice, not exceeding seasons, not violating appropriate measures, not speaking idle words. Not self-praising, not harming companions, not rejoicing in one's own praise, nor being saddened by others' praise. Being cautious and observing precepts, not looking down on others, not speaking inappropriate words, not destroying appropriate things, not slandering secret words. Always protecting oneself, not slandering the wise, not criticizing the virtuous, words not false, not denying proof, not falling into others' faults, not seeking others' shortcomings. Words spoken can guide and teach, not harming bones and muscles, not praising others' evil deeds. Aspirations are supreme, not valuing appearances, not seeking different factions, not considering the convenience of karma, not doing rebellious things, the heart is always gentle. Vajrapani (a Buddhist guardian deity) said to Shantimati (a Bodhisattva): 'This is the manifestation of a Bodhisattva's words and actions being in accordance, using emptiness and swift divine power as strength, the fruits produced by meritorious retribution, proclaiming sincere words, coming from the retribution of actions. Suppose someone goes under a large tree, or stands there observing the tree, and asks others, 'Man! Can you know how many leaves this tree has?' A person of great wisdom, without observing the tree or counting, knows the number of leaves and speaks the number, sitting with companions without counting. Since they have not reached the realm of morality, they can know the number, coming to all places and speaking of many, their words are without difference. If someone comes to ask how many grains of sand are in the great river, counting them one by one'

能得幾枚幾百千億兆載垓數。水有幾升斗斛限數，不可以喻量度，不觀其限亦不數之，悉知江河沙之多少幾億兆載，皆知水升斗斛限，各各為演若干品語。唯大聖知，天不能證，諸龍、鬼神、阿須輪、迦樓羅、真陀羅、揵沓和、摩休勒、人與非人，聲聞緣覺，悉不能證明，獨佛世尊乃能知之。以是觀之，如來、至真、等正覺慧不可計量，宣萬億音，眾生皆聞，各得開解。」

密跡金剛力士語寂意菩薩：「乃往過去久遠世時，有一神仙名曰樓夷。爾時之世有一梵志名曰寂然。時國有一大樹名曰仁賢，其樹枝葉華實茂盛。其樓夷神仙常處其下，具足十二歲數其樹葉而復觀之。彼於後日，寂然梵志從城中出，往至仁賢樹所晝夜遊觀。飯食已后數樹莖葉，又以聖明一心數之。又曰何謂告啟神仙，我當數之知有幾枚。時寂然梵志不觀其樹不數其葉，尋時說頌曰：

「『有八千垓　　八千億葉，　　節有九千　　六百二十，　　觚有五枚　　二百五十，　　痱癗六千　　六百六十。　　聖師欲知，　　葉有若干？　　數其樹莖，　　分佈所在，　　並所知解，　　啟曰如是。　　今無放逸，　　有疑數之。』

「樓夷神仙嗟而說言：『善哉至言，諦辭無欺。吾十二年坐計限之，其樹葉數亦不數之，悉知本

【現代漢語翻譯】現代漢語譯本能得到幾枚幾百千億兆載垓（均為極大的數量單位）的數目。水有多少升、斗、斛（均為容量單位）的限數，無法用比喻來衡量，不觀察它的限度也無法計數，完全知道江河沙子的多少，幾億兆載，都知道水升、斗、斛的限度，各自演說若干品類的話語。只有大聖才能知道，天不能證明，諸龍、鬼神、阿修羅（非天，一種神道）、迦樓羅（金翅鳥，一種神鳥）、緊那羅（歌神）、乾闥婆（香神）、摩睺羅伽（大蟒神）、人和非人，聲聞（聽聞佛法而悟道者）、緣覺（不依師教，自行悟道者），都不能證明，只有佛世尊才能知道。由此看來，如來、至真、等正覺的智慧不可計量，宣說萬億種聲音，眾生都能聽到，各自得到開悟理解。密跡金剛力士（佛教護法神）對寂意菩薩說：『在過去久遠的時候，有一位神仙名叫樓夷。當時有一位婆羅門名叫寂然。當時國家有一棵大樹名叫仁賢，這棵樹枝葉花果茂盛。那位樓夷神仙常常坐在樹下，用十二年的時間數這棵樹的葉子並觀察它。後來有一天，寂然婆羅門從城裡出來，來到仁賢樹下，白天黑夜地觀察。吃完飯後數樹的莖葉，又用聖明的智慧一心數它。又問神仙說，我來數它，知道有多少片。當時寂然婆羅門不看樹，也不數葉子，隨即說偈頌道：『有八千垓，八千億葉，節有九千六百二十，觚有五枚二百五十，痱癗六千六百六十。聖師想知道，葉子有多少？數它的樹莖，分佈在哪裡，以及所知道的理解，稟告說就是這樣。現在不要放逸，有疑問就數數看。』樓夷神仙感嘆地說：『說得真好，真實不虛。我坐在這裡十二年計算它的限度，這樹葉的數目也數不清，完全知道它的根本。』

【English Translation】 English version One can obtain numbers of several hundred, thousand, billion, trillion, zillion, and 'gai' (all extremely large units of number). The limits of how many 'sheng', 'dou', and 'hu' (all units of volume) of water there are cannot be measured by analogy; without observing its limits, it cannot be counted. One fully knows the amount of sand in rivers, several billion, trillion, and 'gai'; one knows the limits of 'sheng', 'dou', and 'hu' of water, and each expounds on various categories of speech. Only the Great Sage knows, the heavens cannot prove it, and all dragons, ghosts, 'asuras' (demigods), 'garudas' (mythical birds), 'kinnaras' (celestial musicians), 'gandharvas' (celestial musicians), 'mahoragas' (serpent deities), humans and non-humans, 'sravakas' (disciples who attain enlightenment by hearing the Buddha's teachings), and 'pratyekabuddhas' (those who attain enlightenment on their own), cannot prove it. Only the World Honored Buddha can know it. From this, it can be seen that the wisdom of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, is immeasurable. He proclaims ten trillion sounds, and all sentient beings hear them, each gaining enlightenment and understanding. The Vajrapani (a Buddhist guardian deity) said to the Bodhisattva Silent Intention: 'In the distant past, there was a celestial being named Louyi. At that time, there was a Brahmin named Jiran. At that time, there was a large tree in the country named Renxian, and its branches, leaves, flowers, and fruits were lush. The celestial being Louyi often sat under it, spending twelve years counting the leaves of the tree and observing it. Later, one day, the Brahmin Jiran came out of the city and went to the Renxian tree, observing it day and night. After eating, he counted the stems and leaves of the tree, and with his holy wisdom, he counted it with one mind. He then asked the celestial being, saying, 'I will count it and know how many leaves there are.' At that time, the Brahmin Jiran did not look at the tree, nor did he count the leaves, and immediately spoke a verse: 'There are eight thousand 'gai', eight thousand billion leaves, nine thousand six hundred and twenty nodes, five 'gu' two hundred and fifty, six thousand six hundred and sixty 'feilei'. The holy teacher wants to know, how many leaves are there? Count its stems, where they are distributed, and what is known and understood, and report it as such. Now, do not be negligent, if there is doubt, count it.' The celestial being Louyi sighed and said: 'Well said, true words, without deception. I have sat here for twelve years calculating its limits, and the number of leaves on this tree cannot be counted, but I fully know its origin.'

末葉有若干。唯愿梵志為我說之，其音聲行何所以類？』寂然即曰：『神仙聽之。天不助我亦非世人，以至誠故傳大正行，皆以真凈無所諍訟。』樓夷神仙，舍利弗是；寂然梵志，釋師子是。當執持此至真言教，住于至誠以應法宜。」

密跡金剛力士謂寂意：「是則菩薩至密之業、清凈之元。其無極慧，深入無量、巍巍無限，隨時示現，至真無形不可說名。」

密跡金剛力士復謂寂意菩薩：「何謂心密？心行清凈不失神通，造立慧業神通自娛，在所示現正住神通，建立大哀無極之業。以神通化無央數變一切普顯，以誠諦通、智慧為室，現目睹見一切諸法，是則菩薩正真之法。慧通無極普御一切，其神通慧皆顯眾像，解暢諸色本無有色。其以神通普入諸音等本音響，皆能觀察一切眾生心念所行因見本凈。常見一切隨時開化，常念識之未曾忽忘。斷去來心，普現神足無所掛礙，獨步三界不以為拘，悉無所有不造立行。其神通明盡一切漏，曉了隨時不失其節，現生死難示度世業，所察玄遠。其神通明皆超聲聞一切緣覺，深入微妙，坐佛樹下降伏魔官，解暢一切諸佛道法，而轉順時道法聖輪，開化一切十方眾生，使入法律至阿維顏轉一切法。寂意欲知，是為菩薩心密之業心行清凈。若心真凈，永無所歸亦無不喜，

【現代漢語翻譯】現代漢語譯本：『末法時期會有多少種情況？我希望梵志能為我解說，這些情況的音聲和行為會是怎樣的？』寂然回答說：『神仙請聽。我不是天神也不是世人，我以至誠之心傳達偉大的正法，一切都以真實清凈為本，沒有爭論。』樓夷神仙，就是舍利弗（佛陀十大弟子之一，以智慧著稱）；寂然梵志，就是釋師子（佛陀的別稱）。應當執持這至真的教誨，以至誠之心來順應佛法。』密跡金剛力士對寂意說：『這就是菩薩最深密的修行，清凈的根源。他們的智慧無邊無際，深入無量，巍峨無限，隨時顯現，至真無形，無法用言語描述。』密跡金剛力士又對寂意菩薩說：『什麼是心密？心行清凈，不失去神通，創造智慧的功業，以神通為樂，在所顯現中安住于神通，建立大慈大悲無邊的事業。以神通變化無數，普遍顯現一切，以誠實和智慧為居所，親眼見到一切諸法，這就是菩薩真正的法。智慧通達無邊，普遍駕馭一切，他們的神通和智慧都顯現出各種形象，理解並通暢地認識到諸色本無自性。他們以神通普遍進入各種聲音，認識到聲音的本質，能夠觀察一切眾生的心念和行為，並看到其本來的清凈。他們常常觀察一切，隨時開導教化，常常記住並認識到，從未忘記。他們斷除過去和未來的心，普遍顯現神足，沒有任何障礙，獨步三界而不受束縛，一切都空無所有，不造作任何行為。他們的神通光明能夠徹底消除一切煩惱，明瞭時機而不失節度，顯現生死之苦，指示度脫世間的功業，所觀察的深遠玄妙。他們的神通光明都超越了聲聞和一切緣覺，深入微妙之處，在菩提樹下，降伏魔王，理解並通暢地認識到一切佛陀的道法，從而轉動順應時機的道法聖輪，開導教化一切十方眾生，使他們進入佛法，達到阿維顏（不退轉的境界），轉變一切法。寂意，你想知道，這就是菩薩心密的修行，心行清凈。如果心真正清凈，就永遠沒有歸宿，也沒有不歡喜。』

【English Translation】 English version: 'How many situations will there be in the latter days? I wish that the Brahmin would explain it to me, what will be the nature of their sounds and actions?' The silent one replied, 'O Immortal, listen. I am neither a god nor a mortal, but with utmost sincerity, I transmit the great righteous Dharma, all based on truth and purity, without contention.' The Immortal Louyi is Shariputra (one of the ten great disciples of the Buddha, known for his wisdom); the silent Brahmin is Shakya Simha (another name for the Buddha). One should uphold this true teaching, and with utmost sincerity, conform to the Dharma.' The Vajra-wielding Spirit said to Silent Intent, 'This is the most profound practice of the Bodhisattvas, the source of purity. Their wisdom is boundless, penetrating immeasurable depths, majestic and infinite, manifesting at any time, truly formless, and beyond description.' The Vajra-wielding Spirit further said to the Bodhisattva Silent Intent, 'What is the secret of the mind? The mind acts purely, without losing its supernatural powers, creating the work of wisdom, enjoying supernatural powers, abiding in the supernatural powers that are manifested, establishing the great compassion and boundless work. With supernatural powers, they transform countless things, universally manifesting everything, with sincerity and wisdom as their dwelling, witnessing all dharmas with their own eyes, this is the true Dharma of the Bodhisattvas. Their wisdom is boundless, universally governing everything, their supernatural powers and wisdom manifest all kinds of forms, understanding and clearly recognizing that all forms have no inherent nature. With supernatural powers, they universally enter all sounds, recognizing the essence of sound, able to observe the thoughts and actions of all sentient beings, and see their original purity. They constantly observe everything, enlightening and teaching at any time, constantly remembering and recognizing, never forgetting. They cut off the past and future minds, universally manifesting supernatural powers without any hindrance, walking alone in the three realms without being bound, everything is empty, without creating any actions. Their supernatural light can completely eliminate all defilements, understanding the timing without losing the rhythm, manifesting the suffering of birth and death, indicating the work of liberating the world, their observations are profound and mysterious. Their supernatural light surpasses all Shravakas and Pratyekabuddhas, penetrating into the subtle, sitting under the Bodhi tree, subduing the demon king, understanding and clearly recognizing all the Buddha's Dharma, thus turning the Dharma wheel of the Dharma that conforms to the times, enlightening and teaching all sentient beings in the ten directions, enabling them to enter the Dharma, reach Aviveyan (the state of non-retrogression), and transform all dharmas. Silent Intent, if you want to know, this is the secret practice of the Bodhisattva's mind, the purity of the mind's actions. If the mind is truly pure, it will never have a destination, nor will it be unhappy.'

性安調和隨行極良，則以普慧三昧定意而行正受，不永滅度、不厭欲界，設生其中無所繫著不為所縛，所生現決未曾有結。所以者何？以度一切虛空妄想，解眾塵結顛倒所受，心無所著，由是之故得脫生老病死。雖有所生悉無所生，以大乘本成就一切諸佛道法，斯諸佛法救護十方。求之無處而不可得，乃了一切諸佛之法，一切諸法悉歸佛法，是諸佛之法悉一切法。是一切法及與佛法，不是是法亦非非法。所以者何？求一切法本末處所而不可得。若求諸法悉無處所則無有數，超諸住數一切諸法知一切法，則不依倚一切諸法。以不依倚一切諸法，其求利義便致大衰。其無思求，彼則無利亦無衰折，轉進學前其見利義，心無憂戚亦不喜歡。其心無憂志無掛礙則無所住，其無所住乃無雜碎，其無雜碎則無所向，其無所向如是乃向，如是乃曏者爾乃無向，其無所向乃無吾我，其無吾我則無所受，其無所受則無諍訟，其無諍訟則無斗亂，其無斗亂是沙門法。其心平等猶如虛空，住其平等如虛不隨欲界、不處色界、不著無色。若以一切悉無所著，無譽無毀。其無譽無毀，謂一切法。斯等皆解如是深義。以能知是六事之業，宣暢分別亦復如是。以何等故解暢分別？以是之故一切諸法不可得也。其能解暢分別諸法本無所處、三界悉虛，乃

{ "translations": [ "現代漢語譯本：性情安穩調和，隨順修行極其良好，就以普慧三昧（一種禪定狀態）來安定心意而行持正受（正確的修行），不永遠進入涅槃，也不厭惡欲界（眾生有慾望的世界），即使出生在其中，也沒有任何執著，不被束縛，所出生的現象都是決定的，沒有曾經有過的束縛。這是為什麼呢？因為已經度脫了一切虛空的妄想，解開了各種塵世的煩惱和顛倒的認知，心中沒有任何執著，因此得以脫離生老病死。雖然有所生，但實際上沒有生，因為以大乘的根本成就了一切諸佛的道法，這些佛法救護十方。尋求它沒有固定的處所，但又無處不在，這才瞭解了一切諸佛的法，一切諸法都歸於佛法，這些諸佛的法就是一切法。一切法和佛法，既不是『是法』也不是『非法』。這是為什麼呢？因為尋求一切法的根本和最終處所都不可得。如果尋求諸法都沒有固定的處所，那就無法計數，超越了一切固定的數量，瞭解一切諸法，就不會依賴任何諸法。因為不依賴任何諸法，如果追求利益，反而會導致大的衰敗。如果沒有任何思求，那麼既沒有利益也沒有衰敗，轉而向前學習，看到利益，心中沒有憂愁也沒有歡喜。心中沒有憂愁，志向沒有掛礙，就沒有所住，沒有所住就沒有雜亂，沒有雜亂就沒有方向，沒有方向才是真正的方向，真正的方向就是沒有方向，沒有方向就沒有我執，沒有我執就沒有所受，沒有所受就沒有爭訟，沒有爭訟就沒有斗亂，沒有斗亂才是沙門（修行人）的法。心平等如同虛空，安住于平等如同虛空，不隨順欲界，不處色界（有物質的世界），不執著無色界（沒有物質的世界）。如果對一切都沒有執著，就沒有讚譽也沒有譭謗。沒有讚譽也沒有譭謗，這就是一切法。這些人都能理解如此深奧的含義。因為能夠了解這六種行為的業力，宣說和分別也是如此。因為什麼原因能夠宣說和分別呢？因為這個原因，一切諸法都是不可得的。能夠宣說和分別諸法本來沒有處所，三界都是虛幻的，才", 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不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈，不生不滅，不作不為，不增不減，不來不去，不一不異，不常不斷，不有不無，不取不捨，不縛不脫，不染不凈

能解暢悉以分別，是為心密。」

密跡金剛力士復謂寂意菩薩：「其心行密，斯行慈愍不計吾我故，其行悲哀無有眾生故，以行歡喜則無命故，以能濟護乃達無壽故，行四佈施心無慳故，奉行禁戒調和其心故，斯忍辱行盡心之業故，若修精進思惟寂靜故，其寂一心棄心所在故，其知聖心無所行故，其四意止無意無念故，若四意斷其心以了以不起不滅故，其神足飛心廣無際故，以行篤信心無掛礙故，若修精進心行寂靜故，其意已念心行得自在故，其定意者斯平等心無有若干故，其智慧根心無想故，其勢力者順流心本故。若以覺意心分別慧故，奉行道業心無所想故，其寂然者惔怕靜思故，其觀法心見無著故，修行賢聖究竟解心故，心念于佛其明慧者心不妄想故，其心思道志不可量故，其思念法心平等故，思念聖眾心無所住訓誨眾生故。其心湛凈護于正法故，其法諸界心無所壞故，佛土清凈心等如空故，眾相具足心無別形相故，逮致忍辱心無顛倒故，阿惟越致心不復回還故，莊嚴道場在於三界心不墮故，降伏魔業心攝眾生故，道所訓誨一切法心平等覺故，以轉法輪諸法無轉用心不還故。現大滅度解生死原，以心平等自然之故。」

密跡金剛力士謂寂意曰：「菩薩若得不起法忍，心則甚密心亦清凈。心已清凈，便

【現代漢語翻譯】現代漢語譯本：能通達明瞭並加以分辨，這就是心的秘密。密跡金剛力士又對寂意菩薩說：『他的心行秘密，是因為他行慈悲而不計較自我，他的行悲憫是因為他認為沒有眾生，他行歡喜是因為他認為沒有生命，他能救濟保護是因為他通達沒有壽命，他行四種佈施是因為他心中沒有吝嗇，他奉行戒律是爲了調和他的心，他行忍辱是爲了盡心盡力，他修習精進是爲了思惟寂靜，他的寂靜一心是因為他捨棄了心的執著，他知道聖心是因為他無所行，他的四意止是因為他無意無念，他的四意斷是因為他的心已經明瞭，不生不滅，他的神足通是因為他的心廣大無邊，他行篤信是因為他的心無掛礙，他修習精進是因為他的心行寂靜，他的意念已經生起是因為他的心行得到了自在，他的定意是因為他的心平等沒有分別，他的智慧根是因為他的心沒有妄想，他的勢力是因為他的心順應本性，他以覺悟之心來分辨智慧，他奉行道業是因為他的心無所執著，他的寂然是因為他恬淡平靜地思考，他觀察法是因為他的心見無所執著，他修行賢聖是因為他究竟瞭解了心，他心念佛是因為他的明慧之心沒有妄想，他思道是因為他的志向不可衡量，他思念法是因為他的心平等，他思念聖眾是因為他的心無所住，教誨眾生。他的心清凈是因為他守護正法，他的法界是因為他的心沒有被破壞，佛土清凈是因為他的心等同虛空，他的眾相具足是因為他的心沒有分別的形相，他達到忍辱是因為他的心沒有顛倒，他達到阿惟越致（不退轉）是因為他的心不再退轉，他莊嚴道場是因為他的心不墮落於三界，他降伏魔業是因為他的心攝受眾生，道所教誨是因為他的心平等覺悟一切法，他轉法輪是因為諸法無轉，他的心不返回，他示現大滅度是因為他了解生死的根源，他的心平等是自然而然的。』密跡金剛力士對寂意說：『菩薩如果得到不起法忍，他的心就非常秘密，他的心也非常清凈。心已經清凈，便』

【English Translation】 English version: 'To be able to understand thoroughly and distinguish clearly, this is the secret of the mind.' The Vajrapani (密跡金剛) strong man again said to Bodhisattva (寂意) Silent Intent: 'His mind's actions are secret because he practices compassion without regard for self, his practice of sorrow is because he believes there are no sentient beings, his practice of joy is because he believes there is no life, he can save and protect because he understands there is no lifespan, he practices the four kinds of giving because there is no stinginess in his heart, he upholds the precepts to harmonize his mind, he practices patience to do his best, he cultivates diligence to contemplate stillness, his still mind is because he has abandoned the attachments of the mind, he knows the holy mind because he does not act, his four mindfulnesses are because he has no intention and no thought, his four right efforts are because his mind has already understood, not arising and not ceasing, his supernatural powers are because his mind is vast and boundless, he practices firm faith because his mind has no hindrance, he cultivates diligence because his mind's actions are still, his intention has already arisen because his mind's actions have attained freedom, his concentration is because his mind is equal without distinction, his root of wisdom is because his mind has no delusions, his power is because his mind follows its original nature, he uses the mind of enlightenment to distinguish wisdom, he upholds the path because his mind has no attachments, his stillness is because he thinks calmly and quietly, he observes the Dharma because his mind sees no attachments, he cultivates the sages because he has ultimately understood the mind, he contemplates the Buddha because his wise mind has no delusions, he thinks of the path because his aspiration is immeasurable, he thinks of the Dharma because his mind is equal, he thinks of the Sangha because his mind has no dwelling, teaching sentient beings. His mind is pure because he protects the true Dharma, his Dharma realm is because his mind has not been destroyed, the Buddha land is pure because his mind is equal to emptiness, his perfect marks are because his mind has no separate forms, he attains patience because his mind has no inversion, he attains Avaivartika (阿惟越致, non-retrogression) because his mind no longer regresses, he adorns the Bodhimanda (道場, place of enlightenment) because his mind does not fall into the three realms, he subdues the works of Mara (魔, demon) because his mind gathers sentient beings, the path teaches because his mind equally awakens to all Dharmas, he turns the Dharma wheel because all Dharmas do not turn, his mind does not return, he manifests great Nirvana because he understands the origin of birth and death, his mind is equal naturally.' The Vajrapani strong man said to Silent Intent: 'If a Bodhisattva attains the patience of non-arising Dharma, his mind is very secret and his mind is also very pure. Once the mind is pure, then'

解一切眾生心凈，普無不入其眾生心。入于道心，一切眾生心趣道心而被照明。猶如虛空普悉平等，遍入一切有形無形道心。如是一切皆入眾生心行。」

密跡金剛力士說是菩薩身口心密不可思議時，七萬二千諸天人眾皆發無上正真道意，三萬二千菩薩逮得無所從生法忍，萬四千人遠塵離垢諸法眼凈，八千比丘意解無漏。是三千大千世界六反震動，其大光明普照十方，上虛空中天雨眾華，箜篌樂器不鼓自鳴，其妓樂音中演出如是：「其有聞是密跡金剛力士所說法誼，若有樂信，是等之人得立授決，愛喜經典受持讀誦，廣為人說不失道心，積功德本終不虛妄；曾以供養無央數佛殖眾德本，益於眾生靡不蒙濟。」

於是世尊告寂意：「汝寧聞彼伎樂所暢言響乎？」

答曰：「已聞。世尊！唯然大聖！誰之威神？」

佛語寂意：「有菩薩名雷音，從雷音王如來佛國發——其國土名兩氏——來詣忍界，欲見吾身，稽首作禮啟問法要，欲聽說是如來秘要法教。在於虛空不現其身，供養如來及斯經典，故雨天華作諸伎樂，從其伎樂出是輩聲。」

佛說未久，雷音菩薩從虛空下，稽首佛足繞佛七匝，住于佛前白天師言：「唯然世尊！雷音王如來敬問無量，興起輕便游步康寧。」爾時世尊告問雷音菩薩

【現代漢語翻譯】現代漢語譯本理解一切眾生的清凈心，普遍無不進入眾生的心中。進入道心，一切眾生的心向往道心而被照亮。猶如虛空普遍平等，遍入一切有形無形的道心。像這樣一切都進入眾生的心行之中。當密跡金剛力士講述菩薩身、口、意秘密不可思議時，七萬二千諸天人眾都發起了無上正真道意，三萬二千菩薩獲得了無所從來法忍，一萬四千人遠離塵垢，諸法眼清凈，八千比丘理解了無漏的道理。這時三千大千世界六次震動，巨大的光明普照十方，上方的虛空中天降眾花，箜篌等樂器不敲自鳴，其音樂聲中發出這樣的聲音：『凡是聽到密跡金剛力士所說法義的人，如果樂於信受，這些人就能得到授記，喜愛經典，受持讀誦，廣為人說，不失道心，積累功德根本，終不虛妄；他們曾經供養過無數佛，種植了眾多德本，利益眾生，沒有不蒙受救濟的。』於是世尊告訴寂意：『你聽到那些伎樂所發出的聲音了嗎？』寂意回答說：『已經聽到了。世尊！是的，大聖！這是誰的威神呢？』佛告訴寂意：『有一位菩薩名叫雷音（菩薩名），從雷音王如來（佛名）的佛國出發——那個國土名叫兩氏（國土名）——來到娑婆世界，想要見我，稽首作禮，請問佛法要義，想要聽聞如來秘密的法教。他身處虛空，不顯現身形，供養如來和這部經典，所以降下天花，演奏各種伎樂，從那些伎樂中發出這樣的聲音。』佛說完不久，雷音菩薩從虛空降下，稽首佛足，繞佛七匝，站在佛前，白天師說：『是的，世尊！雷音王如來（佛名）恭敬地問候您無量，祝願您行動輕便，游步安康。』這時，世尊問雷音菩薩

【English Translation】 English version Understanding the pure minds of all sentient beings, universally entering into the hearts of all beings. Entering the mind of the path, the minds of all beings are illuminated as they aspire to the path. It is like the void, which is universally equal, pervading all forms and formless minds of the path. In this way, all enter into the actions of the minds of sentient beings. When the Vajra-wielding Yaksha (Mijijin'gang Lishi) spoke of the inconceivable secrets of the body, speech, and mind of the Bodhisattva, seventy-two thousand gods and humans all generated the intention for the unsurpassed, true, and correct path. Thirty-two thousand Bodhisattvas attained the Dharma-acceptance of non-origination, fourteen thousand people were freed from dust and defilement, and their Dharma eyes were purified. Eight thousand Bhikkhus understood the unconditioned. At that time, the three thousand great chiliocosms shook six times, and great light illuminated the ten directions. In the upper void, heavenly flowers rained down, and musical instruments such as the Konghou played without being struck. From the music, such sounds emerged: 『Those who hear the Dharma teachings of the Vajra-wielding Yaksha, if they are joyful and believe, these people will receive predictions of Buddhahood, love the scriptures, uphold and recite them, widely preach them to others, not lose their aspiration for the path, accumulate roots of merit, and will never be in vain. They have previously made offerings to countless Buddhas, planted many roots of virtue, and benefited sentient beings, none of whom will not receive salvation.』 Then the World Honored One said to Shanti (Jiyi): 『Have you heard the sounds produced by those musical instruments?』 Shanti replied: 『I have heard them. World Honored One! Yes, Great Sage! Whose power is this?』 The Buddha told Shanti: 『There is a Bodhisattva named Thunder Sound (Leiyin), who came from the Buddha-land of the Tathagata Thunder Sound King (Leiyin Wang Rulai) – whose land is called Two Clans (Liangshi) – to this Saha world, wishing to see me, to bow and pay respects, to inquire about the essential Dharma, and to hear the secret teachings of the Tathagata. He is in the void, not showing his form, making offerings to the Tathagata and this scripture, therefore raining down heavenly flowers and playing various musical instruments, from which these sounds emerge.』 Not long after the Buddha spoke, the Bodhisattva Thunder Sound descended from the void, bowed at the Buddha's feet, circumambulated the Buddha seven times, and stood before the Buddha, saying to the Great Teacher: 『Yes, World Honored One! The Tathagata Thunder Sound King (Leiyin Wang Rulai) respectfully inquires about your immeasurable well-being, wishing you ease of movement and peaceful steps.』 At that time, the World Honored One questioned the Bodhisattva Thunder Sound.

：「善來正士！快哉顧義故致奉現，寧欲聽受如來秘要經典之慧，今密跡金剛力士承佛威神而頒宣之。」於是眾會，或有菩薩心自念言：「斯密跡金剛力士，在於何世積眾德本？在何佛所而發道心？本何誓願所逮辯才廣大無極巍巍如是？」

時佛悉知是諸菩薩心中所念，告寂意菩薩：「乃往過去久遠世時無央數劫不可思議，爾時有佛，名無量勛寶錦凈王，出現於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰莊嚴，劫名善見。其佛國土有異威德，人民熾盛皆得安隱，五穀豐收土地大盛，咸共快樂。天人繁熾，地悉平等猶如砥掌，無沙塵穢荊棘瓦石，唯琉璃水精明月珠玉、珊瑚虎珀硨磲馬瑙遍佈其地。其地柔軟猶如天衣，有甘美香光色甚好，生其好草如天綩綖，以足蹈上足下四寸舉足如故。其土快樂，無有大寒亦不大熱。人民仁慈性行和調，身口心定香芬熏地紺琉璃色。彼國人民普得自在，皆受訓誨淫怒癡薄，安隱寂靜悉有威力，聞說法言皆識議理。其佛世尊時諸聲聞眾有十二垓，諸菩薩三千二億。其佛壽命三十六億歲。無中夭者。斯莊嚴國其中四城，名曰快見，甚大廣長。風雨時節五穀豐饒，人民安寧強不凌弱各得其所。一一方城廣長各八十萬里、相去四百

里。有一大國，一一大國各有千郡縣及諸村落丘聚。其土人民身長四里。是時大城快見四方大城，復有大城名曰清凈，王所治處土地廣長，其城東西長二千五百六十里，南北廣千二百八十里，郡國縣邑各有一萬。具足快樂。諸遊觀園各有一萬，極甚清凈七寶合成。時有轉輪聖王名曰勇郡王——有七寶，一曰金輪，二曰白象有六牙，三曰紺色馬朱髦尾，四曰明月神珠，五曰玉女妻，六曰主藏聖臣，七曰主兵大將軍——主四天下，供過去佛殖眾德本威神難量，發無上正真之道心逮不退轉。在城中央立一屋宅，廣長高大，長廣各六百四十里，以七寶立七重墻壁欄楯、七重交道、七重寶幔、七重七重深塹。其宅里內有四大果園生若干華，一名妙華、二名功勛阿、三名山河、四名春安。有池水滿，廣長各二十里，皆以眾寶而作欄楯，紫金為池，紫金琉璃以為底沙，滿八味水合生寶華，鳧雁鴛鴦異類之鳥遊戲其中。一浴池名施財，二名上窟，三名上香，四名妙御。中宮婇女七萬六千，如天玉女，各有好相端正殊好非世之有。其王正後玉女寶及諸婇女，皆發無上正真道意。王有千子，具足勇猛與眾殊異端正超絕，二十八相嚴飾其身，志性仁和，亦俱同心發大道意。

「爾時其佛游在清凈大國，其王勇郡供養無量勛寶罽凈王如來

【現代漢語翻譯】現代漢語譯本：那裡，有一個大國，每一個大國都有成千上萬的郡縣以及村落和丘陵聚集地。那裡的居民身高四里。當時，大城可以快速看到四方的大城，還有一個大城名叫清凈，是國王統治的地方，土地廣闊，東西長二千五百六十里，南北寬一千二百八十里，郡國縣邑各有一萬個，生活富足快樂。各種遊覽觀賞的園林各有一萬個，極其清凈，由七寶構成。當時有一位轉輪聖王，名叫勇郡王（擁有七寶的統治者）——他有七寶，一是金輪（象徵統治的輪寶），二是六牙白象（象徵力量和純潔），三是紺色馬朱髦尾（象徵速度和威嚴），四是明月神珠（象徵光明和智慧），五是玉女妻（象徵家庭和和諧），六是主藏聖臣（象徵財富和管理），七是主兵大將軍（象徵軍事力量）——他統治著四大天下，供養過去的佛，積累了眾多功德，威神力量難以估量，發起了無上正真之道心，達到了不退轉的境界。在城中央建立了一座房屋，寬廣高大，長寬各六百四十里，用七寶建造了七重墻壁欄桿、七重交道、七重寶幔、七重深塹。房屋內部有四大果園，生長著各種花，一名妙華（美妙的花），二名功勛阿（功德之花），三名山河（山河之花），四名春安（春季安寧之花）。有池水充滿，長寬各二十里，都用各種寶物做成欄桿，用紫金做池，用紫金琉璃做池底的沙子，充滿了八味水，生長著寶花，野鴨、大雁、鴛鴦等各種鳥類在其中嬉戲。一浴池名叫施財（佈施財富的浴池），二名叫上窟（上等的洞窟浴池），三名叫上香（上等香氣的浴池），四名叫妙御（美妙的御用浴池）。中宮的宮女有七萬六千人，如同天上的玉女，個個容貌端莊美麗，非世間所有。國王的正後玉女寶和各位宮女，都發起了無上正真道的心意。國王有千個兒子，個個勇猛，與衆不同，端正超絕，以二十八相莊嚴其身，志向仁和，也一同發起了大道之心。當時，佛在清凈大國游化，國王勇郡供養了無量勛寶罽凈王如來（佛的稱號）。

【English Translation】 English version: There was a great country, and each great country had thousands of counties, districts, villages, and hill settlements. The people there were four 'li' tall. At that time, the great city could quickly see the great cities in all directions, and there was another great city named Pure, which was the place ruled by the king. The land was vast, 2,560 'li' long from east to west, and 1,280 'li' wide from north to south. There were 10,000 counties and districts each, and they lived in abundance and happiness. There were 10,000 parks for sightseeing, all extremely pure and made of seven treasures. At that time, there was a Chakravartin king named King Courageous County (a ruler with seven treasures) - he had seven treasures: first, the golden wheel (symbolizing the wheel of rule), second, a white elephant with six tusks (symbolizing power and purity), third, a dark blue horse with a red mane and tail (symbolizing speed and majesty), fourth, a bright moon divine pearl (symbolizing light and wisdom), fifth, a jade maiden wife (symbolizing family and harmony), sixth, a minister in charge of treasures (symbolizing wealth and management), and seventh, a great general in charge of the army (symbolizing military power) - he ruled the four great continents, made offerings to past Buddhas, accumulated numerous merits, his divine power was immeasurable, and he developed the supreme and true mind of the Way, reaching the state of non-retrogression. In the center of the city, he built a house, vast and tall, 640 'li' long and wide, with seven layers of walls, railings, seven layers of intersecting roads, seven layers of precious curtains, and seven layers of deep moats, all made of seven treasures. Inside the house, there were four great orchards, growing various flowers, one named Wonderful Flower (beautiful flower), two named Merit Flower (flower of merit), three named Mountains and Rivers (flower of mountains and rivers), and four named Spring Peace (flower of spring peace). There were ponds full of water, each 20 'li' long and wide, all with railings made of various treasures, with purple gold as the pond and purple gold and lapis lazuli as the sand at the bottom, filled with eight-flavored water, growing precious flowers, and various birds such as wild ducks, geese, and mandarin ducks playing in them. One bathing pool was named Giving Wealth (a pool for giving wealth), the second was named Superior Cave (a superior cave pool), the third was named Superior Fragrance (a pool with superior fragrance), and the fourth was named Wonderful Use (a wonderful imperial pool). There were 76,000 palace maids in the inner palace, like jade maidens from heaven, each with a dignified and beautiful appearance, not of this world. The queen, Jade Maiden Treasure, and all the palace maids, all developed the mind of the supreme and true Way. The king had a thousand sons, each brave, extraordinary, dignified, and outstanding, adorned with the twenty-eight marks, with benevolent and harmonious aspirations, and they also developed the mind of the great Way together. At that time, the Buddha was traveling in the great country of Pure, and King Courageous County made offerings to the immeasurable Merit Treasure Net King Tathagata (a title of the Buddha).

具足億歲，諸菩薩眾聲聞等，衣被飲食床臥醫藥一切所安，園觀浴池屋宅講堂，房室精舍高臺樓閣，一一比丘與二侍使給所當得。其王諸子志性安和無放逸行，常以至心供奉如來聽受經典，不樂愛慾戲笑邪業，以無放逸聽受經典不以生心，不久即逮興五神通。以得神通踴在虛空，猶如雁王飛行自在無所掛礙，從其一觀復至一觀，從縣至縣從國游國，從一天下至一天下普行遊觀。以是要偈為大眾說：

「『諸佛興出世，　　玄遠甚難值，　　人生在世間，　　亦甚難得遇。　　諸人咸同志，　　俱信樂聽經，　　于億百千劫，　　甚復不可遭。　　今人中之雄，　　以出於世間，　　欲令寂然定，　　故說經法義。　　從安住世尊，　　咨受教訓誨，　　求于大聖明，　　奉啟佛至言。　　以聽受經法，　　棄捐于惡趣，　　以逮聞正法，　　得坐極安處，　　以逮聞正法，　　消除眾塵勞，　　因其聽受慧，　　得致正真法。』　　彼時布宣訓，　　而演是甘香，　　緣其斯瑞應，　　地六反震動。　　普佈告天人，　　諸天舉嘆曰，　　即時雨天華，　　其華若干種，　　眾生皆來集，　　不可稱計數，　　最勝之開化，　　皆入于道法。　　前稽首足下，　　禮于天人尊

【現代漢語翻譯】現代漢語譯本擁有億歲壽命的國王，供養著菩薩眾和聲聞（sravaka，佛陀的弟子）等，給予他們衣服、飲食、床鋪、住所、醫藥等一切生活所需，還有園林、浴池、房屋、講堂、房舍、精舍、高臺樓閣。每一位比丘（bhikkhu，佛教僧侶）都配備兩名侍者來滿足他們的需求。國王的王子們性情平和，沒有放逸的行為，他們總是以至誠之心供奉如來（tathagata，佛陀的稱號），聽受經典，不貪戀愛慾、嬉笑和邪惡的行為。他們以不放逸的心聽受經典，不生雜念，不久就獲得了五神通（abhijna，佛教的超自然能力）。獲得神通后，他們能夠躍升到虛空中，像雁王一樣自由自在地飛行，沒有任何障礙。他們從一個觀賞地飛到另一個觀賞地，從一個縣到另一個縣，從一個國家遊歷到另一個國家，從一個天下到另一個天下，普遍地遊歷觀賞。他們用以下的偈頌為大眾說法：『諸佛（buddha，覺悟者）出現於世，極其玄妙難得值遇，人生在世間，也極其難得遇到。人們能夠志同道合，共同信奉並樂於聽聞佛經，在億百千劫中，也是非常難得的。如今人中之雄，佛陀出現於世間，爲了使眾生達到寂靜的禪定，所以宣說經法的意義。從安住的世尊（bhagavat，佛陀的稱號）那裡，請教並接受教誨，尋求大聖的智慧光明，奉行佛陀的至理名言。通過聽受經法，捨棄惡趣（dugati，不好的輪迴），通過聽聞正法，得以安坐于極樂之處，通過聽聞正法，消除各種塵勞（klesha，煩惱），因為聽受智慧，得以獲得正真之法。那時，他們宣講教誨，演說甘露般的佛法，因為這種瑞應，大地六次震動。普遍地告知天人，諸天都讚歎說，即時天降各種天花，眾生都來聚集，數量不可計數，最殊勝的開化，都進入了道法。他們向前稽首，禮拜天人尊（devamanussanam，天人所尊敬者）。』

【English Translation】 English version The king, possessing a lifespan of a billion years, provided for the assembly of Bodhisattvas and Sravakas (disciples of the Buddha), offering them clothing, food, bedding, lodging, medicine, and all necessities. He also provided gardens, bathing pools, houses, lecture halls, chambers, monasteries, high platforms, and pavilions. Each Bhikkhu (Buddhist monk) was attended by two servants to fulfill their needs. The king's princes were peaceful in nature, without any lax behavior. They always sincerely revered the Tathagata (title of the Buddha), listened to the scriptures, and did not indulge in desires, laughter, or evil deeds. They listened to the scriptures with a non-distracted mind, without generating any impure thoughts, and soon attained the five Abhijna (supernatural powers in Buddhism). Having attained these powers, they could leap into the void, flying freely like a king of geese, without any hindrance. They flew from one scenic spot to another, from one county to another, from one country to another, and from one world to another, universally traveling and observing. They spoke the following verses to the assembly: 'The Buddhas (enlightened ones) appear in the world, profoundly mysterious and difficult to encounter. It is also extremely rare to be born as a human being in this world. It is even more rare to find people of like mind, who together believe in and enjoy listening to the scriptures, even in billions of kalpas. Now, the hero among humans, the Buddha, has appeared in the world, to lead beings to the stillness of samadhi, and therefore expounds the meaning of the scriptures. From the Bhagavat (title of the Buddha), who dwells in peace, they inquire and receive teachings, seeking the wisdom and light of the great sage, and upholding the Buddha's ultimate words. By listening to the scriptures, they abandon the evil realms (dugati, bad rebirths), by hearing the true Dharma, they attain a seat of ultimate peace, by hearing the true Dharma, they eliminate all defilements (klesha, afflictions), and through the wisdom gained from listening, they attain the true Dharma. At that time, they proclaimed the teachings, expounding the sweet nectar of the Dharma. Because of this auspicious sign, the earth shook six times. They universally announced to gods and humans, and the gods exclaimed in praise. Immediately, heavenly flowers of various kinds rained down, and countless beings gathered. The most supreme transformation led them all into the path of the Dharma. They bowed their heads, paying homage to the Devamanussanam (one revered by gods and humans).'

，　　皆俱以叉手，　　恭恪而住立。　　其最勝聖師，　　是逮得是心，　　隨時順義理，　　而為說經法。　　斯等之伴侶，　　得聞安住法，　　三十六億俱，　　悉發大道心。　　其三百億眾，　　具足不減一，　　皆以得清凈，　　極上之法眼。　　其心以厭患，　　于俗之家業，　　悉共在彼世，　　棄家行學道。　　諸人無數眾，　　億載兆垓人，　　咸啟受經戒，　　皆作清信士。　　以逮聞經法，　　稽首佛足下，　　各各前辭別，　　悉自還歸家。」

佛告寂意：「爾時王太子並共父王，以栴檀造立樓閣，廣長清凈好校飾之，作諸窗牖以眾寶成，以牛頭栴檀香一升燒氣遍天下皆有美香。以是栴檀造立樓閣，廣長高大高四百里，莊嚴校飾，威神顯現巍巍無量。正四方好四角四柱，所作平正安不傾斜。其王勇郡因欲往到無量勛寶罽凈王如來所，奉視稽首咨問聽受經典，勸王眷屬：『人命難得，佛興難值，億載時有，經道難聞。宜往奉視咨受經典。』王及太子夫人婇女、大臣百官人民大小，皆入校露高臺樓閣，坐于百千嚴飾寶床，以眾華香雜香衣服寶蓋幢幡鼓諸妓樂，以恭恪心奉事尊敬，寶珠挍露高臺樓閣以貢上之。一切同心仁和之意，上在虛空猶鳳凰王，與諸眾俱

【現代漢語翻譯】現代漢語譯本他們都雙手合十，恭敬地站立著。他們最偉大的聖師，已經領悟了真諦，隨時順應真理，為他們宣講佛法。這些同伴們，聽聞了安住之法，三十六億人，都發起了無上菩提心。那三百億大眾，人數具足，一個也不少，都獲得了清凈，至高無上的法眼。他們的內心厭倦了世俗的家業，都一起在那世間，捨棄家庭修行佛道。無數的人們，億載兆垓之多，都請求受持經戒，成為清凈的在家居士。聽聞佛法后，他們向佛陀的足下頂禮，各自向前告辭，都各自返回家中。

佛陀告訴寂意（Buddha told Jiyi）說：『那時，國王的太子和父王一起，用栴檀（candana，一種香木）建造樓閣，寬廣、長遠、清凈、裝飾精美，窗戶用各種寶物製成，用一升牛頭栴檀香燃燒，香氣遍佈天下。用這種栴檀建造的樓閣，寬廣高大，高達四百里，莊嚴裝飾，威神顯現，巍峨無量。四方端正，四角有四根柱子，建造得平穩端正，不會傾斜。國王勇郡（Yongjun）想要前往無量勛寶罽凈王如來（Wuliangxunbaojijingwang Rulai）那裡，奉視、頂禮、請教、聽受經典，勸說國王的眷屬：『人命難得，佛陀出世難以遇到，億載時才有，佛法難以聽聞。應該前往奉視、請教、聽受經典。』國王和太子、夫人、宮女、大臣、百官、人民，無論大小，都進入裝飾華麗的高臺樓閣，坐在成百上千裝飾精美的寶床上，用各種鮮花、香料、雜香、衣服、寶蓋、幢幡、鼓樂等，以恭敬之心奉事尊敬，用寶珠裝飾的高臺樓閣來供奉。大家同心同德，仁愛和睦，在虛空中如同鳳凰王，與眾眷屬一起。

【English Translation】 English version They all stood with their hands clasped, respectfully. Their most excellent holy teacher, who had attained this mind, At all times, in accordance with the principles of righteousness, expounded the Dharma. These companions, having heard the Dharma of abiding, Thirty-six billion of them, all awakened the great Bodhi mind. The three hundred billion people, complete and not one less, All attained purity, the supreme Dharma eye. Their minds, weary of worldly affairs, All together in that world, renounced their homes to practice the Way. Countless people, trillions upon trillions, All requested to receive the precepts, becoming pure lay disciples. Having heard the Dharma, they bowed at the Buddha's feet, Each bid farewell, and all returned to their homes.

The Buddha told Jiyi: 'At that time, the crown prince and his father, the king, built a pavilion with candana (sandalwood), which was wide, long, pure, and beautifully decorated. The windows were made of various treasures, and a pint of ox-head candana incense was burned, its fragrance spreading throughout the world. This candana pavilion was wide, long, and tall, reaching four hundred li (a Chinese unit of distance), adorned with majestic decorations, its divine power immeasurable. It was perfectly square, with four pillars at each corner, built level and stable, not tilting. King Yongjun, desiring to go to the Tathagata Wuliangxunbaojijingwang (Immeasurable Merit Treasure Pure King Tathagata), to pay homage, bow, inquire, and listen to the scriptures, urged his royal family: 'Human life is difficult to obtain, the appearance of a Buddha is rare, occurring only once in billions of years, and the Dharma is difficult to hear. We should go to pay homage, inquire, and listen to the scriptures.' The king, the crown prince, the queen, the palace maids, the ministers, the officials, and the people, both young and old, all entered the ornate high pavilion, sitting on hundreds of thousands of beautifully decorated precious beds. They offered various flowers, incense, mixed fragrances, clothes, jeweled canopies, banners, drums, and music, with respectful hearts, and honored the pavilion adorned with jewels. Everyone was of one mind, kind, and harmonious, like a phoenix king in the sky, together with his retinue.

無所掛礙，飛行浮疾往詣佛所。其寶挍露高臺樓閣以到大會，前詣佛所，斯寶挍露高臺樓閣繞佛七匝還住一面。王及大眾各下以出，前禮佛足及禮聖眾，繞佛七匝因在前住，白世尊曰：『久服聖音，國有多事不尋奉現，慚愧無顏。饑虛之情今日乃果。』時佛大聖見王真心，宮人眷屬故來聽法，則以隨觀從其心本，應病與藥頒宣經法。佛告大王：『志建大乘有四事法，所游殊特不違大道。何謂為四？若學大乘篤信重人，所游殊特不違道意。何謂為信？若以喜樂奉諸賢聖，所不當造終不行之。大王恭敬則學大乘，所游殊特不違大道，若謙恪聽於賢聖經，至心入耳聞則受持。以不自大學于大乘，所游殊特不違大道，以不自大觀見眾聖，稽首作禮一心歸命。若尊精進學于大乘，所游殊特不違大道，以用精進輕身口心舉動便宜，行以越度於一切行。是為四事。』

「佛告王曰：『復有四事，見無放逸，所見擁護。何謂為四？將護諸根，見愛慾難，曉一切受想知無常，因法得生命根第一。是為四事。菩薩有四事名曰法王。何謂為四？一曰不捨道心；二曰亦復勸化他人發意；三曰以諸德本勸助道心，所可聞者意廣無極；四曰一切釋梵及四天王、其諸聲聞並緣覺地，至於無極無壞弘廣無窮之業。是為四事。是故大王！當行無放逸

【現代漢語翻譯】現代漢語譯本沒有絲毫的掛礙，他們像飛行一樣迅速地到達了佛陀所在的地方。他們乘坐的寶飾高臺樓閣也一同到達了法會現場，來到佛陀面前，這寶飾高臺樓閣繞佛七圈后停在一旁。國王和大眾都從樓閣下來，走到佛陀面前，頂禮佛足，並向聖眾致敬，然後繞佛七圈，站在佛陀面前。國王對世尊說：『我久聞聖音，但因國事繁多，未能及時前來拜見，心中慚愧。今日終於如願以償，得以聆聽教誨。』當時，佛陀大聖看到國王的真心，以及宮人眷屬也前來聽法，便隨順他們的心意，根據他們的根器，宣講佛法。佛陀告訴國王：『立志修習大乘佛法，有四種修行方法，依此修行，所行殊勝，不違背大道。這四種方法是什麼呢？如果修習大乘佛法，要篤信並尊重他人，這樣修行，所行殊勝，不違背道義。什麼是信呢？就是以歡喜心供奉諸位賢聖，不應該做的事情，絕對不做。大王如果能恭敬地學習大乘佛法，所行殊勝，不違背大道；如果能謙虛地聽聞賢聖的經典，至誠地聽入耳中，並受持奉行；不自以為是，學習大乘佛法，這樣修行，所行殊勝，不違背大道；不自高自大，見到諸位聖者，稽首作禮，一心歸命。如果能精進地學習大乘佛法，這樣修行，所行殊勝，不違背大道；用精進心來輕視身體、口和心，舉手投足都方便，用行動來超越一切行為。這就是四種修行方法。』佛陀告訴國王說：『還有四種方法，可以使人遠離放逸，守護所見。這四種方法是什麼呢？就是守護諸根，看到愛慾的危害，明白一切感受和思想都是無常的，因佛法而得到生命之根最為重要。這就是四種方法。菩薩有四種特質，被稱為法王。這四種特質是什麼呢？第一是不捨棄道心；第二是勸化他人發菩提心；第三是用各種功德來幫助道心，所聽聞的佛法，其意義廣大無邊；第四是一切釋梵天王、四天王、聲聞、緣覺，乃至無極無盡的廣大事業。這就是四種特質。所以，大王！應當修行不放逸。』

【English Translation】 English version Without any hindrance, they flew swiftly to where the Buddha was. Their jeweled, high-platformed pavilions also arrived at the assembly, coming before the Buddha. These jeweled, high-platformed pavilions circled the Buddha seven times and then stood to one side. The king and the assembly all descended from the pavilions, approached the Buddha, bowed at his feet, and paid respects to the holy assembly. Then, they circled the Buddha seven times and stood before him. The king said to the World Honored One, 『I have long heard the sacred teachings, but due to many affairs of state, I have not been able to come and pay my respects. I am ashamed. Today, my longing is finally fulfilled.』 At that time, the Great Sage Buddha saw the king's sincerity, and that the palace attendants and family had also come to hear the Dharma. He then followed their minds and, according to their capacities, expounded the Dharma. The Buddha told the king, 『To aspire to the Great Vehicle, there are four practices. By practicing these, one's conduct is extraordinary and does not violate the Great Path. What are these four? If one studies the Great Vehicle, one must have firm faith and respect others. Such conduct is extraordinary and does not violate the Path. What is faith? It is to joyfully serve all the virtuous and holy ones, and to never do what should not be done. If the king can respectfully study the Great Vehicle, his conduct will be extraordinary and will not violate the Great Path. If he can humbly listen to the scriptures of the virtuous and holy ones, sincerely take them to heart, and uphold them; if he does not think himself great, but studies the Great Vehicle, his conduct will be extraordinary and will not violate the Great Path; if he does not consider himself superior, but when seeing the holy ones, bows his head and pays homage, wholeheartedly taking refuge. If one can diligently study the Great Vehicle, one's conduct will be extraordinary and will not violate the Great Path. Use diligence to regard the body, mouth, and mind lightly, and in every action, be convenient, and use action to transcend all actions. These are the four practices.』 The Buddha told the king, 『There are also four practices that prevent one from being lax and protect what one sees. What are these four? They are to guard the senses, to see the dangers of desire, to understand that all feelings and thoughts are impermanent, and that the root of life obtained through the Dharma is the most important. These are the four practices. Bodhisattvas have four qualities and are called Dharma Kings. What are these four qualities? First, they do not abandon the aspiration for the Path; second, they encourage others to develop the aspiration for enlightenment; third, they use all merits to support the aspiration for the Path, and the meaning of what they hear is vast and limitless; fourth, they engage in the boundless and endless great work of all the Shakra, Brahma, and Four Heavenly Kings, as well as the Shravakas and Pratyekabuddhas. These are the four qualities. Therefore, O King! You should practice non-laxity.』

常修篤信，好喜無量道法之義常受正法，以法之樂而以自娛。若以精進求于道法，大王所行不貪境界。所以者何？大王當解，貪慾無厭猶飲堿水，其見賢聖智慧之明乃知限節。人命甚短安少苦多，生無不終當就後世，常畏將來心不可保。今日大王所供養佛，因是德本，以有四事具足勸助。何謂為四？世世財富不可限量，功德福報不可盡極，聖明之慧而無涯底，辯才之智悉無窮盡；是為四。復有四事而當勸助。何謂為四？身行清凈功德之業，言行清凈戒禁具足，心行清凈博聞無厭，其法清凈聖明為黨；是為四。復有四事勸助德本。何謂為四？善權方便修清凈行，訓誨眾生智度無極；以清凈業降伏魔官；誓願清凈言行相應，一切諸佛法悉清凈；積功累德逮見諸佛；是為四。』

「爾時世尊為勇郡轉輪聖王說經中慧分別深義，其王心解即時欣然，便解身頸無數百千奇珍珠瓔以貢上佛，舉國事佛給所當得，奉持五戒，盡其形壽凈修梵行。其王中宮夫人婇女從佛聞法心中喜悅，隨時之心抱柔和意無陰蓋心，脫身衣被奇異寶瓔以覆佛上。啟白報王：『欲得舍家出為沙門凈修梵行，盡其形壽奉持禁戒。』王即聽之。

「如是寂意！其勇郡王奉無極法逮法財富，稽首佛足繞佛七匝，與中宮婇女及其官屬入大高臺樓閣挍露，

【現代漢語翻譯】現代漢語譯本：經常修習堅定的信仰，喜愛無量佛法的義理，經常接受正法，以佛法的快樂來使自己愉悅。如果以精進之心追求佛法，大王所行就不會貪戀世俗的境界。這是為什麼呢？大王應當明白，貪慾是無止境的，就像飲用堿水一樣，只有見到賢聖的智慧之光，才能知道節制。人的生命非常短暫，安樂少而痛苦多，生下來沒有不死的，最終都要去往後世，要經常畏懼未來，人心是不可靠的。今天大王您供養佛，因為這個功德根本，有四件事可以勸勉幫助。哪四件事呢？世世代代的財富不可窮盡，功德福報不可窮盡，聖明的智慧沒有邊際，辯才的智慧全部無窮無盡；這是四件事。還有四件事應當勸勉幫助。哪四件事呢？身體行為清凈，做功德的事業；言語行為清凈，戒律禁制都具足；心念清凈，博學多聞而不知厭倦；佛法清凈，以聖明的智慧為伴；這是四件事。還有四件事勸勉幫助功德根本。哪四件事呢？善巧方便地修習清凈的行為，教導眾生，智慧度量沒有窮盡；以清凈的業力降伏魔的官屬；誓願清凈，言行一致，一切諸佛的佛法都清凈；積累功德，最終得見諸佛；這是四件事。當時，世尊為勇郡轉輪聖王（轉輪聖王：擁有統治世界的理想君主）宣講佛經中智慧分別的深奧義理，國王心中理解后立刻欣喜，便解下身上無數百千的奇異珍珠瓔珞供奉給佛，舉國上下都信奉佛，供給佛所需要的一切，奉持五戒，盡其一生都清凈地修習梵行（梵行：清凈的行為）。國王的後宮夫人和宮女們聽聞佛法後心中喜悅，隨時都懷著柔和的心意，沒有陰暗的念頭，脫下身上的衣服和奇異的寶瓔覆蓋在佛的身上。她們稟告國王說：『想要捨棄家庭，出家做沙門（沙門：佛教出家修行者），清凈地修習梵行，盡其一生都奉持戒律。』國王立刻允許了她們。像這樣，寂意（寂意：佛陀的弟子）！那位勇郡王奉行無上的佛法，獲得了佛法的財富，向佛陀的腳稽首，繞佛七圈，與後宮的宮女和他的官屬一起進入高大的樓閣，在露臺上休息。

【English Translation】 English version: Constantly cultivate steadfast faith, delight in the immeasurable meanings of the Dharma, constantly receive the true Dharma, and use the joy of the Dharma to entertain oneself. If one seeks the Dharma with diligence, the king's actions will not be greedy for worldly realms. Why is this so? Your Majesty should understand that greed is insatiable, like drinking alkaline water; only by seeing the light of the wisdom of the sages can one know restraint. Human life is very short, with little peace and much suffering; no one born does not die, and eventually all must go to the next life. One should always fear the future, for the human heart is unreliable. Today, Your Majesty, you are making offerings to the Buddha, and because of this root of merit, there are four things that can encourage and assist you. What are these four things? Wealth in every lifetime is inexhaustible, the merit and blessings are inexhaustible, the wisdom of the sages is boundless, and the wisdom of eloquence is completely inexhaustible; these are the four things. There are also four things that should encourage and assist. What are these four things? The actions of the body are pure, doing meritorious deeds; the actions of speech are pure, with all precepts and prohibitions fulfilled; the mind is pure, with vast learning and no weariness; the Dharma is pure, with the wisdom of the sages as companions; these are the four things. There are also four things that encourage and assist the root of merit. What are these four things? Skillfully practice pure conduct, teach sentient beings, and the measure of wisdom is inexhaustible; with pure karma, subdue the officials of Mara (Mara: the demon who tempts beings); vows are pure, with words and actions in accord, and the Dharma of all Buddhas is pure; accumulate merit and virtue, and eventually see all Buddhas; these are the four things. At that time, the World Honored One (世尊) was explaining the profound meanings of wisdom and discernment in the scriptures to King Yǒngjùn (勇郡) the Wheel-Turning Sage King (轉輪聖王) (Wheel-Turning Sage King: an ideal monarch who possesses the world). The king understood in his heart and was immediately delighted. He then took off the countless hundreds and thousands of extraordinary pearl necklaces from his body and offered them to the Buddha. The entire country believed in the Buddha, providing everything the Buddha needed, upholding the five precepts, and practicing pure conduct (梵行) (Brahma-conduct: pure conduct) for the rest of their lives. The king's consorts and palace women were delighted in their hearts after hearing the Dharma. They always held gentle intentions, without any dark thoughts, and took off their clothes and extraordinary jeweled necklaces to cover the Buddha. They reported to the king, saying, 'We wish to leave our families, become śrāmaṇas (沙門) (śrāmaṇa: Buddhist renunciate), practice pure conduct, and uphold the precepts for the rest of our lives.' The king immediately granted their request. Thus, Jìyì (寂意) (Jìyì: a disciple of the Buddha)! That King Yǒngjùn practiced the supreme Dharma, obtained the wealth of the Dharma, bowed his head to the Buddha's feet, circumambulated the Buddha seven times, and entered the tall pavilion with his consorts and officials, resting on the terrace.

便涌出上于虛空中，須臾之間即復還服清凈大國。於是聖王以十五日月盛滿時，若干種華出入行到遊觀之園，中宮眷屬觀見好地。彼時聖王在遊觀園作眾妓樂。其二正夫人，一名不行步、二名無虛損，從宮中出洗身沐浴適還去已，以香薰衣坐蓮華臺妙勝牀蓆。有二孩童自然來上夫人膝上結加趺坐，端正殊好非世所見，有二十八大人之相莊嚴其身適自然現。即時虛空中百千諸天舉聲嘆曰：『是二孩童則法神聖，一名法意、二名法念。』是二孩童適自然現，時其名法念孩童坐不移夫人膝上，其法意孩童子化生無損夫人膝上，適加趺坐，異口同音而說頌曰：

「『若有守己身，　　能發菩提心，　　斯等之學士，　　為致善福慶。　　以為曾睹見，　　護吼興現世，　　常以歡悅心，　　一志供事佛。　　為大神通業，　　快得受救護，　　得消生死輪，　　疾滅無所生。　　若發菩提心，　　未曾忽忘之，　　以救攝眾生，　　壞破生死難。　　其上方境界，　　不可計佛土，　　彼土而有佛，　　號名曰時節。　　從彼佛土來，　　以用法故舉，　　亦欲見功勛，　　國土之所有。』　　於時二孩童，　　各從所坐起，　　因便從母膝，　　移下在於地。　　俱發進其路，　　行詣天人

【現代漢語翻譯】現代漢語譯本隨後，（聖王）從虛空中涌現出來，在很短的時間內又恢復了清凈的大國。這時，聖王在十五月圓之時，帶著各種各樣的花朵，出入遊覽觀賞的園林，後宮的眷屬們也看到了這美好的地方。當時，聖王在遊覽園中奏響各種樂曲。他的兩位正夫人，一位名叫『不行步』，另一位名叫『無虛損』，從宮中出來洗浴完畢后，用香薰過衣服，坐在蓮花臺上精美的牀蓆上。這時，有兩個孩童自然地來到夫人的膝上，結跏趺坐（佛教坐姿），端正美好，世所罕見，身上自然顯現出二十八種大丈夫相（佛陀的特徵）。這時，虛空中成百上千的天人發出讚歎的聲音說：『這兩個孩童是法神聖者，一個名叫『法意』，一個名叫『法念』。』這兩個孩童剛一出現，名叫『法念』的孩童就坐在夫人膝上沒有移動，而名叫『法意』的孩童則化生在『無虛損』夫人的膝上，也結跏趺坐，異口同聲地說了偈頌：『如果有人能守護自身，能發起菩提心（覺悟之心），這樣的學士，會帶來善的福慶。因為他們曾親眼目睹，護持正法，在世間顯現，常常以歡喜的心，一心一意地供養佛。爲了成就大神通的事業，很快就能得到救護，得以消除生死輪迴，迅速滅盡無所生。如果發起菩提心，就永遠不會忘記，用以救度攝受眾生，摧毀生死的苦難。在上方無量無邊的佛土境界中，有一個佛土，那裡的佛號為『時節』。我們從那個佛土而來，爲了運用佛法而舉動，也想看看功德，以及國土的一切。』這時，兩個孩童各自從座位上起身，從母親的膝上下來，站在地上。他們一起向前走去，前往天人所在之處。

【English Translation】 English version Then, (the holy king) emerged from the void, and in a short time, he returned to the pure great kingdom. At this time, the holy king, on the fifteenth day of the full moon, with various kinds of flowers, went in and out of the garden for sightseeing, and the palace family members also saw this beautiful place. At that time, the holy king was playing various musical instruments in the sightseeing garden. His two chief consorts, one named 'Not Walking' and the other named 'Without Loss', came out of the palace, bathed, and after perfuming their clothes, sat on exquisite beds on lotus platforms. At this time, two children naturally came to the consorts' laps, sat in the lotus position (Buddhist sitting posture), were upright and beautiful, unseen in the world, and naturally manifested the twenty-eight marks of a great man (features of the Buddha) on their bodies. At this time, hundreds and thousands of devas in the void raised their voices in praise, saying: 'These two children are holy beings of the Dharma, one named 'Dharma Intention' and the other named 'Dharma Thought'.' As soon as these two children appeared, the child named 'Dharma Thought' sat on the consort's lap without moving, while the child named 'Dharma Intention' was born on the lap of the consort 'Without Loss', also sitting in the lotus position, and spoke in unison the following verses: 'If one can guard oneself, and can generate the Bodhi mind (mind of enlightenment), such scholars will bring good fortune. Because they have witnessed, protected the Dharma, appeared in the world, and always with a joyful heart, wholeheartedly serve the Buddha. In order to accomplish the great supernatural deeds, they will quickly receive protection, eliminate the cycle of birth and death, and quickly extinguish the unarisen. If one generates the Bodhi mind, one will never forget it, using it to save and embrace all beings, and destroy the suffering of birth and death. In the boundless Buddha lands above, there is a Buddha land, where the Buddha is named 'Season'. We came from that Buddha land, to use the Dharma, and also want to see the merits, and all that the land possesses.' At this time, the two children each rose from their seats, came down from their mothers' laps, and stood on the ground. They walked forward together, heading towards the place where the devas were.

尊，　　前稽首佛足，　　卻退叉手住：　『四方宣佛德，　　今故來聽經，　　佛法甚難致，　　聞受亦難遇。　　以得聞是法，　　當啟人尊勝，　　至誠于佛道，　　無上正真業。　　諸佛之道法，　　為甚難得值，　　愛樂經義者，　　亦復倍難遭。　　今日以閑靜，　　用親友好法，　　隨順之威則，　　奉敬信法教。　　慕嘉于精進，　　所行無放逸，　　以得為沙門，　　如是處閑居。　　愍念住如是，　　質樸等無量，　　常抱慚愧心，　　知博聞難遇。　　其慈普具足，　　愍念于眾生，　　以能達深法，　　乃可逮法忍。　　計諸威力勢，　　其心無怯羸，　　攝救諸眾生，　　開化一切難。　　若在於獨處，　　造業無思議，　　以不貪其身，　　壽命根亦然。　　于學禁無厭，　　我思于道法，　　以是能曉了，　　逮功勛若斯。　　若能學如是，　　第一甚難得，　　其法王之業，　　咨嗟此最上。　　斯諸法之要，　　報應普備足，　　當發往俱到，　　聖安住佛所。　　其斯諸明智，　　受菩薩道行，　　奉行清白法，　　以用宣佈教。　　隨時而閑靜，　　逮到五神通，　　因其識皆念，　　所行法惔怕。』　　其

【現代漢語翻譯】現代漢語譯本我向前向佛陀的足部行禮，然後退後，合掌站立：『我從四方來宣揚佛陀的功德，今天特意前來聽聞佛法，佛法非常難以獲得，能夠聽聞和接受佛法也是非常難得的機緣。既然能夠聽聞這樣的佛法，應當向人宣揚佛陀的尊貴和殊勝，以至誠之心對待佛道，追求無上正真的事業。諸佛的道法，為何如此難以遇到？喜愛並樂於研究經義的人，也更加難以遇到。今天我能夠有閑暇安靜的時間，用親近善友的方式學習佛法，遵循佛法的威儀法則，恭敬地信奉佛陀的教誨。我仰慕精進修行，所作所為沒有絲毫懈怠，既然能夠成為沙門（出家修行者），就應當這樣安住在清凈之處。我憐憫那些像我一樣質樸的人，他們數量眾多，常常懷抱慚愧之心，知道博聞強記是多麼難得。佛陀的慈悲普遍而圓滿，憐憫一切眾生，因為能夠通達深奧的佛法，才能獲得法忍（對佛法的理解和接受）。考慮到各種威力和權勢，我的內心沒有絲毫的怯懦和軟弱，我要救度一切眾生，開導化解一切困難。即使獨自一人，所造的業力也是不可思議的，因為我不貪戀自己的身體，也不貪戀壽命和感官。對於學習戒律沒有厭倦，我思索著佛法的真諦，因此能夠明白道理，獲得如此的功德。如果能夠像這樣學習，這是第一等最難得的，這是法王的偉業，值得讚歎和推崇。這些佛法的要義，報應普遍而圓滿，應當發願前往，到達聖者安住的佛所。這些明智的人，接受菩薩的道行，奉行清凈的佛法，用來宣揚佛陀的教誨。隨時保持清凈和安靜，獲得五神通（天眼通、天耳通、他心通、宿命通、神足通），因為他們的意識都專注于佛法，所修行的佛法是如此的淡泊寧靜。』他們

【English Translation】 English version I bow my head to the Buddha's feet, then step back and stand with my palms together: 'I come from all directions to proclaim the Buddha's virtues, and today I have come specifically to hear the Dharma, The Buddha's teachings are very difficult to obtain, and it is also a rare opportunity to hear and receive them. Since I am able to hear such teachings, I should proclaim the Buddha's nobility and excellence to others, With a sincere heart, I will treat the path of the Buddha, pursuing the supreme and true cause. Why are the teachings of all Buddhas so difficult to encounter? Those who love and are eager to study the meaning of the scriptures are even more difficult to find. Today, I am able to have leisure and quiet time, learning the Dharma by being close to good friends, Following the rules of the Dharma's majesty, I respectfully believe in the Buddha's teachings. I admire diligent practice, and my actions are without any laziness, Since I am able to become a Shramana (a monastic practitioner), I should live in such a pure place. I pity those who are as simple as I am, and they are numerous, I often hold a sense of shame, knowing how difficult it is to be learned and knowledgeable. The Buddha's compassion is universal and complete, pitying all living beings, Because one is able to understand the profound Dharma, one can attain Dharma-kshanti (acceptance and understanding of the Dharma). Considering all kinds of power and influence, my heart has no timidity or weakness, I will save all living beings, guiding and resolving all difficulties. Even when alone, the karma created is inconceivable, Because I do not crave my own body, nor do I crave life and senses. There is no weariness in learning the precepts, I contemplate the true meaning of the Dharma, Therefore, I am able to understand the principles and obtain such merits. If one can learn like this, it is the first and most difficult to obtain, This is the great work of the Dharma King, worthy of praise and admiration. These essential points of the Dharma, the retribution is universal and complete, One should vow to go and arrive at the place where the saints dwell, the Buddha's place. These wise people, accepting the path of the Bodhisattva, Practice the pure Dharma, using it to proclaim the Buddha's teachings. Always maintaining purity and quietness, attaining the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), Because their consciousness is focused on the Dharma, the Dharma they practice is so serene and tranquil.' They

王二太子，　　與夫人婇女，　　斯二明智等，　　行菩薩之法。　　以獲神通慧，　　經行虛空中，　　往到世尊所，　　功勛智慧海。　　前稽首佛足，　　自歸人中尊，　　一切悉和同，　　俱往叉手禮。　　法意前啟佛，　　並餘一切眾，　『唯愿大聖尊，　　為我說道法。』　　最勝知是等，　　心中之所念，　　則為分別說，　　深妙之法義。　　是一切諸法，　　皆從因緣起，　　本無主師教，　　從造化現生。　　其解內以空，　　外則無因緣，　　是一切諸法，　　慌忽悉空虛。　　以能察本末，　　無作見清凈，　　計之猶虛空，　　常不可護持。　　佛以無數便，　　為此等頒宣，　　分別敷演此，　　深奧之正真。　　七十六垓人，　　及二億載眾，　　一時皆得成，　　柔順之法忍。

「是時轉輪聖王勇郡、中宮太子眷屬萬民、繞佛作禮、供養世尊及與聖眾、晝夜七日畢竟還歸其宮。於是勇郡轉輪聖王獨處宴坐在於清凈高閣挍露、自心念言：『是吾諸子皆發無上正真道意。今當試之，何所太子先當逮致無上正真之道為最正覺者？』便敕工師作七寶瓶極好團圓，作七寶[((十/工)*刀)/瓦]顯現微妙，又高七刃為四十九尺，使諸千太子

【現代漢語翻譯】現代漢語譯本王二太子（指國王的第二個兒子），和他的夫人以及宮女們，這兩位明智的人，一同修行菩薩的法門。他們獲得了神通和智慧，能在虛空中行走，前往世尊（佛陀）所在之處，那裡是功德和智慧的海洋。他們上前頂禮佛足，歸依這位人中之尊，所有人都和睦一致，一起合掌行禮。法意（指一位菩薩或弟子）上前向佛陀請教，並代表所有在場的人，『唯愿大聖尊（佛陀），為我們講說道法。』最勝者（佛陀）知道他們心中的想法，於是為他們分別解說，深奧微妙的佛法真義。一切諸法，都是從因緣而生起，本來沒有主宰和教導者，而是從造化中顯現。理解到內在是空性的，外在也沒有因緣，那麼一切諸法，都如幻影般空虛不實。能夠觀察到事物的本末，就能見到無為的清凈，認識到一切都如虛空，是無法恒常保持的。佛陀用無數方便法門，為他們宣講，分別闡述這深奧的正法真理。七十六垓（垓為數量單位）人和二億載（載為時間單位）的眾生，一時都成就了柔順的法忍（對佛法的忍可和接受）。

這時，轉輪聖王勇郡（擁有統治世界的聖王）和他的中宮（王后）太子眷屬以及萬民，繞佛作禮，供養世尊和聖眾，日夜七日後返回宮殿。於是，勇郡轉輪聖王獨自一人在高閣清凈之處宴坐，心中思忖：『我的這些兒子都發起了無上正真道的心意。現在應當試探他們，看哪位太子先能證得無上正真之道，成為最正覺者？』便命令工匠製作七寶瓶，極其精美圓潤，又製作七寶[((十/工)*刀)/瓦]（一種裝飾物），顯現微妙，高七刃（古代長度單位，一刃約八寸），共四十九尺，讓諸位千太子

【English Translation】 English version The second prince, along with his wife and palace women, These two wise individuals, practiced the Bodhisattva path together. They attained supernatural powers and wisdom, enabling them to travel through the void, Going to where the World Honored One (Buddha) was, a sea of merit and wisdom. They bowed their heads to the Buddha's feet, taking refuge in the most honored among humans, Everyone was in harmony, together they folded their hands in reverence. Dharma-intention (referring to a Bodhisattva or disciple) stepped forward to ask the Buddha, representing everyone present, 'We beseech the Great Holy One (Buddha), to speak the Dharma for us.' The Most Excellent One (Buddha) knew their thoughts, And thus, he explained to them, the profound and subtle meaning of the Dharma. All dharmas arise from causes and conditions, Originally, there is no master or teacher, but they manifest from creation. Understanding that internally there is emptiness, and externally there are no causes and conditions, Then all dharmas are like illusions, empty and unreal. Being able to observe the beginning and end of things, one can see the purity of non-action, Recognizing that everything is like the void, and cannot be permanently maintained. The Buddha used countless expedient means, to proclaim to them, Separately explaining this profound and true Dharma. Seventy-six 'gai' (a unit of quantity) people and two hundred million 'zai' (a unit of time) beings, At once achieved the forbearance of the Dharma (acceptance and tolerance of the Buddha's teachings).

At this time, the Holy King of the Wheel, Yong Jun (a holy king who rules the world), along with his queen, the prince's family, and all the people, circumambulated the Buddha, made offerings to the World Honored One and the holy assembly, and after seven days and nights, returned to the palace. Then, the Holy King of the Wheel, Yong Jun, sat alone in a clean and high pavilion, contemplating in his heart: 'My sons have all generated the intention for the unsurpassed true path. Now I should test them, to see which prince will first attain the unsurpassed true path, and become the most perfectly enlightened one?' He then ordered the craftsmen to make seven jeweled vases, extremely beautiful and round, and also made seven jeweled [((十/工)*刀)/瓦] (a kind of ornament), appearing subtle and wonderful, seven 'ren' (an ancient unit of length, about eight inches) high, totaling forty-nine feet, and let the thousand princes

各各疏名作七寶籌著瓶中，舉瓶著[((十/工)*刀)/瓦]上，咸共夙夜七日供養，以天華香搗香雜香華蓋幢幡、作眾伎樂，供養寶瓶所疏名號；十千天子來佐勸助供養名號。時轉輪王過七日後取是七寶瓶，在中宮夫人婇女諸太子眾前，舉著紫金案上使人舉瓶，令諸太子各各探籌。有太子名曰凈意得第一籌，適得此籌，於時三千大千國土六反震動，中宮夫人婇女一切妓樂不鼓自鳴。于寂意所念云何？彼時凈意太子豈異人乎？莫造異觀。所以者何？則拘留孫如來是也。從次太子名離名聞兵，則拘那含牟尼佛是也。次有太子名寂根，則迦葉如來是也。次有太子名一切苦利，則吾身是也。次有太子名雨室，則彌勒如來是也。次有太子名明月珠服，將來作佛名曰師子。次有太子于將來世成佛，名曰妙英。次有太子名賢氏，將來成佛名曰供養。次有太子名曰光首，后成佛時號曰妙華。次有太子名曰蓮華氏，后成佛時號曰奉養。次有太子名離垢光，后成佛時號曰善目。次有太子名兵氏，后成佛時號曰快臂。次有太子名曰意妙，后成佛時號曰焰光。次有太子名曰凈復凈，后成佛時號曰焰味。次有太子名曰富黨，后成佛時號無退沒。次有太子名曰離垢凈，后成佛時號曰執德。次有太子名曰堅強，后成佛時號曰寶事。次有太子名曰寶

【現代漢語翻譯】現代漢語譯本：他們各自將名字寫在七寶籌上，放入瓶中，然後將瓶子放在[((十/工)*刀)/瓦]上，大家一起早晚七日供養，用天上的鮮花、香料、搗碎的香料、雜香、華蓋、幢幡，以及各種樂器，供養寶瓶中所寫的名字；一萬個天子前來協助勸導供養這些名字。當時，轉輪王過了七日後，取出這個七寶瓶，在中宮夫人、婇女和眾太子面前，放在紫金案上，讓人舉起瓶子，讓眾太子各自抽取籌碼。有一位太子名叫凈意，抽到了第一根籌碼，當他抽到這根籌碼時，三千大千世界六次震動，中宮夫人、婇女的所有樂器不敲自鳴。寂意所想的是什麼呢？當時的凈意太子難道是其他人嗎？不要產生這樣的想法。這是為什麼呢？他就是拘留孫如來（Kakusandha Buddha）啊。接下來，太子名叫離名聞兵，他就是拘那含牟尼佛（Kanakamuni Buddha）。再接下來，太子名叫寂根，他就是迦葉如來（Kasyapa Buddha）。再接下來，太子名叫一切苦利，他就是我自身。再接下來，太子名叫雨室，他就是彌勒如來（Maitreya Buddha）。再接下來，太子名叫明月珠服，將來成佛，佛號為師子。再接下來，有一位太子將來成佛，佛號為妙英。再接下來，太子名叫賢氏，將來成佛，佛號為供養。再接下來，太子名叫光首，將來成佛，佛號為妙華。再接下來，太子名叫蓮華氏，將來成佛，佛號為奉養。再接下來，太子名叫離垢光，將來成佛，佛號為善目。再接下來，太子名叫兵氏，將來成佛，佛號為快臂。再接下來，太子名叫意妙，將來成佛，佛號為焰光。再接下來，太子名叫凈復凈，將來成佛，佛號為焰味。再接下來，太子名叫富黨，將來成佛，佛號為無退沒。再接下來，太子名叫離垢凈，將來成佛，佛號為執德。再接下來，太子名叫堅強，將來成佛，佛號為寶事。再接下來，太子名叫寶現代漢語譯本：事，后成佛時號曰寶積。次有太子名曰寶藏，后成佛時號曰寶藏。次有太子名曰寶意，后成佛時號曰寶意。次有太子名曰寶稱，后成佛時號曰寶稱。次有太子名曰寶積，后成佛時號曰寶積。次有太子名曰寶明，后成佛時號曰寶明。次有太子名曰寶上，后成佛時號曰寶上。次有太子名曰寶光，后成佛時號曰寶光。次有太子名曰寶幢，后成佛時號曰寶幢。次有太子名曰寶英，后成佛時號曰寶英。次有太子名曰寶施，后成佛時號曰寶施。次有太子名曰寶力，后成佛時號曰寶力。次有太子名曰寶護，后成佛時號曰寶護。次有太子名曰寶堅，后成佛時號曰寶堅。次有太子名曰寶進，后成佛時號曰寶進。次有太子名曰寶勝，后成佛時號曰寶勝。次有太子名曰寶藏，后成佛時號曰寶藏。次有太子名曰寶意，后成佛時號曰寶意。次有太子名曰寶稱，后成佛時號曰寶稱。次有太子名曰寶積，后成佛時號曰寶積。次有太子名曰寶明，后成佛時號曰寶明。次有太子名曰寶上，后成佛時號曰寶上。次有太子名曰寶光，后成佛時號曰寶光。次有太子名曰寶幢，后成佛時號曰寶幢。次有太子名曰寶英，后成佛時號曰寶英。次有太子名曰寶施，后成佛時號曰寶施。次有太子名曰寶力，后成佛時號曰寶力。次有太子名曰寶護，后成佛時號曰寶護。次有太子名曰寶堅，后成佛時號曰寶堅。次有太子名曰寶進，后成佛時號曰寶進。次有太子名曰寶勝，后成佛時號曰寶勝。

【English Translation】 English version: They each wrote their names on seven-jeweled lots and placed them in a bottle. Then, they placed the bottle on [((ten/work)*knife)/tile] and together offered it worship day and night for seven days. They used heavenly flowers, incense, crushed incense, mixed incense, canopies, banners, and various musical instruments to make offerings to the names written in the jeweled bottle. Ten thousand devas came to assist and encourage the offering of these names. At that time, after seven days, the Chakravartin King took out the seven-jeweled bottle and, in front of the queen, the concubines, and all the princes, placed it on a purple-gold table. He had someone hold the bottle, and each of the princes drew a lot. There was a prince named Pure Intention who drew the first lot. When he drew this lot, the three thousand great thousand worlds shook six times, and all the musical instruments of the queen and concubines played without being struck. What did Silent Intention think? Was the prince Pure Intention at that time someone different? Do not have such a view. Why is that? He is the Kakusandha Buddha. Next, the prince named Separated Renown Soldier is the Kanakamuni Buddha. Next, the prince named Silent Root is the Kasyapa Buddha. Next, the prince named All Suffering Benefit is myself. Next, the prince named Rain Chamber is the Maitreya Buddha. Next, the prince named Bright Moon Jewel Clothing will become a Buddha in the future named Lion. Next, there is a prince who will become a Buddha in the future named Wonderful Hero. Next, the prince named Virtuous Clan will become a Buddha in the future named Offering. Next, the prince named Light Head will become a Buddha in the future named Wonderful Flower. Next, the prince named Lotus Clan will become a Buddha in the future named Veneration. Next, the prince named Separated Defilement Light will become a Buddha in the future named Good Eye. Next, the prince named Soldier Clan will become a Buddha in the future named Quick Arm. Next, the prince named Intention Wonderful will become a Buddha in the future named Flame Light. Next, the prince named Pure Again Pure will become a Buddha in the future named Flame Taste. Next, the prince named Rich Party will become a Buddha in the future named No Regression. Next, the prince named Separated Defilement Pure will become a Buddha in the future named Holding Virtue. Next, the prince named Strong will become a Buddha in the future named Jewel Affair. Next, the prince named Jewel English version: Affair will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Treasury will become a Buddha in the future named Jewel Treasury. Next, the prince named Jewel Intention will become a Buddha in the future named Jewel Intention. Next, the prince named Jewel Name will become a Buddha in the future named Jewel Name. Next, the prince named Jewel Accumulation will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Bright will become a Buddha in the future named Jewel Bright. Next, the prince named Jewel Above will become a Buddha in the future named Jewel Above. Next, the prince named Jewel Light will become a Buddha in the future named Jewel Light. Next, the prince named Jewel Banner will become a Buddha in the future named Jewel Banner. Next, the prince named Jewel Hero will become a Buddha in the future named Jewel Hero. Next, the prince named Jewel Giving will become a Buddha in the future named Jewel Giving. Next, the prince named Jewel Power will become a Buddha in the future named Jewel Power. Next, the prince named Jewel Protection will become a Buddha in the future named Jewel Protection. Next, the prince named Jewel Firm will become a Buddha in the future named Jewel Firm. Next, the prince named Jewel Advance will become a Buddha in the future named Jewel Advance. Next, the prince named Jewel Victory will become a Buddha in the future named Jewel Victory. Next, the prince named Jewel Treasury will become a Buddha in the future named Jewel Treasury. Next, the prince named Jewel Intention will become a Buddha in the future named Jewel Intention. Next, the prince named Jewel Name will become a Buddha in the future named Jewel Name. Next, the prince named Jewel Accumulation will become a Buddha in the future named Jewel Accumulation. Next, the prince named Jewel Bright will become a Buddha in the future named Jewel Bright. Next, the prince named Jewel Above will become a Buddha in the future named Jewel Above. Next, the prince named Jewel Light will become a Buddha in the future named Jewel Light. Next, the prince named Jewel Banner will become a Buddha in the future named Jewel Banner. Next, the prince named Jewel Hero will become a Buddha in the future named Jewel Hero. Next, the prince named Jewel Giving will become a Buddha in the future named Jewel Giving. Next, the prince named Jewel Power will become a Buddha in the future named Jewel Power. Next, the prince named Jewel Protection will become a Buddha in the future named Jewel Protection. Next, the prince named Jewel Firm will become a Buddha in the future named Jewel Firm. Next, the prince named Jewel Advance will become a Buddha in the future named Jewel Advance. Next, the prince named Jewel Victory will become a Buddha in the future named Jewel Victory.

稱，后成佛時號曰無欺世。於是寂意！取要言之，次廣具足。有太子名曰甘鎧莊嚴，第九百九十九，千不滿一，后成佛時號曰無量德寶稱，在是賢劫立興來世。」

佛言：「如是寂意！有太子名意無量，得最後籌，是王太子當在最後成行覺道。時其諸太子輕易調戲數數笑之，眾等各言：『我當成佛時，降魔官屬轉於法輪，開化度脫無量眾生令至滅度。假眾生盡，后何所設？當何救濟？』其後太子名意無量，目自睹見得最後籌窮底成佛，應時愁惱：『吾獨何釁窮底得籌？』五體投地猶太山崩，口自宣言：『諸佛道法不可稱量，眾生之界亦無有限，所愿殊特不可思議。』尋即立一切愿：『令我兄弟千人成佛后所教弟子、所度多少、其壽長短，計合是等一切壽命，與我成佛道時所壽久長若干適同。仁等所有一切聖眾，我成佛時聖眾獨爾。頒宣經法所化度脫一切眾生，亦復如是，與仁千人功勛巍巍適等無異不可限量。假使吾身所言至誠合成不虛，三千大千世界為吾現瑞，六反震動天雨眾華，箜篌樂器不鼓自鳴。』時意無量國王太子適立斯誓，尋時三千大千世界六反震動，天雨眾華，箜篌樂器不鼓自鳴。上虛空中諸天百千而嘆頌曰：『當如所愿最後成佛，名曰樓由如來、至真、等正覺。』」

佛言：「寂意！何故名

【現代漢語翻譯】現代漢語譯本：稱，後來成佛時，名號為無欺世（意為真實不虛的世界）。於是，寂意（佛陀弟子名）！簡要來說，接下來詳細說明。有一位太子名叫甘鎧莊嚴，是第九百九十九位，還差一位就滿一千，後來成佛時，名號為無量德寶稱（意為具有無量功德和珍寶般名號的佛），在賢劫（佛教宇宙觀中的一個時期）中將要出現于未來世。佛說：『像這樣，寂意！有一位太子名叫意無量（意為心量廣大無邊），他得到了最後的一支籌碼，這位王太子將在最後成就覺悟之道。當時，其他的太子輕視他，戲弄他，常常嘲笑他，大家各自說：『我成佛時，降伏魔軍，統領官屬，轉動法輪（意為宣講佛法），開化度脫無量眾生，讓他們達到涅槃。假設眾生都度盡了，之後該怎麼辦？該如何救濟？』後來，太子意無量，親眼看到自己得到最後的一支籌碼，最終將成佛，當時他感到憂愁煩惱：『我獨自為何如此不幸，得到最後的一支籌碼？』他五體投地，如同泰山崩塌，口中自言自語：『諸佛的道法不可稱量，眾生的界限也無有窮盡，所發的願望殊勝特別，不可思議。』隨即他立下一切愿：『讓我兄弟千人成佛后所教的弟子、所度化的數量、他們的壽命長短，加起來的總壽命，與我成佛時所擁有的壽命長短相同。你們所有的一切聖眾，我成佛時的聖眾也和你們一樣。我所宣講的經法，所教化度脫的一切眾生，也和你們千人的功勛一樣，沒有差別，不可思議。假設我所說的話真實不虛，三千大千世界（佛教宇宙觀中的一個世界）將為我顯現瑞相，六次震動，天降眾花，箜篌樂器不敲自鳴。』當時，意無量國王太子剛立下這個誓願，隨即三千大千世界六次震動，天降眾花，箜篌樂器不敲自鳴。上空中諸天百千讚歎歌頌說：『當如所愿，最後成佛，名號為樓由如來（意為如實而來者）、至真（意為真理的化身）、等正覺（意為平等正覺）。』佛說：『寂意！為什麼稱

【English Translation】 English version: It is said that, upon becoming a Buddha, he would be named Wuqi Shi (meaning 'World of No Deceit'). Then, Siji (name of a Buddha's disciple)! To put it briefly, next, I will explain in detail. There was a prince named Gan Kai Zhuangyan, the nine hundred and ninety-ninth, one short of a thousand. Upon becoming a Buddha, he would be named Wuliang De Bao Cheng (meaning 'Buddha with Immeasurable Virtue and Precious Name'), who will appear in the future in this Bhadrakalpa (a period in Buddhist cosmology). The Buddha said, 'Thus, Siji! There was a prince named Yi Wuliang (meaning 'Immeasurable Mind'), who received the last lot. This prince will be the last to attain the path of enlightenment. At that time, the other princes looked down on him, teased him, and often laughed at him. They each said, 'When I become a Buddha, I will subdue the demon armies, command the officials, turn the Dharma wheel (meaning 'preach the Dharma'), and enlighten and liberate countless beings, leading them to Nirvana. If all beings are liberated, what will be left? How will we save them?' Later, Prince Yi Wuliang, seeing with his own eyes that he had received the last lot and would eventually become a Buddha, felt sorrow and distress: 'Why am I so unfortunate to receive the last lot?' He prostrated himself on the ground, like a mountain collapsing, and said to himself, 'The Dharma of the Buddhas is immeasurable, the boundaries of beings are endless, and the vows made are extraordinary and inconceivable.' Immediately, he made all these vows: 'Let the disciples taught by my thousand brothers after they become Buddhas, the number of beings they liberate, and the length of their lives, when added together, be equal to the length of my life when I become a Buddha. All of your holy assemblies, my holy assembly when I become a Buddha will be the same as yours. The scriptures I preach, and all the beings I enlighten and liberate, will also be the same as the merits of you thousand, without any difference, and inconceivable. If what I say is true and not false, may the three thousand great thousand worlds (a world in Buddhist cosmology) show auspicious signs for me, shake six times, rain down flowers, and may the konghou instruments play without being struck.' At that time, as soon as Prince Yi Wuliang made this vow, the three thousand great thousand worlds shook six times, flowers rained down, and the konghou instruments played without being struck. The heavens in the sky praised and sang, 'As you wish, you will be the last to become a Buddha, named Lou You Tathagata (meaning 'Thus Come One'), the Utterly True One, the Perfectly Enlightened One.' The Buddha said, 'Siji! Why is it called

之樓由？爾時愁感自投于地，用得下籌自積誓願，由斯世尊號之樓由(樓由者晉言涕泣)。于彼世時，其王太子誓願已竟，說此偈言：

「『是諸佛道法，　　猶等如虛空，　　意覺若如幻，　　眾生不可盡。　　所愿誓吉祥，　　戒禁成清凈，　　諸仁且聽是，　　我所欲誓願：　　合集諸仁君，　　所壽之有限，　　諸重尊聖王，　　一切皆盡見。　　計是諸佛名，　　與我一壽等，　　成佛名樓由，　　比丘眾如是。　　其王太子感，　　故宣是言辭，　　諸天立虛空，　　舉聲嘆頌曰：　　如今清凈人，　　所愿必當成，　　因以眾生故，　　會成所要誓。』」

佛告寂意菩薩：「欲知爾時意無量太子乎？」

答曰：「不及。」

佛言：「在是賢劫最後成佛號曰樓由，于賢劫中所與諸佛千不滿一，所度眾生、諸菩薩學、比丘聖眾不及樓由，最後成佛而壽半劫，所度眾生、菩薩、聲聞一切聖眾，竟於賢劫，與九百九十九佛所度適等無有差特。」

佛告寂意：「且觀菩薩善權方便成就禁戒而有殊特，具足誓願獨步獨坐，周旋三界曾無休廢。所以者何？樓由如來獨以一身開化眾生，與千佛興所度無異，所益無限巍巍若斯。如是寂意！王千太子其後二子各心念言：

【現代漢語翻譯】現代漢語譯本為什麼稱之為樓由（Louyou）？當時，他因悲傷而跌倒在地，用籌碼來累積自己的誓願，因此世尊稱他為樓由（Louyou，晉語意為涕泣）。在那時，那位國王的太子發願完畢后，說了這首偈語：『這些佛陀的道法，如同虛空一般，意念的覺知如同幻象，眾生是無法窮盡的。我所發的誓願是吉祥的，戒律和禁令成就清凈，各位請聽我說，我所想要發的誓願是：聚集各位仁君，你們的壽命是有限的，所有尊貴的聖王，我都要全部見到。計算這些佛陀的名號，與我一生的壽命相等，成佛時名為樓由（Louyou），比丘僧眾也是如此。那位國王的太子有所感觸，所以宣說了這些話語，諸天在虛空中站立，高聲讚歎道：如今這位清凈之人，所發的願望必定會實現，因為眾生的緣故，將會成就他所要的誓願。』佛陀告訴寂意菩薩：『你想知道那時意無量太子的情況嗎？』回答說：『我無法知道。』佛陀說：『在賢劫的最後一位成佛者名為樓由（Louyou），他在賢劫中所遇到的佛陀連一千位都不到，他所度化的眾生、菩薩學人、比丘聖眾都比不上樓由（Louyou），他最後成佛，壽命為半劫，他所度化的眾生、菩薩、聲聞等一切聖眾，在整個賢劫中，與九百九十九位佛陀所度化的眾生數量相當，沒有絲毫差別。』佛陀告訴寂意：『你看菩薩善巧方便，成就戒律而有殊勝之處，具足誓願，獨自修行，周旋於三界之中，從未停止。這是為什麼呢？樓由（Louyou）如來獨自一人開化眾生，與一千位佛陀所度化的眾生沒有差別，所帶來的利益是無限的，如此偉大。寂意！那位國王的千位太子中，後來的兩個兒子各自心中想道：』

【English Translation】 English version Why is he called Louyou? At that time, he fell to the ground out of sorrow, and used tallies to accumulate his vows. Therefore, the World Honored One called him Louyou (Louyou, which in Jin language means weeping). At that time, after the crown prince of that king had completed his vows, he spoke this verse: 'These paths of the Buddhas are like the void, The awareness of the mind is like an illusion, and sentient beings are inexhaustible. My vows are auspicious, and the precepts and prohibitions achieve purity, Everyone, please listen to me, what I want to vow is: Gather all of you virtuous rulers, your lifespans are limited, All the noble and holy kings, I will see them all. Counting the names of these Buddhas, they are equal to my lifespan, When I become a Buddha, my name will be Louyou, and so will the assembly of monks. That crown prince of the king was moved, so he proclaimed these words, The devas stood in the void, and exclaimed in praise: Now this pure person, his wishes will surely be fulfilled, Because of sentient beings, he will accomplish the vows he desires.' The Buddha said to Bodhisattva Jiyi: 'Do you want to know about the situation of Prince Yiwuliang at that time?' He replied: 'I cannot know.' The Buddha said: 'The last Buddha to attain enlightenment in this Bhadrakalpa is named Louyou. The number of Buddhas he encountered in this Bhadrakalpa is less than a thousand. The sentient beings he has liberated, the Bodhisattva learners, and the holy assembly of monks are not comparable to Louyou. He will finally attain Buddhahood with a lifespan of half a kalpa. The sentient beings, Bodhisattvas, Sravakas, and all the holy assembly he liberates will be equivalent to the number liberated by the nine hundred and ninety-nine Buddhas in the entire Bhadrakalpa, without any difference.' The Buddha told Jiyi: 'Look at the skillful means of the Bodhisattva, who achieves precepts with special qualities, fulfills vows, practices alone, and travels through the three realms without ever stopping. Why is this? The Tathagata Louyou alone liberates sentient beings, and it is no different from the liberation of sentient beings by a thousand Buddhas. The benefits he brings are infinite and so great. Jiyi! Among the thousand princes of that king, the later two sons each thought in their hearts:'

『汝等正士所志云何？』法意太子曰：『吾自要誓，諸人成得佛時，當作金剛力士，常親近佛，在外威儀，省諸如來一切秘要，常委託依，普聞一切諸佛秘要密跡之事，信樂受喜不懷疑結。』法念太子曰：『諸正士聽，吾心自誓言，諸仁成佛道，身當勸助使轉法輪，適見相勸輒轉法輪。』寂意！欲知爾時勇郡轉輪聖王乎？」

答曰：「不及也。」

佛言：「則往過去定光如來是也。其時諸子，此賢劫中千佛興者是也。從拘留孫為始作佛，至樓由竟千佛也。其法意太子，則今金剛力士名密跡是也。其法念太子者，今識其梵天是也。彼時聖王中宮夫人婇女，今諸來會者是也。彼世之時，王諸太子所勸出家作沙門者，及所教化，皆此賢劫稍漸受決，當次第成最正覺。寂意！且觀十二緣起，不亂德本獲報應果，諸所發意不失其功，斯等正士十力普備悉獲所愿。是故寂意！若有菩薩疾欲逮成無上正真道為最正覺，當學斯等諸正士業，勤修奉行悉存佛道。彼何謂佛道？不以害心於眾生，興乎慈心奉度無極，習行四恩常修梵行，遵道品法具進神通，行權方便成就德本，是為佛道。」

佛復告寂意：「其道心凈斯性通達，其道和雅志性安隱，其道質樸而無諛諂，其道廣普無所掛礙，其道平等心無偏黨，其道無畏不犯

【現代漢語翻譯】現代漢語譯本：『你們這些修行人，你們的志向是什麼？』法意太子說：『我發誓，當各位成就佛果時，我將成為金剛力士（佛教護法神），常侍奉在佛陀身邊，在外護持威儀，瞭解諸佛的一切秘密教誨，常受佛陀的委託和依靠，普遍聽聞諸佛秘密的教誨和事蹟，深信不疑，歡喜接受。』法念太子說：『各位修行人請聽，我發誓，當各位成就佛道時，我將勸請你們轉法輪（佛陀宣講佛法的行為），只要見到有人需要勸導，就立即勸請他們轉法輪。』寂意（須菩提）！你想知道當時的勇郡轉輪聖王（擁有統治世界的理想君主）是誰嗎？』回答說：『比不上。』佛說：『那就是過去的定光如來（過去佛之一）。當時那些王子，就是這個賢劫（我們所處的時代）中將要出現的千佛。從拘留孫佛（過去七佛之一）開始成佛，到樓由佛（未來佛之一）結束，總共千佛。其中的法意太子，就是現在的金剛力士，名叫密跡（佛教護法神）。其中的法念太子，就是現在的識梵天（色界天的天主）。當時聖王的中宮夫人和宮女們，就是現在來參加法會的這些人。當時，國王和王子們勸說出家做沙門（佛教出家修行者）的人，以及他們所教化的人，都將在賢劫中逐漸得到授記，依次成就最正覺（佛的最高覺悟）。寂意！且看十二緣起（佛教關於生命輪迴的理論），不違背德行的根本，獲得相應的果報，所有發出的願望都不會落空，這些修行人十力（佛的十種力量）都具備，全部實現他們的願望。因此，寂意！如果有菩薩（發願要成佛的修行者）想要快速成就無上正真道（佛的最高智慧），成為最正覺，就應當學習這些修行人的行為，勤奮修行，奉行佛道。那麼什麼是佛道呢？就是不以傷害眾生的心，而是興起慈悲心，奉行無極的救度，修習四恩（父母恩、眾生恩、國土恩、三寶恩），常修梵行（清凈的行為），遵循道品法（佛教的修行方法），具備神通，行使權巧方便，成就德行的根本，這就是佛道。』佛又告訴寂意：『他的道心清凈，他的本性通達，他的道和藹文雅，他的志向安穩平靜，他的道質樸而沒有諂媚，他的道廣闊普遍沒有障礙，他的道平等，心中沒有偏袒，他的道無所畏懼，不犯過錯。

【English Translation】 English version: 'What are your aspirations, you righteous ones?' Prince Dharma-intention said, 'I vow that when all of you attain Buddhahood, I will become a Vajra-wielding guardian, always close to the Buddha, upholding the proper conduct externally, understanding all the secret teachings of the Tathagatas, always entrusted and relied upon by the Buddha, universally hearing all the secret teachings and hidden deeds of the Buddhas, believing and rejoicing without doubt.' Prince Dharma-thought said, 'Listen, all you righteous ones, I vow that when you all attain Buddhahood, I will encourage and assist you in turning the Dharma wheel (the act of the Buddha teaching the Dharma), and whenever I see someone who needs guidance, I will immediately encourage them to turn the Dharma wheel.' Subhuti! Do you want to know who the brave King Chakravartin (an ideal ruler who governs the world) was at that time?' He replied, 'He was not comparable.' The Buddha said, 'That was the past Dipankara Tathagata (one of the past Buddhas). The princes at that time are the thousand Buddhas who will appear in this Bhadrakalpa (the current era). Starting with Krakucchanda Buddha (one of the past seven Buddhas) becoming a Buddha, and ending with the Louyou Buddha (one of the future Buddhas), there will be a total of a thousand Buddhas. Among them, Prince Dharma-intention is the current Vajra-wielding guardian named Guhyapada (a Buddhist protector deity). Among them, Prince Dharma-thought is the current Brahma (the lord of the Brahma heaven). The queen and the palace women of the holy king at that time are the people who are now attending this Dharma assembly. At that time, the people whom the king and princes encouraged to leave home and become Shramanas (Buddhist renunciates), and those whom they taught, will all gradually receive predictions in this Bhadrakalpa and will successively attain the Supreme Perfect Enlightenment (the highest enlightenment of a Buddha). Subhuti! Observe the twelve links of dependent origination (the Buddhist theory of the cycle of life), not violating the root of virtue, obtaining corresponding karmic results, and all the vows made will not be in vain. These righteous ones are fully equipped with the ten powers (the ten powers of a Buddha) and will all fulfill their wishes. Therefore, Subhuti! If there is a Bodhisattva (a practitioner who aspires to become a Buddha) who wishes to quickly attain the unsurpassed true path and become the Supreme Perfect Enlightenment, they should learn the practices of these righteous ones, diligently cultivate, and uphold the Buddha's path. What is the Buddha's path? It is not to harm sentient beings, but to arouse compassion, to practice boundless salvation, to cultivate the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), to always practice pure conduct, to follow the path of the Dharma, to possess supernatural powers, to practice skillful means, and to achieve the root of virtue. This is the Buddha's path.' The Buddha further told Subhuti, 'His mind of the path is pure, his nature is penetrating, his path is gentle and refined, his aspiration is peaceful and stable, his path is simple and without flattery, his path is vast and universal without obstruction, his path is equal, his mind is without partiality, his path is fearless, and he does not commit transgressions.'

眾惡，其道財富施度無極，其道豐饒戒度無極，其道不咨忍度無極，其道離處進度無極，其道不亂寂度無極，其道善擇智度無極，道歸己慧奉于大慈，道不曲意至於大哀，道受喜悅行以大喜，道歸妙御至於大護。其道以除眾苦之惱，消去貪害瞋恚之想。其道趣安心不懷色，道化難調刈色聲香味細滑之法，道降魔官屬令化去心自大及眾怨賊，道消除陰種諸入悉無所著，道舍魔事在眾塵勞而得自在，道歸上心離於聲聞緣覺之念，道習諸去來所行致平等覺，道御大寶順一切智，道常分別無礙慧明，道宣善行攝善親友，道廢坑塹消眾結著，道棄塵勞越瞋諍地，道歸安隱捐眾非惡，道歸吉祥趣泥洹業。是為菩薩行佛道業三十二事。菩薩住此，疾成無上正真之道逮最正覺。」

大寶積經卷第九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十

西晉三藏竺法護奉　詔譯密跡金剛力士會第三之三

爾時寂意復問密跡金剛力士：「如來有幾事秘要，一切聲聞諸緣覺地所不能及也，何況凡庶闇蔽之類？善哉密跡！願意樂任，頒宣如來秘要普入，一切眾會咸欲聞之。」

密跡力士謂寂意曰：「諦聽諦聽，善思念之，今當敷演如來秘要。有三事。何謂為三？一曰身密，二曰口密，三曰

【現代漢語翻譯】現代漢語譯本：菩薩的修行之道，其在財富佈施方面達到無極的程度，其在持戒方面達到豐饒無極的程度，其在不嗔怒的忍耐方面達到無極的程度，其在遠離喧囂的精進方面達到無極的程度，其在不散亂的禪定方面達到無極的程度，其在善於抉擇的智慧方面達到無極的程度。菩薩之道歸於自身的智慧，奉行偉大的慈悲；菩薩之道不懷偏私，達到偉大的哀憫；菩薩之道接受喜悅，以偉大的歡喜而行；菩薩之道歸於微妙的調御，達到偉大的守護。菩薩之道在於消除眾生的痛苦煩惱，消滅貪婪、嗔恨的念頭。菩薩之道在於使心安寧，不執著於色欲；菩薩之道教化難以調伏的眾生，斷除色、聲、香、味、觸等細微的執著；菩薩之道降伏魔王的眷屬，使他們去除自大的心和各種怨恨；菩薩之道消除五陰（色、受、想、行、識）的種子，使六入（眼、耳、鼻、舌、身、意）都無所執著；菩薩之道捨棄魔事，在眾多的塵勞中獲得自在；菩薩之道歸於上乘之心，遠離聲聞（sravaka）和緣覺（pratyekabuddha）的念頭；菩薩之道修習諸佛的去來所行，達到平等覺悟；菩薩之道駕馭大寶，順應一切智慧；菩薩之道常能分別，擁有無礙的智慧光明；菩薩之道宣揚善行，攝受善友；菩薩之道廢除陷阱，消除各種束縛；菩薩之道捨棄塵勞，超越嗔恨爭鬥之地；菩薩之道歸於安穩，捨棄各種非善之惡；菩薩之道歸於吉祥，趨向涅槃（nirvana）的功業。這就是菩薩修行佛道的三十二件事。菩薩安住於此，迅速成就無上正真之道，獲得最正覺悟。

《大寶積經》卷第九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十

西晉三藏竺法護奉詔譯《密跡金剛力士會》第三之三

爾時，寂意菩薩又問密跡金剛力士：『如來（tathagata）有幾件事是秘密而重要的，一切聲聞（sravaka）和緣覺（pratyekabuddha）的境界都無法企及，更何況是凡夫俗子這些被矇蔽的人呢？善哉，密跡！我願意聽你宣說如來的秘密要義，普令一切大眾都能聽聞。』

密跡力士對寂意菩薩說：『仔細聽，仔細聽，好好思考，現在我將闡述如來的秘密要義。有三件事。哪三件呢？第一是身密，第二是口密，第三是意密。』

【English Translation】 English version: The path of a Bodhisattva, in terms of wealth giving, reaches the ultimate limit; in terms of keeping precepts, it reaches abundant limit; in terms of patience without anger, it reaches the ultimate limit; in terms of diligence away from clamor, it reaches the ultimate limit; in terms of samadhi without distraction, it reaches the ultimate limit; in terms of wisdom of good discernment, it reaches the ultimate limit. The Bodhisattva's path returns to one's own wisdom, practicing great compassion; the Bodhisattva's path is without partiality, reaching great sorrow; the Bodhisattva's path accepts joy, acting with great delight; the Bodhisattva's path returns to subtle control, reaching great protection. The Bodhisattva's path lies in eliminating the suffering and afflictions of all beings, eradicating thoughts of greed and hatred. The Bodhisattva's path lies in making the mind peaceful, not clinging to sensual desires; the Bodhisattva's path teaches those difficult to tame, cutting off subtle attachments to form, sound, smell, taste, and touch; the Bodhisattva's path subdues the retinue of the demon king, causing them to remove their arrogance and various resentments; the Bodhisattva's path eliminates the seeds of the five skandhas (form, feeling, perception, mental formations, consciousness), making the six entrances (eye, ear, nose, tongue, body, mind) without attachment; the Bodhisattva's path abandons demonic affairs, gaining freedom amidst the many defilements; the Bodhisattva's path returns to the superior mind, away from the thoughts of sravakas and pratyekabuddhas; the Bodhisattva's path practices the going and coming of all Buddhas, reaching equal enlightenment; the Bodhisattva's path controls the great treasure, conforming to all wisdom; the Bodhisattva's path is always able to discern, possessing unobstructed wisdom and light; the Bodhisattva's path proclaims good deeds, gathering good friends; the Bodhisattva's path abolishes pitfalls, eliminating various bonds; the Bodhisattva's path abandons defilements, transcending the land of anger and strife; the Bodhisattva's path returns to peace, abandoning all non-virtuous evils; the Bodhisattva's path returns to auspiciousness, heading towards the work of nirvana. These are the thirty-two things a Bodhisattva practices on the path of the Buddha. A Bodhisattva abiding in this, quickly achieves the unsurpassed true path, attaining the most perfect enlightenment.

The Ninth Scroll of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, Maharatnakuta Sutra

The Tenth Scroll of the Maharatnakuta Sutra

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty by Imperial Decree, The Third of the Secret Traces Vajra-Force Chapter

At that time, the Bodhisattva Silent Mind again asked the Vajra-Force Bodhisattva: 'How many secret and essential matters does the Tathagata have that are beyond the reach of all sravakas and pratyekabuddhas, let alone ordinary people who are obscured? Excellent, Vajra-Force! I wish to hear you proclaim the secret essentials of the Tathagata, so that all the assembly may hear them.'

The Vajra-Force Bodhisattva said to the Bodhisattva Silent Mind: 'Listen carefully, listen carefully, and contemplate well. Now I will expound the secret essentials of the Tathagata. There are three matters. What are the three? First is body secret, second is speech secret, and third is mind secret.'

意密。何謂身密？如來於斯無所思想亦不惟念，普現一切威儀禮節。或有諸天人民自喜經行，見睹如來經行之時，諸天人民心自念言：『世尊為上。』斯等逮見如來身密，佛之所念亦不思望，一切眾生睹見如來至真妙德威儀。若諸天人喜坐，見如來坐。若諸天人喜臥，見如來臥。若喜聽經，見如來說經。若喜寂靜，見如來默然。若喜禪思，見如來三昧。若天人民目視不眴者，見如來目未曾眴。若意自在有喜光者，便見如來光無所閡。喜紫金色者，亦見紫磨金色。若諸天人民喜銀色、水精色、琉璃色、馬瑙色、硨磲黃色、真珠正白、正赤、黃白紅紫色，或取明月珠色、暴亂色，炎光日月，四天王釋梵、阿須倫，或中分色、須彌華色、或思妙色、或藥形色、或碧石色、或無憂華旃匐色、或思夷華色、或青蓮紅黃白華色、或了忉利天色，或毗沙門王顏、或四天王形，首藏青帝黃帝赤帝白帝，或虛空凈，或天人民心志無量品色各異，亦見如來若干品種功勛德色。如是寂意！正使江河沙等諸佛世界滿中眾生有含命類，展轉相愛展轉相生，皆決罪畢得為人形，從思想生。其中一人正使所生，亦猶如彼一切眾生。如來亦見若干品色，威儀禮節心所好樂不可限量，悉欲察知本末言行亦復如是。如來至真有以是緣，各于眾生現如來像，威

【現代漢語翻譯】現代漢語譯本：意密是什麼？身密又是什麼？如來對於這些既不思索也不念想，卻能普遍展現一切威儀禮節。有時，諸天人民喜歡經行（一種行走方式），當他們看到如來經行時，心中會想：『世尊是至高無上的。』這些人便得以見到如來的身密。佛陀的念頭既不思索也不期望，一切眾生都能看到如來至真至妙的德行和威儀。如果諸天人民喜歡坐，他們就會看到如來坐著。如果他們喜歡臥，就會看到如來臥著。如果他們喜歡聽經，就會看到如來說經。如果他們喜歡寂靜，就會看到如來默然。如果他們喜歡禪思，就會看到如來入於三昧（禪定）。如果天人們目不轉睛地注視，就會看到如來的眼睛從未眨動。如果意念自在且喜歡光明，就會看到如來的光芒毫無阻礙。如果喜歡紫金色，也會看到紫磨金色。如果諸天人民喜歡銀色、水晶色、琉璃色、瑪瑙色、硨磲黃色、純凈的白色、純凈的紅色、黃白色、紅紫色，或者喜歡明月珠的顏色、暴亂的顏色、火焰般的光芒、日月的光輝，或者喜歡四天王、釋提桓因、梵天、阿修羅的顏色，或者喜歡中分色、須彌山花色、奇妙的顏色、藥草的顏色、碧玉的顏色、無憂花和旃匐花的顏色、夷花色、青蓮花、紅蓮花、黃蓮花、白蓮花的顏色，或者喜歡忉利天的顏色，或者喜歡毗沙門王的容顏，或者喜歡四天王的形象，或者喜歡首藏青帝、黃帝、赤帝、白帝的形象，或者喜歡虛空的清凈，或者天人們心中所想的無量品類顏色各不相同，他們也會看到如來展現出各種各樣的功勛德色。寂靜的意念就是如此！即使像恒河沙數一樣多的佛世界中充滿了有生命的眾生，他們彼此相愛，彼此相生，最終都能夠消除罪業，獲得人身，這都是從思想產生的。其中任何一個眾生所產生的思想，都如同其他一切眾生一樣。如來也能看到各種各樣的顏色、威儀禮節以及他們心中所喜愛的，這些都是不可思議的。如來想要徹底瞭解這些事物的本末和言行也是如此。如來至真，因此能夠根據各種因緣，在眾生面前顯現如來的形象，威現代漢語譯本：儀

【English Translation】 English version: What is mind-secret? What is body-secret? The Tathagata neither thinks nor contemplates these things, yet universally manifests all dignified behaviors and rituals. Sometimes, heavenly beings and people enjoy walking meditation, and when they see the Tathagata walking, they think in their hearts, 'The World Honored One is supreme.' These beings then perceive the body-secret of the Tathagata. The Buddha's thoughts neither ponder nor expect, and all beings can witness the Tathagata's true and wondrous virtues and dignified conduct. If heavenly beings and people enjoy sitting, they will see the Tathagata sitting. If they enjoy lying down, they will see the Tathagata lying down. If they enjoy listening to the Dharma, they will see the Tathagata expounding the Dharma. If they enjoy tranquility, they will see the Tathagata in silence. If they enjoy meditation, they will see the Tathagata in Samadhi (meditative absorption). If heavenly beings and people gaze without blinking, they will see the Tathagata's eyes never blinking. If their minds are free and they enjoy light, they will see the Tathagata's light without obstruction. If they enjoy purple-gold color, they will also see the purple-gold color. If heavenly beings and people enjoy silver, crystal, lapis lazuli, agate, clam shell yellow, pure white, pure red, yellow-white, red-purple, or the color of a bright moon pearl, violent colors, the radiance of flames, the sun and moon, or the colors of the Four Heavenly Kings, Sakra, Brahma, Asuras, or the colors of mid-division, Sumeru flowers, wondrous colors, medicinal colors, jade colors, the colors of Ashoka and Champak flowers, the colors of I flowers, blue lotus, red lotus, yellow lotus, white lotus, or the colors of Trayastrimsa heaven, or the face of Vaisravana, or the forms of the Four Heavenly Kings, or the forms of the Blue Emperor, Yellow Emperor, Red Emperor, White Emperor, or the purity of space, or the immeasurable varieties of colors that heavenly beings and people have in their minds, they will also see the Tathagata manifesting various meritorious and virtuous colors. Such is the nature of tranquil thought! Even if the Buddha worlds, as numerous as the sands of the Ganges River, are filled with sentient beings who love and give birth to each other, and who eventually eliminate their karmic debts and attain human form, all of this arises from thought. The thoughts of any one of these beings are like the thoughts of all other beings. The Tathagata can also see all kinds of colors, dignified behaviors, and what they like in their hearts, which are all inconceivable. The Tathagata also desires to thoroughly understand the beginning and end of these things, as well as their words and actions. The Tathagata is truly real, and therefore, based on various conditions, can manifest the image of the Tathagata before all beings, with English version: dignity.

儀禮節言行使然。猶如一人心得解脫，不與二人俱共同也，欲宣至實心得解脫乃至乎道。如來至真乃能可悅一切眾生，以悅眾生顯示色像，威儀禮節言行亦然。猶如，寂意！清凈明鏡隨其色貌以往照之，則現其像不失本類，等示無異未曾變改，明鏡照形亦無想念。如來如是，雖以法濟一切眾生，無有想念無利養心，可悅一切眾生心行，隨上中下深淺之法，開化度脫三界迷惑，是為如來身行秘要。」

密跡金剛力士復謂寂意菩薩：「如來秘要亦不分別陰種諸入，不歸罪福、不生塵勞、不成父母，無四大胞胎亦無骨肉。所聞功勛，無涂華香，悉無所有，不繫在色、無出入息、壽命滅盡。欲知佛身則是法身，身無有色，無眾妄想，所現色相為貪慕好求豪尊位眾生之故，而示形相令目睹矣。法相靜寂，為敬慧故，一切眾生使趣天眼。」

密跡復謂寂意：「若有眾生俱在一會，各見佛身，以緣意睹。其遠住觀住本，不見其住本也。見住遠不見者，無意緣也，見者以亂意緣不見也。若以意緣不得見者，若以己身而察見之，用見他人故不見之也。又見他人故復能見者，用見己心故不見之也。其在夢中有所見者，從夢覺已則無所見也。定意所見起無所見，起往所見定無所見，其空靜所見不靜不見，其在空靜則無不見。其見

【現代漢語翻譯】現代漢語譯本：儀式的禮節和言行是自然而然的。就像一個人內心獲得解脫，不會與另一個人共同擁有，想要宣揚至真的內心解脫乃至達到道。如來（Tathagata，佛的稱號）至真，能夠使一切眾生喜悅，爲了使眾生喜悅而顯現色相，威儀禮節和言行也是如此。就像，寂意（Samadhi-mati，菩薩名）！清凈明鏡隨著所照物體的顏色和形狀來映照，就會顯現出那個物體的影像，不會失去其本來的樣子，平等地顯示而沒有差異，沒有改變。明鏡映照物體時也沒有任何想法。如來也是這樣，雖然用佛法救度一切眾生，但沒有想法，沒有追求利益的心，能夠使一切眾生心生喜悅，隨著眾生上、中、下不同層次的根基，用深淺不同的佛法，開導化解三界的迷惑，這就是如來身體行為的秘密要義。密跡金剛力士（Guhyapada Vajrapani，護法神）又對寂意菩薩說：『如來的秘密要義也不分別陰（skandha，構成人身的五種要素）、種（jati，類別）、諸入（ayatana，感覺器官及其對像），不歸咎於罪或福，不產生塵勞（klesha，煩惱），不是父母所生，沒有四大（mahabhuta，構成物質的四種基本元素）的胞胎，也沒有骨肉。所聽聞的功勛，沒有塗抹香花，一切都沒有，不繫縛於色，沒有出入的呼吸，壽命終結。想要了解佛身就是法身（Dharmakaya，佛的真身），身體沒有顏色，沒有虛妄的念頭，所顯現的色相是爲了貪慕美好、追求豪門尊位的眾生，才顯現形相讓他們親眼看到。法相是寂靜的，爲了尊敬智慧的緣故，使一切眾生趨向天眼（divyacaksu，能見遠近、過去未來的能力）。』密跡又對寂意說：『如果有眾生聚集在一起，各自看到佛身，這是因為各自的因緣和意念所見。那些遠離而住的人，觀察佛的本性，卻看不到佛的本性。看到遠離而看不到本性的人，是因為沒有意念的因緣；看到的人，是因為心意散亂而看不到。如果用意識去緣，就不能看到；如果用自己的身體去觀察，因為看到他人而看不到。又因為看到他人而能看到，是因為看到自己的心而看不到。如果在夢中所見，從夢中醒來就什麼也看不到了。在禪定中所見，起身之後就什麼也看不到了；起身之後所見，在禪定中就什麼也看不到了；在空寂中所見，不靜的時候就看不到了；在空寂中，就沒有什麼看不到的。』

【English Translation】 English version: The rituals, etiquette, speech, and actions are natural. It's like when one person attains liberation in their heart, it's not shared with another. They wish to proclaim the true liberation of the heart, even to the point of reaching the path. The Tathagata (Buddha's title), being the ultimate truth, can please all sentient beings. To please them, the Tathagata manifests forms, and their dignified conduct, etiquette, speech, and actions are also like this. Just like, Samadhi-mati (a Bodhisattva's name)! A clear, bright mirror reflects the color and shape of whatever it faces, and the image appears without losing its original form, showing it equally without difference or change. The mirror has no thoughts when reflecting an object. The Tathagata is also like this. Although they save all sentient beings with the Dharma, they have no thoughts, no desire for gain. They can please the minds of all beings, and according to the different levels of their capacities—superior, middling, and inferior—they use profound and shallow teachings to enlighten and liberate them from the delusions of the three realms. This is the secret essence of the Tathagata's bodily actions. Guhyapada Vajrapani (a Dharma protector) then said to Samadhi-mati Bodhisattva: 'The Tathagata's secret essence also does not differentiate between the skandhas (the five aggregates that constitute a person), the jatis (categories), and the ayatanas (sense organs and their objects). It does not attribute to sin or merit, does not generate kleshas (afflictions), is not born of parents, does not have the four mahabhutas (the four basic elements of matter) in a womb, and has no flesh and bones. The merits heard of are without the application of fragrant flowers, all are without existence, not bound by form, without incoming or outgoing breath, and with the end of life. If you wish to know the Buddha's body, it is the Dharmakaya (the Buddha's true body), the body without color, without false thoughts. The forms that appear are for the sake of sentient beings who crave beauty and seek high positions, so they manifest forms for them to see with their own eyes. The Dharma form is tranquil and silent, for the sake of respecting wisdom, to lead all sentient beings towards the divyacaksu (the heavenly eye, the ability to see far and near, past and future).' Guhyapada further said to Samadhi-mati: 'If there are sentient beings gathered together, each seeing the Buddha's body, it is because of their individual karmic conditions and thoughts. Those who dwell far away, observing the Buddha's true nature, do not see the Buddha's true nature. Those who see the distance but not the true nature, it is because they have no karmic connection of thought; those who see, it is because their minds are scattered and they cannot see. If one tries to perceive with the mind, one cannot see; if one observes with one's own body, one cannot see because one is seeing others. And if one can see because one is seeing others, it is because one is seeing one's own mind and cannot see. If one sees something in a dream, upon waking from the dream, one sees nothing. What is seen in meditation, upon rising, is not seen; what is seen upon rising, is not seen in meditation; what is seen in emptiness and stillness, is not seen when not still; in emptiness and stillness, there is nothing that is not seen.'

無業，離於無業無所見之，其離無業乃有所見，一無所見。」

密跡復謂寂意：「其如來身從無數事各隨顯現，其色行天身行寂然威儀禮節，而心自定然後復亂。斯如來身無有邊際，亦無限礙、亦無妄想、不可想節。如來身者不可限取，無若干像，如來身者亦復如是，無所不遍。猶如虛空不有妄想，如來若斯永無思想。猶如虛空皆以遍入一切形色，如來若斯，悉以周遍照諸眾生。猶如虛空普入諸色間關其里，如來之身亦復如是，普照眾生靡所不遍。猶如虛空皆長一切百穀草木，如來若斯，至真之體長育德本。猶如虛空不計有常及與無常亦無晝夜，如來若斯，身不有常不云無常，不能見頂。又復寂意！諸佛世尊，佛以普見天上世間魔王梵天，無敢當佛睹其頂者。諸天、龍、神、揵沓和、阿須倫、迦樓羅、真陀羅、摩休勒、人與非人，聲聞緣覺若諸菩薩，莫能堪任見如來頂。所以者何？佛成道未久，時轉法輪游波羅奈。東方去是世界甚遠，乃得思夷華佛土，世界曰懷調。有菩薩名曰應持，來詣忍界奉覲世尊，稽首作禮敬問供事。禮足下已，繞佛七匝則往其前。應持菩薩時心念言：『我欲度知如來身限。』自變其身高三百三十六萬里，觀如來身五百四十三萬兆垓二萬億里。則心念言：『我獲神足，神通自娛。我寧可復

【現代漢語翻譯】現代漢語譯本：『無業』，是指不執著于任何行為，並且從中不產生任何見解。如果從『無業』中產生見解，那麼就不是真正的『無所見』了。密跡金剛又對寂意菩薩說：『如來的身體，從無數的事物中顯現出各種不同的形態，有時呈現出天人的莊嚴，有時又顯得寂靜威儀，雖然外在的禮節和行為有所不同，但內心始終保持安定，不會因此而動搖。如來的身體是無邊無際的，沒有障礙，也沒有虛妄的念頭，無法用思維去衡量。如來的身體無法用有限的尺度去衡量，也沒有固定的形象，如來的身體是無所不在的。就像虛空一樣，沒有虛妄的念頭，如來也是如此，永遠沒有妄想。就像虛空能夠遍入一切形色之中，如來也是如此，能夠周遍地照耀一切眾生。就像虛空能夠普遍地進入各種顏色之間，如來的身體也是如此，普遍地照耀眾生，無所不遍。就像虛空能夠生長一切百穀草木，如來也是如此，以至真的本體培育眾生的德行根本。就像虛空不執著于常與無常，也沒有晝夜之分，如來也是如此，身體不執著于常與無常，無法看到他的頭頂。』『還有，寂意！諸佛世尊，能夠普遍地看到天上世間，包括魔王和梵天，沒有人敢於直視佛的頭頂。諸天、龍、神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人，聲聞、緣覺以及諸菩薩，都無法看到如來的頭頂。這是為什麼呢？因為佛成道不久，就開始轉法輪，在波羅奈城說法。從東方很遠的地方，有一個思夷華佛土，世界名為懷調。那裡有一位菩薩名叫應持，來到我們這個忍界，拜見世尊，頂禮膜拜，恭敬供養。他禮拜佛足后，繞佛七圈，然後來到佛前。應持菩薩當時心中想：『我想要知道如來身體的限度。』於是他將自己的身高變為三百三十六萬里，觀察如來的身體，發現有五百四十三萬兆垓二萬億里。他心中想：『我獲得了神足通，可以自由自在地運用神通。我還是』

【English Translation】 English version: 'No action' means not being attached to any action and not deriving any views from it. If a view arises from 'no action,' then it is not truly 'no seeing.' Mijiji Vajra then said to Bodhisattva Jiyi: 'The body of the Tathagata manifests in various forms from countless things. Sometimes it appears with the majesty of a deva, and sometimes it appears with serene dignity. Although the external rituals and actions may differ, the mind always remains stable and does not waver. The body of the Tathagata is boundless and limitless, without obstacles, and without false thoughts. It cannot be measured by thought. The body of the Tathagata cannot be measured by finite standards, nor does it have a fixed form. The body of the Tathagata is omnipresent. Just like space, which has no false thoughts, the Tathagata is also like this, forever without delusion. Just as space can pervade all forms and colors, the Tathagata is also like this, able to illuminate all sentient beings everywhere. Just as space can universally enter between various colors, the body of the Tathagata is also like this, universally illuminating sentient beings, without any place not reached. Just as space can grow all grains, grasses, and trees, the Tathagata is also like this, using the true essence to nurture the roots of virtue in sentient beings. Just as space is not attached to permanence or impermanence, nor does it have day or night, the Tathagata is also like this, the body is not attached to permanence or impermanence, and one cannot see the top of his head.' 'Furthermore, Jiyi! The Buddhas, the World Honored Ones, can universally see the heavens and the world, including the demon kings and Brahma, and no one dares to look directly at the top of the Buddha's head. Devas, dragons, gods, Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans and non-humans, Sravakas, Pratyekabuddhas, and all Bodhisattvas are unable to see the top of the Tathagata's head. Why is this? Because the Buddha had not long attained enlightenment, and began to turn the Dharma wheel, teaching in the city of Varanasi. From a very distant place in the east, there is a Buddha land called Siyi Hua, and the world is called Huai Tiao. There, a Bodhisattva named Ying Chi came to our world of endurance to pay homage to the World Honored One, bowing and making offerings with reverence. After bowing at the Buddha's feet, he circled the Buddha seven times and then came before him. Bodhisattva Ying Chi then thought in his heart: 'I want to know the limits of the Tathagata's body.' So he transformed his height to 336 million miles and observed the Tathagata's body, finding it to be 543 trillion, 20 billion miles. He thought in his heart: 'I have attained the divine foot power, and can freely use my supernatural powers. I should still'

測度佛身所入云何？』佛以威德、以神足力，上方去此百億江河沙諸佛國土，有世界名蓮華嚴，其土有佛名蓮華上如來、至真、等正覺，現在說法。應持菩薩往在其前，不能睹之。在上而立遙視，永不逮見世尊大聖能仁佛頂，欲見頂相永不得見也，不知佛身高長廣遠幾千億載江河沙佛土。時應持菩薩往詣蓮華上佛所，稽首佛足右繞三匝，住于佛前而白佛言：『我身所來去是遠近？』佛言：『去此百億江河沙佛土，卿族姓子從彼到斯。』應持菩薩白佛言：『我上過到若干佛土，不能得見釋迦文佛頂，不知高長幾百千億江河沙佛土。』彼佛答曰：『假族姓子以是方便聖明之慧斯神足力，從此轉上江河沙劫，忽以越過上無喻佛土，尚不能得見於世尊釋迦文頂，亦不可得其身邊限。又族姓子當知，佛身無限巍巍如是不可譬喻，諸佛世尊不可稱載。又族姓子！用無侶故名不可喻。如來禁戒亦無譬喻，三昧定意智慧解脫度知見品、身口心業、色相眾好悉不可喻。一切眾生以若干品引譬舉喻，咨嗟如來禁戒無極，定慧解脫度知見品、身口心業色相威好，猶如虛空不可得邊。如來之身無際若斯。』於時應持菩薩聞蓮華上如來所說，忻然大悅得未曾有，即禮佛足繞聖七匝，沒彼佛國，承佛聖旨蒙已神力，發意之頃到此佛土。往詣佛所前稽

首禮釋迦文佛足，右繞七匝則住佛前，以偈頌曰：

「『欲解達佛身，　　猶如喻虛空，　　樂得知邊際，　　以舍所造作。　　過此百千億，　　無量江河沙，　　上越若干土，　　欲見佛身頂。　　過到無限土，　　至蓮華佛界，　　樂得身邊限，　　不睹見佛頂。　　其彼國土佛，　　名曰蓮華上，　　見我心所念，　　便以分別說。　　假使引眾喻，　　講諸佛世尊，　　便不順佛教，　　則為誹謗聖。　　若欲知譬喻，　　諸佛法平等，　　頒宣虛空限，　　實無有邊際。　　設猶如虛空，　　佛戒禁若斯，　　定意智慧業，　　解脫度知見，　　猶虛空無際，　　色身亦如是。　　欲觀世護頂，　　等譬如虛空，　　如虛空所周，　　佛身遍如是。　　如虛空所遍，　　光明照亦然，　　其光照所至，　　有言辭若茲，　　如言辭所至，　　心遍亦復如；　　如心所遍至，　　慈心布如是，　　如慈心所遍，　　慧周等無異；　　如慧之所周，　　身所周若斯，　　功德亦如是，　　道心無有二；　　如道心功德，　　解色亦如是，　　充滿於虛空，　　所度復越是。　　如一切眾生，　　所受福德品，　　其發道心福，　　一人德如是；

【現代漢語翻譯】現代漢語譯本首先向釋迦文佛（Sakyamuni Buddha）的足部致敬，然後右繞佛像七圈，停在佛前，用偈頌說道：『想要了解佛陀的法身，它就像虛空一樣無邊無際，想要知道它的邊際，就必須捨棄一切人為的造作。即使超越百千億，乃至無量恒河沙數的世界，再向上越過無數的國土，想要見到佛陀的頭頂。即使到達無限的國土，到達蓮華佛界（Lotus Buddha Realm），想要知道佛身的邊際，也無法見到佛陀的頭頂。那個國土的佛，名叫蓮華上佛（Lotus Top Buddha），他看到我心中的想法，就為我分別解說。如果用各種比喻來講述諸佛世尊，那就不符合佛教的教義，就等於是誹謗聖人。如果想要知道比喻，諸佛的法是平等的，宣說虛空的邊際，實際上是沒有邊際的。假設就像虛空一樣，佛的戒律就像這樣，禪定、智慧的修行，解脫的境界和知見，就像虛空一樣沒有邊際，佛的色身也是如此。想要觀察世間守護者的頭頂，就像比喻虛空一樣，虛空所遍及的地方，佛身也遍及那裡。就像虛空所遍及的地方，佛的光明也照耀到那裡，光明所照耀到的地方，有這樣的言辭。就像言辭所到達的地方，心也遍及那裡；就像心所遍及的地方，慈悲心也佈施到那裡。就像慈悲心所遍及的地方，智慧的周遍也相同；就像智慧所周遍的地方，身體所周遍的也如此。功德也是如此，道心沒有兩樣；就像道心的功德，理解色法也是如此，充滿於虛空，所度化的眾生也超越這個數量。就像一切眾生所接受的福德，他們發道心的福德，一個人的功德就是這樣。』

【English Translation】 English version First, I pay homage to the feet of Sakyamuni Buddha, then circumambulate the Buddha seven times clockwise, and stand before the Buddha, reciting the following verses: 'If one wishes to understand the Dharma body of the Buddha, it is like the boundless void; if one wishes to know its limits, one must abandon all artificial constructs. Even if one surpasses hundreds of thousands of billions, even countless Ganges sands of worlds, and ascends beyond numerous lands, one still cannot see the top of the Buddha's head. Even if one reaches infinite lands, reaching the Lotus Buddha Realm, wishing to know the limits of the Buddha's body, one still cannot see the top of the Buddha's head. The Buddha of that land, named Lotus Top Buddha, seeing the thoughts in my mind, then explains them separately for me. If one uses various metaphors to speak of the Buddhas, the World Honored Ones, then one does not conform to the teachings of Buddhism, and it is equivalent to slandering the saints. If one wishes to know the metaphors, the Dharma of all Buddhas is equal, proclaiming the limits of the void, which in reality has no limits. Suppose it is like the void, the precepts of the Buddha are like this, the practice of meditation and wisdom, the realm of liberation and knowledge, just like the void without limits, the physical body of the Buddha is also like this. If one wishes to observe the top of the world's protector, it is like the metaphor of the void; wherever the void pervades, the Buddha's body also pervades there. Just as the void pervades, the light of the Buddha also shines there; where the light shines, there are such words. Just as where words reach, the mind also pervades there; just as where the mind pervades, compassion is also bestowed there. Just as where compassion pervades, the pervasiveness of wisdom is the same; just as where wisdom pervades, the pervasiveness of the body is also like this. Merit is also like this, the aspiration for enlightenment is not different; just like the merit of the aspiration for enlightenment, understanding form is also like this, filling the void, the beings that are liberated also surpass this number. Just like the merit that all beings receive, the merit of their aspiration for enlightenment, the merit of one person is like this.'

如其發道心，　　功德業名稱，　　若受正法者，　　功德過於彼。　　一切諸佛興，　　頒宣百億劫，　　嘆持正法功，　　不得其邊際。　　其興于道心，　　而護諸正法，　　好樂解空無，　　十六不獲一，　　以樂解空無，　　則不失道心。　　執持尊上法，　　是慧乃和同，　　逮得斯法趣，　　菩薩則勇猛，　　獲致佛功勛，　　奉修佛道行。』　　說是頌偈時，　　震動億佛土，　　諸天億百千，　　鼓億千伎樂，　　無數億千人，　　悉發大道心，　　因聞大法故，　　應持之所嘆，　　是處不可議，　　無上不可限，　　諸佛普示現，　　自在之秘業。」

密跡力士謂寂意曰：「是如來身秘要，若彼眾生皆集一會，或有能見如來身者或不見者。其能見者歡喜觀之，其不見者默然而觀。如來不食，眾生悉見如來服食。又寂意！如有天名精力，初化受道，取如來食而器受之濟諸窮乏。眾人皆見如來而食，見如來舉食著于口中，自然還器。諸天子取往古宿世如來所種植眾德本而有餘殃，在在所生就與羸劣使服食之，饑乏困厄不得食者，如來愍此以食授之。是眾生等食斯飯已，身體安隱消除塵勞，眾想休息心性仁和志存無上，以平等覺發不可思議。以是之故當作

【現代漢語翻譯】現代漢語譯本如果有人發起道心（菩提心），他的功德和名聲就會顯揚；如果有人接受正法，他的功德將超過前者。即使一切諸佛出現，用百億劫的時間來宣揚，讚歎受持正法的功德，也無法窮盡其邊際。如果有人發起道心，並且守護諸正法，喜愛並理解空性無相的道理，那麼他所獲得的功德是前者的十六倍以上。因為喜愛並理解空性無相，他就不會失去道心。執持至高無上的佛法，這種智慧能使人達到和諧統一；一旦領悟了這種佛法的真諦，菩薩就會變得勇猛精進。最終獲得佛陀的功德，奉行佛陀的修行之道。當佛陀說這些偈頌時，億萬佛土都為之震動，無數的天人敲響了億萬種樂器。無數億千人因此發起了無上道心，因為聽聞了偉大的佛法，這是值得稱讚的。這個境界是不可思議的，是無上且無法限量的，諸佛普遍示現，這是自在的秘密事業。

密跡力士（金剛力士）對寂意（菩薩名）說：『這是如來身體的秘密要義，如果所有眾生聚集在一起，有的能看見如來的身體，有的則不能看見。能看見的人會歡喜地觀看，不能看見的人則默默地觀看。如來不進食，但眾生都能看見如來在進食。』『還有，寂意！如有天人名為精力，初次接受佛道，取用如來的食物，用器皿盛裝，用來救濟那些貧窮困乏的人。眾人都能看見如來在進食，看見如來舉起食物放入口中，食物自然回到器皿中。諸天子取用過去世如來所種植的眾多功德之本，但仍有剩餘的業報，在他們所投生的各處，就讓他們變得羸弱，讓他們食用這些食物。那些飢餓困厄而無法得到食物的人，如來會憐憫他們，將食物賜予他們。這些眾生吃了這些食物后，身體安穩，消除塵勞，各種雜念止息，心性變得仁慈平和，志向在於無上菩提，以平等覺悟發起不可思議的願力。因此，應當這樣做。』

【English Translation】 English version If one generates the aspiration for enlightenment (bodhicitta), their merits and fame will be proclaimed; if one receives the true Dharma, their merits will surpass the former. Even if all Buddhas were to appear and proclaim for hundreds of millions of kalpas, praising the merits of upholding the true Dharma, they would not be able to reach its limits. If one generates the aspiration for enlightenment and protects the true Dharma, delights in and understands the emptiness and non-form, the merits they obtain will be more than sixteen times that of the former. Because they delight in and understand emptiness and non-form, they will not lose their aspiration for enlightenment. Upholding the supreme Dharma, this wisdom enables one to achieve harmony and unity; once one comprehends the true essence of this Dharma, the Bodhisattva will become courageous and diligent. Ultimately attaining the merits of the Buddha, they will practice the path of the Buddha. When the Buddha spoke these verses, billions of Buddha lands shook, and countless devas played billions of musical instruments. Countless billions of people thus generated the supreme aspiration for enlightenment, because they heard the great Dharma, which is worthy of praise. This realm is inconceivable, it is supreme and limitless, the Buddhas universally manifest, this is the secret activity of freedom.

The Vajrapani (Secret Trace) Bodhisattva said to Shanti (a Bodhisattva's name): 'This is the secret essence of the Tathagata's body. If all beings were to gather in one assembly, some would be able to see the Tathagata's body, and some would not. Those who can see it will joyfully observe it, and those who cannot see it will observe in silence. The Tathagata does not eat, yet all beings see the Tathagata eating.' 'Furthermore, Shanti! If there is a deva named Energy, who initially receives the Buddha's path, they take the Tathagata's food, and use vessels to hold it, to aid those who are poor and destitute. All people can see the Tathagata eating, see the Tathagata lift the food to their mouth, and the food naturally returns to the vessel. The devas take the roots of merit planted by the Tathagatas in past lives, but there are still remaining karmic effects. In the places where they are born, they become weak, and they are given this food to eat. Those who are hungry and destitute and cannot obtain food, the Tathagata will have compassion on them and give them food. After these beings have eaten this food, their bodies become peaceful, their defilements are eliminated, their various thoughts cease, their nature becomes kind and peaceful, and their aspiration is for supreme enlightenment, with equal awakening they generate inconceivable vows. Therefore, this should be done.'

是觀，如來不食，如來至真以法為食。所以者何？如來之身成鉤鎖體，猶如金剛鏗然堅強不可破壞。其如來身無有生藏亦無熟藏，復無堅軟，亦無不凈大小諸便欬唾之穢。又如來身如紫金色，無怯無弱不有恐畏。寂意。且觀于如來身。曠然無極甚妙堅固猶如金剛，而身柔軟如細天衣。或時上妙顯微妙身天人玉女稽首足下，禮如來身觸如來足，柔軟極細不可為喻，悉發無上正真道意永無眾塵。若貪淫人瞋恚愚癡若有等分，見如來身適值目睹，其淫怒癡所有等分一切身行，悉為消除無復眾塵。若有慳貪犯戒瞋恚懈怠亂心愚癡，使佈施持戒忍辱精進一心智慧。取要言之，若有離於清白之法，見如來身，棄不善想皆修德本。以不妄想觀于如來乃曰真道，是為寂意！如來身秘要。若有佈施，如來瑞應所化自在，以律開化眾生不受長育，解眾生想而為頒宣建立應度。如來於彼觀無所業又無所行。如來至真未曾念是：『我當化形。』所當化者若方當化心自念言。又化所觀如來至真在此業前，乃至世界所說土地無數世界，如來所化往來所至，如來在彼觀無所想。其如來者，從身放光明若干種色無央數色，不可計限百千曜色。其光所照江河沙等諸佛國土光明遠照，所奉行業眾生皆從彼開化之。以是無業所作行無。是故寂意！如來身秘要，

【現代漢語翻譯】現代漢語譯本：『是這樣的，須菩提，如來不以食物為食，如來以真理為食。』為什麼呢？如來的身體是由鉤鎖般的結構組成，像金剛一樣堅固不可摧毀。如來的身體沒有生藏也沒有熟藏，沒有堅硬也沒有柔軟，也沒有不凈的大小便、咳嗽唾液等污穢。而且如來的身體呈現紫金色，沒有怯懦和虛弱，也沒有恐懼。須菩提，你仔細觀察如來的身體，它廣闊無垠，非常美妙堅固，像金剛一樣，而身體又柔軟如細滑的天衣。有時，最上妙的身體會顯現出微妙的形態，天人和玉女會跪拜在如來的腳下，禮敬如來的身體，觸控如來的腳，柔軟細膩無法比喻，他們都發起了無上正真的道心，永遠沒有塵垢。如果貪淫、嗔恚、愚癡的人，如果這些煩惱的程度相等，當他們見到如來的身體，恰好目睹時，他們的淫慾、憤怒、愚癡等所有煩惱，都會被消除，不再有塵垢。如果有人慳吝貪婪、犯戒、嗔恚、懈怠、心亂、愚癡，（見到如來后）會開始佈施、持戒、忍辱、精進、一心、智慧。總而言之，如果有人遠離清凈的法，見到如來的身體，就會拋棄不善的想法，修習德行的根本。以不妄想的心觀照如來，這才是真正的道，這就是須菩提！如來身體的秘密要義。如果有人佈施，如來會以瑞應所化現的自在之身，用戒律開化眾生，不接受長養，解除眾生的執著，為他們宣講建立應度的法門。如來在觀察這些時，沒有所作也沒有所行。如來至真從未想過：『我應當化現。』所應當化現的，如果將要化現，心會自己想到。又化現所觀察的，如來至真在這些行為之前，乃至世界所說的無數土地世界，如來所化現的往來之處，如來在觀察這些時，沒有所想。如來從身體放出各種顏色，無數種顏色，不可計數，成百上千種光芒。這些光芒所照耀的，像江河沙數一樣多的諸佛國土，光明遠照，所奉行的行業，眾生都從那裡得到開化。因此，沒有所作，所行也沒有。所以，須菩提！如來身體的秘密要義。 English version: 'It is like this, Subhuti, the Tathagata does not eat food, the Tathagata takes the Dharma as food.' Why is that? The Tathagata's body is formed of a hook-and-chain structure, like diamond, it is firm and indestructible. The Tathagata's body has neither a raw stomach nor a cooked stomach, neither hardness nor softness, nor the impurities of excrement, urine, coughs, or saliva. Moreover, the Tathagata's body is the color of purple gold, without timidity or weakness, and without fear. Subhuti, observe the Tathagata's body carefully. It is vast and boundless, extremely wonderful and firm, like diamond, yet the body is as soft as fine celestial garments. Sometimes, the most sublime body manifests in subtle forms, and gods and celestial maidens bow at the Tathagata's feet, paying homage to the Tathagata's body, touching the Tathagata's feet, which are so soft and delicate that they cannot be compared. They all awaken the unsurpassed, true Bodhi mind, and are forever free from defilements. If people who are greedy, lustful, angry, or foolish, if these afflictions are of equal measure, when they see the Tathagata's body, and happen to witness it, their lust, anger, and foolishness, all their afflictions, will be eliminated, and they will be free from defilements. If there are those who are stingy, break precepts, are angry, lazy, have a disturbed mind, or are foolish, (upon seeing the Tathagata) they will begin to practice generosity, uphold precepts, practice patience, diligence, concentration, and wisdom. In short, if there are those who are far from pure Dharma, upon seeing the Tathagata's body, they will abandon unwholesome thoughts and cultivate the roots of virtue. To contemplate the Tathagata without deluded thoughts, this is the true path, this is Subhuti! The secret essence of the Tathagata's body. If someone makes offerings, the Tathagata will manifest a body of freedom transformed by auspicious signs, using precepts to enlighten sentient beings, not accepting nourishment, releasing sentient beings from their attachments, and proclaiming and establishing the Dharma that should be practiced. When the Tathagata observes these things, there is no action and no practice. The Tathagata, the truly enlightened one, has never thought: 'I should transform myself.' What should be transformed, if it is about to be transformed, the mind will think of it itself. And what is observed by the transformation, the Tathagata, the truly enlightened one, is before these actions, even in the countless lands and worlds spoken of, the places where the Tathagata's transformations go, the Tathagata, when observing these things, has no thoughts. The Tathagata emits light from the body in various colors, countless colors, immeasurable, hundreds and thousands of radiant colors. The light illuminates the Buddha lands as numerous as the sands of the Ganges River, the light shines far, and the practices that are followed, sentient beings are enlightened from there. Therefore, there is no action, and there is no practice. Therefore, Subhuti! The secret essence of the Tathagata's body.

【English Translation】 'It is like this, Subhuti, the Tathagata does not eat, the Tathagata takes the Dharma as food. Why is that? The Tathagata's body is formed of a hook-and-chain structure, like diamond, it is firm and indestructible. The Tathagata's body has neither a raw stomach nor a cooked stomach, neither hardness nor softness, nor the impurities of excrement, urine, coughs, or saliva. Moreover, the Tathagata's body is the color of purple gold, without timidity or weakness, and without fear. Subhuti, observe the Tathagata's body carefully. It is vast and boundless, extremely wonderful and firm, like diamond, yet the body is as soft as fine celestial garments. Sometimes, the most sublime body manifests in subtle forms, and gods and celestial maidens bow at the Tathagata's feet, paying homage to the Tathagata's body, touching the Tathagata's feet, which are so soft and delicate that they cannot be compared. They all awaken the unsurpassed, true Bodhi mind, and are forever free from defilements. If people who are greedy, lustful, angry, or foolish, if these afflictions are of equal measure, when they see the Tathagata's body, and happen to witness it, their lust, anger, and foolishness, all their afflictions, will be eliminated, and they will be free from defilements. If there are those who are stingy, break precepts, are angry, lazy, have a disturbed mind, or are foolish, (upon seeing the Tathagata) they will begin to practice generosity, uphold precepts, practice patience, diligence, concentration, and wisdom. In short, if there are those who are far from pure Dharma, upon seeing the Tathagata's body, they will abandon unwholesome thoughts and cultivate the roots of virtue. To contemplate the Tathagata without deluded thoughts, this is the true path, this is Subhuti! The secret essence of the Tathagata's body. If someone makes offerings, the Tathagata will manifest a body of freedom transformed by auspicious signs, using precepts to enlighten sentient beings, not accepting nourishment, releasing sentient beings from their attachments, and proclaiming and establishing the Dharma that should be practiced. When the Tathagata observes these things, there is no action and no practice. The Tathagata, the truly enlightened one, has never thought: 'I should transform myself.' What should be transformed, if it is about to be transformed, the mind will think of it itself. And what is observed by the transformation, the Tathagata, the truly enlightened one, is before these actions, even in the countless lands and worlds spoken of, the places where the Tathagata's transformations go, the Tathagata, when observing these things, has no thoughts. The Tathagata emits light from the body in various colors, countless colors, immeasurable, hundreds and thousands of radiant colors. The light illuminates the Buddha lands as numerous as the sands of the Ganges River, the light shines far, and the practices that are followed, sentient beings are enlightened from there. Therefore, there is no action, and there is no practice. Therefore, Subhuti! The secret essence of the Tathagata's body.

諸所念行、所頒宣說、所成就發無上正真道意。又如來身秘不可稱計。」

說是如來身行秘要時，十千人發無上正真道意，八千菩薩逮得無所從生法忍。諸天人民、阿須輪、世間人讚嘆密跡：「善哉善哉！」諸天伎樂不鼓自鳴，雨于天華。

世尊以右紫磨金色手舉著密跡金剛力士頂上，嘆曰：「善哉善哉！密跡！快善說是如來身秘要。今所宣說，如佛所教而無有二。」

密跡力士謂寂意：「何謂為如來口秘要？其夜如來逮無上正真道成最正覺，至無餘界泥洹之界滅度日夜，于其中間施一文字，以能頒宣一一分別，無數億載講演佈散無限義理。所以者何？如來常定。如來至真無出入息，無所思念亦無所行、無復思想，悉無所行，雖口所宣無想無行。如來所行無應不應，無言無說，不想有人。世尊所說，一切超越三昧正受，皆以文字而分別說。頒宣文字而自倚著，一切眾生如是周旋往來，如來為我講說經法，是則名曰如來在彼亦無想念。如來所觀而知止足，其舌之門口宣音響，聞所宣音莫不悅喜。而演如來言辭之教，散一音聲悉普周遍眾生所想、眾生心念，是則如來從口敷演。如來言辭出六十品，各異音聲。何謂六十？吉祥音、柔軟音、可樂音、悅意清凈音、離垢音、顯曜音、微妙音、明聽音、無亂音

【現代漢語翻譯】現代漢語譯本：所有憶念的修行、所宣講的教誨、所成就的無上正等正覺的意願。而且，如來的身體是秘密的，無法衡量。當講述如來身行秘密要義時，一萬人發起了無上正等正覺的意願，八千菩薩獲得了無生法忍（對一切法不生不滅的領悟）。諸天、人民、阿修羅（一種神道生物）、世間的人們讚歎密跡金剛（佛的護法神）說：『太好了！太好了！』諸天的樂器不敲自鳴，天空中降下天花。世尊用右手的紫磨金色手舉在密跡金剛力士的頭頂上，讚歎說：『太好了！太好了！密跡！你很好地講述瞭如來身行的秘密要義。你現在所說的，和佛陀所教導的一樣，沒有絲毫差別。』密跡力士對寂意（菩薩名）說：『什麼是如來的口語秘密要義呢？在如來證得無上正等正覺，成就最正覺的那天晚上，直到進入無餘涅槃（徹底的解脫）的境界滅度的那一天，在這期間，即使只施用一個文字，也能宣講、一一分別，無數億劫地講演、傳播無限的義理。這是為什麼呢？因為如來常處於禪定之中。如來至真，沒有呼吸出入，沒有思念，也沒有行為，沒有思想，完全沒有行為，雖然口中宣講，但心中沒有想念，也沒有行為。如來的行為沒有應與不應，沒有言語，沒有說法，不想有人。世尊所說的一切，都超越了三昧（禪定）正受，都用文字來分別解說。宣講文字而自己依附於文字，一切眾生就這樣周旋往來，如來為我講說經法，這叫做如來在那裡也沒有想念。如來所觀察而知止足，他的舌頭口中發出聲音，聽到所宣講的聲音沒有不歡喜的。而演說如來言辭的教誨，散發一個聲音，就普遍周遍眾生的想法、眾生的心念，這就是如來從口中敷演。如來的言辭發出六十種品類，各有不同的聲音。哪六十種呢？吉祥音、柔軟音、可樂音、悅意清凈音、離垢音、顯曜音、微妙音、明聽音、無亂音……』

【English Translation】 English version: All the practices of mindfulness, the teachings that are proclaimed, and the intention to achieve the unsurpassed, true, and complete enlightenment. Moreover, the body of the Tathagata is a secret, immeasurable. When the secret essence of the Tathagata's bodily conduct was being spoken, ten thousand people generated the intention for unsurpassed, true, and complete enlightenment, and eight thousand Bodhisattvas attained the forbearance of the non-origination of all dharmas (understanding that all phenomena are neither created nor destroyed). The gods, people, Asuras (a type of divine being), and people of the world praised the Vajra-wielding Secret Trace (a guardian deity of the Buddha), saying, 'Excellent! Excellent!' The musical instruments of the gods played without being struck, and heavenly flowers rained down. The World-Honored One raised his right hand, which was the color of purple-gold, and placed it on the head of the Vajra-wielding Secret Trace, and praised him, saying, 'Excellent! Excellent! Secret Trace! You have spoken well about the secret essence of the Tathagata's bodily conduct. What you have now proclaimed is the same as what the Buddha taught, without any difference.' The Vajra-wielding Secret Trace said to Silent Intention (a Bodhisattva), 'What is the secret essence of the Tathagata's speech? On the night that the Tathagata attained unsurpassed, true, and complete enlightenment, achieving the most perfect awakening, until the day he entered the realm of Nirvana without remainder (complete liberation), during that time, even if only one word was used, it could be proclaimed, explained in detail, and expounded and disseminated for countless eons, with limitless meanings. Why is this so? Because the Tathagata is always in samadhi (meditative absorption). The Tathagata is the ultimate truth, without inhalation or exhalation, without thought, without action, without ideas, completely without action. Although speech comes from the mouth, there is no thought or action in the mind. The Tathagata's actions have no right or wrong, no words, no speaking, and no thought of anyone. Everything the World-Honored One speaks transcends the correct reception of samadhi, and is explained using words. Proclaiming words while relying on words, all sentient beings thus revolve and come and go. The Tathagata speaks the Dharma for me, and this is called the Tathagata being there without any thought. The Tathagata observes and knows when to stop. From his tongue and mouth, sounds are emitted, and those who hear the sounds are all delighted. And the teachings of the Tathagata's words are expounded, and one sound is spread to all sentient beings' thoughts and minds. This is how the Tathagata expounds from his mouth. The Tathagata's words come in sixty categories, each with different sounds. What are the sixty? Auspicious sound, gentle sound, pleasant sound, delightful and pure sound, undefiled sound, radiant sound, subtle sound, clear sound, undisturbed sound...'

、無憒音、師父音、無剛硬音、無粗獷音、善順音、安重音、身所吉和音、隨心時音、空悅音、與愛安想音、無惱熱音、方正音、識達音、親近音、意好音、歡悅音、和教音、曉了音、精勤音、忍和音、重了音、其響去穢音、應師子音、龍鳴音、雨好音、海雷龍王音、真陀羅伎音、哀鸞音、鷹暢音、鶴鳴音、耆域音、英鳥音、雷震音、不卒音、不暴音、普入響音、去非時音、無乏音、無怯音、悅豫音、通暢音、戒禁音、美甘音、進行音、廣普音、具足音、諸根無瑕音、不輕疾音、無住音、響普入眾會音、宣諸德音。」

密跡金剛力士謂寂意菩薩：「是為如來六十品音。其如來音，普通十方諸佛世界，可悅一切眾心性行。如來所觀無有妄想，如來道心不作是念：『吾當為其口宣經法：通聞經、德經、所演經、分別經、頌詩經、藏經。』於是順經、生經、方等經、未曾有法經、譬喻經、章句經，若說古喻，若有引喻，有頒宣言論談語、諸無上、講諸事、敷演眾事，有所處當分佈遠近，開通其本自解曉了，宣暢其義而為開化。又眾會等，如來至真所宣法典，親近佛坐入比丘眾、比丘尼、清信士女，諸天、龍、神、揵沓和、阿須輪、迦留羅、真陀羅、摩休勒、若人非人眾會之黨，隨眾生根所行精進，從所樂法而令入道。

【現代漢語翻譯】現代漢語譯本：沒有混亂的聲音，如同師父般的聲音，沒有剛硬的聲音，沒有粗獷的聲音，是柔和順暢的聲音，安穩厚重的聲音，身體所發出的吉祥和諧的聲音，隨心所欲的聲音，空靈喜悅的聲音，帶著愛意和安詳的聲音，沒有煩惱焦躁的聲音，方正平和的聲音，通達明瞭的聲音，令人親近的聲音，心意美好的聲音，歡快喜悅的聲音，和諧教化的聲音，曉暢明瞭的聲音，精進勤勉的聲音，忍辱和順的聲音，莊重厚實的聲音，其聲響能去除污穢的聲音，應如獅子吼般的聲音，如龍吟般的聲音，如雨水般美好的聲音，如海中雷鳴龍王般的聲音，如真陀羅伎（一種樂器）般的聲音，如哀鸞（一種鳥）般的聲音，如雄鷹般暢快的的聲音，如仙鶴鳴叫般的聲音，如耆域（名醫）般的聲音，如英鳥般的聲音，如雷霆震動般的聲音，不倉促的聲音，不暴躁的聲音，普遍傳入一切的聲音，去除不合時宜的聲音，沒有缺乏的聲音，沒有膽怯的聲音，喜悅舒暢的聲音，通達流暢的聲音，戒律清凈的聲音，美好甘甜的聲音，不斷前進的聲音，廣大普遍的聲音，具足圓滿的聲音，諸根沒有瑕疵的聲音，不輕浮急躁的聲音，沒有執著的聲音，聲音普遍傳入大眾集會的聲音，宣說諸種功德的聲音。密跡金剛力士對寂意菩薩說：『這就是如來的六十種音聲品相。如來的音聲，普遍傳遍十方諸佛世界，能夠使一切眾生的心性和行為感到喜悅。如來所觀察到的沒有虛妄的念頭，如來的道心不會產生這樣的想法：『我應當為他們口頭宣講經法：通聞經、德經、所演經、分別經、頌詩經、藏經。』於是有順經、生經、方等經、未曾有法經、譬喻經、章句經，如果說古老的比喻，如果有引用的比喻，有頒佈宣言的言論談話，諸無上的教誨，講述各種事情，敷衍闡述各種事情，在適當的地方分佈遠近，開通其本來的理解和曉悟，宣揚其意義而進行開導教化。又在各種集會中，如來至真所宣講的法典，親近佛陀而坐的比丘眾、比丘尼、清信士女，諸天、龍、神、揵沓和（香神）、阿須輪（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神），以及人或非人等各種集會，隨著眾生根基所行的精進，從他們所喜愛的法門而令其入道。』

【English Translation】 English version: No confused sounds, a voice like a master's, no harsh sounds, no rough sounds, a gentle and smooth sound, a stable and weighty sound, a sound of auspicious harmony from the body, a sound that follows the heart's desire, an ethereal and joyful sound, a sound with love and peace, no troubled or anxious sounds, a sound of squareness and peace, a sound of understanding and clarity, a sound that makes people feel close, a sound of good intentions, a joyful and happy sound, a sound of harmonious teaching, a sound of clear understanding, a sound of diligence and effort, a sound of patience and harmony, a sound of solemnity and solidity, a sound that can remove impurities, a sound that should be like a lion's roar, a sound like a dragon's roar, a sound as beautiful as rain, a sound like the thunder of a dragon king in the sea, a sound like a true Tandaraki (a musical instrument), a sound like a mournful luan (a bird), a sound as free as an eagle, a sound like a crane's cry, a sound like Jivaka (a famous doctor), a sound like a heroic bird, a sound like thunder, not a hasty sound, not an impatient sound, a sound that pervades everything, a sound that removes untimely sounds, no lacking sound, no timid sound, a joyful and comfortable sound, a sound of smooth passage, a sound of pure precepts, a beautiful and sweet sound, a sound of continuous progress, a sound of vast universality, a sound of complete perfection, a sound of flawless roots, not a frivolous or hasty sound, a sound without attachment, a sound that pervades the assembly, a sound that proclaims all virtues. The Vajrapani Guhyapati said to the Bodhisattva Samantabhadra: 'These are the sixty qualities of the Tathagata's voice. The Tathagata's voice pervades all the Buddha worlds in the ten directions, and can please the minds and actions of all sentient beings. The Tathagata's observations have no false thoughts, and the Tathagata's mind does not think: 'I should verbally preach the Dharma to them: the Sutra of Universal Hearing, the Sutra of Virtue, the Sutra of What is Expounded, the Sutra of Distinctions, the Sutra of Verses, and the Sutra of the Treasury.' Thus, there are the Sutra of Accordance, the Sutra of Birth, the Sutra of Vaipulya, the Sutra of Unprecedented Dharma, the Sutra of Parables, and the Sutra of Chapters and Sentences. If old parables are spoken, if there are quoted parables, there are declarations of pronouncements and discussions, all supreme teachings, narrating various matters, elaborating on various matters, distributing near and far in appropriate places, opening up their original understanding and enlightenment, proclaiming their meaning and guiding them. Also, in various assemblies, the Dharma teachings proclaimed by the Tathagata, the Truth, the monks, nuns, laymen and laywomen who sit close to the Buddha, the gods, dragons, spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and various assemblies of humans and non-humans, according to the diligence of the roots of sentient beings, they are led into the path from the Dharma they love.'

以順入道，求眾生無因開化之，樂法音響亦復如是。斯諸眾生心自念言：『從如來口出。』不以各各說法，隨心別異言行應時，各各聞法而得開解，是則名曰如來口密要也。

「又有寂意！無數眾生行不可計，其所言辭八萬四千闇處下劣，誘進此輩無明眾生，入如來法而蒙開化。又眾生行不可限量，若有貪淫，隨時因彼眾生所行，由入其中便救濟之。怒癡眾生及等等分行三事蔽眾生之類，隨其三界思想之頃，莊嚴拔之令無所住。而無異心入眾生類罪福之行，而為分別。現如來壽而有限盡，不知眾生所行罪福，以權方便各說異法。如來善權、眾生無限，不可計量，所行不同，便為頒宣若干品法。又以眾生在於我所面現相值，如來所說悉遍入心，隨其本行宣佈道業各解入道，是則名曰如來秘要。若有菩薩入如來秘要是等不知，謂于如來至真演有為之門；而如來法悉是無為。又有如來宣一品音，眾生想念坐有所說，唯憶想樂如來音者，望想所說。不當作是觀。而如來口永無所說。所以者何？或有眾生聞如來音，眉間之相謂之在頂，若有想發知之紺色從天中𥩳，目善明好；人不堪任諦視如來。所以施與，消除諸非、棄諍訟門，無危害心，若頸肩臂去眾陰事。若諸指事若以身脅，若有宣頌從背至足、若以腹、若以臍又陰馬

【現代漢語翻譯】現代漢語譯本以順應眾生的方式引導他們進入佛道，希望眾生在沒有特定原因的情況下也能得到開悟，他們喜歡佛法的聲音也是如此。這些眾生心中會想：『這是從如來的口中說出來的。』如來不會用各自不同的說法，而是根據眾生的心意、不同的言行，在適當的時候，讓他們各自聽聞佛法而得到開解，這就被稱為如來的口密要。「還有寂意（菩薩名）！無數眾生的行為難以計數，他們所說的話語有八萬四千種黑暗、低劣之處，如來引導這些無明的眾生，進入佛法而得到開悟。還有眾生的行為不可思議，如果他們有貪慾，如來就隨時根據他們所行的，進入其中來救濟他們。對於憤怒、愚癡的眾生，以及與他們相似的，被這三種煩惱所矇蔽的眾生，如來會隨著他們在三界中的思想，莊嚴地拔除他們的煩惱，使他們不再執著于任何事物。如來沒有分別心，進入眾生的善惡行為中，卻能分辨善惡。如來示現的壽命似乎有限，但實際上知道眾生所行的善惡，用權巧方便說不同的法。如來的善巧方便是無限的，眾生也是無限的，他們的行為各不相同，所以如來就為他們宣說各種不同的法門。又因為眾生在如來面前出現，如來所說的話都能進入他們的心中，隨著他們各自的修行，宣說佛道，使他們各自理解並進入佛道，這就被稱為如來的秘要。如果有菩薩進入如來的秘要，卻不明白，認為如來至真地演說有為之法；而實際上如來的法都是無為的。還有，如來宣說一種法音，眾生會想念如來所說的話，只回憶和喜歡如來的聲音，期待如來所說的話。不應該這樣看待。而如來的口實際上沒有說過任何話。為什麼呢？因為有的眾生聽到如來的聲音，會認為眉間白毫相是在頭頂，如果他們有這樣的想法，就會認為白毫相是紺青色的，從天空中出現，眼睛明亮美好；人們無法直視如來。所以如來施與他們，消除各種錯誤，捨棄爭訟之門，沒有危害之心，如果頸肩臂能去除各種陰暗的事情。如果手指能去除各種事情，如果身體的脅部能去除各種事情，如果宣說佛法從背到腳，如果腹部，如果臍部，還有陰部，

【English Translation】 English version Guiding beings into the path in accordance with their dispositions, hoping that beings can be enlightened without specific causes, and their joy in the sound of the Dharma is also like this. These beings think in their hearts: 『This comes from the mouth of the Tathagata.』 The Tathagata does not use different teachings for each, but according to the minds of beings, their different words and actions, at the appropriate time, allows each to hear the Dharma and gain understanding. This is called the secret of the Tathagata's mouth. 「Moreover, there is Jiyi (a Bodhisattva)! The actions of countless beings are immeasurable, and their words have eighty-four thousand dark and inferior aspects. The Tathagata guides these ignorant beings, leading them into the Dharma and enabling them to be enlightened. Furthermore, the actions of beings are inconceivable. If they have greed, the Tathagata, at any time, according to their actions, enters into them to save them. For beings who are angry and foolish, and those similar to them, who are obscured by these three afflictions, the Tathagata, according to their thoughts in the three realms, solemnly removes their afflictions, making them no longer attached to anything. The Tathagata has no discriminating mind, entering into the good and bad actions of beings, yet is able to distinguish between good and bad. The Tathagata manifests a lifespan that seems limited, but actually knows the good and bad actions of beings, using skillful means to teach different Dharmas. The Tathagata's skillful means are infinite, and beings are also infinite, their actions are different, so the Tathagata proclaims various different Dharma gates for them. Also, because beings appear before the Tathagata, the words spoken by the Tathagata can enter their hearts. According to their respective practices, the Tathagata proclaims the path of the Buddha, enabling them to understand and enter the path. This is called the secret of the Tathagata. If there are Bodhisattvas who enter the secret of the Tathagata but do not understand, thinking that the Tathagata truly teaches the Dharma of conditioned phenomena; while in reality, the Tathagata's Dharma is all unconditioned. Furthermore, when the Tathagata proclaims a Dharma sound, beings will think of what the Tathagata has said, only remembering and enjoying the sound of the Tathagata, expecting what the Tathagata will say. One should not view it this way. In reality, the Tathagata's mouth has not spoken anything. Why is this? Because some beings, upon hearing the Tathagata's voice, will think that the white hair mark between the eyebrows is on the top of the head. If they have such a thought, they will think that the white hair mark is dark blue, appearing from the sky, with bright and beautiful eyes; people cannot look directly at the Tathagata. Therefore, the Tathagata bestows upon them, eliminating various errors, abandoning the gate of disputes, having no harmful intentions, if the neck, shoulders, and arms can remove various dark matters. If the fingers can remove various matters, if the sides of the body can remove various matters, if the Dharma is proclaimed from the back to the feet, if the abdomen, if the navel, and also the genitals,

藏、若以膝腨無瞋休息、若以有相及成種好，於世最上。若有想知如來至真聞其音響，隨其所好諸根厚薄，從其應度而開化之，演斯音訓悉使入律。雖爾，如來所觀開化亦無相念。猶如寂意！或譬如伎樂以調其音，以手鼓之其聲悲和，無有在彼作是聲者，皆由方便緣合而有殊特悲和之音。如是寂意！如來言辭化眾生心緣其暢教，如來在彼有所演說無有偏黨，皆是宿緣所造立行而有殊特，如來至真在於眾生超絕巍巍由本殊特。猶如寂意！呼聲之響其音遠徹，其音所出不在於內，亦不處外、不在中間。如來若斯，宣音訓誨眾生之心，其辭言教不從身出，亦不從心、不內不外、不從中間。猶如大海之中如意明珠，演其光曜可一切眾，若寶明珠繫在幢頭遍照城市，從眾生心所欲志願，其明月珠出寶，眾人各得所欲，斯明珠寶亦無想念。如來若斯，其有寶心，志存清凈執大哀幢，從眾生性根無所不應各使開解，雖顯是教亦無想念，是則如來所宣秘要。」

密跡金剛力士復謂寂意菩薩：「吾今普觀天上世間諸魔梵天、沙門梵志諸天人民，都不能限如來所宣音響文辭。所以者何？我身憶念如是，世尊在靈鷲山與諸菩薩眷屬圍繞，而有法典名凈音場，廣為眾生而頒宣此。時慈氏菩薩之所建立。當爾之時，賢者大目連心自念言：『

【現代漢語翻譯】現代漢語譯本：寂意（菩薩名），如果（佛）以膝蓋和小腿無嗔地休息，如果（佛）以具足相好和成就種種功德，在世間最為殊勝。如果有眾生想知道如來至真（佛的真實境界），聽到他的聲音，（佛）會根據他們各自的喜好和根器厚薄，從他們應該被度化的角度來開導他們，宣講佛法，使他們都進入佛法的戒律。即使如此，如來觀察和開導眾生時，心中也沒有任何執念。就像寂靜的意念一樣！或者像樂師調音一樣，用手敲鼓，鼓聲悲壯和諧，但沒有一個『製造聲音』的人在那裡，所有這些都是由方便法門和因緣和合而產生的特殊悲壯和諧的聲音。就像這樣，寂意！如來用言辭教化眾生，使他們的心與佛法相應，如來在那裡說法時，沒有偏袒，都是因為他們過去所造的因緣和所立的修行而產生的特殊效果。如來至真（佛的真實境界）在眾生中超凡脫俗，巍峨高大，也是因為他本來的特殊功德。就像這樣，寂意！呼喊的聲音，其音響能夠傳得很遠，聲音的發出不在於內部，也不在於外部，也不在中間。如來也是這樣，宣講佛法教誨眾生，他的言辭教誨不是從身體發出，也不是從心中發出，不內不外，也不從中間發出。就像大海中的如意明珠，散發著光芒，可以照耀一切眾生，如果寶珠繫在旗桿頂端，可以照耀整個城市，從眾生心中所希望的願望，明月寶珠會發出寶物，眾人各自得到自己想要的，這顆明珠也沒有任何執念。如來也是這樣，他擁有寶貴的心，志向清凈，執持大悲的旗幟，從眾生的根性出發，無所不應，使他們各自開悟，雖然顯現教法，心中也沒有任何執念，這就是如來所宣講的秘密要義。密跡金剛力士（菩薩名）又對寂意菩薩說：『我現在普遍觀察天上世間所有的魔、梵天（色界天人）、沙門（出家修行者）、梵志（婆羅門教修行者）以及諸天人民，都不能限制如來所宣講的聲音和文字。這是為什麼呢？我記得，世尊在靈鷲山（山名）與諸菩薩眷屬圍繞時，有一個法典叫做凈音場，廣泛地為眾生宣講。當時是慈氏菩薩（彌勒菩薩）所建立的。那時，賢者大目連（佛陀弟子）心中想：』

【English Translation】 English version: 'Jiyi (name of a Bodhisattva), if (the Buddha) rests his knees and shins without anger, if (the Buddha) is adorned with auspicious marks and has accomplished various merits, he is the most supreme in the world. If there are beings who wish to know the Tathagata's ultimate truth (the true realm of the Buddha), and hear his voice, (the Buddha) will guide them according to their respective preferences and the thickness of their roots, from the perspective that they should be liberated, expounding the Dharma, so that they all enter the precepts of the Dharma. Even so, when the Tathagata observes and guides beings, there is no attachment in his mind. It is like a state of silent thought! Or like a musician tuning an instrument, striking a drum with his hand, the sound of the drum is both solemn and harmonious, but there is no 'sound maker' there, all of this is produced by expedient means and the combination of causes and conditions, resulting in a special solemn and harmonious sound. Just like that, Jiyi! The Tathagata uses words to teach beings, making their minds correspond with the Dharma, when the Tathagata speaks there, there is no partiality, all of it is due to the causes and conditions they created in the past and the special effects produced by the practice they established. The Tathagata's ultimate truth (the true realm of the Buddha) is extraordinary and towering among beings, also because of his original special merits. Just like that, Jiyi! The sound of a shout, its sound can travel far, the sound does not originate from within, nor from without, nor from the middle. The Tathagata is also like this, proclaiming the Dharma to teach beings, his words and teachings do not come from the body, nor from the mind, neither within nor without, nor from the middle. It is like a wish-fulfilling pearl in the ocean, emitting light that can illuminate all beings, if the precious pearl is tied to the top of a flagpole, it can illuminate the entire city, from the wishes and desires in the minds of beings, the moon pearl will emit treasures, and everyone will get what they want, this pearl has no attachment either. The Tathagata is also like this, he possesses a precious heart, his aspiration is pure, holding the banner of great compassion, starting from the nature of beings, he responds to all, enabling them to awaken, although he manifests the teachings, there is no attachment in his mind, this is the secret essence of what the Tathagata proclaims.' The Vajrapani (name of a Bodhisattva) then said to the Bodhisattva Jiyi: 'Now I universally observe all the demons, Brahma heavens (beings in the realm of form), Shramanas (monks), Brahmins (practitioners of Brahmanism), and all the people in the heavens and the world, they cannot limit the sounds and words proclaimed by the Tathagata. Why is that? I remember that when the World Honored One was on Vulture Peak (name of a mountain) surrounded by all the Bodhisattvas, there was a Dharma text called the Pure Sound Field, which was widely proclaimed for the benefit of beings. At that time, it was established by the Bodhisattva Maitreya (the future Buddha). At that time, the worthy Mahamudgalyayana (a disciple of the Buddha) thought in his heart: '

吾欲試知如來音響所徹遠近。』時大目連自於其坐忽然不現，住須彌頂聞如來音如在目前。自以神力即游於是三千大千世界最在其邊，越眾須彌諸四方域一切鐵圍山，住在極邊大鐵圍山頂聞如來音，如故無異如近不遠。佛自唸曰：『是大目連欲試如來清凈音場。吾今寧可顯其神足。』於是世尊發現神足，時大目連承佛聖旨蒙己神足，西方界分去是懸遠，然過九十九江河沙等諸佛國土，有佛世界名光明幡。又其土佛名光明王如來、至真、等正覺，今現在說法。目連到彼，住其佛土故聞佛音，如人對住聽所語辭。其光明幡佛土有大光明，佛身長四十里，諸菩薩身長二十里，其諸菩薩所食缽器其高一里。目連行缽際上，時諸菩薩白世尊曰：『唯然大聖！此蟲何所從來，被沙門服行缽際上？』於時彼佛言：『諸族姓子！慎勿發心輕慢此賢。所以者何？今斯耆年名大目連，是釋迦文佛諸聲聞中大弟子，神足第一。』時光明王佛告大目連：『吾土菩薩及諸聲聞，見卿身小咸發輕慢。仁當自顯現神足力，承釋迦文佛威德聖勢。』時大目連往詣光明王佛所，稽首足下，右繞七匝卻在前住，白其佛言：『又今是身，我欲加趺坐此地，容不？』佛告之曰：『如意所樂。』時大目連踴在虛空億百諸仞，在彼寶域便作一床加趺而坐。從其床座垂

【現代漢語翻譯】現代漢語譯本：我想要試著瞭解如來的聲音能傳多遠。』當時，大目犍連從他的座位上忽然消失，住在須彌山頂，聽到如來的聲音就像在眼前一樣。他憑藉神通力，遊遍了三千大千世界的最邊緣，越過了眾多的須彌山和四方區域，以及所有的鐵圍山，住在最邊緣的大鐵圍山頂，聽到如來的聲音，仍然像以前一樣，既不近也不遠。佛陀心想：『這是大目犍連想要試探如來清凈的音響範圍。我不如現在就顯現我的神足。』於是世尊顯現了神足，當時大目犍連承蒙佛的旨意，也運用自己的神足，向西方遙遠的地方飛去，經過了九十九恒河沙數那麼多的佛國，有一個佛國名叫光明幡（光明旗幟）。那個佛國的佛名叫光明王如來（光明之王），是至真、等正覺，現在正在說法。目犍連到達那裡，住在那個佛國，仍然聽到佛的聲音，就像面對面站著聽人說話一樣。那個光明幡佛國有大光明，佛的身高四十里，菩薩的身高二十里，那些菩薩吃飯用的缽，高有一里。目犍連在缽的邊緣行走，當時那些菩薩對世尊說：『世尊！這個蟲子是從哪裡來的，穿著沙門的衣服在缽的邊緣行走？』當時那尊佛說：『各位善男子！千萬不要輕慢這位賢者。這是為什麼呢？因為這位耆年名叫大目犍連，是釋迦文佛所有聲聞弟子中神通第一的弟子。』當時光明王佛告訴大目犍連：『我的國土的菩薩和聲聞，看到你的身體矮小，都生起了輕慢之心。你應該自己顯現神通力，承蒙釋迦文佛的威德聖勢。』當時大目犍連前往光明王佛那裡，向佛的腳下頂禮，右繞七圈，然後站在佛前，對佛說：『現在我想要在這裡跏趺而坐，可以嗎？』佛告訴他說：『隨你的意願。』當時大目犍連躍到虛空中，高出億百仞，在那片寶地上變成一張床，跏趺而坐。從他的床座垂下現代漢語譯本：無數的寶蓋，覆蓋了整個光明幡佛國。當時光明王佛告訴他的菩薩和聲聞：『你們看，這位耆年大目犍連，是釋迦文佛的弟子，神通第一。』當時光明王佛和他的菩薩、聲聞，都對大目犍連生起了敬畏之心。當時大目犍連從空中下來，向光明王佛頂禮，右繞七圈，然後回到釋迦文佛的住所。他向佛頂禮，然後坐在旁邊，對佛說：『世尊，我剛才去試探如來的聲音能傳多遠，我從須彌山頂到三千大千世界的最邊緣，再到大鐵圍山頂，都聽到如來的聲音，就像在眼前一樣。我又去了西方九十九恒河沙數佛國之外的光明幡佛國，仍然聽到如來的聲音，就像面對面站著聽人說話一樣。』佛告訴大目犍連：『如來的聲音，無論遠近，都是一樣的。』當時大目犍連聽到佛的教誨，非常高興，頂禮佛足，然後退下。

【English Translation】 English version: 'I wish to test and know how far the Tathagata's (如來) sound can reach.' At that time, Maha Maudgalyayana (大目連) suddenly disappeared from his seat and, residing on the summit of Mount Sumeru (須彌), heard the Tathagata's voice as if it were right in front of him. By his divine power, he traveled to the very edge of the three thousand great thousand worlds, surpassing the many Mount Sumerus, the four directions, and all the Iron Mountains (鐵圍山), and stayed at the summit of the outermost Great Iron Mountain. There, he heard the Tathagata's voice, still the same as before, neither near nor far. The Buddha thought to himself, 'This Maha Maudgalyayana wishes to test the Tathagata's pure sound field. I might as well now reveal my divine feet.' Thereupon, the World Honored One revealed his divine feet. At that time, Maha Maudgalyayana, receiving the Buddha's decree and employing his own divine feet, flew far to the west, passing through ninety-nine Ganges River sands' worth of Buddha lands. There was a Buddha world named Light Banner (光明幡). The Buddha of that land was named Light King Tathagata (光明王如來), the Truly Enlightened One, the Perfectly Enlightened One, who was currently teaching the Dharma. Maudgalyayana arrived there and, residing in that Buddha land, still heard the Buddha's voice as if he were standing face to face listening to someone speak. That Light Banner Buddha land had great light. The Buddha's body was forty 'li' (里) long, the Bodhisattvas' bodies were twenty 'li' long, and the bowls used by those Bodhisattvas for eating were one 'li' high. Maudgalyayana walked on the edge of the bowls. At that time, those Bodhisattvas said to the World Honored One, 'O Great Sage! Where did this insect come from, wearing the robes of a 'shramana' (沙門) and walking on the edge of the bowls?' At that time, that Buddha said, 'O sons of good families! Do not harbor thoughts of belittling this worthy one. Why is that? Because this elder is named Maha Maudgalyayana, the foremost disciple in divine powers among all the 'shravakas' (聲聞) of Shakyamuni Buddha (釋迦文佛).' Then, the Light King Buddha said to Maha Maudgalyayana, 'The Bodhisattvas and 'shravakas' of my land, seeing your small body, have all developed thoughts of belittling you. You should reveal your divine powers yourself, relying on the majestic power of Shakyamuni Buddha.' At that time, Maha Maudgalyayana went to the Light King Buddha, bowed at his feet, circumambulated him seven times to the right, and then stood before him, saying to the Buddha, 'Now, I wish to sit in the lotus position on this ground. Is it permissible?' The Buddha told him, 'As you wish.' At that time, Maha Maudgalyayana leaped into the void, hundreds of millions of 'ren' (仞) high, and on that precious land, he transformed into a bed and sat in the lotus position. From his bed, he hung down English version: countless jeweled canopies, covering the entire Light Banner Buddha land. At that time, the Light King Buddha told his Bodhisattvas and 'shravakas', 'Look, this elder Maha Maudgalyayana is a disciple of Shakyamuni Buddha, foremost in divine powers.' At that time, the Light King Buddha and his Bodhisattvas and 'shravakas' all developed a sense of awe towards Maha Maudgalyayana. At that time, Maha Maudgalyayana descended from the sky, bowed to the Light King Buddha, circumambulated him seven times to the right, and then returned to Shakyamuni Buddha's abode. He bowed to the Buddha, then sat to the side, and said to the Buddha, 'World Honored One, I just went to test how far the Tathagata's sound could reach. From the summit of Mount Sumeru to the very edge of the three thousand great thousand worlds, and then to the summit of the Great Iron Mountain, I heard the Tathagata's voice as if it were right in front of me. I also went to the Light Banner Buddha land beyond ninety-nine Ganges River sands' worth of Buddha lands to the west, and still heard the Tathagata's voice as if I were standing face to face listening to someone speak.' The Buddha told Maha Maudgalyayana, 'The Tathagata's sound is the same, whether near or far.' At that time, Maha Maudgalyayana, hearing the Buddha's teachings, was very pleased, bowed at the Buddha's feet, and then withdrew.

眾名寶珠瓔億百千垓，一一珠瓔一一珠中演百千光，一一光明各有蓮華，一切蓮華現釋迦文身坐蓮華上，其所說音如釋迦文音響清凈頒宣經典等無有異。時大目連顯神足力已，復往佛前。時諸菩薩得未曾有，怪之所以，前白佛言：『是大目連以何等故詣此世界？』世尊告曰：『欲試釋迦文佛音響所徹遠近，故到此土。』時光明王佛告賢者大目連：『仁者不宜試，如來至真音響無限無有遠近，豈欲知限？卿甚大誤。假使目連仁以神足過江河沙劫西行不休，不能得知如來音響所聞。諸佛世尊音響曠遠超絕無限，巍巍無量不可為喻。』時大目連在彼世尊自投足下自懺悔過：『唯然世尊！我身不敏。佛音無量而橫生心，欲知其限所聞遠近。』其光明王告目連曰：『汝雖遠來過九十九江河沙諸佛世界到此佛土。』復白佛言：『甚遠甚遠。天中之天！身甚勞極，不能復還至其本土。』世尊告曰：『于目連意所在云何？以己神力到此世界？莫作是觀。故是世尊釋迦文佛威德所立到此世界，當遙自歸稽首作禮于釋迦文佛，其佛聖旨將仁本土。假使卿身以己神足欲還本國，一劫不至。卿既未至，到不見能仁佛滅度時。于目連意所念云何？我從何方？東方南西北方乎？』目連答曰：『不知何方也。今以迷惑，不知本土何所在處，為在何方？

【現代漢語翻譯】現代漢語譯本：無數的寶珠瓔珞，數量達到億百千垓（極大的數量單位），每一顆寶珠瓔珞都放射出百千道光芒，每一道光芒中都有一朵蓮花，每一朵蓮花上都顯現出釋迦文（Sakyamuni）佛的身像，坐在蓮花之上，他們所發出的聲音如同釋迦文佛的聲音一樣清凈，宣講的經典等內容沒有任何差別。當時，大目連（Mahamaudgalyayana）顯現神通力之後，又來到佛前。當時，諸位菩薩感到前所未有，對這件事感到奇怪，於是上前稟告佛說：『大目連是因為什麼原因來到這個世界的？』世尊告訴他們說：『他是想測試釋迦文佛的聲音所能傳達的遠近，所以來到這裡。』當時，光明王佛告訴賢者大目連說：『你不應該測試，如來至真的聲音是無限的，沒有遠近之分，你怎麼能想知道它的界限呢？你真是大錯特錯了。假設目連你以神通力經過恒河沙數劫的時間向西行走不停，也不能得知如來聲音所能聽到的範圍。諸佛世尊的聲音是廣闊深遠的，超越無限，巍峨無量，無法用比喻來形容。』當時，大目連在那位世尊面前，自己投身到他的腳下，懺悔自己的過錯說：『是的，世尊！我太愚鈍了。佛的聲音是無量的，而我卻橫生妄心，想要知道它所能聽到的遠近。』那位光明王告訴目連說：『你雖然從遙遠的地方，經過九十九恒河沙數諸佛世界才來到這個佛土。』又稟告佛說：『非常遙遠，非常遙遠。天中之天！我的身體非常疲勞，不能再返回到我的本土了。』世尊告訴他說：『在目連你的想法中，你認為怎麼樣？你是憑藉自己的神力來到這個世界的嗎？不要這樣認為。這是世尊釋迦文佛的威德所成就的，你才能來到這個世界，你應該遙遠地向釋迦文佛歸依，稽首作禮，那位佛的聖旨將會把你送回本土。假設你以自己的神足想要返回本國，即使經過一劫也到不了。你還沒有到達，就會看到能仁佛（釋迦文佛的稱號）滅度的時候。在目連你的想法中，你認為怎麼樣？我從哪個方向來？是東方、南方、西方還是北方呢？』目連回答說：『不知道是哪個方向。現在我感到迷惑，不知道我的本土在什麼地方，是在哪個方向？』 English version: Countless jeweled necklaces, numbering in the billions, trillions, and quadrillions, each emitting hundreds and thousands of rays of light. Within each ray of light, there is a lotus flower, and upon each lotus flower appears the form of Sakyamuni Buddha, seated upon the lotus. The sounds they produce are as pure as the voice of Sakyamuni Buddha, and the scriptures they proclaim are identical. At that time, Mahamaudgalyayana, having displayed his supernatural powers, again came before the Buddha. The Bodhisattvas, feeling unprecedented wonder, questioned the reason for this, and asked the Buddha, 'For what reason has Mahamaudgalyayana come to this world?' The World Honored One replied, 'He wishes to test the range of Sakyamuni Buddha's voice, and so he has come here.' Then, the Buddha Light King said to the venerable Mahamaudgalyayana, 'You should not test this. The Tathagata's true voice is limitless, without near or far. How can you seek to know its boundaries? You are greatly mistaken. Even if you, Mahamaudgalyayana, were to travel west for countless kalpas, as many as the sands of the Ganges, using your supernatural powers, you could not know the range of the Tathagata's voice. The voices of all Buddhas, World Honored Ones, are vast and profound, surpassing all limits, immeasurable, and beyond comparison.' At that time, Mahamaudgalyayana, before that World Honored One, prostrated himself at his feet, confessing his error, saying, 'Yes, World Honored One! I am foolish. The Buddha's voice is immeasurable, yet I have given rise to a deluded thought, wishing to know its range.' The Buddha Light King said to Mahamaudgalyayana, 'Though you have come from afar, passing through ninety-nine Ganges River sands of Buddha worlds to reach this Buddha land.' He then said to the Buddha, 'It is very far, very far. O, King of Gods! My body is extremely weary, and I cannot return to my own land.' The World Honored One said, 'What do you think, Mahamaudgalyayana? Did you come to this world by your own supernatural power? Do not think so. It is through the power of the World Honored One, Sakyamuni Buddha, that you have come to this world. You should pay homage to Sakyamuni Buddha from afar, and that Buddha's decree will return you to your own land. If you were to try to return to your own country using your own supernatural powers, you would not arrive even after a kalpa. Before you arrive, you would see the Sage Buddha (another name for Sakyamuni Buddha) pass into Nirvana. What do you think, Mahamaudgalyayana? From which direction did I come? Was it from the east, south, west, or north?' Mahamaudgalyayana replied, 'I do not know which direction. Now I am confused, and I do not know where my own land is, or in which direction it lies.'

【English Translation】 English version: Countless jeweled necklaces, numbering in the billions, trillions, and quadrillions, each emitting hundreds and thousands of rays of light. Within each ray of light, there is a lotus flower, and upon each lotus flower appears the form of Sakyamuni Buddha, seated upon the lotus. The sounds they produce are as pure as the voice of Sakyamuni Buddha, and the scriptures they proclaim are identical. At that time, Mahamaudgalyayana, having displayed his supernatural powers, again came before the Buddha. The Bodhisattvas, feeling unprecedented wonder, questioned the reason for this, and asked the Buddha, 'For what reason has Mahamaudgalyayana come to this world?' The World Honored One replied, 'He wishes to test the range of Sakyamuni Buddha's voice, and so he has come here.' Then, the Buddha Light King said to the venerable Mahamaudgalyayana, 'You should not test this. The Tathagata's true voice is limitless, without near or far. How can you seek to know its boundaries? You are greatly mistaken. Even if you, Mahamaudgalyayana, were to travel west for countless kalpas, as many as the sands of the Ganges, using your supernatural powers, you could not know the range of the Tathagata's voice. The voices of all Buddhas, World Honored Ones, are vast and profound, surpassing all limits, immeasurable, and beyond comparison.' At that time, Mahamaudgalyayana, before that World Honored One, prostrated himself at his feet, confessing his error, saying, 'Yes, World Honored One! I am foolish. The Buddha's voice is immeasurable, yet I have given rise to a deluded thought, wishing to know its range.' The Buddha Light King said to Mahamaudgalyayana, 'Though you have come from afar, passing through ninety-nine Ganges River sands of Buddha worlds to reach this Buddha land.' He then said to the Buddha, 'It is very far, very far. O, King of Gods! My body is extremely weary, and I cannot return to my own land.' The World Honored One said, 'What do you think, Mahamaudgalyayana? Did you come to this world by your own supernatural power? Do not think so. It is through the power of the World Honored One, Sakyamuni Buddha, that you have come to this world. You should pay homage to Sakyamuni Buddha from afar, and that Buddha's decree will return you to your own land. If you were to try to return to your own country using your own supernatural powers, you would not arrive even after a kalpa. Before you arrive, you would see the Sage Buddha (another name for Sakyamuni Buddha) pass into Nirvana. What do you think, Mahamaudgalyayana? From which direction did I come? Was it from the east, south, west, or north?' Mahamaudgalyayana replied, 'I do not know which direction. Now I am confused, and I do not know where my own land is, or in which direction it lies.'

』世尊告目連：『釋迦文佛在於東方。』時大目連右膝著地，向釋迦文佛所在東方叉手自歸，爾時頌曰：

「『唯天人之尊，　　見垂力愍念，　　威德大巍巍，　　天人所恭敬。　　音響徹無量，　　其慧無邊際，　　愿顯其國土，　　今欲還斯土。』

「如是寂意！諸佛世尊音聲無際不可限量。釋迦文佛游在靈鷲山，時舍利弗聞賢者大目連宣揚大音，怪之所以。賢者阿難前白佛言：『誰為於今宣揚大音遙自歸命？』佛語阿難：『耆年大目連在西方境，去是九十九江河沙佛土，世界名光明幡，其土佛號光明王如來至真，今現說法。耆年大目連到彼佛土，意中欲還歸斯國土，故遙宣揚此大洪音。』阿難又問：『以何因緣到彼佛土？』佛告阿難：『大目連至，當問其意。』時大眾會各白佛言：『欲樂得見光明幡世界及光明王佛如來、至真、等正覺，睹大目連游在其國。』爾時世尊見諸眾會勸助意，時從眉間相有大光明名俱受，照九十九江河沙等諸佛世界，至光明幡佛土。其大光明普遍眾會，悉睹其土光明王如來至真，大目連見之自投其地稱宣大音。爾時世尊釋迦文佛告賢者大目連：『承其光明來還此土。』時目揵連依佛光明，發意之頃還到此土，稽首佛足右繞七匝，則住佛前悔過自歸，重自克責：『我甚

【現代漢語翻譯】現代漢語譯本世尊告訴目連：『釋迦文佛在東方。』當時大目連右膝著地，面向釋迦文佛所在的東方合掌自歸，當時說了頌詞：『唯有天人至尊，　　見您垂憐愍念，　　威德廣大巍峨，　　為天人所恭敬。　　音聲響徹無量，　　智慧無邊無際，　　愿能顯現其國土，　　如今想要返回此土。』『像這樣寂靜的心意！諸佛世尊的音聲是無邊無際不可測量的。』釋迦文佛在靈鷲山，當時舍利弗聽到賢者大目連宣揚大音，感到奇怪。賢者阿難上前稟告佛說：『是誰在今天宣揚大音遙自歸命？』佛告訴阿難：『耆年大目連在西方境，距離這裡有九十九江河沙佛土，世界名為光明幡（光明旗幟），那裡的佛號為光明王如來（光明之王），至真，現在正在說法。耆年大目連到了那個佛土，心中想要返回這個國土，所以遙遠地宣揚這洪大的聲音。』阿難又問：『因為什麼因緣到了那個佛土？』佛告訴阿難：『大目連到了，當問他的意思。』當時大眾都稟告佛說：『想要得見光明幡世界以及光明王佛如來、至真、等正覺，看到大目連遊歷在那個國家。』當時世尊看到大眾的請求，就從眉間放出大光明，名為俱受（普遍接受），照耀九十九江河沙等諸佛世界，到達光明幡佛土。那大光明普遍照耀大眾，都看到了那個國土的光明王如來至真，大目連看到后就投身於地，稱宣大音。當時世尊釋迦文佛告訴賢者大目連：『承著光明回到這個國土。』當時目犍連依靠佛的光明，發念之間就回到了這個國土，向佛稽首，右繞七匝，然後站在佛前懺悔自歸，再次責備自己：『我甚

【English Translation】 English version The World Honored One told Maudgalyayana: 『Shakyamuni Buddha is in the East.』 At that time, Mahāmaudgalyāyana knelt on his right knee, facing the East where Shakyamuni Buddha was, and joined his palms in reverence, then spoke a verse: 『O Honored One of gods and humans, seeing your compassionate mindfulness, Your majestic virtue is great and grand, revered by gods and humans. Your voice resounds immeasurably, your wisdom is boundless, May your land be revealed, now I wish to return to this land.』『Such is the peaceful mind! The voices of all Buddhas, World Honored Ones, are boundless and immeasurable.』 Shakyamuni Buddha was on Vulture Peak Mountain, when Shariputra heard the venerable Mahāmaudgalyāyana proclaiming a great sound, he wondered why. The venerable Ananda went before the Buddha and said: 『Who is it that today proclaims a great sound from afar, taking refuge?』 The Buddha told Ananda: 『The elder Mahāmaudgalyāyana is in the Western realm, ninety-nine Ganges River sands of Buddha lands away, the world is named Light Banner (Bright Flag), and the Buddha there is named Light King Tathagata (King of Light), the Truly Enlightened One, who is now teaching the Dharma. The elder Mahāmaudgalyāyana went to that Buddha land, and in his heart, he wishes to return to this land, so he proclaims this great sound from afar.』 Ananda asked again: 『By what cause and condition did he go to that Buddha land?』 The Buddha told Ananda: 『When Mahāmaudgalyāyana arrives, ask him his intention.』 At that time, the assembly all said to the Buddha: 『We wish to see the Light Banner world and the Light King Buddha Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, and see Mahāmaudgalyāyana traveling in that country.』 At that time, the World Honored One, seeing the assembly's request, then from between his eyebrows emitted a great light named 'Universally Received', illuminating ninety-nine Ganges River sands of Buddha worlds, reaching the Light Banner Buddha land. That great light universally illuminated the assembly, and they all saw the Light King Tathagata, the Truly Enlightened One, of that land, and Mahāmaudgalyāyana, seeing it, threw himself to the ground, proclaiming a great sound. At that time, the World Honored One Shakyamuni Buddha told the venerable Mahāmaudgalyāyana: 『Relying on that light, return to this land.』 At that time, Maudgalyayana, relying on the Buddha's light, in the space of a thought, returned to this land, bowed his head to the Buddha's feet, circumambulated him seven times, and then stood before the Buddha, repenting and taking refuge, again blaming himself: 『I am very』

迷誤。如來音響不可限量而欲試之。我所至到極為曠遠，所至到處聽音適等近不覺遠，如來音響巍巍無際。』佛言：『如是目連！如汝所云。如來音響徹遠無以為喻。欲知如來音響遠近，猶限虛空欲得邊際。所以者何？猶如虛空普周無邊，如來言辭響徹無際回遠如是。』寂意！當說目連往反品時，尋于彼會一萬人皆發無上正真道意。是為如來言辭秘要。」

密跡金剛力士言：「于寂意所知云何？一切眾生心各所念寧可知乎？」寂意答言：「一人心念思想難限，正使三千大千世界眾生一劫共計觀察多少，不能知之，何況一切眾生心念思想，不可稱限乃如是也。」

「今故語汝慇勤囑累，計如一切眾生心想，所演音響無限若斯。何況一切眾生心性，是無形想，不可計喻。」於是頌曰：

「三千界眾生，　　皆使成緣覺，　一人一劫中，　　心念不能知。　一切心所念，　　佛悉知志思，　以無想之心，　　佛悉了此念。　其一切眾生，　　三世所想念，　世護口所言，　　所布各得解。　佛隨之所念，　　宣音講經典，　斯音響在心，　　乃演其道宜。　如一切眾生，　　所思諸名色，　世雄一毛孔，　　所演光如是。　如一切眾生，　　名色及心念，　如來演音響，　　過於彼眾

【現代漢語翻譯】現代漢語譯本『迷誤啊，想要嘗試如來（Tathagata）的音響是不可能的。我所到達的地方極其遙遠，到達之處聽到的聲音都一樣，近處不覺得遠，如來的音響巍峨無邊。』佛說：『是的，目連（Maudgalyayana）！正如你所說。如來的音響傳得很遠，無法比喻。想要知道如來的音響遠近，就像想要給虛空劃定邊界一樣。為什麼呢？就像虛空普遍周遍沒有邊際一樣，如來的言辭響徹無邊，迴盪深遠也是如此。』寂意（Subhuti）！當講述目連往返品時，當時在那個集會中，一萬人全都發起了無上正真道意（Anuttara-samyak-sambodhi）。這就是如來言辭的秘密要義。」密跡金剛力士（Vajrapani）說：『寂意，你認為怎麼樣？一切眾生的心各自所想的念頭能夠知道嗎？』寂意回答說：『一個人的心念思想都難以限定，即使三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的眾生用一劫的時間共同計算觀察，也不能知道，何況一切眾生的心念思想，更是不可稱量，就是這樣。』『現在我慇勤地告訴你，仔細想想，就像一切眾生的心念所產生的音響是無限的。何況一切眾生的心性，是無形無相的，更是無法計量和比喻的。』於是說了偈頌：『三千大千世界的眾生，都使他們成為緣覺（Pratyekabuddha），一個人在一劫的時間裡，心念都不能被知道。一切心所想的念頭，佛（Buddha）完全知道他們的志向和思慮，以無想的心，佛完全瞭解這些念頭。一切眾生，三世所想的念頭，世間守護者口中所說的話，所表達的都能被理解。佛隨著他們所想的，宣講經典，這聲音響在心中，然後演說適合他們的道理。就像一切眾生，所思的各種名色（Nama-rupa），世間雄偉者的一個毛孔，所發出的光芒就是這樣。就像一切眾生，名色以及心念，如來所發出的音響，超過了他們所有。』

【English Translation】 English version 'Deluded, it is impossible to try to test the sound of the Tathagata (如來). The places I have reached are extremely far, and the sounds heard at all places are the same; near places do not feel far. The sound of the Tathagata is majestic and boundless.' The Buddha said, 'So it is, Maudgalyayana (目連)! Just as you have said. The sound of the Tathagata travels far and cannot be compared. To know the distance of the Tathagata's sound is like trying to define the boundaries of space. Why is that? Just as space is universally pervasive and boundless, so too is the Tathagata's speech, resounding boundlessly and echoing far away.' Subhuti (寂意)! When the chapter on Maudgalyayana's comings and goings was being spoken, at that assembly, ten thousand people all generated the intention for Anuttara-samyak-sambodhi (無上正真道意). This is the secret essence of the Tathagata's words.」 Vajrapani (密跡金剛力士) said, 'Subhuti, what do you think? Can the thoughts in the minds of all sentient beings be known?' Subhuti replied, 'The thoughts of one person's mind are difficult to limit. Even if the sentient beings of the Trisahasra-Mahasahasra-lokadhatu (三千大千世界) were to jointly calculate and observe for one kalpa, they could not know them. How much more so are the thoughts of all sentient beings, which are immeasurable, just like that.' 'Now I earnestly tell you, think carefully, just as the sounds produced by the thoughts of all sentient beings are limitless. How much more so is the nature of the minds of all sentient beings, which are formless and without appearance, and even more impossible to measure and compare.' Then he spoke in verse: 'The sentient beings of the three thousand great thousand worlds, may they all become Pratyekabuddhas (緣覺), the thoughts of one person in one kalpa cannot be known. All the thoughts of the mind, the Buddha (佛) fully knows their aspirations and thoughts, with a mind without thought, the Buddha fully understands these thoughts. All sentient beings, the thoughts of the three times, the words spoken by the world's protector, all that is expressed can be understood. The Buddha, according to what they think, proclaims the scriptures, this sound resonates in their hearts, and then expounds the teachings that are suitable for them. Just like all sentient beings, the various Nama-rupa (名色) they think of, the light emitted from one pore of the world's hero is like that. Just like all sentient beings, Nama-rupa and thoughts, the sound emitted by the Tathagata exceeds all of them.'

想。　佛頒宣一切，　　引喻計諸想，　其音不休廢，　　不得佛言際。　無色誰能得，　　愍無言之辭，　無色無有言，　　消滅無色塵。　假使塵無色，　　一切不可得，　以是無色塵，　　究竟不可獲。　設言虛無實，　　無內亦無外，　塵勞虛空等，　　故曰無內外。　如使不得辭，　　佛言通十方，　塵勞亦無際，　　斯建立所處。　一切眾生言，　　上中下之辭，　無身口心事，　　不捨無所立。　想應如倡妓，　　諸天之音樂，　亦無身言辭，　　而音響普周。　如是本甚凈，　　眾生心若斯，　佛皆頒宣之，　　其心無所想。　猶如呼聲響，　　無內亦無外，　人尊言如是，　　乃無內無外。　無想如妙寶，　　所說悅眾生，　其言無妄想，　　可一切萌類。」

密跡金剛力士謂寂意曰：「是則如來口言秘要。又如來密要，隨其音聲而為眾生說法開化。斯三千大千世界設若干種，如來至真宣佈訓誨，從其音辭以不可計諸有名號化立至誠若往無業，斯則名曰苦習盡道，名曰地神擁護其心堅固意本。於是咒曰：

「阿裨　阿婆牟黎　加阿呵那移　阿迦優頭

「是護一切，是神咒乃名曰苦習盡道。」其虛空中一切諸天悉嘆所言，各宣咒曰：

【現代漢語翻譯】現代漢語譯本佛陀宣講一切法，用比喻來闡述各種『想』（saṃjñā，認知、概念），他的聲音不停歇，卻無法窮盡佛陀所說的真諦。無色界（arūpadhātu，佛教宇宙觀中沒有物質存在的境界）的境界，誰能真正理解？佛陀憐憫那些無法用言語表達的境界，無色界沒有言語可以描述，它超越了物質的束縛。即使說塵埃沒有顏色，一切也都是不可得的，因為這無色的塵埃，終究是無法獲得的。假設說虛無是真實存在的，它既不在內也不在外，煩惱如同虛空一般，所以說它無內也無外。如果無法用言語來表達，佛陀的教誨卻能傳遍十方，煩惱也無邊無際，這就是它所存在的地方。一切眾生的言語，無論是高尚、中等還是低劣，都與身、口、意無關，不執著于任何事物。『想』（saṃjñā）應當像歌妓的表演，像天上的音樂，雖然沒有具體的身體和言語，聲音卻能傳遍四方。萬物的本性原本是清凈的，眾生的心也是如此，佛陀都將這些真理宣講出來，他的心中沒有任何執著。就像呼喊的聲音和迴響，既不在內也不在外，佛陀的教誨也是如此，既無內也無外。無『想』（asaṃjñā，無認知）就像珍貴的寶物，所說的話語能使眾生喜悅，他的言語沒有虛妄的念頭，可以利益一切眾生。

密跡金剛力士（Guhyapāda Vajrapāṇi，佛教護法神）對寂意（Śāntamati，菩薩名）說：『這正是如來口中所說的秘密要義。如來的秘密教誨，隨著聲音而為眾生說法開化。這三千大千世界（trisāhasramahāsāhasralokadhātu，佛教宇宙觀中的廣大世界）有各種各樣的眾生，如來至真（Tathāgata，佛的稱號）宣講教誨，從他的言辭中，用不可計數的名號來教化眾生，使他們達到至誠的境界，如果能做到無業（karma，行為）的境界，這就叫做苦習盡道（duḥkha-samudaya-nirodha-mārga，苦的集起滅之道），也叫做地神（bhūmadevatā，守護大地的神）擁護其心，使其意念堅定。』於是唸誦咒語：

『阿裨，阿婆牟黎，加阿呵那移，阿迦優頭』

『這是守護一切的咒語，這個神咒的名字叫做苦習盡道。』虛空中一切諸天都讚歎所說的話，各自唸誦咒語：

【English Translation】 English version The Buddha proclaims all things, using metaphors to explain various 'thoughts' (saṃjñā, cognitions, concepts), His voice never ceases, yet the Buddha's words cannot be fully grasped. Who can truly understand the realm of the formless (arūpadhātu, the realm without material existence in Buddhist cosmology)? The Buddha has compassion for those realms that cannot be expressed in words, The formless realm has no words to describe it; it transcends the limitations of matter. Even if one says that dust has no color, everything is unattainable, Because this formless dust is ultimately unattainable. Suppose one says that emptiness is real, it is neither inside nor outside, Afflictions are like emptiness, so it is said to be neither inside nor outside. If it cannot be expressed in words, the Buddha's teachings can spread throughout the ten directions, Afflictions are also boundless, and this is where they exist. The words of all sentient beings, whether noble, mediocre, or inferior, Are unrelated to body, speech, and mind, not clinging to anything. 'Thoughts' (saṃjñā) should be like the performance of a courtesan, like heavenly music, Although there is no concrete body or speech, the sound can spread everywhere. The nature of all things is originally pure, and the minds of sentient beings are also like this, The Buddha proclaims these truths, and his mind has no attachments. Like the sound of a call and its echo, neither inside nor outside, The Buddha's teachings are also like this, neither inside nor outside. The absence of 'thought' (asaṃjñā, without cognition) is like a precious treasure, and the words spoken can delight sentient beings, His words have no false thoughts and can benefit all living beings.

The Vajrapāṇi (Guhyapāda Vajrapāṇi, a Buddhist guardian deity) of the Secret Traces said to Śāntamati (a Bodhisattva): 'This is the secret essence of the Tathāgata's (Tathāgata, an epithet of the Buddha) words. The secret teachings of the Tathāgata, according to the sound, teach and enlighten sentient beings. In this great trichiliocosm (trisāhasramahāsāhasralokadhātu, a vast world in Buddhist cosmology), there are various kinds of sentient beings. The Tathāgata, the truly enlightened one, proclaims the teachings. From his words, using countless names to teach sentient beings, he leads them to a state of sincerity. If one can reach the state of no karma (karma, action), this is called the path of the cessation of suffering (duḥkha-samudaya-nirodha-mārga, the path of the cessation of the arising of suffering), and it is also called the earth deities (bhūmadevatā, deities protecting the earth) protecting their hearts, making their minds firm.' Then he recited the mantra:

'A-pi, A-po-mu-li, Jia-a-he-na-yi, A-jia-you-tou'

'This is the mantra that protects all, and this divine mantra is called the path of the cessation of suffering.' All the deities in the sky praised what was said and recited their own mantras:

「活知　阿活知　阿活吒迦彌　阿和尼抳黎

「救一切，是則名曰苦習盡道。」其四天王諸天覆咒曰：

「伊泥彌泥　多閉多多閉　維盧

「救一切眾生，是則名曰苦習盡道法。」彼忉利天上諸天咒曰：「是諸咒護一切其迴轉　貫習　主滅盡　為盡不相舉要」

第三焰諸天而復咒曰：

「首黎　道羅　斯和尼　道羅　犀雖耶　道犀雖耶被和尼」

第四兜率天咒曰：

「獨犯面觸　固轉種畜業　是諸咒護一切」

第五樂無慢天說咒曰：

「所度　俱所度　護所度　主度女　是諸咒護一切」

第六他化自在諸天咒曰：

「呵呼事業　呼和泥移　啊羅尼含　是咒護一切」

第七諸梵天咒曰：

「有事業　事業種　因緣樹以因緣度　是咒護一切」

第八梵身諸天咒曰：

「清明　造清凈　清凈風　動清凈　是神咒護一切」

第九梵滿諸天咒曰：

「無極氏　俱將去　道御主　念堅要　是神咒護一切」

第十梵度著諸天咒曰：

「和那和那散提　和那呵呵那　和那拘摩那　是神咒護一切」

第十一大梵諸天咒曰：

「木密　木密硬彼亦硬印氏　是神咒護一切」

第十二光曜諸

【現代漢語翻譯】現代漢語譯本『活知，阿活知，阿活吒迦彌，阿和尼抳黎』『救度一切，這被稱為苦的習性滅盡之道。』四天王諸天又唸咒說：『伊泥彌泥，多閉多多閉，維盧』『救度一切眾生，這被稱為苦的習性滅盡之道法。』彼忉利天（忉利天，佛教欲界六天中的第二天）上的諸天唸咒說：『這些咒語守護一切，使其迴轉，貫穿習性，主宰滅盡，爲了滅盡而不相互舉要。』第三焰天（焰天，佛教欲界六天中的第三天）的諸天又唸咒說：『首黎，道羅，斯和尼，道羅，犀雖耶，道犀雖耶被和尼』第四兜率天（兜率天，佛教欲界六天中的第四天）唸咒說：『獨犯面觸，固轉種畜業，這些咒語守護一切』第五樂無慢天（樂無慢天，佛教色界十八天中的第五天）說咒說：『所度，俱所度，護所度，主度女，這些咒語守護一切』第六他化自在天（他化自在天，佛教欲界六天中的最高天）的諸天唸咒說：『呵呼事業，呼和泥移，啊羅尼含，這個咒語守護一切』第七諸梵天（梵天，佛教色界初禪天）唸咒說：『有事業，事業種，因緣樹以因緣度，這個咒語守護一切』第八梵身諸天（梵身天，佛教色界初禪天）唸咒說：『清明，造清凈，清凈風，動清凈，這個神咒守護一切』第九梵滿諸天（梵滿天，佛教色界初禪天）唸咒說：『無極氏，俱將去，道御主，念堅要，這個神咒守護一切』第十梵度著諸天（梵度著天，佛教色界初禪天）唸咒說：『和那和那散提，和那呵呵那，和那拘摩那，這個神咒守護一切』第十一大梵諸天（大梵天，佛教色界初禪天）唸咒說：『木密，木密硬彼亦硬印氏，這個神咒守護一切』第十二光曜諸天（光曜天，佛教色界二禪天）唸咒說：

【English Translation】 English version 'Huo zhi, A huo zhi, A huo zha jia mi, A he ni ni li' 'Saving all, this is called the path of the extinction of the habit of suffering.' The gods of the Four Heavenly Kings then chanted a mantra, saying: 'Yi ni mi ni, Duo bi duo duo bi, Wei lu' 'Saving all sentient beings, this is called the Dharma of the path of the extinction of the habit of suffering.' The gods in the Trayastrimsha Heaven (Trayastrimsha Heaven, the second of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'These mantras protect all, causing them to turn around, penetrate habits, master extinction, and not mutually lift essentials for extinction.' The gods of the third Yama Heaven (Yama Heaven, the third of the six heavens in the desire realm of Buddhism) then chanted a mantra, saying: 'Shou li, Dao luo, Si he ni, Dao luo, Xi sui ye, Dao xi sui ye bei he ni' The fourth Tushita Heaven (Tushita Heaven, the fourth of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'Solely violating face touch, firmly turning the breeding of livestock, these mantras protect all' The fifth Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven, the fifth of the eighteen heavens in the form realm of Buddhism) spoke a mantra, saying: 'That which is crossed over, that which is crossed over together, that which is protected in crossing over, the master crossing over the woman, these mantras protect all' The gods of the sixth Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven, the highest of the six heavens in the desire realm of Buddhism) chanted a mantra, saying: 'He hu business, hu he ni yi, A luo ni han, this mantra protects all' The seventh Brahma gods (Brahma, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Having business, the seed of business, the tree of causes and conditions is crossed over by causes and conditions, this mantra protects all' The eighth Brahma-body gods (Brahma-body Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Clarity, creating purity, pure wind, moving purity, this divine mantra protects all' The ninth Brahma-full gods (Brahma-full Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Limitless clan, going together, the master of the path, the thought is firm and essential, this divine mantra protects all' The tenth Brahma-adorned gods (Brahma-adorned Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'He na he na san ti, He na he he na, He na ju mo na, this divine mantra protects all' The eleventh Great Brahma gods (Great Brahma Heaven, the first dhyana heaven in the form realm of Buddhism) chanted a mantra, saying: 'Mu mi, Mu mi hard, that is also hard, Yin shi, this divine mantra protects all' The twelfth Radiant gods (Radiant Heaven, the second dhyana heaven in the form realm of Buddhism) chanted a mantra, saying:

天咒曰：

「伊諧諧　將諧去　親近　是神咒護一切」

第十三少光諸天咒曰：

「是取去　不將去　不使去　無所至　是神咒護一切」

第十四無量光諸天咒曰：

「貫謵　俱供謵　謵滅盡　謵無量　是神咒護一切」

第十五光音諸天咒曰：

「以斷終　自在斷　順從和　常清凈　是神咒護一切」

第十六約凈諸天咒曰：

「所至趣　所可歸　近所到　以近所到　是神咒護一切」

第十七少凈諸天咒曰：

「清凈　清凈氏　凈復凈　歸清凈　是神咒護一切」

第十八無量凈諸天咒曰：

「無我氏　無吾我氏　非貢高歸自大　是神咒護一切」

第十九凈難逮諸天咒曰：

「解脫以遮　跡解度本近解　是神咒護一切」

第二十應果天、第二十一御辭天咒曰：

「以無作無所作除所作所作　究竟　是神咒護一切」

密跡金剛力士言：「是則名曰苦習盡道，所當奉行，所應開化而隨律教，顯現微妙無極之業。」

第二十二離辭諸天、第二十三假使諸天、第二十四善見諸天、第二十五一究竟諸天、凈居有四天，謂所奉行決了一處究竟天、真究竟天、無瞋恚天、不親近天。是為，寂意！諸天立至誠誓慧

【現代漢語翻譯】現代漢語譯本天咒說：『伊諧諧，將諧去，親近，這是神咒護佑一切。』第十三少光諸天咒說：『是取去，不將去，不使去，無所至，這是神咒護佑一切。』第十四無量光諸天咒說：『貫謵，俱供謵，謵滅盡，謵無量，這是神咒護佑一切。』第十五光音諸天咒說：『以斷終，自在斷，順從和，常清凈，這是神咒護佑一切。』第十六約凈諸天咒說：『所至趣，所可歸，近所到，以近所到，這是神咒護佑一切。』第十七少凈諸天咒說：『清凈，清凈氏，凈復凈，歸清凈，這是神咒護佑一切。』第十八無量凈諸天咒說：『無我氏，無吾我氏，非貢高歸自大，這是神咒護佑一切。』第十九凈難逮諸天咒說：『解脫以遮，跡解度本近解，這是神咒護佑一切。』第二十應果天、第二十一御辭天咒說：『以無作無所作除所作所作，究竟，這是神咒護佑一切。』密跡金剛力士說：『這被稱為苦習盡道，應當奉行，應當開化並遵循律教，顯現微妙無極的業。』第二十二離辭諸天、第二十三假使諸天、第二十四善見諸天、第二十五一究竟諸天，凈居有四天，即所奉行決了一處究竟天、真究竟天、無瞋恚天、不親近天。寂意！這些是諸天所立的至誠誓慧。

【English Translation】 English version The heavenly mantra says: 'I xie xie, will xie go, be close, this is a divine mantra protecting all.' The mantra of the thirteenth, the Lesser Light Heavens, says: 'It is taken away, not taken away, not made to go, nowhere to arrive, this is a divine mantra protecting all.' The mantra of the fourteenth, the Immeasurable Light Heavens, says: 'Guan xi, together offer xi, xi extinguished, xi immeasurable, this is a divine mantra protecting all.' The mantra of the fifteenth, the Light Sound Heavens, says: 'With ending, freely ending, following harmony, always pure, this is a divine mantra protecting all.' The mantra of the sixteenth, the Approaching Purity Heavens, says: 'Where to go, where to return, near to arrive, with near to arrive, this is a divine mantra protecting all.' The mantra of the seventeenth, the Lesser Purity Heavens, says: 'Pure, pure clan, pure again pure, return to pure, this is a divine mantra protecting all.' The mantra of the eighteenth, the Immeasurable Purity Heavens, says: 'No self clan, no my self clan, not arrogant returning to self-importance, this is a divine mantra protecting all.' The mantra of the nineteenth, the Purity Difficult to Attain Heavens, says: 'Liberation to cover, trace liberation to measure the root near liberation, this is a divine mantra protecting all.' The mantra of the twentieth, the Result Heavens, and the twenty-first, the Controlled Speech Heavens, says: 'With no action, no action to remove action, ultimately, this is a divine mantra protecting all.' The Vajra Warrior of Secret Traces said: 'This is called the path of the end of the accumulation of suffering, which should be practiced, should be enlightened and follow the precepts, revealing the subtle and limitless karma.' The twenty-second, the Separated Speech Heavens, the twenty-third, the Hypothetical Heavens, the twenty-fourth, the Good View Heavens, the twenty-fifth, the One Ultimate Heavens, the Pure Abode has four heavens, namely the Ultimate Heaven of Decided Practice, the True Ultimate Heaven, the Non-Anger Heaven, and the Non-Close Heaven. Tranquil Mind! These are the sincere vows and wisdom established by the heavens.

眾。如是諸夜叉鬼神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、迦盧跡鬼神、持花鬼神，其言辭教各各別異。又寂意！是閻浮利天下大國具足有一千，各有大郡。其十六大國以用治政而相攝護，各自咨嗟。一切諸人及與非人，言語各異音聲不同，辭有輕重。如來聖慧從其音響隨時而入，皆悉化之立正真業。各有種號，釋種、安息、月支、大秦、劍浮、擾動、丘慈、于闐、沙勒、禪善、烏耆，前後諸國匈奴鮮卑、吳蜀秦地、諸么夷狄、他羅多愚民野人，及諸須曼耶咒，女人處國、牟兜吒國、因緣國、波羅奈國、數樹國、金本國、脾羅本國、倚脾沙國、益本國、上本國、他談國、北方異國、西方所持國。海中諸神，眾蟲魚鱉。諸山中神，有形含血之類，阿拘羅、摩拘羅、阿那散，諸牧羊諸禽獸，所負諸瘺種心不平正，前曾生者、處在世者。如是寂意！如斯千國周圍充滿，于閻浮利天下各自異居。又是諸人及非人類，言語各異志操不同音聲各別。如來至真隨其言音而入其中，因開化之立於正真。

密跡金剛力士謂寂意菩薩曰：「此三千大千世界，有八十四億百千垓眾生之類，言辭各異。計是一切皆歸一誼，至真之慧至誠無怒。如是寂意！是則如來言辭秘要。又寂意！如來言辭，決於一切眾生疑網，令無餘結。十方

【現代漢語翻譯】現代漢語譯本：

眾生。像這樣，各種夜叉鬼神（Yaksha，一種守護神）、揵沓和（Gandharva，天上的樂神）、阿須輪（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、真陀羅（Kinnara，天上的樂人）、摩休勒（Mahoraga，大蟒神）、迦盧跡鬼神（Kaluki，一種鬼神）、持花鬼神，他們的言辭教誨各不相同。還有，寂意！這閻浮利（Jambudvipa，我們所居住的這個世界）天下的大國有一千個，每個國家都有大的郡縣。其中十六個大國用政治來互相攝護，各自嘆息。所有的人以及非人，語言各異，聲音不同，措辭有輕重。如來的聖慧能從他們的音響隨時進入，都教化他們建立正真的事業。他們各有種族稱號，如釋種（Sakya，釋迦牟尼的種族）、安息（Parthia，古代中亞國家）、月支（Yuezhi，古代中亞遊牧民族）、大秦（Da Qin，古代中國對羅馬帝國的稱呼）、劍浮（Kamboja，古代西北印度地區）、擾動（Raudra，古代印度地區）、丘慈（Kucha，古代西域國家）、于闐（Khotan，古代西域國家）、沙勒（Shule，古代西域國家）、禪善（Shan Shan，古代西域國家）、烏耆（Wuji，古代西域國家），前後各個國家，如匈奴、鮮卑、吳、蜀、秦地、各種么夷狄、他羅多愚民野人，以及各種須曼耶咒、女人國、牟兜吒國、因緣國、波羅奈國（Varanasi，古印度城市）、數樹國、金本國、脾羅本國、倚脾沙國、益本國、上本國、他談國、北方異國、西方所持國。海中的各種神，各種蟲魚鱉。山中的各種神，有形有血的生物，阿拘羅（Akura，一種神）、摩拘羅（Makura，一種神）、阿那散（Anasana，一種神），各種牧羊人，各種禽獸，所負的各種疾病，心中不平正，以前曾經生存過的，現在還活在世上的。像這樣，寂意！像這一千個國家周圍充滿，在閻浮利天下各自居住。又是這些人以及非人類，語言各異，志向不同，聲音各別。如來至真能隨著他們的語言聲音進入其中，因而開化他們，使他們建立正真。

密跡金剛力士（Vajrapani，佛教護法神）對寂意菩薩說：『這三千大千世界，有八十四億百千垓眾生，他們的言辭各不相同。但總的來說，一切都歸於一個道理，至真的智慧至誠無怒。像這樣，寂意！這就是如來言辭的秘密要義。還有，寂意！如來的言辭，能決斷一切眾生的疑惑，使他們沒有剩餘的煩惱。十方』 English version:

Beings. Like this, various Yaksha (a type of guardian deity) spirits, Gandharvas (celestial musicians), Asuras (warlike deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Kaluki spirits (a type of spirit), flower-holding spirits, their words and teachings are all different. Also, Sakyamuni! There are a thousand great countries in this Jambudvipa (the world we live in), each with large counties. The sixteen great countries use politics to protect each other, each sighing. All people and non-humans, their languages are different, their voices are different, and their words have different weights. The Tathagata's (Buddha's) holy wisdom can enter from their sounds at any time, and all transform them to establish true and righteous deeds. They each have their own tribal names, such as Sakya (the clan of Sakyamuni), Parthia (an ancient Central Asian country), Yuezhi (an ancient Central Asian nomadic people), Da Qin (ancient Chinese name for the Roman Empire), Kamboja (an ancient region in Northwest India), Raudra (an ancient region in India), Kucha (an ancient Western Region country), Khotan (an ancient Western Region country), Shule (an ancient Western Region country), Shan Shan (an ancient Western Region country), Wuji (an ancient Western Region country), the various countries before and after, such as the Xiongnu, Xianbei, Wu, Shu, Qin lands, various Mo barbarians, Tarata foolish people and savages, as well as various Sumanaya mantras, the women's country, the Mouduta country, the Inyuan country, Varanasi (an ancient Indian city), the Shushu country, the Jinben country, the Piluo Ben country, the Yipisha country, the Yiben country, the Shangben country, the Tatan country, the northern foreign country, the western country held. Various gods in the sea, various insects, fish, and turtles. Various gods in the mountains, beings with form and blood, Akura (a type of god), Makura (a type of god), Anasana (a type of god), various shepherds, various birds and beasts, the various diseases they bear, the unevenness in their hearts, those who have lived before, those who are still living in the world. Like this, Sakyamuni! Like these thousand countries are filled around, each living separately in Jambudvipa. Also, these people and non-human beings, their languages are different, their aspirations are different, and their voices are different. The Tathagata, the true one, can enter into them with their language and sounds, and thus enlighten them and establish them in truth and righteousness.

The Vajrapani (a Buddhist guardian deity) said to Sakyamuni Bodhisattva: 'In this three thousand great thousand worlds, there are eighty-four billion hundred thousand giga beings, their words are different. But in general, everything comes down to one principle, the true wisdom is sincere and without anger. Like this, Sakyamuni! This is the secret essence of the Tathagata's words. Also, Sakyamuni! The Tathagata's words can resolve all the doubts of all beings, so that they have no remaining afflictions. The ten directions'

【English Translation】 Beings. Like this, various Yaksha (a type of guardian deity) spirits, Gandharvas (celestial musicians), Asuras (warlike deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Kaluki spirits (a type of spirit), flower-holding spirits, their words and teachings are all different. Also, Sakyamuni! There are a thousand great countries in this Jambudvipa (the world we live in), each with large counties. The sixteen great countries use politics to protect each other, each sighing. All people and non-humans, their languages are different, their voices are different, and their words have different weights. The Tathagata's (Buddha's) holy wisdom can enter from their sounds at any time, and all transform them to establish true and righteous deeds. They each have their own tribal names, such as Sakya (the clan of Sakyamuni), Parthia (an ancient Central Asian country), Yuezhi (an ancient Central Asian nomadic people), Da Qin (ancient Chinese name for the Roman Empire), Kamboja (an ancient region in Northwest India), Raudra (an ancient region in India), Kucha (an ancient Western Region country), Khotan (an ancient Western Region country), Shule (an ancient Western Region country), Shan Shan (an ancient Western Region country), Wuji (an ancient Western Region country), the various countries before and after, such as the Xiongnu, Xianbei, Wu, Shu, Qin lands, various Mo barbarians, Tarata foolish people and savages, as well as various Sumanaya mantras, the women's country, the Mouduta country, the Inyuan country, Varanasi (an ancient Indian city), the Shushu country, the Jinben country, the Piluo Ben country, the Yipisha country, the Yiben country, the Shangben country, the Tatan country, the northern foreign country, the western country held. Various gods in the sea, various insects, fish, and turtles. Various gods in the mountains, beings with form and blood, Akura (a type of god), Makura (a type of god), Anasana (a type of god), various shepherds, various birds and beasts, the various diseases they bear, the unevenness in their hearts, those who have lived before, those who are still living in the world. Like this, Sakyamuni! Like these thousand countries are filled around, each living separately in Jambudvipa. Also, these people and non-human beings, their languages are different, their aspirations are different, and their voices are different. The Tathagata, the true one, can enter into them with their language and sounds, and thus enlighten them and establish them in truth and righteousness. The Vajrapani (a Buddhist guardian deity) said to Sakyamuni Bodhisattva: 'In this three thousand great thousand worlds, there are eighty-four billion hundred thousand giga beings, their words are different. But in general, everything comes down to one principle, the true wisdom is sincere and without anger. Like this, Sakyamuni! This is the secret essence of the Tathagata's words. Also, Sakyamuni! The Tathagata's words can resolve all the doubts of all beings, so that they have no remaining afflictions. The ten directions'

一切所有眾生，眾生種類多於地土，此眾生之類所行各異與本不同，罪皆使畢，逮得人身。以得人身，從思想生，是諸眾生逮得智慧辯聖勇猛如舍利弗。合斯智慧為一人聖，如是比像，普使眾生皆得智慧各如前一聖明。以是聖明在於一劫若過一劫，智慧禪思以察眾想求其本末。如其一人智慧禪思不復訓誨，從第二人咸受言教，智慧聖達各有大明。以是比像，斯眾生等各各所疑，往詣如來。如來一時彈指之頃悉說本末。大聖如是，常以一心入於一切眾生心念，皆能分別慧明所在，以一言辭悉決結網，各各處當慧本所在，各令欣然而得其所，所聞如來智慧明達，如來悉令明瞭。又次寂意！如來悉決一切眾生前後所疑令無餘結，是為如來言辭秘要。所入音響又其言教是不足言，如來言辭不可限量無以為喻。」

說是如來秘要言辭時，二萬二千眾生皆發無上正真道意，一切眾會得未曾有，普聞密跡金剛力士宣如來言辭秘要之業，各懷悅豫，各從坐起，稽首自歸密跡金剛力士。

大寶積經卷第十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十一

西晉三藏竺法護譯密跡金剛力士會第三之四

密跡金剛力士復謂寂意菩薩：「何謂為如來心秘要？其業清凈，所以因緣一切諸

【現代漢語翻譯】現代漢語譯本：一切所有的眾生，眾生的種類比大地上的泥土還要多，這些眾生的行為各不相同，本性也各異，他們的罪業都已完結，才得以獲得人身。獲得人身後，他們的思想開始產生。這些眾生中，有的能獲得像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）那樣智慧、辯才、聖潔和勇猛。如果把這些智慧集中在一個人身上，這個人就如同聖人一般。如果像這樣，讓所有眾生都獲得像之前那位聖人一樣的智慧，那麼，即使經過一劫或更長的時間，他們也能用智慧和禪定來觀察各種思想，探求其本源和結果。如果一個人的智慧和禪定不再需要教誨，那麼第二個人就會接受他的教導，從而獲得智慧和聖達，各自擁有大光明。以此類推，這些眾生各自的疑惑都會去請教如來（Tathāgata，佛的稱號）。如來在彈指之間就能說清一切的本末。大聖如來就是這樣，他常常以一心進入所有眾生的心念，能夠分辨智慧和光明所在，用一句話就能解開他們的疑惑，讓他們各自回到智慧的本源，讓他們欣然得到滿足。他們所聽到的如來的智慧和光明，如來都會讓他們明瞭。還有，寂意（Śānti，菩薩名）！如來能解決一切眾生過去和現在的疑惑，讓他們不再有任何困惑，這就是如來言辭的秘密和要點。如來所發出的聲音和教誨是無法用言語來形容的，如來的言辭是無法比擬的。」當宣說如來秘密言辭時，有二萬二千眾生都發起了無上正真道意，所有在場的人都感到前所未有。他們普遍聽到了密跡金剛力士（Vajrapāṇi，佛教護法神）宣說如來言辭秘密的功業，都感到非常喜悅，紛紛從座位上站起來，向密跡金剛力士頂禮膜拜，表示歸順。《大寶積經》卷第十《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第十一西晉三藏竺法護譯《密跡金剛力士會》第三之四密跡金剛力士又對寂意菩薩說：『什麼是如來的心之秘密和要點？它的功業清凈，其因緣是所有諸

【English Translation】 English version: All sentient beings, whose kinds are more numerous than the soil of the earth, each with different actions and natures, have exhausted their karmic debts and attained human form. Having attained human form, their thoughts arise. Among these beings, some attain wisdom, eloquence, sanctity, and courage like Śāriputra (one of the Buddha's ten great disciples, known for his wisdom). If all this wisdom were concentrated in one person, that person would be like a sage. If, in this way, all beings were to attain wisdom like that of the aforementioned sage, then, even after a kalpa or more, they could use wisdom and meditation to observe all thoughts, seeking their origin and end. If one person's wisdom and meditation no longer require instruction, then a second person will receive their teachings, thus attaining wisdom and sanctity, each possessing great light. In this way, the doubts of all these beings will be addressed by the Tathāgata (an epithet of the Buddha). The Tathāgata can explain the beginning and end of everything in the snap of a finger. The great sage, the Tathāgata, is like this: he constantly enters the minds of all beings with a single mind, able to discern where wisdom and light reside, and with a single word, he can resolve their doubts, allowing each to return to the source of wisdom, and they are all satisfied. The wisdom and light of the Tathāgata that they hear, the Tathāgata makes them all understand. Furthermore, Śānti (a Bodhisattva)! The Tathāgata resolves all the doubts of all beings, past and present, leaving them without any confusion. This is the secret and essence of the Tathāgata's words. The sounds and teachings of the Tathāgata are beyond description; the Tathāgata's words are incomparable.』 When the secret words of the Tathāgata were spoken, twenty-two thousand beings all aroused the intention for the unsurpassed, true, and right path. All those present felt something unprecedented. They universally heard Vajrapāṇi (a Buddhist guardian deity) proclaim the meritorious deeds of the Tathāgata's secret words, and they were all filled with joy. They all rose from their seats, bowed their heads to Vajrapāṇi, and expressed their devotion. The Great Treasure Accumulation Sutra, Volume 10 Taisho Tripitaka, Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 11 Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty, The Assembly of Vajrapāṇi, the Secret Traces, Part 3 of 4 Vajrapāṇi, the Secret Traces, again said to the Bodhisattva Śānti: 『What is the secret and essence of the Tathāgata's mind? Its deeds are pure, and its causes and conditions are all the various

天子所生，以一識慧壽八萬四千劫，又其神識不轉不變，以為余識乃至定意還得壽命；從彼終沒，因其所行受身而生。如是寂意！如來從其夜得成佛道至滅度日，于其中間，如來無疑亦不迴轉，心無思行、心無遊行、心無不堅、心無所合、心無所散、心無亂、心無移、心無游、心無護、心無寂、心無失時、心無迷、心無求理、心無暗、心無生、心無喜、心無怯、心無住、心無往、心無想、心無望、心無求想、心無消滅、心無所觀、心無御識、心無住處、心無觀他，心目無睹、耳無所聽、無鼻口身，心無想念，意不倚色，無聲香味細滑。心不依法、心無樂處、心不非樂。心不住內亦不住外，心不入法、心不越慧，心不觀過去、心不觀當來、心不觀現在。心如來聖，心清凈巍巍。其心不造罪福之業，於一切法慧無掛礙，而普示現已心清凈，不見他人心不清凈。其所見者亦無所觀，若所觀者亦無妄想察無放逸，睹所觀見亦無馳騁，觀有所見永無所見。如來所見，不肉眼視、不天眼睹、不慧眼察、不法眼看、不佛眼觀。不合天耳聽，不合觀他心，不雜念識過去世事，不依神足而為變化，不倚所有。諸漏已盡，於一切法悉無合會，應于諸法無所掛礙，其無吉祥、無有眾業、永無所行。其慧所住，猶若本無，皆知一切眾生心行。十

種力業、四無畏慧、十八不共諸佛之法，是亦若斯。進退無業，舍心意識，不離如來三昧定住，普造一切諸佛道事，一切諸法慧無掛礙悉無所著。猶如寂意！如來至真化如來像，其化如來無心意識身口意，其行所在至真示現隨時能作佛事，化亦無想亦無求念。如是寂意！道心如斯，猶如來化等無有異。其所化者所念無念、無身口心，因緣進退目睹見之皆作佛事，亦無所有，所謂化者悉無所行。諸法如化，如來解是成最正覺。已成正覺，如來慧識不住五陰，無十八種亦無諸入，不住內外，無善無不善、無現世、無度世、無有漏、無不漏、無塵勞諍訟之厭、不住無為有數無數、無有三世去來今行，周旋往反，不住有為有所觀察也，不住無為觀也。其慧亦如是，悉無所住。如來至真處於一切眾生志性，顯仁慈慧、無所傷害、救濟危厄。寂意當知，是如來秘要，若有所入，其所班宣無不普達。又有寂意！如來秘要不可限量，所宣秘密不可得底。」

密跡金剛力士說如來秘要品時，無央數諸佛世界六反震動，其大光明照於十方，睹於十方無量佛土，天雨眾花，箜篌樂器不鼓自鳴。無央數人皆發無上正覺道意，不可計菩薩逮得無所從生法忍，不可限人逮得柔順法忍。倍復不可計菩薩得一生補處，德本淳淑，以是因緣故十方所

【現代漢語翻譯】現代漢語譯本：諸如十種力量（種力業）、四種無畏的智慧（四無畏慧）、十八種不與他人共有的佛法（十八不共諸佛之法），也是如此。修行時沒有進退之業，捨棄心意識，不離如來的三昧定境，普遍地創造一切諸佛的道業，對於一切諸法的智慧沒有障礙，沒有任何執著。就像寂靜的意念一樣！如來至真化現如來之像，其化現的如來沒有心意識、身口意，其所行之處，至真示現，隨時都能做佛事，化現之身也沒有思想，也沒有追求和念頭。就像這樣寂靜的意念！道心也是如此，就像如來的化身一樣沒有差別。其所化現的眾生，所念的無念，沒有身口心，因緣的進退，親眼所見，都做佛事，也沒有任何執著，所謂化現，都沒有任何行為。諸法就像化現一樣，如來理解這一點，成就最正覺。已經成就正覺，如來的智慧和意識不住於五蘊，沒有十八種界，也沒有諸入，不住于內外，沒有善也沒有不善，沒有現世，沒有度世，沒有有漏，沒有無漏，沒有塵勞諍訟的厭惡，不住于無為的有數和無數，沒有三世的過去、現在、未來，周旋往返，不住于有為的觀察，也不住于無為的觀察。其智慧也是如此，沒有任何執著。如來至真處於一切眾生的志向和本性之中，顯現仁慈和智慧，不傷害眾生，救濟危難。寂意，應當知道，這是如來的秘密要義，如果有所領悟，其所宣講的教義沒有不普遍傳達的。還有，寂意！如來的秘密要義不可思議，所宣講的秘密不可測度。當密跡金剛力士宣說如來秘密要義品時，無數的佛世界六次震動，其大光明照耀十方，看到十方無量的佛土，天空中降下各種花朵，箜篌等樂器不敲自鳴。無數的人都發起了無上正等正覺的道心，不可計數的菩薩獲得了無所從生的法忍，不可限量的人獲得了柔順法忍。更加不可計數的菩薩獲得了候補佛位的資格，德行純熟，因為這個因緣，十方所

【English Translation】 English version: The ten powers (seed power karma), the four fearlessnesses of wisdom (four fearless wisdoms), the eighteen unique Buddha dharmas (eighteen unique Buddha dharmas), are also like this. In practice, there is no karma of advancing or retreating, abandoning the mind consciousness, not departing from the Samadhi state of the Tathagata, universally creating all the Buddha's path activities, and for the wisdom of all dharmas, there is no obstruction, and no attachment. It is like a silent thought! The Tathagata, the ultimate truth, transforms into the image of the Tathagata, and the transformed Tathagata has no mind consciousness, body, speech, or intention. Wherever it goes, the ultimate truth manifests, and it can perform Buddha activities at any time. The transformed body has no thoughts, no pursuit, and no intentions. Just like this silent thought! The mind of the path is also like this, just like the transformation of the Tathagata, there is no difference. The beings that are transformed, what is thought is no-thought, there is no body, speech, or mind. The advancement and retreat of causes and conditions, what is seen with one's own eyes, all perform Buddha activities, and there is no attachment. The so-called transformation has no action. All dharmas are like transformations. The Tathagata understands this and achieves the most perfect enlightenment. Having achieved perfect enlightenment, the Tathagata's wisdom and consciousness do not dwell in the five aggregates, there are no eighteen realms, nor are there any entrances, not dwelling inside or outside, there is no good or not good, no present life, no liberation, no outflows, no no-outflows, no aversion to the defilements of strife, not dwelling in the unconditioned, whether countable or uncountable, there is no past, present, or future of the three times, going back and forth, not dwelling in the conditioned observation, nor dwelling in the unconditioned observation. Its wisdom is also like this, without any dwelling. The Tathagata, the ultimate truth, is in the aspirations and nature of all beings, manifesting benevolence and wisdom, not harming beings, and rescuing those in danger. Silent Intent, you should know, this is the secret essence of the Tathagata. If there is any understanding, the teachings that are proclaimed will be universally conveyed. Furthermore, Silent Intent! The secret essence of the Tathagata is inconceivable, and the secrets that are proclaimed cannot be fathomed. When the Vajra-wielding Guardian of Secrets spoke the chapter on the secret essence of the Tathagata, countless Buddha worlds shook six times, and their great light illuminated the ten directions, seeing countless Buddha lands in the ten directions. Flowers rained down from the sky, and musical instruments such as the konghou played without being struck. Countless people all aroused the mind of unsurpassed perfect enlightenment, countless Bodhisattvas attained the Dharma-acceptance of non-origination, and countless people attained the Dharma-acceptance of gentleness. Even more countless Bodhisattvas attained the position of being one birth away from Buddhahood, with pure and virtuous roots. Because of this cause, the ten directions

在諸佛國土各各在諸佛世尊，于賢劫中眾菩薩等凈修梵行。是諸菩薩以法供養，皆各散花奉事貢上密跡金剛力士。其所散花化成花蓋，承佛威神，是諸花蓋一切咸來在於佛所，而繞佛及密跡金剛力士，三匝普覆眾會。又其寶蓋住虛空中當於佛上，從寶蓋出如是比好妙音聲：「唯然世尊！賢劫菩薩遣我等來，供養大聖及密跡金剛力士，奉法供養及班宣是如來至真不可思議所說秘要，皆佛威變之所為也。」

爾時一切諸來眾會聞說是法，欣然大悅皆共叉手，咸禮稽首密跡金剛力士，益加恭敬現若干變，宣說是言：「我等，世尊！為得善利獲無極慶，乃逮得見密跡金剛力士，值聞如來不可思議秘要言教。若有眾生得致聞是經典之要而信樂者，以近道業不懷狐疑未曾猶豫入佛訓誨，則當觀之為不退轉，當至無上正真道也。」

時佛嗟嘆密跡金剛力士言：「善哉善哉！快說是言，誠如宣意。」復告寂意菩薩：「大士！如來功勛甚奇真諦，四無所畏。是經典者，如密跡金剛力士所可咨嗟，快說至訓。斯諸正士，諸佛尊法道慧巍巍如是。其聞是法，不恐不怖心不懷懼，解義所趣，若復受持能諷誦學、廣為人說，不久受決。當作是觀，疾逮無上正真之道成最正覺。」

爾時彼眾會場地正其中間，於世尊前，地尋時劈

【現代漢語翻譯】現代漢語譯本在各個佛的國土中，在諸佛世尊的座下，于賢劫（指現在這個時期）中，眾菩薩們都在清凈地修行梵行（清凈的行為）。這些菩薩們以佛法供養，各自散花來奉事和供奉密跡金剛力士（護法神）。他們所散的花化成了花蓋，承蒙佛的威神之力，這些花蓋都來到佛的所在，圍繞著佛和密跡金剛力士三圈，普遍覆蓋了整個法會。而且，那些寶蓋停留在虛空中，在佛的上方，從寶蓋中發出如此美妙的聲音：『是的，世尊！賢劫的菩薩們派遣我們前來，供養大聖（指佛）和密跡金剛力士，奉獻佛法供養，並宣揚如來至真不可思議的秘密教誨，這一切都是佛的威神變化所致。』那時，所有前來參加法會的眾人都聽到了這些佛法，欣喜若狂，都雙手合十，向密跡金剛力士行禮，更加恭敬，並顯現出各種變化，宣說道：『我們，世尊！因為獲得了善利，得到了無上的慶幸，才得以見到密跡金剛力士，聽聞如來不可思議的秘密教誨。如果有眾生能夠聽聞這部經典的重要內容並信受奉行，他們就會接近道業，不會心懷疑惑，不會猶豫不決，進入佛的教誨，那麼就可以認為他們不會退轉，將會到達無上正真之道。』這時，佛讚歎密跡金剛力士說：『說得好啊，說得好啊！你說的這些話真是符合我的心意。』又告訴寂意菩薩：『大士！如來的功德非常奇特真實，具有四無所畏（佛的四種無畏懼的特質）。這部經典，就像密跡金剛力士所讚歎的那樣，說出了至高的教誨。這些正士，諸佛的尊法和智慧都如此崇高偉大。那些聽聞這部佛法的人，不會恐懼，不會害怕，心中不會懷有畏懼，能夠理解佛法的含義，如果能夠受持、背誦、學習、並廣為他人宣說，不久就會得到佛的授記。應當這樣看待他們，他們很快就會達到無上正真之道，成就最正覺。』那時，在法會場地正中間，在世尊面前，地面立刻裂開。

【English Translation】 English version In each of the Buddha lands, under the presence of the World Honored Ones, during this Bhadrakalpa (the current eon), all the Bodhisattvas are diligently cultivating pure conduct. These Bodhisattvas offer Dharma, each scattering flowers to serve and honor the Vajrapani (a Dharma protector). The flowers they scatter transform into flower canopies, empowered by the Buddha's majestic power. These canopies all come to where the Buddha is, circling the Buddha and Vajrapani three times, covering the entire assembly. Moreover, these jeweled canopies remain in the sky above the Buddha, and from them emanate such wonderful sounds: 'Yes, World Honored One! The Bodhisattvas of the Bhadrakalpa have sent us to offer to the Great Sage (the Buddha) and Vajrapani, to present Dharma offerings, and to proclaim the Tathagata's (Buddha's) true, inconceivable, and secret teachings. All of this is due to the Buddha's majestic transformations.' At that time, all the attendees of the assembly, upon hearing these teachings, were overjoyed. They all joined their palms together, bowed to Vajrapani, showing even greater respect, and manifested various transformations, proclaiming: 'We, World Honored One! Because we have obtained great benefit and boundless joy, we have been able to see Vajrapani and hear the Tathagata's inconceivable secret teachings. If there are beings who can hear the essence of this scripture and believe and practice it, they will draw near to the path of enlightenment, without doubt or hesitation, entering the Buddha's teachings. Then, it can be said that they will not regress and will reach the unsurpassed, true, and right path.' Then, the Buddha praised Vajrapani, saying: 'Excellent, excellent! Your words are truly in accordance with my intention.' He then said to the Bodhisattva Jiyi: 'Great Bodhisattva! The Tathagata's merits are truly wondrous and real, possessing the Four Fearlessnesses (the Buddha's four qualities of fearlessness). This scripture, as Vajrapani has praised, speaks of the supreme teachings. These righteous ones, the Buddhas' honored Dharma and wisdom are so lofty and great. Those who hear this Dharma will not be afraid, will not be fearful, and will not harbor any dread in their hearts. They will understand the meaning of the Dharma. If they can uphold, recite, learn, and widely proclaim it to others, they will soon receive the Buddha's prediction of enlightenment. They should be regarded as those who will quickly attain the unsurpassed, true, and right path, achieving the most perfect enlightenment.' At that time, in the very center of the assembly ground, in front of the World Honored One, the ground immediately split open.

裂深六十八百千由旬，自然出水渧大如車釭，上虛空中高至梵天，灑三千大千世界。佛告寂意：「汝寧見此其大渧水上虛空中，灑乎三千大千世界地乎？」

對曰：「已見。天中之天！唯然大聖！垂愍唯說何所先瑞？」

佛告寂意：「仁當知此，今斯水渧，地無思想無所裂壞水自然出，諸法師等亦復若斯，若以受持是經至要，住如上教而奉行法，皆當裂壞六十二見眾邪疑網，逮得於此不可盡明法辯才之慧，斯諸正士為諸眾生快說正法普悅眾心。又寂意！知是經典者，盡脫眾惡三塗之難乎。」

時賢者舍利弗前白佛言：「今賢劫中諸菩薩眾在於十方諸佛世界凈修梵行，云何於是密跡金剛力士，斯諸菩薩后成佛時皆當手執金剛侍從后乎？」

佛言：「且止。舍利弗！是不可思議。諸天世人得聞是言，將無怪惑，菩薩所行或能不信。」

舍利弗復白佛言：「若有學人殖眾德本，當信樂之，我等咸當受如來命。」佛言：「汝寧見此密跡金剛力士住侍佛后乎？」

答曰：「已見。」

佛言：「以神通力本願所致，常當供養諸菩薩眾，于賢劫中當成佛時，密跡力士常應侍之亦如侍我也。是舍利弗！密跡金剛力士，皆于賢劫諸菩薩眾常當侍衛。賢劫諸佛以神通力，皆是本宿自在誓願。」

【現代漢語翻譯】現代漢語譯本地面裂開六十八百千由旬（古印度長度單位，一由旬約11-16公里），自然涌出水滴，大如車輪的鐵箍，升到虛空中，高至梵天（色界天的最高層），灑遍三千大千世界。佛告訴寂意：『你可曾見到這巨大的水滴在虛空中，灑遍三千大千世界嗎？』寂意回答說：『我已見到。天中之天！偉大的聖者！請您慈悲地告訴我們，這是什麼先兆？』佛告訴寂意：『你應該知道，現在這水滴，地面沒有思想，也沒有被破壞，水自然涌出。各位法師也應如此，如果受持這部經典至關重要的教義，按照上面的教導奉行佛法，都將破除六十二種邪見和各種疑惑，獲得不可窮盡的明法辯才的智慧。這些正士會為眾生宣說正法，使大眾歡喜。還有，寂意！瞭解這部經典的人，都能脫離各種惡道和三惡道的苦難。』這時，賢者舍利弗上前對佛說：『現在賢劫（我們所處的時代）中的各位菩薩在十方諸佛世界清凈修行，為什麼這位密跡金剛力士（護法神）會在這些菩薩成佛時，都手持金剛杵侍奉在他們身後呢？』佛說：『先別說這個，舍利弗！這是不可思議的。如果天人和世人聽到這話，可能會感到奇怪和疑惑，菩薩的修行或許會不被相信。』舍利弗又對佛說：『如果有學人積累了眾多功德，應當會信受樂意，我們都將遵從如來的教誨。』佛說：『你可曾見到這位密跡金剛力士侍奉在我身後嗎？』回答說：『我已見到。』佛說：『這是他以神通力和本願所致，他常常供養各位菩薩，在賢劫中各位菩薩成佛時，密跡力士也應侍奉他們，就像侍奉我一樣。舍利弗！密跡金剛力士，在賢劫中常常侍衛各位菩薩。賢劫諸佛以神通力，都是他們過去世自在的誓願所致。』

【English Translation】 English version The ground cracked open for sixty-eight hundred thousand yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers per yojana), and water naturally gushed out, with drops as large as the iron hoops of chariot wheels, rising into the sky, reaching as high as the Brahma heaven (the highest realm of the Form realm), and sprinkling throughout the three thousand great thousand worlds. The Buddha said to Jiyi: 『Have you seen these huge water drops in the sky, sprinkling throughout the three thousand great thousand worlds?』 Jiyi replied: 『I have seen it. O, the one among the heavens! O, Great Sage! Please, out of compassion, tell us what this omen signifies?』 The Buddha told Jiyi: 『You should know that this water drop now, the ground has no thought, nor is it broken, the water naturally emerges. All Dharma masters should be like this, if they uphold the essential teachings of this sutra, and practice the Dharma according to the above teachings, they will all break through the sixty-two kinds of wrong views and various doubts, and attain the wisdom of inexhaustible eloquence in explaining the Dharma. These righteous ones will preach the true Dharma for all beings, making the masses rejoice. Also, Jiyi! Those who understand this sutra will all be freed from the difficulties of all evil paths and the three evil realms.』 At this time, the worthy Shariputra stepped forward and said to the Buddha: 『Now, the various Bodhisattvas in the Bhadrakalpa (the current eon) are practicing pure conduct in the Buddha worlds of the ten directions. Why is it that this Vajrapani (a guardian deity) will be holding a vajra and attending behind these Bodhisattvas when they become Buddhas?』 The Buddha said: 『Let it be for now, Shariputra! This is inconceivable. If the gods and people of the world hear this, they may feel strange and doubtful, and the practice of the Bodhisattvas may not be believed.』 Shariputra again said to the Buddha: 『If there are learners who have accumulated many merits, they should believe and rejoice, and we will all follow the Tathagata's teachings.』 The Buddha said: 『Have you seen this Vajrapani attending behind me?』 He replied: 『I have seen it.』 The Buddha said: 『This is due to his supernatural power and original vow. He often makes offerings to the various Bodhisattvas, and when the various Bodhisattvas become Buddhas in the Bhadrakalpa, Vajrapani should also attend to them, just as he attends to me. Shariputra! Vajrapani will always guard the various Bodhisattvas in the Bhadrakalpa. The Buddhas of the Bhadrakalpa, through their supernatural powers, are all due to their past vows of freedom.』

佛言：「舍利弗！正使三千大千世界一切眾生將來成佛皆當須侍，得佛道時亦執金剛悉衛侍后而自示現。雖爾變化，又此正士神足之德建立聖威未曾損耗。舍利弗！寧見彌勒菩薩，今密跡金剛力士常侍其後？」

答曰：「已見。世尊！以是之故承佛聖旨，從古以來未曾聞斯。」

佛告舍利弗：「常侍彌勒，汝等不見也。亦在他方諸佛國土諸菩薩來，天帝釋梵及四天王，見密跡金剛力士侍于彌勒菩薩之後。又時其餘賢劫之中，彌勒菩薩及余菩薩化作億百千垓諸菩薩眾，皆在其後而侍化人開度眾生。以是正士所建立威不可思議神足威變巍巍如是，具足眾德六通慧力，不可限量。」

於是寂意菩薩謂密跡金剛力士曰：「豈能屈意班宣如來修勤苦行、莊嚴道樹降伏魔官而轉法輪造立至諦？仁者所明，具說意旨。」

密跡金剛力士謂寂意曰：「其功德勛不可限量，假使住命一劫稱其至德，不能具宣講論意旨，承佛威神粗舉其要。」又曰：「寂意！菩薩所行不以一事修勤苦行，菩薩行法為外異學，欲濟危厄故示現義，各以隨宜從其身行，多少明宣顯其威儀，因而得化外學眾邪。現身最勝尊豪難逮，所行勤苦甚不可及。示現菩薩威儀禮節，一切外學眾邪異業所不能逮。菩薩在彼住一章句解無量義，

【現代漢語翻譯】現代漢語譯本佛對舍利弗說：『即使三千大千世界的一切眾生將來都成佛，他們成佛時也都需要侍者，得道成佛時也會有執金剛神在身後衛護並顯現。即使如此變化，這位正士的神足功德所建立的聖威也未曾損耗。舍利弗，你難道看見彌勒菩薩現在有密跡金剛力士常侍其後嗎？』舍利弗回答說：『我已看見。世尊！正因如此，我才領受佛的聖旨，從古以來從未聽聞過這樣的事。』佛告訴舍利弗：『常侍奉彌勒菩薩，你們是看不見的。在其他佛國，諸菩薩來此，天帝釋、梵天以及四大天王，他們能看見密跡金剛力士侍奉在彌勒菩薩之後。而且在其餘的賢劫中，彌勒菩薩和其他菩薩會化作億百千垓的菩薩眾，都在其後侍奉，化現的人開導眾生。這位正士所建立的威德不可思議，神足威變巍巍如是，具足眾德、六通慧力，不可稱量。』這時，寂意菩薩對密跡金剛力士說：『您能否屈尊宣說如來修習勤苦之行、莊嚴道樹、降伏魔官、轉法輪、建立至諦的功德？請您詳細說明其中的意義。』密跡金剛力士對寂意菩薩說：『其功德勛不可稱量，即使住世一劫來稱讚他的至德，也不能完全宣講其中的意義。我承佛的威神，粗略地舉其要點。』他又說：『寂意，菩薩的修行不是隻用一件事來修習勤苦之行。菩薩的行法是爲了外道異學，爲了救濟危難而示現的義理，各自根據情況從自身修行，多少明宣，顯現其威儀，從而感化外道邪眾。菩薩示現最勝尊貴的形象，難以企及，所修的勤苦也極其難以達到。菩薩示現威儀禮節，一切外道邪眾的異業都不能企及。菩薩在那裡住於一句，就能解釋無量的意義，』

【English Translation】 English version The Buddha said, 'Shariputra, even if all the beings in the three thousand great thousand worlds were to become Buddhas in the future, they would all need attendants when they attain Buddhahood. When they attain the path of Buddhahood, Vajra-wielding deities would also be present behind them, protecting and manifesting themselves. Even with such transformations, the holy power established by this righteous one's miraculous powers would not be diminished. Shariputra, have you seen the Bodhisattva Maitreya with the Vajra-wielding deity always attending behind him?' Shariputra replied, 'I have seen it, World Honored One! It is because of this that I receive the Buddha's holy teachings, for I have never heard of such a thing since ancient times.' The Buddha told Shariputra, 'You do not see the one who constantly attends Maitreya. In other Buddha lands, Bodhisattvas come here, and the Emperor Sakra, Brahma, and the Four Heavenly Kings see the Vajra-wielding deity attending behind the Bodhisattva Maitreya. Moreover, during the remaining kalpas, the Bodhisattva Maitreya and other Bodhisattvas will transform into hundreds of thousands of kotis of Bodhisattvas, all attending behind him, and these transformed beings will guide sentient beings. The power established by this righteous one is inconceivable, his miraculous powers are majestic, and he is endowed with all virtues, the six supernormal powers, and wisdom, which are immeasurable.' Then, the Bodhisattva Jiyi said to the Vajra-wielding deity, 'Could you condescend to explain the merits of the Tathagata's practice of diligent austerities, the adornment of the Bodhi tree, the subjugation of the demonic forces, the turning of the Dharma wheel, and the establishment of the ultimate truth? Please explain the meaning in detail.' The Vajra-wielding deity said to Jiyi, 'His merits and virtues are immeasurable. Even if one were to live for a kalpa and praise his supreme virtues, one could not fully explain the meaning. I will, by the Buddha's divine power, briefly mention the essentials.' He also said, 'Jiyi, the Bodhisattva's practice is not limited to one act of diligent austerity. The Bodhisattva's practice is for the sake of external heretics, and to save them from danger, they manifest the meaning, each according to their situation, practicing from their own bodies, proclaiming the teachings to varying degrees, and displaying their majesty, thereby converting external heretics. The Bodhisattva manifests the most supreme and noble form, which is difficult to attain, and the diligent austerities they practice are extremely difficult to achieve. The Bodhisattva manifests the proper conduct and etiquette, which cannot be attained by the different practices of all external heretics. The Bodhisattva, by dwelling on one phrase, can explain immeasurable meanings.'

或現上方、或現日月周旋往反、或現神通飛行仙人隱處、或現儒林國師居士、或現宗長聖帝四王、或現帝釋梵天轉輪聖王、或以自現行不具足，或現其身臥荊棘上、或現臥䴬草上、或臥土上、或現所臥或畏或無所畏、或現臥處、或現坐食果、或現弊衣、或臥泡上、或現赭衣、或現裸形所共遊居，或現服食猶孝子睒、或現惡食、或現食豆谷、或現食麻米、或現食蘿菔若芋蕪菁、或以食餔若食菜茹、或食荊棘、或服葉花實、或現食棗果，或能一食、或再食、或現常食、或現七日一食、或現十五日一食、或有一月一食、或服一渧蘇、或服一渧油、或服一渧蜜、或服一渧水、或服一渧乳、或現不食，或現常住、或現常坐。如是寂意！是及余行不可稱計威儀禮節，是為菩薩所現苦行。菩薩所現勤苦之行具足六年，不但一行威儀禮節，行若干種示現具足，復以超是堅固勤修精進。又諸眾生不見如來若干品威儀禮節，亦不能知菩薩所為。若有眾生能修行道，如其所行舉動進止威儀禮節，以是開化使得度脫。若見菩薩威儀禮節，乃能睹之菩薩所行觀無妄想。是為菩薩所行勤苦，具足開化六十垓人三百萬諸天人民皆入道業，爾時菩薩行微妙業。又菩薩行在於所生，坐寶挍露高閣之臺而示現生，無眾患難、永得安隱、三昧常定，而反示現六

年苦行復見起去。彼時諸天求於法樂，若志經典不慕世俗住菩薩邊，無有異業唯班宣法是為菩薩。時有菩薩名曰法種，好樂大乘入于大哀。復有法典名入不可思議法門，又號普攝，降伏眾邪一切諸魔入苦難慧永獲大安。」

密跡金剛力士謂寂意菩薩：「菩薩勤行竟六年已，輒如所現精進威儀從其坐起，詣于尼連閑靜河邊，順示從世故到閑靜流河水際，洗身清凈度河水去，往至他處而獨立焉。有彌迦女名善蔭，構千頭牛而取其乳，展轉相飲取后淳湩用作湩糜，在釜跳上數十丈。女怪所以。梵志佔之，臨成佛者乃應服耳。時女赍往詣菩薩所，及六萬天、龍、鬼神、揵沓和等，各各赍食奇異甘膳詣菩薩所，各自啟曰：『唯愿垂愍受是供養。』於時菩薩受善蔭彌迦女乳糜服食，亦取一切六萬天、龍、鬼神、揵沓和妻飯，示現皆食。諸來施者各各自見獨受其食不見他人，他人亦不知之。時一一人各自念言：『菩薩獨念取我供食，當逮無上正真之道成最正覺。』以是喜悅發大道意，應時得立不退轉地。是為名曰受供膳食，開化眾生故現六年勤苦行業。」

密跡金剛力士謂寂意曰：「是為菩薩隨其世俗受供而食，使身氣力充備安和。往詣樹下，又有地神名善地天子告諸天子及餘地行天神：『持地不動莫令肅震，斷眾愛慾

【現代漢語翻譯】現代漢語譯本：

又經過多年的苦行，（菩薩）再次起身離去。那時，諸天都渴望佛法的喜悅，如果他們立志于經典，不羨慕世俗，就會住在菩薩身邊。他們沒有其他行為，只是宣揚佛法，這就是菩薩的作為。當時有一位菩薩名叫法種（Dharma Seed），他喜愛大乘佛法，進入大悲之中。還有一部佛典名為入不可思議法門（Entering the Inconceivable Dharma Gate），又號普攝（Universal Embrace），它能降伏各種邪見，使一切魔障進入苦難的智慧，永遠獲得大安樂。

密跡金剛力士（Vajrapani）對寂意菩薩（Shanti-mati Bodhisattva）說：『菩薩勤奮修行六年之後，就如他所展現的精進威儀那樣，從座位上起身，前往尼連禪靜河（Nairanjana River）邊。他順應世俗的示現，來到閑靜的河邊，洗凈身體，渡過河水，前往他處獨自站立。有一位名叫善蔭（Good Shade）的彌迦女（Mika），她擠了一千頭牛的奶，輪流飲用，取最後濃稠的乳汁做成乳糜，在鍋里跳躍到數十丈高。女子感到奇怪，梵志（Brahmin）占卜說，這是將要成佛的人才應該享用的食物。當時，女子帶著乳糜前往菩薩所在之處，還有六萬天、龍、鬼神、乾闥婆（Gandharva）等，各自帶著奇異的甘美食物前往菩薩處，各自稟告說：『唯愿您慈悲接受這些供養。』當時，菩薩接受了善蔭彌迦女的乳糜食用，也接受了六萬天、龍、鬼神、乾闥婆等供奉的食物，示現全部都吃了。前來供養的人各自看到菩薩只接受了自己的食物，沒有看到其他人，其他人也不知道。當時，每個人各自心想：『菩薩只接受我的供養，一定會證得無上正真之道，成就最正覺。』因為這種喜悅，他們發起了大道之心，當時就獲得了不退轉的地位。這就是所謂的接受供養的膳食，爲了開化眾生，才示現六年勤苦的修行。』

密跡金剛力士對寂意說：『這就是菩薩順應世俗接受供養而食，使身體氣力充足，安穩平和。他前往樹下，又有一位地神名叫善地天子（Good Earth Deva）告訴諸位天子和其餘地行天神：『保持大地不動，不要讓它震動，斷絕眾生的愛慾。』 English version:

After many years of ascetic practices, (the Bodhisattva) rose again and departed. At that time, the devas were seeking the joy of the Dharma. If they were devoted to the scriptures and did not admire worldly things, they would stay by the Bodhisattva's side. They had no other actions but to proclaim the Dharma; this is what a Bodhisattva does. At that time, there was a Bodhisattva named Dharma Seed, who loved the Mahayana teachings and entered into great compassion. There was also a scripture called Entering the Inconceivable Dharma Gate, also known as Universal Embrace, which could subdue all kinds of wrong views, lead all demonic obstacles into the wisdom of suffering, and attain great peace forever.

Vajrapani, the Secret Trace Vajra Warrior, said to Shanti-mati Bodhisattva: 'After the Bodhisattva diligently practiced for six years, just as he had shown his diligent demeanor, he rose from his seat and went to the bank of the Nairanjana River. Following the worldly custom, he came to the quiet riverbank, washed his body, crossed the river, and stood alone elsewhere. There was a Mika woman named Good Shade, who milked a thousand cows, drank the milk in turns, and used the last thick milk to make milk porridge, which jumped up dozens of feet in the pot. The woman was surprised, and a Brahmin divined that this was food that should only be eaten by someone who was about to become a Buddha. At that time, the woman brought the milk porridge to where the Bodhisattva was, along with sixty thousand devas, nagas, ghosts, gandharvas, and others, each bringing strange and delicious food to the Bodhisattva, and each said: 'May you have compassion and accept these offerings.' At that time, the Bodhisattva accepted the milk porridge from the Mika woman Good Shade, and also accepted the food offered by the sixty thousand devas, nagas, ghosts, gandharvas, and others, showing that he ate it all. Those who came to offer each saw that the Bodhisattva only accepted their food, and did not see others, and others did not know. At that time, each person thought: 'The Bodhisattva only accepted my offering, he will surely attain the unsurpassed true path and achieve the most perfect enlightenment.' Because of this joy, they aroused the mind of the great path, and at that time they attained the stage of non-retrogression. This is what is called accepting the offered food, and it was to enlighten sentient beings that he showed six years of diligent practice.'

Vajrapani said to Shanti-mati: 'This is how the Bodhisattva followed worldly customs to accept offerings and eat, so that his body would be full of energy and peaceful. He went under a tree, and there was a earth deity named Good Earth Deva who told the devas and other earth-walking deities: 'Keep the earth still, do not let it shake, and cut off the desires of all beings.'

【English Translation】 After many years of ascetic practices, (the Bodhisattva) rose again and departed. At that time, the devas were seeking the joy of the Dharma. If they were devoted to the scriptures and did not admire worldly things, they would stay by the Bodhisattva's side. They had no other actions but to proclaim the Dharma; this is what a Bodhisattva does. At that time, there was a Bodhisattva named Dharma Seed (法種), who loved the Mahayana teachings and entered into great compassion. There was also a scripture called Entering the Inconceivable Dharma Gate (入不可思議法門), also known as Universal Embrace (普攝), which could subdue all kinds of wrong views, lead all demonic obstacles into the wisdom of suffering, and attain great peace forever. Vajrapani (密跡金剛力士), the Secret Trace Vajra Warrior, said to Shanti-mati Bodhisattva (寂意菩薩): 'After the Bodhisattva diligently practiced for six years, just as he had shown his diligent demeanor, he rose from his seat and went to the bank of the Nairanjana River (尼連禪靜河). Following the worldly custom, he came to the quiet riverbank, washed his body, crossed the river, and stood alone elsewhere. There was a Mika woman (彌迦女) named Good Shade (善蔭), who milked a thousand cows, drank the milk in turns, and used the last thick milk to make milk porridge, which jumped up dozens of feet in the pot. The woman was surprised, and a Brahmin (梵志) divined that this was food that should only be eaten by someone who was about to become a Buddha. At that time, the woman brought the milk porridge to where the Bodhisattva was, along with sixty thousand devas, nagas, ghosts, gandharvas (乾闥婆), and others, each bringing strange and delicious food to the Bodhisattva, and each said: 'May you have compassion and accept these offerings.' At that time, the Bodhisattva accepted the milk porridge from the Mika woman Good Shade, and also accepted the food offered by the sixty thousand devas, nagas, ghosts, gandharvas, and others, showing that he ate it all. Those who came to offer each saw that the Bodhisattva only accepted their food, and did not see others, and others did not know. At that time, each person thought: 'The Bodhisattva only accepted my offering, he will surely attain the unsurpassed true path and achieve the most perfect enlightenment.' Because of this joy, they aroused the mind of the great path, and at that time they attained the stage of non-retrogression. This is what is called accepting the offered food, and it was to enlighten sentient beings that he showed six years of diligent practice.' Vajrapani said to Shanti-mati: 'This is how the Bodhisattva followed worldly customs to accept offerings and eat, so that his body would be full of energy and peaceful. He went under a tree, and there was a earth deity named Good Earth Deva (善地天子) who told the devas and other earth-walking deities: 'Keep the earth still, do not let it shake, and cut off the desires of all beings.'

及諸結著，菩薩已到于樹王下。』嚴凈其地次第諸施，歡然三千世界自然清凈，散花燒香、香水灑地，迦留跡天持花鬼神下其天宮住虛空中，見菩薩欣然雨種種華。其四天王與其眷屬至四方域，以紫磨金網縵妙帳周遍覆蓋三千佛土以供養佛。天帝釋梵前有大神足，莊嚴如意咨嗟三千世界。忉利天、焰天各紫磨金帳而挍露之，紺琉璃帳覆三千大千佛土供養。兜率天珠校露帳挍飾供養如來巍巍堂堂，及諸天王微妙甚好如紫磨金，其心大悅供養如來雨好真珠。化善天王以明月珠、光明晃耀白玉銀帳，演其和音流佈十方，令三千世界莫不悅豫。乃至諸天清凈眾寶，威神無量無垢顯明。他化自在天化作一帳，眾寶合成，普奉事佛。諸天、龍、神、阿須倫、迦樓羅、真陀羅、摩休勒，各以神足聖力示現莊嚴，修治一切欲界。」

力士謂寂意：「爾時有大梵天王名曰威神自在，主三千世界極尊無量。其菩薩行往睹佛樹，又是天王告諸梵天：『諸仁當知，是菩薩大士於過去佛修治正行殖眾德本，稽首歸命無數諸佛，大愿不動堅強意固志不患厭，皆興一切諸菩薩行，奉修諸度所度無極，悉于其地而得自在。志性普和善修清凈，盡入一切眾生根本，皆通一切如來秘要悉度魔事。其眾德本不依仰人，為諸如來善修建立無上道法，為大導

【現代漢語翻譯】現代漢語譯本：'以及各種束縛，菩薩已經到達菩提樹下。'他們莊嚴地清掃地面，依次進行各種佈施，歡喜地使三千世界自然清凈，散花焚香，用香水灑地。迦留跡天（Kālarakṣita，持花鬼神）從天宮降下，停留在虛空中，見到菩薩欣喜地降下各種鮮花。四大天王（Cāturmahārājakāyika）和他們的眷屬從四方來到，用紫磨金網覆蓋著美妙的帳幔，周遍覆蓋三千佛土，以此供養佛。天帝釋（Śakra devānām indraḥ）和梵天（Brahmā）前有大神足，莊嚴地讚歎三千世界。忉利天（Trāyastriṃśa）、焰天（Yāma）各自用紫磨金帳來裝飾顯露，用紺琉璃帳覆蓋三千大千佛土進行供養。兜率天（Tuṣita）用珠寶裝飾的帳幔來裝飾供養如來，顯得巍峨堂堂，以及諸天王，他們的帳幔微妙美好如紫磨金，他們心中非常喜悅，供養如來，降下美好的珍珠。化善天王（Nirmāṇarati）用明月珠、光明晃耀的白玉銀帳，演奏和諧的音樂，流佈十方，使三千世界沒有不感到喜悅的。乃至諸天用清凈的眾寶，威神無量，無垢顯明。他化自在天（Paranirmitavaśavartin）化作一個帳幔，用眾寶合成，普遍地奉事佛。諸天、龍（Nāga）、神（Deva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊陀羅（Kiṃnara）、摩休勒（Mahoraga），各自用神足聖力示現莊嚴，修治一切欲界。力士對寂意說：'那時有一位大梵天王，名叫威神自在，主宰三千世界，極其尊貴無量。當菩薩前往觀看菩提樹時，這位天王告訴諸梵天：'諸位應當知道，這位菩薩大士在過去佛時修治正行，種植各種德本，稽首歸命無數諸佛，大愿不動，意志堅強，不感到厭倦，都興起一切諸菩薩行，奉修各種度，所度無極，都在其地而得自在。志向普遍和善，修持清凈，盡入一切眾生的根本，都通曉一切如來的秘密要義，全部度脫魔事。他們的各種德本不依賴於他人，為諸如來善修建立無上道法，成為大導師。'

【English Translation】 English version: 'And all the attachments, the Bodhisattva had already arrived under the King of Trees.' They solemnly cleaned the ground, performed various offerings in order, joyfully making the three thousand worlds naturally pure, scattering flowers, burning incense, and sprinkling fragrant water on the ground. The Kālarakṣita (flower-holding spirit) descended from his heavenly palace, staying in the void, and seeing the Bodhisattva, joyfully rained down various flowers. The Four Heavenly Kings (Cāturmahārājakāyika) and their retinues came from the four directions, using nets of purple-gold to cover the wonderful canopies, completely covering the three thousand Buddha lands to make offerings to the Buddha. The Śakra devānām indraḥ (Heavenly Emperor Śakra) and Brahmā had great divine powers, solemnly praising the three thousand worlds. The Trāyastriṃśa (Heaven of Thirty-three), and Yāma (Heaven of Yama) each used purple-gold canopies to decorate and reveal, using dark blue lapis lazuli canopies to cover the three thousand great thousand Buddha lands for offerings. The Tuṣita (Heaven of Contentment) used jewel-decorated canopies to adorn and offer to the Tathāgata, appearing majestic and dignified, and the heavenly kings, their canopies were subtle and beautiful like purple-gold, their hearts were very joyful, offering to the Tathāgata, raining down beautiful pearls. The Nirmāṇarati (Heaven of Transformation) used bright moon pearls, and bright white jade and silver canopies, playing harmonious music, spreading it in all directions, so that the three thousand worlds were all joyful. Even the heavens used pure precious treasures, with immeasurable divine power, immaculate and bright. The Paranirmitavaśavartin (Heaven of Mastery over Others' Creations) transformed into a canopy, made of various treasures, universally serving the Buddha. The gods, Nāgas (dragons), Devas (gods), Asuras (demons), Garuḍas (eagles), Kiṃnaras (celestial musicians), and Mahoragas (great serpents), each used their divine powers and holy strength to display solemnity, cultivating and governing all the desire realms. The strong man said to Śāntamati: 'At that time, there was a great Brahmā king named Powerful Divine Freedom, who ruled the three thousand worlds, extremely noble and immeasurable. When the Bodhisattva went to see the Bodhi tree, this king told the Brahmās: 'You should know that this great Bodhisattva, in the past Buddhas, cultivated righteous practices, planted various roots of virtue, bowed and took refuge in countless Buddhas, his great vows were unmoving, his will was strong, he did not feel weary, he all arose in all the Bodhisattva practices, practiced all the perfections, what was perfected was limitless, and all were free in that place. His aspirations were universally harmonious and good, he cultivated purity, entered into the roots of all sentient beings, understood all the secret essentials of the Tathāgatas, and completely liberated from demonic affairs. Their various roots of virtue did not rely on others, for the Tathāgatas they cultivated and established the unsurpassed Dharma, becoming great guides.'

師救濟眾生、班宣經典，一切眾生合一勇猛拔乎魔境，永無魔業曉了道法。為大醫王療眾生病，服解脫冠為大法王，演智慧光無極聖帝。不為世俗八法所拘，猶如蓮華不著塵水，執持諸法未曾忽忘，猶如江海智不可限，如須彌山不可動搖。凈洗其心如水洗垢，終不自大常行謙下。如明月珠去冥眾濁，於一切法而得自在。積眾德本，猶如梵天天上第一。往詣樹下降伏眾魔，逮得無上正真之道為最正覺，具足諸佛十種力、四無所畏、十八不共諸佛之法，轉大法輪為師子吼，充滿一切潤以法施。欲凈一切眾生道眼攝取諸法，棄外邪業九十六種，具足本願好見諸佛十方境界，大聖威德游得自在，第一諸度所濟無極。汝等仁者常當謙恪恭諸菩薩。』於是自在梵天于諸天前說是頌曰：

「『清凈正行，　　決上妙法，　　愍傷世間，　　哀及諸天。　　天中之天，　　天人中尊，　　大聖今往，　　詣佛樹下，　　當降伏魔，　　及與官屬，　　逮得正覺，　　成一切智。　　已樂備悉，　　最正覺業，　　便復以轉，　　正法之輪。　　大智無窮，　　大師子吼，　　可悅一切，　　眾生之心。　　以清凈故，　　致妙法眼，　　導師往詣，　　于佛樹下。　　降棄眾魔，　　消外異學，　　皆悉具足，　

【現代漢語翻譯】現代漢語譯本：導師救濟眾生，普遍宣講經典，使一切眾生合力勇猛地擺脫魔境，永遠沒有魔的干擾，明白瞭解佛法。如同偉大的醫王醫治眾生的疾病，佩戴解脫的冠冕成為大法王，展現無極聖帝的智慧之光。不被世俗的八法所束縛，如同蓮花不沾染塵土和水，執持諸法從不曾忘記，如同江海般智慧不可限量，如同須彌山般不可動搖。清凈自己的心如同用水洗去污垢，最終不會自大，常常保持謙虛。如同明月珠驅散黑暗和污濁，在一切法中獲得自在。積累眾多功德的根本，如同梵天（Brahma，色界天之主）在天上最為尊貴。前往菩提樹下降伏眾魔，證得無上正真之道成為最正覺（Anuttara-samyak-sambodhi，無上正等正覺），具足諸佛的十種力量（Dasabala，佛的十種智慧力）、四無所畏（Catur-vaisaradyani，佛的四種無畏的自信）、十八不共諸佛之法（Asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德），轉大法輪如同獅子吼，充滿一切，用佛法滋潤眾生。想要清凈一切眾生的道眼，攝取諸法，捨棄外道的九十六種邪見，具足本願，樂於見到諸佛十方境界，大聖以威德之力自在遊行，以第一的諸度（Paramita，到達彼岸的方法）救濟眾生，沒有窮盡。你們這些仁者應當常常謙虛恭敬諸位菩薩。』於是自在梵天（Vasavartin，欲界第六天之主）在諸天面前說了這首偈頌：『清凈正行，決上妙法，憐憫傷痛世間，哀憐及於諸天。天中之天，天人中尊，大聖如今前往，菩提樹下，將降伏魔，以及魔的眷屬，證得正覺，成就一切智慧。已經樂於完備，最正覺的功業，便又開始轉動，正法的法輪。大智慧無窮無盡，大師子吼，能夠使一切，眾生的心歡悅。因為清凈的緣故，獲得微妙的法眼，導師前往，在菩提樹下。降伏捨棄眾魔，消除外道異學，都完全具足，

【English Translation】 English version: The Teacher saves all beings, universally proclaims the scriptures, enabling all beings to unite and bravely escape the realm of demons, forever free from demonic interference, and to understand the Dharma. Like a great physician healing the diseases of beings, wearing the crown of liberation as the great Dharma King, manifesting the light of wisdom of the supreme sage. Not bound by the eight worldly dharmas, like a lotus flower not stained by dust or water, holding onto all dharmas without ever forgetting, like the ocean, wisdom is immeasurable, like Mount Sumeru, unshakeable. Purifying one's own mind like washing away dirt with water, ultimately not becoming arrogant, always maintaining humility. Like a bright moon pearl dispelling darkness and turbidity, attaining freedom in all dharmas. Accumulating the roots of numerous merits, like Brahma (the lord of the Form Realm) being the most honored in the heavens. Going to the Bodhi tree to subdue all demons, attaining the unsurpassed true path to become the most perfectly enlightened one (Anuttara-samyak-sambodhi), possessing the ten powers of all Buddhas (Dasabala), the four fearlessnesses (Catur-vaisaradyani), and the eighteen unique qualities of all Buddhas (Asta-dasa-avenika-buddha-dharma), turning the great Dharma wheel like a lion's roar, filling everything, nourishing beings with the Dharma. Wishing to purify the Dharma eyes of all beings, grasping all dharmas, abandoning the ninety-six heretical views of external paths, fulfilling the original vows, delighting in seeing the realms of all Buddhas in the ten directions, the great sage freely travels with majestic power, saving beings with the first of all perfections (Paramita), without end. You virtuous ones should always be humble and respectful to all Bodhisattvas.』 Then Vasavartin (the lord of the sixth heaven of the Desire Realm) spoke this verse before all the devas: 『Pure and righteous conduct, deciding upon the supreme Dharma, having compassion for the suffering world, and pity for the devas. The deva of devas, the most honored among devas and humans, the great sage now goes, to the Bodhi tree, will subdue the demons, and their retinue, attaining perfect enlightenment, achieving all wisdom. Having already delighted in completing, the work of the most perfect enlightenment, then again begins to turn, the wheel of the true Dharma. Great wisdom is boundless, the great lion's roar, is able to make all, the hearts of beings rejoice. Because of purity, attaining the wonderful Dharma eye, the guide goes, to the Bodhi tree. Subduing and abandoning all demons, eliminating external heretical teachings, all are completely fulfilled,

本宿誓願，　　正覺法身，　　所見無倦。　　其時導師，　　往詣佛所，　　善哉一切，　　皆共和同，　　當好莊嚴，　　三千界地，　　是以校飾，　　于其欲界，　　色無色界，　　莊嚴如是。　　善哉梵天，　　其心仁和，　　此三千國，　　一切嚴凈。　　如是欲界，　　以清凈好，　　所見供養，　　復過於彼。　　名香木榓，　　眾花順義，　　斯寶光明，　　鼓眾伎樂，　　其有睹者，　　莫不欣喜。　　而梵天王，　　普三千界，　　從梵天王，　　至迦尼吒，　　各各梵天，　　平正清凈，　　在虛空中，　　神尊復尊。　　有天中天，　　見凈復凈。　　六十億載，　　諸天來會，　　為于菩薩，　　嚴金剛場。　　下諸天花，　　而雨供養，　　眾香香水，　　以用灑地，　　眾寶妙床，　　施設諸座，　　嚴凈校飾，　　佛樹下坐。　　我等導師，　　一切咨嗟，　　隨所安處，　　令其清凈。』」

時密跡金剛力士謂寂意菩薩：「時菩薩往而坐樹下，于其足底生千輻相，從出光明。其光遍照斯佛國土靡不周至，一切地獄、畜生、餓鬼、一切眾人苦惱休息。又大光照黑耳地獄，時黑耳地獄蒙世尊光，歡喜踴躍眾雲集焉。於時諸天咸說頌曰：

【現代漢語翻譯】現代漢語譯本『本來的宿願，是爲了證得正覺的法身（Dharmakāya，佛的法性之身），所見的一切都不會感到厭倦。那時，導師（指菩薩）前往佛陀所在之處，讚歎道：『一切都太好了，大家一起同心協力，好好地莊嚴三千大千世界。』因此，他們裝飾佈置，在欲界（Kāmadhātu，眾生有慾望的界域）中，沒有絲毫的瑕疵，莊嚴得如此殊勝。『太好了，梵天（Brahmā，印度教的創造神）的心地仁慈和善，這三千世界，一切都莊嚴清凈。』像這樣，欲界以清凈美好的事物，所見的供養，比之前更加殊勝。名貴的香木、榓香，各種鮮花都順應時節開放，這些寶物都散發著光明，敲響各種樂器，凡是看到的人，沒有不感到歡喜的。梵天王（Brahmā，梵天之王）遍佈三千世界，從梵天王到迦尼吒天（Akaniṣṭha，色界頂層天），各個梵天都平正清凈。在虛空中，神聖更加尊貴。天中之天，所見之處更加清凈。六十億年中，諸天都來集會，爲了菩薩，莊嚴金剛道場。他們降下各種天花，像雨一樣供養，用各種香和香水灑在地上，用各種珍寶裝飾的妙床，設定各種座位，莊嚴清凈地裝飾，在佛樹下安坐。我們這些導師，都讚歎不已，隨著各自安住的地方，令其清凈。』這時，密跡金剛力士（Guhyapāda Vajrapāṇi，佛教護法神）對寂意菩薩（Śāntamati Bodhisattva）說：『當時菩薩前往坐在樹下，他的腳底生出千輻輪相（cakra，佛的三十二相之一），從中發出光明。這光明遍照這個佛國，沒有哪個地方沒有照到，一切地獄、畜生、餓鬼、一切眾生的苦惱都得以休息。』『又有一道大光明照耀黑耳地獄（Kālasūtra，八大地獄之一），當時黑耳地獄蒙受世尊的光明，歡喜踴躍，眾生都聚集在那裡。』這時，諸天都說了偈頌：

【English Translation】 English version 'The original vow of past lives was to attain the Dharmakāya (the body of the Dharma, the essence of Buddhahood) of perfect enlightenment, and to never tire of seeing all things.' 'At that time, the guide (referring to the Bodhisattva) went to where the Buddha was, and praised: 『Everything is so wonderful, let us all work together to adorn the three thousand great thousand worlds well.』' 'Therefore, they decorated and arranged, in the desire realm (Kāmadhātu, the realm of beings with desires), without any flaws, adorned so supremely.' 'Excellent, the heart of Brahmā (the Hindu god of creation) is kind and benevolent, these three thousand worlds, all are adorned and pure.' 'Like this, the desire realm, with pure and beautiful things, the offerings seen, are even more supreme than before.' 'Precious fragrant wood, sandalwood, various flowers bloom in accordance with the seasons, these treasures all emit light, various musical instruments are played, and all who see it cannot help but feel joy.' 'The Brahma King (the king of Brahmā) pervades the three thousand worlds, from the Brahma King to the Akaniṣṭha heaven (the highest heaven in the realm of form), each Brahma is level, pure and clean.' 'In the empty space, the divine is even more noble. The heaven of heavens, wherever one looks, is even more pure. For sixty billion years, all the heavens gathered, to adorn the Vajra (diamond) platform for the Bodhisattva.' 'They descended various heavenly flowers, offering them like rain, using various fragrances and scented water to sprinkle on the ground, using various precious treasures to decorate the wonderful beds, setting up various seats, adorning and purifying, sitting under the Bodhi tree.' 'We, these guides, all praised endlessly, according to where each one dwells, making it pure.』' At that time, the Vajrapāṇi (the guardian deity) Guhyapāda said to the Śāntamati Bodhisattva: 'At that time, the Bodhisattva went and sat under the tree, and from the soles of his feet, a thousand-spoked wheel (cakra, one of the thirty-two marks of a Buddha) appeared, from which light emanated. This light illuminated the Buddha land, and no place was left unilluminated, all the sufferings of hell, animals, hungry ghosts, and all beings were relieved.' 'Also, a great light shone on the Kālasūtra hell (one of the eight great hells), at that time, the Kālasūtra hell received the light of the World Honored One, and rejoiced and leaped, and all beings gathered there.' At that time, all the heavens spoke in verses:

「『紫磨金色光，　　從天中眉出，　　來照我等身，　　令心中欣然。　　我值過去佛，　　睹見好瑞應，　　大雄必不疑，　　佛定出世間。　　善哉雜飾鬘，　　香花及涂熏，　　紫金明珠成，　　右手執持衣，　　鼓其妙伎樂，　　而受彩幡蓋，　　亦豎其大幢，　　供養於世尊。　　諸地獄中人，　　蒙光普清凈，　　以供奉于佛，　　承事于大聖。』

「於時黑耳大地獄中王與中宮俱，其所集眾一切各持花香雜香澤香、衣服幢蓋幡彩伎樂，出其宮宅上虛空中化作寶云，雨明月珠名香木榓及栴檀香眾花真珠，承龍大神神足變化，詣菩薩所稽首足下右繞三匝，與其眷屬各以所執供養之具，進上菩薩作其伎樂。以是頌偈而嘆世尊：

「『猶如有寶地，　　莊嚴雜豐妙，　　佛樹花果茂，　　獲坐其道場。　　如河定不流，　　若月住虛空，　　成佛普一切，　　降伏魔官屬。　　世尊眾祐曜，　　猶如日盛光，　　若如重六通，　　蜂王宣和音，　　演其光明慧，　　如梵天須輪。　　今日眾祐現，　　充滿藏無限，　　日月珠火光，　　天帝釋梵曜，　　能仁光適出，　　皆覆蔽其明。　　光現我宮殿，　　知佛興乎世，　　顯瑞應歡喜，　　知今佛

【現代漢語翻譯】現代漢語譯本『紫磨金色的光芒，從天中眉間射出，照耀我們的身體，使我們心中欣喜。我曾值遇過去的佛陀，親眼見到如此美好的瑞相，大雄（指佛陀）必定無疑，佛陀定會出世於人間。多麼美好啊，這雜色的花鬘，還有香花和涂香，以及紫金明珠製成的飾品，右手執持著衣物，敲響美妙的樂器，接受彩色的幡蓋，也豎起高大的幢幡，以此供養世尊。地獄中的眾生，蒙受佛光普照而清凈，以此來供奉佛陀，侍奉大聖。』當時，黑耳大地獄的獄王和他的王后，以及他們聚集的眷屬，各自拿著花香、雜香、澤香、衣服、幢幡、彩旗和樂器，從他們的宮殿升到虛空中，化作寶云，降下明月珠、名貴的香木、榓香和栴檀香，以及各種鮮花和珍珠。他們承蒙龍大神的神通變化，來到菩薩所在之處，向菩薩的足下頂禮，右繞三匝，和他們的眷屬一起，各自拿著供養的物品，獻給菩薩，並演奏音樂。他們用這些偈頌來讚歎世尊：『猶如擁有寶藏之地，莊嚴而又豐富美好，佛樹花果茂盛，菩薩將在此道場證悟。如同河流不再流動，如同月亮停留在虛空，成佛后將普度一切眾生，降伏魔王的眷屬。世尊的福德光輝，猶如太陽的光芒，又如具備六神通的尊者，如同蜂王發出和諧的聲音，闡述光明智慧，如同梵天的輪盤。今日，世尊的福德顯現，充滿無盡的寶藏，日月珠火的光芒，天帝釋和梵天的光輝，都被能仁（指佛陀）的光芒所遮蔽。佛光照耀我的宮殿，我知道佛陀將要出世，顯現瑞相，我歡喜地知道，現在佛陀已經出世。』

【English Translation】 English version 'A light of purple-gold color, emanated from between the eyebrows in the sky, illuminating our bodies, making our hearts joyful. I have encountered past Buddhas, and witnessed such auspicious signs. The Great Hero (referring to the Buddha) will surely not doubt, the Buddha will certainly appear in the world. How wonderful are these variegated garlands, fragrant flowers and scented ointments, and ornaments made of purple-gold pearls, holding garments in their right hands, playing exquisite music, receiving colorful banners and canopies, and also erecting tall banners, offering them to the World Honored One. The beings in the hells, bathed in the Buddha's light, become pure, and thus offer to the Buddha, serving the Great Sage.' At that time, the king of the Black Ear Great Hell, along with his queen and their assembled retinue, each holding flowers, incense, mixed fragrances, scented oils, garments, banners, colorful flags, and musical instruments, rose from their palaces into the sky, transforming into jeweled clouds, raining down bright moon pearls, precious fragrant wood, myrrh, and sandalwood, as well as various flowers and pearls. They, through the divine power of the great dragon deity, came to where the Bodhisattva was, bowed at the Bodhisattva's feet, circumambulated three times to the right, and together with their retinue, each with their offerings, presented them to the Bodhisattva, and played music. They praised the World Honored One with these verses: 'Like a land with treasures, adorned with abundance and beauty, the Bodhi tree is flourishing with flowers and fruits, the Bodhisattva will attain enlightenment in this place. Like a river that no longer flows, like the moon that remains in the sky, after becoming a Buddha, he will liberate all beings, and subdue the retinue of Mara. The World Honored One's blessings shine like the sun's light, like a venerable one with six supernormal powers, like a bee king emitting harmonious sounds, expounding luminous wisdom, like the wheel of Brahma. Today, the World Honored One's blessings manifest, filling boundless treasures, the light of the sun, moon, pearls, and fire, the radiance of Indra and Brahma, are all obscured by the light of the Sage (referring to the Buddha). The Buddha's light illuminates my palace, I know that the Buddha will appear in the world, manifesting auspicious signs, I joyfully know that the Buddha has now appeared.'

出現。　　見聞拘留孫、　　拘那牟尼佛、　　迦葉詣佛樹，　　適聞音供之。　　見於無等倫，　　瑞應與彼同，　　心生歡喜悅，　　今必當有佛。　　世尊我善利，　　得廣供養佛，　　以四事世光，　　奉信行恭敬。　　所積功德福，　　具足奉明眼，　　是世光明曜，　　成佛無等倫。』

「爾時菩薩往到迦鄰龍王所止土界，龍王見佛心中欣然，自出其室往詣佛樹住佛之右。又有一人名曰吉安遙住視佛，因求好草手執此草，觀菩薩至詣佛樹下，諸天宣暢柔軟微妙，咨嗟德音安隱巍巍可意快樂無上之德，繞佛轉進。其草香好香風流佈，靡麗光澤好細無量猶如天衣。如是好草，以時執持往到其所，以此好草貢與菩薩，稽首足下右繞七匝，以仁和心至不退轉，發無思議無上正真之道。心自念言：『不當作是非宜之行。所觀若斯無吉不來。』乃至吉安以時施與菩薩之草，當發無上正真道意。所以者何？本願所致。寂意當知，吉安乃往宿世本願作是。所以者何？我憶識念，寂意菩薩！乃往過去無央數世經九十一劫，維衛佛時興出乎世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。其佛世時，有千比丘凈修梵行。彼時世尊授是千比丘決，在賢劫中當成

【現代漢語翻譯】現代漢語譯本『我曾見到拘留孫（Kakusandha，過去七佛之一）佛、拘那牟尼（Konagamana，過去七佛之一）佛，以及迦葉（Kasyapa，過去七佛之一）佛來到菩提樹下，我適時聽到他們的教誨並供養他們。我見到他們無與倫比，他們的瑞相與我所見相同，心中充滿歡喜，知道現在必定會有佛陀出現。世尊，我真是太幸運了，能夠廣泛地供養佛陀，用四事（衣食住藥）來侍奉世間的光明，以虔誠的信仰和恭敬之心對待他。我所積累的功德福報，都用來供奉給這位明眼人（佛陀），他是世間的光明，成就無與倫比的佛陀。』那時，菩薩前往迦鄰（Kalinga）龍王所居住的領地，龍王見到佛陀心中欣喜，親自走出住所來到菩提樹下，站在佛陀的右邊。還有一個人名叫吉安（Jian），他遠遠地看著佛陀，因為想要得到好草，就手拿著草，看著菩薩來到菩提樹下。諸天宣揚著柔和微妙的讚歎之聲，讚美佛陀安穩巍峨、令人喜悅、無上的功德，圍繞著佛陀轉動前進。那草香氣芬芳，香風飄散，美麗光澤，細緻無量，猶如天衣一般。吉安拿著這樣美好的草，及時來到佛陀面前，將這好草供奉給菩薩，向菩薩的腳下頂禮，右繞七匝，以仁慈和合的心，達到不退轉的境界，發起了不可思議的無上正真之道。心中自念：『不應該做不適宜的事情。我所看到的景象如此，沒有吉祥不會到來。』乃至吉安及時將草施與菩薩，當即發起了無上正真道的心意。這是為什麼呢？這是因為他本來的願力所致。寂意（Jiyi）你應當知道，吉安在過去世就發過這樣的本願。這是為什麼呢？我回憶起，寂意菩薩！在過去無量無數世，經歷了九十一劫，在維衛（Vipasyin，過去七佛之一）佛出世的時候，如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。在那位佛陀在世的時候，有千位比丘清凈地修行梵行。那時，世尊給這千位比丘授記，說他們在賢劫中將成佛。

【English Translation】 English version 'I have seen Kakusandha (one of the past seven Buddhas), Konagamana (one of the past seven Buddhas) Buddha, and Kasyapa (one of the past seven Buddhas) Buddha come to the Bodhi tree. I heard their teachings and made offerings to them at the appropriate time. I saw that they were unparalleled, their auspicious signs were the same as what I have seen, and my heart was filled with joy, knowing that there must be a Buddha appearing now. World Honored One, I am so fortunate to be able to make extensive offerings to the Buddha, to serve the light of the world with the four requisites (clothing, food, shelter, and medicine), and to treat him with sincere faith and respect. All the merits and blessings I have accumulated, I offer to this clear-eyed one (the Buddha), who is the light of the world, and who will achieve unparalleled Buddhahood.' At that time, the Bodhisattva went to the territory where the Kalinga Dragon King resided. The Dragon King, seeing the Buddha, was delighted in his heart. He came out of his dwelling and went to the Bodhi tree, standing on the right side of the Buddha. There was also a person named Jian, who was watching the Buddha from afar. Because he wanted to get good grass, he held the grass in his hand, watching the Bodhisattva come to the Bodhi tree. The devas proclaimed soft and subtle praises, extolling the Buddha's peaceful, majestic, delightful, and supreme virtues, circling around the Buddha. The grass was fragrant, the fragrant wind spread, beautiful and lustrous, fine and immeasurable, like heavenly garments. Jian, holding such good grass, came to the Buddha in time, offered this good grass to the Bodhisattva, prostrated at the Bodhisattva's feet, circumambulated seven times to the right, with a kind and harmonious heart, reaching the state of non-retrogression, and aroused the inconceivable supreme and true path. He thought to himself: 'One should not do inappropriate things. The scene I see is like this, there is no auspiciousness that will not come.' Even Jian, who offered the grass to the Bodhisattva in time, immediately aroused the mind of the supreme and true path. Why is this? This is because of his original vow. Jiyi, you should know that Jian had made such an original vow in past lives. Why is this? I recall, Jiyi Bodhisattva! In the past immeasurable and countless lives, after ninety-one kalpas, when Vipasyin (one of the past seven Buddhas) Buddha appeared in the world, the Tathagata, the True One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the World Honored One. At the time when that Buddha was in the world, there were a thousand Bhikkhus who were purely practicing the Brahma-faring. At that time, the World Honored One gave predictions to these thousand Bhikkhus, saying that they would become Buddhas in the Bhadrakalpa.

無上正真之道為最正覺。時于會中有一長者名曰有志，聞授菩薩決，心自念言：『我于賢劫當成如來逮最正覺則不違宜，吾于彼世見施好草，時布師子座甚妙嚴凈仁和安然，緣是則發無上正真之道。』寂意！欲知爾時有志長者，今吉安是也。以是之故當作是觀，如其本願致吉安行。彼以隨時施與好草所可因號，后成佛時，名如來至真寶凈師子。爾時菩薩以授好草布佛樹下，又上樹神乃至虛空一萬天女，各以衣裓盛好天華，各取香花雜香澤香往迎菩薩，稽首作禮，各持眾花香幡蓋供養菩薩。以此贊曰：

「『無恐無所畏，　　無怯不懷難，　　建立難得值，　　無染無癡惡，　　無兇禍之罪，　　無慳嫉無愚，　　離欲以解脫，　　愿稽首大聖。　　以律化得度，　　粗獷及邪行，　　善為俗良賢，　　療治眾苦疾。　　見諸無救護，　　無燈光自歸，　　今佛興出世，　　濟脫於三世。　　諸天之大眾，　　各心抱踴悅，　　一切普雨花，　　眾花若干種。　　諸天所造供，　　衣被及細好，　　當成為佛道，　　皆發歡喜心。　　以坐樹王下，　　心不懷恐怖，　　以甘露之味，　　壞裂塵勞網。　　覺了乎寂然，　　致最尊佛道，　　如過去諸佛，　　曉了最勝法。　　其所

【現代漢語翻譯】現代漢語譯本無上正真之道（anuttara-samyak-sambodhi，無上正等正覺）是最高的覺悟。當時在法會中，有一位名叫有志的長者，聽到菩薩被授記，心中默唸：『我若在賢劫（bhadrakalpa，現在這個賢善的時代）成佛，證得最正覺，那也是合宜的。我曾在過去世看到有人佈施美好的草，當時鋪設的獅子座非常美妙莊嚴、清凈安穩，因此我發起了無上正真之道。』寂意（Shanti，佛弟子名）！你想知道那時有志長者是誰嗎？他就是現在的吉安（Jian）！因此應當這樣觀察，他因本願而成就了吉安的修行。他因為隨時佈施美好的草而得名，後來成佛時，佛號為如來至真寶凈師子（Tathagata Ratna-Visuddha-Simha）。當時菩薩用好草鋪在菩提樹下，又有樹神乃至虛空中的一萬天女，各自用衣襟盛滿美好的天花，各自拿著香花、雜香、澤香去迎接菩薩，頂禮膜拜，各自拿著各種花、香、幡、蓋供養菩薩。她們以此讚頌道：『無所畏懼，不膽怯不畏難，建立難得的功德，沒有污染沒有愚癡的惡行，沒有兇禍的罪過，沒有慳吝嫉妒沒有愚昧，遠離慾望而得解脫，愿頂禮大聖。以戒律教化眾生得度，粗暴和邪惡的行為得以糾正，善於引導世俗之人成為良善賢德，治療眾生的痛苦疾病。看到那些沒有救護的人，沒有燈光的人都來歸依，現在佛陀興盛於世，救度脫離三世的苦難。諸天大眾，各自心中充滿喜悅，普降各種鮮花，各種各樣的花朵。諸天所造的供養，衣服和細軟的物品，當成就佛道時，都發歡喜心。坐在菩提樹下，心中沒有恐懼，以甘露的滋味，摧毀塵世的煩惱網。覺悟到寂靜的境界，達到最尊貴的佛道，如同過去諸佛一樣，明瞭最殊勝的法。』

【English Translation】 English version The unsurpassed, true and right path (anuttara-samyak-sambodhi) is the most perfect enlightenment. At that time, in the assembly, there was an elder named Youzhi (Having Aspirations), who, upon hearing the prediction of the Bodhisattva, thought to himself: 'If I were to become a Tathagata (Thus Come One) and attain the most perfect enlightenment in the Bhadrakalpa (the current fortunate eon), it would be fitting. In a past life, I saw someone offering fine grass, and at that time, the lion seat that was laid out was extremely wonderful, majestic, pure, and peaceful. Because of this, I generated the unsurpassed, true and right path.' Shanti (Tranquility)! Do you want to know who that elder Youzhi was at that time? He is the current Jian (Peaceful)! Therefore, one should observe in this way, that he achieved the practice of Jian due to his original vow. He was named because he offered fine grass at all times. Later, when he became a Buddha, his name was Tathagata Ratna-Visuddha-Simha (Thus Come One, Jewel-Pure Lion). At that time, the Bodhisattva spread fine grass under the Bodhi tree, and there were also tree spirits and even ten thousand heavenly maidens in the sky, each filling their sleeves with fine heavenly flowers. Each took fragrant flowers, mixed fragrances, and scented fragrances to welcome the Bodhisattva, bowed in reverence, and each held various flowers, incense, banners, and canopies to make offerings to the Bodhisattva. They praised him with these words: 'Without fear, without timidity, without difficulty, establishing rare merit, without defilement, without the evil of ignorance, without the sin of misfortune, without stinginess, jealousy, or foolishness, liberated from desire, may we bow to the Great Sage. Through the precepts, beings are guided to liberation, the rough and evil deeds are corrected, skillfully guiding worldly people to become virtuous and wise, healing the suffering and sickness of beings. Seeing those without protection, those without light, all come to take refuge. Now the Buddha arises in the world, saving beings from the suffering of the three realms. The great assembly of gods, each with hearts full of joy, universally rain down various flowers, all kinds of flowers. The offerings made by the gods, clothing and fine articles, when the path of Buddhahood is achieved, all generate joyful hearts. Sitting under the Bodhi tree, the heart is without fear, with the taste of nectar, destroying the net of worldly afflictions. Awakening to the state of tranquility, attaining the most honored path of Buddhahood, like the Buddhas of the past, understanding the most supreme Dharma.'

奉行要，　　修無央數劫，　　以積累苦行，　　欲度于眾生。　　昔愿已得成，　　今正是其時，　　逮得尊佛道，　　唯演佈慈愍。』」

密跡金剛力士謂寂意菩薩：「佛以時取草往詣道樹，以此好草布其樹下，稽首作禮右繞七匝。適布座竟，應時八萬四千諸天子等睹菩薩布座心中欣然，尋設八萬四千師子之座。座甚微妙若干殊異，極高廣長眾寶合成，以奇珍為欄楯，週迴興立挍露之帳，以紫金飾，則用真珠垂珞其間，明月夜光雜廁羅列，瑰奇之寶以用作鈴懸之甚鳴，其音和雅無量調合。無數天衣而布其上。菩薩應時自變其身，普遍八萬四千師子之座。是諸天子各不相見亦不相知，一一天子心自念言：『菩薩獨處我師子座成最正覺。』以是悅心至不退轉，然後皆當逮得無上正真之道也。」

密跡力士謂寂意：「於時菩薩建立威神使魔知之，與無央數不可稱計億百千垓鬼神俱發，眷屬圍繞，皆被鎧甲、顯大神足興最勢力，將眾鬼兵週三百三十六萬里，顏貌各異所從不同，各現威勢無數眾難若干種像，兵仗嚴整、頭首各異、志願各別，飯食所行志操不同，言聲各別、辭談音異，皆詣菩薩。時魔波旬與大眷屬甚可畏懼，不順仁義所作大非，興反逆事不可見聞不怙道德，各執兵仗稱叫大呼，揚其音聲驚

【現代漢語翻譯】現代漢語譯本：『奉行要義，修行了無數劫，以積累的苦行，想要度脫眾生。過去的願望已經實現，現在正是時候，證得尊貴的佛道，唯有宣揚慈悲憐憫。』密跡金剛力士對寂意菩薩說：『佛陀按時取草前往菩提樹，用這好草鋪在樹下，稽首作禮，右繞七匝。剛鋪好座位，當時八萬四千諸天子等看到菩薩鋪座，心中欣喜，隨即設定了八萬四千獅子之座。這些座位非常微妙，各有不同，極其高廣長闊，由眾寶合成，用奇珍作為欄桿，周圍豎立著精美的帳幔，用紫金裝飾，用珍珠垂掛其間，明月夜光交錯羅列，珍奇的寶物用來做鈴鐺，懸掛著發出清脆的響聲，其聲音和諧優雅，無量調和。無數天衣鋪在上面。菩薩當時自身變化，普遍顯現在八萬四千獅子之座上。這些天子各自不相見，也不相知，每一位天子心中都自念道：『菩薩獨自在我的獅子座上成就最正覺。』因此心生喜悅，達到不退轉的境界，然後都將證得無上正真之道。』密跡力士對寂意說：『當時菩薩建立威神，使魔王得知，與無數不可稱計億百千垓的鬼神一同出發，眷屬圍繞，都披著鎧甲，顯現大神足，興起最強大的勢力，帶領著鬼兵周行三百三十六萬里，顏貌各異，來源不同，各自顯現威勢，無數的災難，各種各樣的形象，兵器裝備整齊，頭首各異，志願各不相同，飲食習慣和行為操守不同，言語聲音各異，辭談音調不同，都來到菩薩這裡。當時魔王波旬與大眷屬非常可怕，不順從仁義，所作所為大逆不道，興起反叛之事，不可見聞，不依靠道德，各自拿著兵器，稱叫大呼，揚起聲音，驚擾

【English Translation】 English version: 『Practicing the essentials, cultivating for countless kalpas, accumulating ascetic practices, desiring to liberate all beings. The past vows have been fulfilled, now is the right time, having attained the honored Buddhahood, only spreading compassion and mercy.』 The Vajra-wielding Yaksha, Secret Trace, said to the Bodhisattva Silent Intention: 『The Buddha, at the right time, took grass and went to the Bodhi tree, using this fine grass to spread beneath the tree, bowed his head in reverence, and circumambulated it seven times. Just as the seat was laid, eighty-four thousand devaputras (heavenly beings) saw the Bodhisattva laying the seat, and their hearts were filled with joy. They immediately set up eighty-four thousand lion thrones. These thrones were extremely subtle, each different, exceedingly high, wide, and long, made of various treasures, with rare jewels as railings, and exquisite canopies erected all around, adorned with purple gold, with pearls hanging in between, bright moon and night-shining gems interspersed, and rare treasures used as bells, hanging and making crisp sounds, their tones harmonious and elegant, immeasurably concordant. Countless heavenly garments were spread upon them. The Bodhisattva then transformed himself, universally appearing on eighty-four thousand lion thrones. These devaputras did not see each other, nor did they know each other, each devaputra thinking in their heart: 『The Bodhisattva alone is attaining the most perfect enlightenment on my lion throne.』 Because of this, their hearts were filled with joy, reaching the state of non-retrogression, and then they will all attain the unsurpassed, true, and correct path.』 The Yaksha Secret Trace said to Silent Intention: 『At that time, the Bodhisattva established his majestic power, making Mara (the demon king) aware of it. Mara, along with countless, immeasurable, incalculable billions of nayutas of ghosts and spirits, set out, surrounded by their retinues, all wearing armor, displaying great supernatural powers, and raising the most powerful forces, leading their ghost soldiers for three hundred and thirty-six million li (a Chinese unit of distance), their appearances different, their origins diverse, each displaying their power, countless calamities, various kinds of forms, their weapons and equipment well-organized, their heads and leaders different, their aspirations not the same, their eating habits and conduct different, their languages and voices different, their speech and tones different, all came to the Bodhisattva. At that time, Mara Papiyas (the demon king) and his great retinue were very frightening, not following benevolence and righteousness, doing great wrong, raising rebellious matters, not to be seen or heard, not relying on morality, each holding weapons, shouting loudly, raising their voices, disturbing

動三界，假使凡夫未離欲者得聞此音，輒當沸血從面孔出或恐怖死。其時菩薩不以此難而有畏矣亦無掛礙，於時菩薩興大悲哀，可畏音響自然消滅不知所湊。所以者何？欲安眾生不令被嬈、無危害患。菩薩逮承奉凈道心善權方便，雖聞此音了之本虛、本無有聲，衣毛不豎。見魔眾來，光顏益榮，大明顯發宣四事業志無所畏，以十六事興己辯慧，隨所可樂摧折大難，而告魔曰：『且止波旬！用為興發如斯色像無益之事而懷瞋毒，還自危身長夜不安？所以者何？波旬！今日發心欲壞菩薩，菩薩弘仁以大勇猛無盡大哀懷無極慈，降伏惡逆欲亂菩薩。菩薩本凈，消除垢濁羸劣閡心弊惡之塵，今日波旬反成菩薩。欲以螢火越日月光明，菩薩已免無限之底，演大柔和深妙道味甘露正覺。諸小蟲獸慾驚師子，魔今欲躄大無極樹以使摧折拔其根本。以牛跡水欲比大海，反長怨賊無益之城起兇敵心。今日魔王當與度怨，言談說事橫興反禍，惡鬼為倫當蠲迷惑，取道伴黨令至平等而無殊特，棄非法王，自歸聖道嚴凈微妙，生無上慧仁義法味，舍眾邪曲令心質樸。今日波旬心當惟念，過大曠野最後究竟盡生死源，而反馳騁入大海中。當乘大舟度終始流，今遇習學，值被劫燒並災樹木眾雜藥草，莫復毀壞大金剛術，當歸大道然後得佛，度脫十方

【現代漢語翻譯】現代漢語譯本震動三界，假使尚未斷除慾望的凡夫聽到這種聲音，就會血脈賁張，從面孔流出，或者因為恐懼而死。那時菩薩不會因為這種困難而感到畏懼，也沒有任何障礙。這時菩薩會生起大悲哀，可怕的聲響自然消失，不知去向。這是為什麼呢？爲了安撫眾生，不讓他們受到侵擾、沒有危害和憂患。菩薩已經證得清凈的道心，善於運用方便法門，即使聽到這種聲音，也明白它本來是虛幻的，本來就沒有聲音，連汗毛都不會豎起來。看到魔眾前來，光彩更加煥發，大放光明，宣說四種事業的志向，毫無畏懼，用十六種辯才來增強自己的智慧，隨眾生所喜好的方式來摧毀巨大的困難，然後告訴魔王說：『波旬（魔王名）！停止吧！用這種方式來興起如此的色相，做無益的事情，還懷著嗔恨的毒害，反而讓自己陷入危險，長夜不安，這又是為什麼呢？波旬！今天你發心想要破壞菩薩，菩薩卻以大勇猛、無盡的大悲哀、無限的慈悲來降伏那些想要擾亂菩薩的惡逆。菩薩本來就是清凈的，已經消除了污垢、虛弱、障礙內心的邪惡塵埃，今天波旬反而成就了菩薩。想要用螢火蟲的光芒來超越日月的光明，菩薩已經脫離了無限的深淵，演說大柔和、深妙的道味甘露正覺。小蟲子會驚動獅子，魔王現在想要搖動無極的大樹，使它摧折，拔除它的根本。想要用牛蹄印里的水來比擬大海，反而增長怨恨，在無益的城池裡樹立兇惡的敵人。今天魔王應當與我化解仇怨，言談說事卻橫生反禍，與惡鬼為伍，應當消除迷惑，選擇道友，讓他們達到平等而沒有差別，拋棄非法之王，歸依聖道，莊嚴清凈微妙，生起無上的智慧、仁義的法味，捨棄一切邪曲，使內心質樸。今天波旬應當思考，度過廣闊的曠野，最終徹底地斷絕生死之源，反而奔入大海之中。應當乘坐大船度過生死輪迴的河流，現在遇到學習的機會，就像遇到被劫燒的樹木和各種雜草，不要再毀壞大金剛術，應當歸向大道，然後才能成佛，度脫十方眾生。』

【English Translation】 English version Shaking the three realms, if ordinary people who have not yet detached from desire were to hear this sound, their blood would boil and flow from their faces, or they would die of terror. At that time, the Bodhisattva would not be afraid of this difficulty, nor would they have any hindrance. Then the Bodhisattva would arise great compassion, and the terrifying sound would naturally disappear, not knowing where it went. Why is this? It is to pacify sentient beings, not to let them be disturbed, without harm or worry. The Bodhisattva has attained a pure mind of the Way, is skilled in using expedient means, and even if they hear this sound, they understand that it is originally illusory, that there is originally no sound, and not even a hair on their body will stand on end. Seeing the demon hosts coming, their radiance becomes even more glorious, they emit great light, proclaim the aspirations of the four endeavors, without fear, and use sixteen kinds of eloquence to enhance their wisdom, destroying great difficulties in ways that please sentient beings, and then tell the demon king: 'Stop, Mara (demon king's name)! What is the point of using this method to create such appearances, doing useless things, and harboring the poison of anger, which only puts yourself in danger and makes you uneasy all night long? Why is this, Mara? Today you have resolved to destroy the Bodhisattva, but the Bodhisattva uses great courage, endless great compassion, and boundless mercy to subdue those evil adversaries who want to disturb the Bodhisattva. The Bodhisattva is originally pure, having already eliminated the defilements, weaknesses, and evil dust that obstruct the mind. Today, Mara, you are actually helping the Bodhisattva. You want to use the light of a firefly to surpass the light of the sun and moon. The Bodhisattva has already escaped from the infinite abyss, expounding the great gentleness, the profound and wonderful taste of the Dharma, the nectar of perfect enlightenment. Small insects will startle a lion. Now the demon king wants to shake the immeasurable great tree, causing it to break and uproot it. You want to compare the water in a cow's hoofprint to the ocean, which only increases resentment and creates fierce enemies in a useless city. Today, the demon king should resolve his grievances with me. Your words and actions only bring about misfortune. You are in league with evil ghosts. You should eliminate your confusion, choose companions on the path, and let them reach equality without distinction. Abandon the unlawful king, take refuge in the holy path, which is adorned with purity and subtlety, and give rise to unsurpassed wisdom, the taste of Dharma that is benevolent and righteous. Abandon all evil and crooked ways, and make your heart sincere. Today, Mara, you should contemplate, having crossed the vast wilderness, finally and completely cutting off the source of birth and death, you are instead rushing into the ocean. You should ride the great ship to cross the river of birth and death. Now you have encountered the opportunity to learn, like encountering trees and various weeds that have been burned by a fire. Do not destroy the great Vajra art again. You should return to the great path, and then you can become a Buddha and liberate all beings in the ten directions.'

眾生人物。』」

密跡力士謂寂意：「於時諸天嘆詠佛德，巍巍如是而無比像。其魔波旬以得嘆佛聞是十六事，好樂所慕心存大猷。」

於是密跡力士謂寂意菩薩：「菩薩自念：『吾不可計劫功勛普著因行成就，從無央數百千億垓積功累德，皆是宿本世世本法。每生自克愍念眾生三界之厄，故行柔軟平正鮮明致清凈業。誰敢毀壞獨地證明？』於時菩薩從袈裟里出紫磨金色手，普摩己身不捨大哀，志性調和欲度眾生常行安徐，舉其右手向十方界。自見諸佛適至乎地，三千大千世界六反振動，有自然音其音宣徹十方佛土。其魔波旬聞斯音聲，及魔官屬在虛空中亦聞斯音響，咸共自責，饑虛禁戒樂乎勤修。又時大聖加施無畏愍傷眾生，應時八十垓魔及鬼神伏向菩薩，自然躄地心自歸命唯見擁護，諸在眾中與魔眷屬破壞亡去，自然迷惑不知所湊。所以菩薩演大光明，愍哀斯等各離恐畏皆歸天宮。以是之故，菩薩大士現降魔王及眾官屬八十億垓鬼神皆發無上正真道意，九十二億載人以仁和心立不退轉，八萬四千諸天子等宿殖德本逮得無所從生法忍。」

密跡力士謂寂意曰：「以是比像所降眾魔，諸天世人不可稱載受化得濟，其諸天人追魔波旬。若人以見菩薩所行，或見坐于寶凈蓮花師子之床，或見在地，或在

【現代漢語翻譯】『眾生人物。』

密跡力士（Vajrapāṇi，佛教護法神）對寂意（Śāntamati，菩薩名）說：『當時諸天讚歎佛的功德，如此巍峨無比。魔王波旬（Māra Pāpīyas，佛教中的魔王）聽到讚歎佛的這十六件事，心生歡喜，愛慕不已，心中存有大志。』

於是密跡力士對寂意菩薩說：『菩薩自己思量：『我不可計數劫的功勛，普遍顯現在因地修行成就上，從無量無數百千億垓的積累功德，都是宿世的根本法。每生都自我剋制，憐憫眾生三界的苦難，所以修行柔軟、平等、鮮明，達到清凈的境界。誰敢毀壞這獨一無二的證明？』當時菩薩從袈裟里伸出紫磨金色的手，普遍撫摩自身，不捨大慈悲，心性調和，想要度化眾生，常常安詳地行事，舉起右手向十方世界。自己看到諸佛適時來到地上，三千大千世界六次震動，有自然的聲音，其聲音傳遍十方佛土。魔王波旬聽到這個聲音，以及魔的官屬在虛空中也聽到這個聲音，都一起自我責備，飢渴地禁戒，樂於勤奮修行。這時大聖施予無畏，憐憫眾生，當時八十垓的魔和鬼神都伏向菩薩，自然倒地，心中歸命，只求庇護。那些在眾中的魔的眷屬，破壞逃亡，自然迷惑，不知所措。所以菩薩演化大光明，憐憫這些眾生，使他們各自離開恐懼，都回到天宮。因此，菩薩大士顯現降伏魔王和眾官屬，八十億垓的鬼神都發無上正真道意，九十二億載的人以仁和之心立於不退轉，八萬四千諸天子等宿世積累的德本，獲得無所從生的法忍。』

密跡力士對寂意說：『以此比喻所降伏的眾魔，諸天世人不可稱量地受到教化而得救度。那些諸天人追逐魔王波旬。如果有人看到菩薩所行，或看到菩薩坐在寶凈蓮花獅子座上，或看到菩薩在地上，或在

【English Translation】 'living beings and persons.'

Vajrapāṇi (a Buddhist guardian deity) said to Śāntamati (a Bodhisattva's name): 'At that time, the devas praised the Buddha's virtues, which were so majestic and unparalleled. When Māra Pāpīyas (the demon king in Buddhism) heard these sixteen praises of the Buddha, he was delighted, full of admiration, and harbored great aspirations in his heart.'

Then Vajrapāṇi said to Bodhisattva Śāntamati: 'The Bodhisattva thought to himself: 'My immeasurable eons of merit are universally manifested in the achievements of my practice on the causal ground. From countless hundreds of thousands of billions of kalpas of accumulated merit, all are the fundamental dharma of past lives. In each life, I restrain myself, pitying the suffering of sentient beings in the three realms. Therefore, I practice gentleness, equality, and clarity, attaining a state of purity. Who dares to destroy this unique proof?' At that time, the Bodhisattva extended a hand of purple-gold color from his robe, universally caressing his body, not abandoning great compassion. His nature was harmonious, desiring to liberate sentient beings, always acting peacefully. He raised his right hand towards the ten directions. He saw that the Buddhas had arrived on earth at the right time, and the three thousand great thousand worlds shook six times. There was a natural sound that resonated throughout the ten directions of the Buddha lands. When Māra Pāpīyas heard this sound, and the demon's retinue in the void also heard this sound, they all blamed themselves, hungering for abstinence and delighting in diligent practice. At this time, the Great Sage bestowed fearlessness, pitying sentient beings. Then, eighty hundred million demons and spirits prostrated themselves before the Bodhisattva, naturally falling to the ground, surrendering their lives, seeking only protection. Those of the demon's retinue in the assembly were destroyed and fled, naturally confused and not knowing where to go. Therefore, the Bodhisattva manifested great light, pitying these beings, causing them to leave their fears and return to the heavenly palaces. Because of this, the great Bodhisattva manifested the subjugation of the demon king and his retinue. Eighty billion hundred million spirits all generated the intention for unsurpassed, true, and correct enlightenment. Ninety-two billion kalpas of people established themselves in non-retrogression with hearts of benevolence. Eighty-four thousand devas and other sons, having cultivated roots of virtue in past lives, attained the Dharma-acceptance of non-origination.'

Vajrapāṇi said to Śāntamati: 'By this analogy, the subjugated demons, devas, and people of the world were immeasurably taught and saved. Those devas pursued Māra Pāpīyas. If people see the Bodhisattva's actions, or see the Bodhisattva sitting on a jeweled pure lotus lion throne, or see the Bodhisattva on the ground, or in

虛空師子座上，或復見在貝多樹下，或見在忉利天上晝夜樹下，或以見在眾寶樹下，或復普見一切諸人七尺諸佛樹下；或諸天見坐佛樹下處在師子半仞座上，或在七仞，或復十里，或二十里，或四十里；或諸天人悉見八萬四千由旬佛樹下座，或復現在四萬二千由旬坐師子床。如是寂意！諸菩薩不可稱計境界難限，諸菩薩眾由是道場歸乎殊特。菩薩所行有若干種歡樂之業八百千行。菩薩所現不同，各從本性而開化之，發賢聖意成最正覺至一切智，隨時音響而班宣法供所當奉。菩薩于彼以若干品其所咨嗟，皆是菩薩本宿所行。菩薩所因勸樂示義，咸來咨嗟而供養之。雖爾菩薩心無所著，無有魔難以舍眾害，普逮一切諸佛道法，須臾一時發心之頃，等行智慧悉當知此，逮致佛道為最正覺。以達一切逮最正覺，住在一切十方世界，見不可計無限如來，授其右掌盡問佛道，又咨永安道德之源。道慧微妙無有患厭，講論至道慧得自在，宣佈平等入無邪業，分別示眾無央數行，剖判三寶使不斷絕敷演大哀，於一切法而得自在，入于豪勢無窮之業。若有眾生諸根淳熟，悉能了是菩薩所行；若諸根亂，不知所趣。菩薩適成如來道法，夙夜七日悉存法樂，觀佛道樹不以為厭目未曾眴。百千億天來嘆供養，百千玉案貢上甘膳，咸發無上正真道

意，睹見如來威儀禮節。已成佛道如來至真，時四天王各往執缽奉上如來。如斯剎土一四方域，三千大千世界為中國土，大千國土各有百億，諸四方域四百億四大天王皆各執缽往授如來，如來悉受。佛顯威神，使諸天王各不相見，各自心念：『佛受我缽當以飯食。』以此忻喜心中坦然，咸發無上至真道心至不退轉。佛以成道，提謂波利五百賈客佛欲度之。現車馬頓，賈客伴黨及余而不自在，怪之所以。天于虛空告言：『佛興在世，可往供養。』聞之忻然，各上蜜麨醍醐。八萬四千諸天子眾亦貢供膳。如來受之，其本宿世曾建至愿：『如來成道，我等第一進奉供膳。』欲遂本願，各不相見不知所在。一一各念：『獨供養佛，余無進者。』以是忻預逮不退轉，然後當得無上正真之道為最正覺，度眾危厄。」

大寶積經卷第十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十二

西晉三藏竺法護譯密跡金剛力士會第三之五

爾時密跡力士謂寂意曰：「菩薩往詣佛樹以成佛道。如來至真未轉法輪，開導眾生巍巍如是，所化無量，多於初發行道時心，及坐佛樹所濟眾生，豈可呰哉。以故知之，當作是觀。若有菩薩坐在法床，疾近無上正真之道，所度眾生益復加倍。適成佛道，

【現代漢語翻譯】現代漢語譯本：他們看到如來佛的威儀和禮節。已經成就佛道的如來至真，當時四天王各自拿著缽奉獻給如來。像這樣的剎土，一個四方區域，三千大千世界是中國的國土，大千國土各有百億，所有四方區域的四百億四大天王都各自拿著缽去獻給如來，如來全部接受。佛顯示威神，使所有天王互相看不見，各自心裡想：『佛接受我的缽，應當用它來吃飯。』因此感到歡喜，心中坦然，都發起了無上至真的道心，達到不退轉的境界。佛成道后，提謂（商人名）波利（商人名）等五百個商人，佛想要度化他們。這時出現車馬停頓的現象，商人們和他們的同伴都感到不自在，奇怪這是為什麼。天神在空中告訴他們：『佛陀已經出現在世上，可以前去供養。』他們聽了之後非常高興，各自獻上蜜、炒麵和醍醐。八萬四千諸天子也進獻食物。如來接受了他們的供養，他們本宿世曾經立下誓願：『如來成道時，我們第一個進奉食物。』爲了實現本來的願望，他們互相看不見，不知道彼此在哪裡。他們各自都想：『只有我一個人供養佛，沒有其他人進獻。』因此他們都歡喜地達到了不退轉的境界，然後將獲得無上正真之道，成為最正覺，度脫眾生的危難。

當時，密跡力士對寂意說：『菩薩前往菩提樹下成就佛道。如來至真還沒有轉法輪，開導眾生如此威嚴，所教化的眾生無量無邊，比最初發心修行時和坐在菩提樹下所救度的眾生還要多，怎麼能輕視呢？因此要知道，應當這樣看待。如果有菩薩坐在法座上，很快接近無上正真之道，所度化的眾生會更加倍增。剛剛成就佛道，』

【English Translation】 English version: They witnessed the majestic demeanor and etiquette of the Tathagata (如來, the Thus Come One). The Tathagata, the ultimate truth, having already attained Buddhahood, at that time, the Four Heavenly Kings each took their bowls and offered them to the Tathagata. In such a land, one four-directional region, the three thousand great thousand worlds are the land of China, and each great thousand land has a hundred billion. All four hundred billion Four Heavenly Kings in all four-directional regions each took their bowls to offer to the Tathagata, and the Tathagata accepted them all. The Buddha displayed his divine power, making all the Heavenly Kings unable to see each other, each thinking in their hearts: 『The Buddha has accepted my bowl, he should use it for food.』 Because of this, they felt joy, their hearts were at peace, and they all generated the supreme and true mind of the Way, reaching the state of non-retrogression. After the Buddha attained enlightenment, he wished to liberate the five hundred merchants, including Tiwei (提謂) and Boli (波利). At this time, the phenomenon of the stopping of carts and horses occurred, and the merchants and their companions felt uneasy, wondering why. A deity in the sky told them: 『The Buddha has appeared in the world, you can go and make offerings.』 Upon hearing this, they were very happy, and each offered honey, roasted flour, and ghee. Eighty-four thousand heavenly princes also offered food. The Tathagata accepted their offerings, as they had made a vow in their past lives: 『When the Tathagata attains enlightenment, we will be the first to offer food.』 To fulfill their original vows, they could not see each other and did not know where each other was. Each of them thought: 『Only I am offering to the Buddha, no one else is offering.』 Because of this, they all joyfully reached the state of non-retrogression, and then they will attain the supreme and true Way, become the most perfect enlightenment, and liberate beings from danger.

At that time, the Vajrapani (密跡力士, the Secret Trace Vajra Warrior) said to Jiyi (寂意, Tranquil Mind): 『A Bodhisattva goes to the Bodhi tree to attain Buddhahood. The Tathagata, the ultimate truth, has not yet turned the Dharma wheel, and his guidance of sentient beings is so majestic. The number of beings he has transformed is immeasurable, more than those who were saved when he first began his practice and when he sat under the Bodhi tree. How can we belittle this? Therefore, know this, and you should view it this way. If a Bodhisattva sits on the Dharma seat, quickly approaching the supreme and true Way, the number of beings he saves will be doubled. As soon as he attains Buddhahood,』

妙式梵天王與六十八萬億垓百千眷屬圍旋往詣佛所，稽首足下右繞七匝，側住佛前勸助世尊：『唯垂大哀轉乎法輪宣佈道化。多有眾生應在法器，聞佛說法能解受行。』如是寂意！妙式梵天王勸助如來使轉法輪，慇勤若茲住在佛前，本宿所愿得見天尊。其一天王名提頭羅(晉曰勇護)，與其子俱勇出本誓：『我當普勸賢劫千佛一切如來使轉法輪。』欲知妙式梵天王獨勸助佛使轉法輪乎？莫作是觀也。所以者何？與十億梵眾眷屬俱，十億天帝及十億百千垓諸菩薩眾，勸助如來使轉法輪：『世尊適然，當轉法輪。』妙式梵天王詣波羅奈鹿苑之野神仙所游，布師子座，高三千二百八十里，若干種品文飾微妙眾珍嚴校。妙式梵天王適為如來布師子座，其十億梵天、十億天帝、十億百千兆垓諸菩薩，亦為世尊布師子座，高廣俱等。各自心念：『如來當坐我師子座轉於法輪。』」

密跡力士謂寂意言：「爾時如來詣波羅奈鹿苑之野神仙所游，坐師子床。梵釋四天王及諸菩薩各自心念：『如來獨坐我師子床。』如來遍坐師子床已，應時十方無限佛土六反震動。爾時世尊以無極界三昧正受，即時三千大千世界皆悉平正等如手掌，此三千大千世界地獄畜生，若在餓鬼，天上世人普獲安隱。一切眾生無淫怒癡，消三毒病清凈無塵，慈

【現代漢語翻譯】現代漢語譯本：妙式梵天王（梵天的一種）與六十八萬億垓百千眷屬圍繞著，前往佛陀所在之處，向佛陀的足下頂禮，右繞七匝，然後站在佛陀面前，勸請世尊：『唯愿垂憐，轉動法輪，宣講佛法。有很多眾生具備接受佛法的根器，聽聞佛陀說法能夠理解並修行。』寂意啊！妙式梵天王如此勸請如來轉動法輪，如此慇勤地站在佛陀面前，是因為他過去所發的愿，希望能夠見到天尊。其中一位天王名為提頭羅（晉代譯為勇護），他和他的兒子一同勇猛地發出本誓：『我應當普遍勸請賢劫千佛，一切如來轉動法輪。』你想知道是否只有妙式梵天王獨自勸請佛陀轉動法輪嗎？不要這樣認為。為什麼呢？因為他和十億梵眾眷屬，十億天帝以及十億百千垓諸菩薩眾，一同勸請如來轉動法輪：『世尊時機已到，應當轉動法輪。』妙式梵天王前往波羅奈（地名）鹿野苑（地名）的仙人所游之處，鋪設獅子座，高三千二百八十里，用各種珍貴的物品裝飾，非常微妙。妙式梵天王剛為如來鋪設好獅子座，那十億梵天、十億天帝、十億百千兆垓諸菩薩，也為世尊鋪設獅子座，高廣都一樣。他們各自心中想：『如來應當坐在我的獅子座上轉動法輪。』密跡力士對寂意說：『那時如來前往波羅奈鹿野苑的仙人所游之處，坐在獅子座上。梵天、帝釋、四天王以及諸菩薩各自心中想：『如來獨自坐在我的獅子座上。』如來遍坐所有獅子座后，當時十方無量佛土發生六種震動。那時世尊進入無極界三昧的正定，當時三千大千世界都變得平坦如手掌，這三千大千世界中的地獄、畜生、餓鬼，以及天上世人，都獲得安穩。一切眾生都沒有淫慾、嗔怒、愚癡，消除了三毒的病痛，清凈無染，充滿慈愛。

【English Translation】 English version: The Brahma King Myoshiki (a type of Brahma) with sixty-eight hundred trillion 'gai' (a large number) 'baiqian' (hundred thousand) attendants surrounding him, went to where the Buddha was. He bowed at the Buddha's feet, circumambulated him seven times to the right, and then stood before the Buddha, urging the World Honored One: 'May you have great compassion and turn the Dharma wheel, proclaiming the Dharma. There are many beings who are vessels for the Dharma, who, upon hearing the Buddha's teachings, can understand and practice them.' Oh, Silent One! The Brahma King Myoshiki urged the Tathagata to turn the Dharma wheel with such diligence, standing before the Buddha, because of his past vows to see the Honored One. One of the Brahma Kings, named Ditouluo (translated as 'Courageous Protector' in the Jin Dynasty), together with his son, courageously made their original vow: 'I shall universally urge the thousand Buddhas of the Bhadrakalpa, all the Tathagatas, to turn the Dharma wheel.' Do you think that only the Brahma King Myoshiki alone urged the Buddha to turn the Dharma wheel? Do not think so. Why? Because he, along with ten billion Brahma attendants, ten billion Devas, and ten billion hundred thousand 'gai' Bodhisattvas, all urged the Tathagata to turn the Dharma wheel: 'World Honored One, the time is right, you should turn the Dharma wheel.' The Brahma King Myoshiki went to the Deer Park of Varanasi (place name), where the immortals roamed, and laid out a lion throne, three thousand two hundred and eighty 'li' (a unit of distance) high, adorned with various precious and exquisite ornaments. As soon as the Brahma King Myoshiki laid out the lion throne for the Tathagata, the ten billion Brahmas, ten billion Devas, and ten billion hundred thousand 'zhao gai' Bodhisattvas also laid out lion thrones for the World Honored One, all of equal height and breadth. Each of them thought in their hearts: 'The Tathagata should sit on my lion throne and turn the Dharma wheel.' The Vajrapani Bodhisattva said to Silent One: 'At that time, the Tathagata went to the Deer Park of Varanasi, where the immortals roamed, and sat on the lion throne. Brahma, Indra, the Four Heavenly Kings, and all the Bodhisattvas each thought in their hearts: 'The Tathagata is sitting alone on my lion throne.' After the Tathagata had sat on all the lion thrones, at that moment, the ten directions of immeasurable Buddha lands shook in six ways. At that time, the World Honored One entered the Samadhi of the Limitless Realm, and immediately the three thousand great thousand worlds became flat like the palm of a hand. The hells, animals, and hungry ghosts in these three thousand great thousand worlds, as well as the people in the heavens, all obtained peace and security. All beings were free from lust, anger, and ignorance, the sickness of the three poisons was eliminated, they were pure and without defilement, and filled with loving-kindness.'

心相向如父如子、如母如女。十方無限諸佛世界不可計數諸菩薩，來聽佛說經。三千大千世界大神，無極諸天、龍、神、揵沓和、阿須輪、迦樓羅、真陀羅、摩休勒、人若非人，皆詣佛所欲聽經法。諸來會者，皆遍充滿於此三千大千世界，無如毛髮空不周者，皆共同心饑虛於法，悉欲稽顙咨受大道。於時世尊見大眾會皆來雲集請轉法輪，為諸沙門、異學梵志、諸天魔王、上梵天王及其世俗，宣佈正法。又有寂意！於時如來適轉法輪，隨時之宜從眾生心各令得解。因其雲集，各各為宣宿本所習，令心開達悉遵法行。如來至真適說斯法，為重分別：『拘鄰欲知眼悉無常，了眼無常則隨律業；計眼有常不喜無常，聞眼無常眼苦毒痛。計眼吾我，不好無身了無吾我；以聞于眼無有吾我，乃隨律教解其音響。眼如幻化、野馬、水中之月，如夢已覺，猶若形影、山中之響，隨此律教乃奉行法空無相愿，其眼無行惔怕寂寞。聞眼靜默，眼從緣起；以聞緣起，耳鼻舌身心亦復如是，皆歸無常。以聞無常解意為苦，睹無吾我寂然惔怕空無相愿。用不達故，從因緣起五陰無常，其計有陰不了無陰。雖說諸種悉歸無常，以得聞說諸種無常心無所著。心得聞說五陰無常，悉解空耳。計有諸入，不解諸入無常之誼，以聞諸入歸於無常。五陰、諸入

【現代漢語翻譯】現代漢語譯本：心意相通如同父子、母女一般。十方無量無數的諸佛世界中，不可計數的菩薩們前來聽佛說法。三千大千世界的大神，無極諸天、龍、神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人以及非人等，都來到佛陀所在之處，想要聽聞佛法。所有來集會的人，都遍佈充滿於這三千大千世界，沒有像毛髮尖端那樣空隙的地方沒有被佔據，他們都同心渴望佛法，都想叩頭請教接受大道。當時，世尊看到大眾集會都已雲集，請求轉法輪，便為諸位沙門（出家修道者）、異學梵志（其他學說的修行者）、諸天魔王、上梵天王以及世俗之人，宣說正法。還有寂意！當時，如來剛開始轉法輪，就根據時機和眾生的心意，使他們各自得到理解。因為他們聚集在一起，就各自為他們宣說他們過去所修習的，使他們心開意解，都遵從佛法修行。如來至真剛說完此法，爲了再次分別說明：『拘鄰（佛陀的弟子）應當知道眼睛都是無常的，瞭解眼睛無常就隨順佛法；如果認為眼睛是常住不變的，不喜歡無常，聽到眼睛無常就會感到痛苦。如果認為眼睛是『我』的，不喜歡無身，瞭解沒有『我』；因為聽到眼睛沒有『我』，就隨順佛法教導，理解其中的含義。眼睛如同幻化、野馬、水中的月亮，如同夢醒，又像形影、山中的迴響，隨順佛法教導，就奉行法空無相的願望，眼睛的活動就變得寂靜無為。聽到眼睛寂靜，眼睛是從因緣而生起的；因為聽到因緣生起，耳朵、鼻子、舌頭、身體、心也是如此，都歸於無常。因為聽到無常，理解其含義是苦，看到沒有『我』，就寂靜無為，達到空無相的願望。因為不通達這個道理，從因緣生起五陰（色、受、想、行、識）是無常的，他們認為有五陰，不瞭解五陰是空的。雖然說各種事物都歸於無常，因為聽到說各種事物無常，心中就沒有執著。心中聽到說五陰無常，就都理解空性。認為有諸入（眼、耳、鼻、舌、身、意），不理解諸入無常的道理，因為聽到諸入歸於無常。五陰、諸入現代漢語譯本：'，

【English Translation】 English version: Minds are in harmony, like father and son, like mother and daughter. Countless Bodhisattvas from the immeasurable Buddha worlds of the ten directions come to hear the Buddha preach. Great deities of the three thousand great thousand worlds, the limitless heavens, dragons, gods, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical birds), Kinnaras (celestial singers), Mahoragas (serpent deities), humans, and non-humans, all come to the Buddha's place, desiring to hear the Dharma. All those who have gathered are spread throughout this three thousand great thousand worlds, with no space as small as a hair tip left unoccupied. They all share a common desire for the Dharma, and wish to bow their heads and receive the Great Path. At that time, the World Honored One, seeing the great assembly gathered and requesting the turning of the Dharma wheel, proclaimed the true Dharma to the Shramanas (ascetics), the heretical Brahmins (followers of other doctrines), the heavenly demon kings, the great Brahma kings, and the common people. And there was also the silent intention! At that time, as the Tathagata began to turn the Dharma wheel, he adapted to the timing and the minds of the sentient beings, enabling each to gain understanding. Because they had gathered, he preached to each according to what they had practiced in the past, enabling their minds to open and understand, and all to follow the Dharma. The Tathagata, the truly enlightened one, having just spoken this Dharma, further explained: 'Kaundinya (a disciple of the Buddha) should know that the eyes are all impermanent. Understanding that the eyes are impermanent, one follows the Dharma; if one believes the eyes are permanent and dislikes impermanence, hearing that the eyes are impermanent will cause suffering. If one believes the eyes are 'self', and dislikes the absence of self, understanding that there is no 'self'; because one hears that the eyes have no 'self', one follows the Dharma's teachings and understands their meaning. The eyes are like illusions, mirages, the moon in the water, like a dream that has ended, like a shadow, like an echo in the mountains. Following the Dharma's teachings, one practices the vow of emptiness and non-form, and the activities of the eyes become tranquil and still. Hearing that the eyes are still, the eyes arise from conditions; because one hears of arising from conditions, the ears, nose, tongue, body, and mind are also the same, all returning to impermanence. Because one hears of impermanence, one understands its meaning as suffering, seeing that there is no 'self', one becomes tranquil and still, achieving the vow of emptiness and non-form. Because they do not understand this principle, from conditions arise the five aggregates (form, feeling, perception, mental formations, consciousness) which are impermanent. They believe there are five aggregates, not understanding that the five aggregates are empty. Although it is said that all things return to impermanence, because they hear that all things are impermanent, their minds have no attachment. When their minds hear that the five aggregates are impermanent, they all understand emptiness. They believe there are the six entrances (eye, ear, nose, tongue, body, mind), not understanding the principle of the impermanence of the six entrances. Because they hear that the six entrances return to impermanence. The five aggregates, the six entrances English version: ',

、四大諸種亦復如是。聞四意止、四意斷、四神足念、五根、五力、七覺、八品道行。以得聞是三十七品，解無常空。若聞寂然，頒宣道法乃隨律教。若聞所觀，其可聲聞、不樂緣覺，樂聞緣覺、不志聲聞，若慕二乘、不說大乘。若宣大乘，聞其義趣不好聲聞緣覺之辭。』如是寂意！如來以斯隨眾生心所可愛樂而轉法輪，各令得所。如來以是為眾生講，轉於法輪。時耆年舍利弗于百千歲思惟本行道義所入處不能限知，何況于餘眾生無底。」

時佛說是菩薩苦行、莊嚴道樹、降伏魔官、轉法輪時，八萬四千人皆發無上正真道意。

爾時密跡金剛力士前白佛言：「唯然大聖！我向所宣如來秘要，將無違失譭謗如來儻不順法？如來秘要甚為玄妙廣大無際，一切世間所不能信，下劣雖說如來秘要，心自憶之如來至慧入我身中，非我威勢聖猛之力。」

佛言：「如是。如密跡言。如來道慧所入至處莫不蒙安。敢佛弟子班宣經典，皆承如來威神聖旨，以入如來空法之身，道慧玄妙靡不通達。所以者何？欲使眾生奉承建立如來聖旨宣柔順義，未之有也。卿審真諦承如來慧得無所畏，今演斯法所云真諦正謂此法。所以者何？所謂正諦，去來今佛普世布信靡不篤樂，其行無上正真之道。假使班宣此經典要如法不違，皆

當成佛。若有聞說是如來秘要經法之典而信樂者，斯等之類。普世一切皆信敬之。設使有人以頂若肩戴須彌山在虛空中，是事當可。無德之士不能堪任聞是經典，既聞不信不能愛樂，況復受持諷誦講說，未之有也。若聞是經受持諷誦為他人說，前世宿本以曾供養無央數億百千兆載諸佛世尊。斯等正士殖眾德本，志存大乘受決無疑，何況至真能奉行者。」

爾時寂意菩薩前白佛言：「唯然大聖！所云寂然惔怕之義，為何謂也？」

佛告寂意：「所云寂然惔怕義者，謂消塵勞惔怕眾穢。以消塵勞，爾乃名曰去于貪慾眾想希望。以去欲想便無所思，以無所思便不著界，以不著界便無報應因緣之對，以無報應因緣之對便無無明所有恩愛，以消無明所有恩愛便消吾我，以無吾我便消名色，以無名色便消斷滅計常之業，以無斷滅計常之業便消貪身。」

佛告寂意：「諸因緣報隨於諸見顛倒之業便成塵勞，皆由貪身而生斯患。以無貪身便舍諸見六十二疑，以無貪身便寂眾緣，以無貪身一切貪慾自然惔怕，以無貪身一切諸愿寂然消滅。猶如寂意！拔樹根株，莖節枝葉花實一時併除永無有樹。行者如是，以消貪身便無諸見六十二疑，以無貪身皆去一切諸所受法五陰六入塵勞之患，以無貪身無有五陰塵勞諸患。」

【現代漢語翻譯】現代漢語譯本：當成就佛果。如果有人聽聞這部如來秘密精要的經典而心生歡喜信受，這樣的人，普世一切都會信敬他們。假設有人用頭頂或肩膀扛起須彌山（佛教中的聖山）在虛空中，這是可以做到的。沒有德行的人不能夠承受聽聞這部經典，即使聽聞了也不會相信，更不會喜愛，何況是受持、諷誦、講說，這是不可能的。如果有人聽聞這部經典，受持、諷誦併爲他人宣說，他們前世的宿因是曾經供養過無數億百千兆載的諸佛世尊。這樣的人積累了眾多功德，立志于大乘佛法，接受成佛的授記是毫無疑問的，更何況是那些能夠真正奉行的人呢。

那時，寂意菩薩（菩薩名，意為寂靜之意）向前對佛說：『世尊，您所說的寂然惔怕（佛教術語，指清凈寂滅）的含義，是什麼意思呢？』

佛告訴寂意：『所說的寂然惔怕的含義，是指消除塵勞（煩惱）和惔怕各種污穢。因為消除了塵勞，所以才被稱為去除貪慾、各種妄想和希望。因為去除了慾望和妄想，所以就沒有了思慮；因為沒有了思慮，所以就不執著於三界（欲界、色界、無色界）；因為不執著於三界，所以就沒有了報應因緣的對立；因為沒有了報應因緣的對立，所以就沒有了無明（佛教術語，指對真理的無知）所帶來的恩愛；因為消除了無明所帶來的恩愛，所以就消除了我執（佛教術語，執著于自我的觀念）；因為沒有了我執，所以就消除了名色（佛教術語，指精神和物質）；因為沒有了名色，所以就消除了斷滅見（佛教術語，認為人死後一切皆無）和常見（佛教術語，認為靈魂永存）的業力；因為沒有了斷滅見和常見的業力，所以就消除了對身體的貪戀。』

佛告訴寂意：『各種因緣果報，都隨著各種見解顛倒的業力而形成塵勞，這些都是由於貪戀身體而產生的禍患。因為沒有了對身體的貪戀，就捨棄了各種見解和六十二種疑惑；因為沒有了對身體的貪戀，就寂靜了各種因緣；因為沒有了對身體的貪戀，一切貪慾自然就惔怕；因為沒有了對身體的貪戀，一切願望都寂然消滅。就像寂意，拔除樹的根株，莖節、枝葉、花朵和果實都會同時被清除，永遠不會再有樹。修行者也是這樣，因為消除了對身體的貪戀，就沒有了各種見解和六十二種疑惑；因為沒有了對身體的貪戀，就去除了所有受法（佛教術語，指五蘊）的五陰（佛教術語，指色、受、想、行、識）、六入（佛教術語，指眼、耳、鼻、舌、身、意）和塵勞的禍患；因為沒有了對身體的貪戀，就沒有了五陰塵勞的各種禍患。』

【English Translation】 English version: When one attains Buddhahood. If there are those who hear this scripture, the secret and essential Dharma of the Tathagata, and believe and rejoice in it, such beings will be revered and respected by all in the world. Suppose someone were to carry Mount Sumeru (a sacred mountain in Buddhism) on their head or shoulders in the empty space, this would be possible. Those without virtue are not capable of hearing this scripture; even if they hear it, they will not believe it, nor will they love it, let alone receive, recite, or explain it. If someone hears this scripture, receives, recites, and explains it to others, their past karmic roots are that they have offered to countless billions of trillions of Buddhas, World Honored Ones. Such righteous individuals have cultivated numerous virtues, are determined to follow the Mahayana path, and receiving the prediction of Buddhahood is without doubt, let alone those who can truly practice it.

At that time, Bodhisattva Silent Intention (a Bodhisattva's name, meaning silent intention) addressed the Buddha, saying: 'World Honored One, what is the meaning of what you call 'silent and extinguished' (a Buddhist term referring to purity and extinction)?'

The Buddha told Silent Intention: 'The meaning of 'silent and extinguished' refers to the elimination of dust and toil (afflictions) and the extinguishing of all defilements. Because dust and toil are eliminated, it is then called the removal of greed, various delusions, and hopes. Because desires and delusions are removed, there are no thoughts; because there are no thoughts, one is not attached to the three realms (desire realm, form realm, formless realm); because one is not attached to the three realms, there is no opposition of karmic causes and effects; because there is no opposition of karmic causes and effects, there is no love and attachment arising from ignorance (a Buddhist term referring to ignorance of the truth); because the love and attachment arising from ignorance are eliminated, the ego (a Buddhist term referring to the concept of self) is eliminated; because there is no ego, name and form (a Buddhist term referring to mind and matter) are eliminated; because there is no name and form, the karma of annihilationism (a Buddhist term referring to the belief that everything ceases after death) and eternalism (a Buddhist term referring to the belief that the soul is eternal) is eliminated; because there is no karma of annihilationism and eternalism, the attachment to the body is eliminated.'

The Buddha told Silent Intention: 'All karmic causes and effects, following the inverted karma of various views, form dust and toil, and these are all troubles arising from attachment to the body. Because there is no attachment to the body, one abandons various views and the sixty-two doubts; because there is no attachment to the body, all conditions are pacified; because there is no attachment to the body, all desires naturally become extinguished; because there is no attachment to the body, all wishes are silently extinguished. Just like, Silent Intention, when the roots of a tree are pulled out, the stems, branches, leaves, flowers, and fruits are all removed at once, and there will never be a tree again. Practitioners are like this; because they eliminate attachment to the body, there are no various views and sixty-two doubts; because they eliminate attachment to the body, they remove all the afflictions of the five aggregates (a Buddhist term referring to form, feeling, perception, mental formations, and consciousness), the six entrances (a Buddhist term referring to the eyes, ears, nose, tongue, body, and mind), and dust and toil; because there is no attachment to the body, there are no various afflictions of the five aggregates and dust and toil.'

「唯然大聖！不斷貪身故有吾我。」

佛告寂意：「住吾我故不斷貪身，住人壽命故不斷貪著。其所見者不住內外，諸見無處一切所至永無所見。以無所住見慧無所住，是則名曰斷貪身見、貪身悉空。以能解空，柔順法忍不受彼見，己身無想悉無所行，無生無起亦無所興，乃名之曰柔順法忍，不受諸見是斷貪身。寂意！欲知若不貪身，解脫身無身。何謂無身？身四大成，本亦無名，以了是者意解虛偽，故曰不真而不可得。皆由不真妄想而興，若無所求不懷妄想，不迷不惑、不作不住。若無所住則無瞋諍，其無瞋諍乃曰寂然為行惔怕。何所消滅名曰寂然？消眾因緣乃曰寂然。所以者何？從其因緣令心熾然，以無因緣則無熾然。猶如，寂意！從其緣對而生有火。兩木相揩因火然熾，無對無火則不然熾。如是寂意！從其緣對令心然熾，以無緣對則不然熾。又彼，寂意！菩薩大士以權方便，曉了隨時消寂因緣，而不消滅眾德根本；不興塵勞因緣之對，興發諸亂諸度無極；棄捨魔事眾邪之業，不捨諸佛道行緣業；舍因泥洹，不捨道業三十七品；心不志樂聲聞緣覺，不捨菩薩至真道意。用觀空無以興大哀、察眾因緣，以無相緣宣講至德，不以妄想失乎道心。以無愿緣厭於三界，因對諸對惟無生緣。不捨所生無猶豫緣，因諸

【現代漢語翻譯】「是的，大聖！因為不斷除對身體的貪戀，所以才會有『我』的執著。」

佛陀告訴寂意：『執著于『我』，就不能斷除對身體的貪戀；執著於人的壽命，就不能斷除貪著。那些見解不執著于內外，所有的見解都無處可尋，最終都無法被見到。因為沒有執著，所以見慧也沒有執著，這就叫做斷除了對身體的貪戀和對身體的執著，認識到身體是空性的。因為能夠理解空性，以柔順的法忍接受，不接受那些見解，自身沒有妄想，也沒有任何行為，沒有生起也沒有興起，這就叫做柔順的法忍，不接受各種見解，這就是斷除了對身體的貪戀。寂意！想要知道如果不貪戀身體，就能解脫身體，達到無身的狀態。什麼是無身呢？身體是由四大（地、水、火、風）組成的，本來就沒有名字，理解了這個道理，就會明白身體是虛假的，所以說它不是真實的，也無法得到。一切都是由虛妄的念頭產生的，如果沒有所求，不懷有妄想，不迷惑也不疑惑，不執著也不停留。如果沒有執著，就不會有嗔恨和爭鬥，沒有嗔恨和爭鬥就叫做寂靜，是修行寂滅的境界。什麼被消滅了叫做寂靜呢？消滅了各種因緣就叫做寂靜。為什麼呢？因為因緣會使心熾熱，沒有因緣就不會熾熱。就像，寂意！從因緣的相對而產生火。兩塊木頭互相摩擦，火就燃燒起來，沒有相對就沒有火，也就不會燃燒。就像這樣，寂意！從因緣的相對使心熾熱，沒有因緣的相對就不會熾熱。還有，寂意！菩薩大士以權巧方便，明白隨時消滅因緣，而不消滅眾德的根本；不興起塵勞因緣的相對，興發各種混亂，各種度無極；拋棄魔事和各種邪惡的行為，不拋棄諸佛的道行因緣；捨棄因緣而進入涅槃，不捨棄道業三十七道品；心中不喜好聲聞和緣覺，不捨棄菩薩至真道意。用觀空無來興起大悲，觀察各種因緣，以無相的因緣宣講至高的德行，不因為妄想而失去道心。以無愿的因緣厭離三界，因為各種相對而只有無生的因緣。不捨棄所生，沒有猶豫的因緣，因為各種

【English Translation】『Yes, Great Sage! It is because of not ceasing the craving for the body that there is the attachment to 『I』.』

The Buddha told Jiyi: 『Because of dwelling on 『I』, one cannot cease craving for the body; because of dwelling on the lifespan of a person, one cannot cease attachment. Those who see do not dwell on the internal or external; all views have nowhere to be found, and ultimately cannot be seen. Because there is no dwelling, the wisdom of seeing also has no dwelling; this is called ceasing the craving for the body and the attachment to the body, realizing that the body is empty. Because one can understand emptiness, one accepts with gentle forbearance, not accepting those views, one's own self has no delusion, and no action, no arising and no stirring; this is called gentle forbearance, not accepting various views, this is ceasing the craving for the body. Jiyi! If you want to know that if one does not crave the body, one can be liberated from the body, reaching the state of no-body. What is no-body? The body is composed of the four great elements (earth, water, fire, wind), originally without a name; understanding this principle, one will understand that the body is false, so it is said to be not real and cannot be obtained. Everything arises from false thoughts; if there is no seeking, no harboring of delusions, no confusion or doubt, no attachment or dwelling. If there is no dwelling, there will be no hatred or strife; no hatred or strife is called stillness, the state of practicing tranquility. What is extinguished is called stillness? The extinguishing of all causes and conditions is called stillness. Why? Because causes and conditions make the mind burn, without causes and conditions, there will be no burning. Just like, Jiyi! Fire arises from the relativity of causes and conditions. Two pieces of wood rubbing against each other, the fire ignites; without relativity, there is no fire, and it will not ignite. Just like this, Jiyi! From the relativity of causes and conditions, the mind burns; without the relativity of causes and conditions, it will not burn. Furthermore, Jiyi! Bodhisattva Mahasattvas, with skillful means, understand how to extinguish causes and conditions at any time, without extinguishing the root of all virtues; not arousing the relativity of the causes and conditions of worldly troubles, arousing various confusions, various perfections without limit; abandoning demonic affairs and various evil deeds, not abandoning the path of the Buddhas; abandoning causes and conditions to enter Nirvana, not abandoning the thirty-seven factors of enlightenment; in the heart, not delighting in the Hearers and Pratyekabuddhas, not abandoning the Bodhisattva's true intention. Using the contemplation of emptiness to arouse great compassion, observing various causes and conditions, using the cause and condition of no-form to proclaim the supreme virtues, not losing the mind of the path because of delusions. Using the cause and condition of no-desire to be weary of the three realms, because of various relativities, there is only the cause and condition of no-birth. Not abandoning what is born, without the cause and condition of hesitation, because of various

所行修其德本入道業行。是為菩薩權智入凈逮得自在。無常緣哉，不厭生死而得自由，無所畏故。有苦緣哉，建立眾生存滅度安，使得立故。無我緣哉，建立愍心安於眾生，行大哀故。虛無緣哉，心得八正如來凈身故。緣欲行哉，為諸貪愛病清凈藥故。頒宣其法哉，令心堅住故。緣瞋恚哉，使眾怒行宣慈心藥，志住無病故。緣愚冥哉，為眾癡行施十二因緣藥治其心病，使不動移故。等分緣哉，等於三事化眾生行建立其心，講無常藥故。緣無慾哉，心以存立化開聲聞故。離瞋恨哉，使心得立緣覺之乘故。離愚冥哉，開化其心立乎大乘故。色像緣哉，其心等住逮得如來像身故。緣音響哉，心以住在如來言聲故。緣眾香哉，心以存立如來戒勛故。緣眾味哉，心以住存如來道味故。緣大人相哉，心行以住得莊嚴故。緣細滑哉，心以存立得於如來手足柔軟故。緣經法哉，心以住在逮得如來無所生意故。緣佈施哉，心以住在相好具足故。緣持戒哉，心以存在佛土嚴凈故。緣忍辱哉，心以住在逮梵音響故。緣精進哉，心以存立度于眾生故。緣禪思哉，心以住在興大神通故。緣智慧哉，心以存立斷眾邪見六十二疑掛礙之因故。緣慈心哉，心以住在等志眾生而不懷害故。緣愍哀哉，心以存立救濟眾生故。緣喜悅哉，心以住在好樂聽法故。

【現代漢語翻譯】現代漢語譯本：所修行的，是使其德行成為根本，進入菩薩道業的修行。這就是菩薩運用權巧智慧進入清凈境界，獲得自在。以無常為緣，不厭棄生死而獲得自由，因為無所畏懼。以苦為緣，建立眾生，使其從生滅中解脫，獲得安樂，使他們能夠安住。以無我為緣，建立慈悲心，安撫眾生，行大悲憫。以虛無為緣，使心獲得八正道，成就如來清凈之身。以貪慾為緣，為那些有貪愛病的人提供清凈的良藥。宣講佛法，是爲了使心堅定不移。以嗔恚為緣，使那些憤怒的人宣揚慈悲心藥，使他們的意志堅定，不再有病。以愚癡為緣，為那些愚癡的人施予十二因緣的藥，治療他們的心病，使他們不再動搖。以平等為緣，以平等對待三事來教化眾生，建立他們的心，宣講無常的藥。以無慾為緣，使心得以安立，開化聲聞乘。遠離嗔恨，使心得以安立，進入緣覺乘。遠離愚癡，開化他們的心，安立於大乘。以色相為緣，使心平等安住，獲得如來的色身。以音聲為緣，使心安住于如來的言語音聲。以香氣為緣，使心安立於如來的戒香。以味道為緣，使心安住于如來的道味。以大人相為緣，使心行安住，獲得莊嚴。以細滑為緣，使心安立，獲得如來手足的柔軟。以經法為緣，使心安住，獲得如來無所生意的境界。以佈施為緣，使心安住，獲得相好具足。以持戒為緣，使心安立，佛土得以莊嚴清凈。以忍辱為緣，使心安住，獲得梵音的響亮。以精進為緣，使心安立，得以度化眾生。以禪定為緣，使心安住，興起大神通。以智慧為緣，使心安立，斷除一切邪見和六十二種疑惑的障礙。以慈心為緣，使心安住，平等對待眾生而不懷害意。以悲憫為緣，使心安立，救濟眾生。以喜悅為緣，使心安住，喜歡聽聞佛法。 English version: The practice undertaken is to make virtue the foundation, entering the path of Bodhisattva practice. This is how a Bodhisattva uses skillful wisdom to enter a pure realm and attain freedom. Through the condition of impermanence, one does not detest birth and death but gains freedom, because there is no fear. Through the condition of suffering, one establishes sentient beings, liberating them from birth and death, enabling them to dwell in peace. Through the condition of no-self, one establishes compassion, comforting sentient beings, and practicing great compassion. Through the condition of emptiness, the mind attains the Eightfold Path, achieving the pure body of the Tathagata (Buddha). Through the condition of desire, one provides a pure medicine for those with the disease of craving. Proclaiming the Dharma is to make the mind steadfast. Through the condition of anger, one makes those who are angry proclaim the medicine of loving-kindness, making their will firm and free from illness. Through the condition of ignorance, one gives the medicine of the Twelve Links of Dependent Origination to those who are ignorant, curing their mental illness, making them unshakeable. Through the condition of equality, one teaches sentient beings by treating three matters equally, establishing their minds, and proclaiming the medicine of impermanence. Through the condition of non-desire, the mind is established, enlightening the Sravakas (Hearers). By abandoning hatred, the mind is established, entering the path of the Pratyekabuddhas (Solitary Buddhas). By abandoning ignorance, one enlightens their minds, establishing them in the Mahayana (Great Vehicle). Through the condition of form, the mind dwells equally, attaining the form body of the Tathagata. Through the condition of sound, the mind dwells in the words and sounds of the Tathagata. Through the condition of fragrance, the mind is established in the fragrance of the Tathagata's precepts. Through the condition of taste, the mind dwells in the taste of the Tathagata's path. Through the condition of the marks of a great person, the mind's practice dwells, attaining adornment. Through the condition of smoothness, the mind is established, attaining the softness of the Tathagata's hands and feet. Through the condition of the scriptures, the mind dwells, attaining the Tathagata's state of no-thought. Through the condition of giving, the mind dwells, attaining the perfection of marks and characteristics. Through the condition of keeping precepts, the mind is established, making the Buddha land adorned and pure. Through the condition of patience, the mind dwells, attaining the resounding Brahma voice. Through the condition of diligence, the mind is established, enabling the deliverance of sentient beings. Through the condition of meditation, the mind dwells, arousing great supernatural powers. Through the condition of wisdom, the mind is established, cutting off all wrong views and the causes of the sixty-two doubts and hindrances. Through the condition of loving-kindness, the mind dwells, treating all sentient beings equally without harboring harm. Through the condition of compassion, the mind is established, saving sentient beings. Through the condition of joy, the mind dwells, delighting in hearing the Dharma.

【English Translation】 The practice undertaken is to make virtue the foundation, entering the path of Bodhisattva practice. This is how a Bodhisattva uses skillful wisdom to enter a pure realm and attain freedom. Through the condition of impermanence, one does not detest birth and death but gains freedom, because there is no fear. Through the condition of suffering, one establishes sentient beings, liberating them from birth and death, enabling them to dwell in peace. Through the condition of no-self, one establishes compassion, comforting sentient beings, and practicing great compassion. Through the condition of emptiness, the mind attains the Eightfold Path, achieving the pure body of the Tathagata (Buddha). Through the condition of desire, one provides a pure medicine for those with the disease of craving. Proclaiming the Dharma is to make the mind steadfast. Through the condition of anger, one makes those who are angry proclaim the medicine of loving-kindness, making their will firm and free from illness. Through the condition of ignorance, one gives the medicine of the Twelve Links of Dependent Origination to those who are ignorant, curing their mental illness, making them unshakeable. Through the condition of equality, one teaches sentient beings by treating three matters equally, establishing their minds, and proclaiming the medicine of impermanence. Through the condition of non-desire, the mind is established, enlightening the Sravakas (Hearers). By abandoning hatred, the mind is established, entering the path of the Pratyekabuddhas (Solitary Buddhas). By abandoning ignorance, one enlightens their minds, establishing them in the Mahayana (Great Vehicle). Through the condition of form, the mind dwells equally, attaining the form body of the Tathagata. Through the condition of sound, the mind dwells in the words and sounds of the Tathagata. Through the condition of fragrance, the mind is established in the fragrance of the Tathagata's precepts. Through the condition of taste, the mind dwells in the taste of the Tathagata's path. Through the condition of the marks of a great person, the mind's practice dwells, attaining adornment. Through the condition of smoothness, the mind is established, attaining the softness of the Tathagata's hands and feet. Through the condition of the scriptures, the mind dwells, attaining the Tathagata's state of no-thought. Through the condition of giving, the mind dwells, attaining the perfection of marks and characteristics. Through the condition of keeping precepts, the mind is established, making the Buddha land adorned and pure. Through the condition of patience, the mind dwells, attaining the resounding Brahma voice. Through the condition of diligence, the mind is established, enabling the deliverance of sentient beings. Through the condition of meditation, the mind dwells, arousing great supernatural powers. Through the condition of wisdom, the mind is established, cutting off all wrong views and the causes of the sixty-two doubts and hindrances. Through the condition of loving-kindness, the mind dwells, treating all sentient beings equally without harboring harm. Through the condition of compassion, the mind is established, saving sentient beings. Through the condition of joy, the mind dwells, delighting in hearing the Dharma.

緣于護哉，心以存立棄捨眾結危厄之患故。緣四恩哉，心以存在開導眾生故。緣貪恚哉，心以存立一切所有訓施眾生故。緣犯惡哉，心以存立如來戒品清凈行業故。緣諍穢哉，心以住在如來忍諍故。緣怨害哉，心以存立如來十力四無所畏故。緣亂憒哉，心以住存逮佛三昧故。緣邪智哉，心以存立無所掛礙智度無極具足眾生故。緣下乘哉，心以住在積功累德志好大乘故。緣順應哉，心以存立志和安然，不犯眾惡一切非宜故。緣惡趣哉，心以住在救護一切眾生惡趣墮八難故。緣諸天哉，心以存立解諸合會皆當別離故。緣眾人哉，心以住在一切妙善故。緣唸佛哉，習見諸佛故。緣念法哉，心以存立奉行道法舍無益宜故。緣念眾哉，逮致便御不退轉法故。緣施與哉，心以住在不捨眾生故。緣禁戒哉，具足所愿故。緣念天哉，心以存立備悉功德一生補處故。緣身行哉，逮致佛身故。緣口言哉，心以住在致佛言教諸經典故。緣其心哉，心以存立獲乎佛意故。緣有為哉，心以住在積功累德具足自克故。緣無為哉，心以住在聖慧具足故。如是寂意，不以無緣化至道乘，皆由緣心得至佛道導一切智。若有菩薩皆由緣故導一切智，是為菩薩善權方便，皆由見諸法悉懷來導。猶如三千大千世界含受土地，十方眾生、草木五穀、諸水河海、毛髮

【現代漢語翻譯】現代漢語譯本：因執著于守護，心便安住于捨棄眾生的種種煩惱和危難。因執著於四恩（父母恩、眾生恩、國土恩、三寶恩），心便安住于開導眾生。因執著于貪慾和嗔恚，心便安住于將一切所有佈施給眾生。因執著于犯錯作惡，心便安住于如來的戒律清凈和行為。因執著于爭論和污穢，心便安住于如來的忍辱。因執著于怨恨和傷害，心便安住于如來的十力和四無所畏。因執著于混亂和煩躁，心便安住于獲得佛的三昧。因執著于邪見和錯誤的智慧，心便安住于無所掛礙的智慧，達到圓滿，利益眾生。因執著于小乘，心便安住于積累功德，志向于大乘。因執著于順應世俗，心便安住于志向平和安寧，不犯一切惡行和不適宜的行為。因執著于惡道，心便安住于救護一切眾生脫離惡道，不墮入八難。因執著于諸天，心便安住于明白一切聚合終將離散。因執著于眾人，心便安住於一切美好善良。因執著于唸佛，便能常見諸佛。因執著于念法，心便安住于奉行佛法，捨棄無益之事。因執著于念僧，便能獲得不退轉的法。因執著于佈施，心便安住于不捨棄眾生。因執著于持戒，便能圓滿所愿。因執著于念天，心便安住于具備一切功德，成為一生補處菩薩。因執著于身行，便能獲得佛身。因執著于口言，心便安住于獲得佛的教誨和經典。因執著於心意，心便安住于獲得佛的意旨。因執著于有為法，心便安住于積累功德，圓滿自我剋制。因執著于無為法，心便安住于聖慧圓滿。如此寂靜的心意，不是無緣無故就能達到佛道，都是因為因緣才能達到佛道，引導一切智慧。如果菩薩都是因為因緣才能引導一切智慧，這就是菩薩的善巧方便，都是因為見到諸法都懷有引導眾生的心。猶如三千大千世界包含著土地，十方眾生、草木五穀、諸水河海、毛髮現代漢語譯本：等，都是因緣和合而成。

【English Translation】 English version: Due to attachment to protection, the mind dwells in abandoning the afflictions and dangers of all beings. Due to attachment to the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), the mind dwells in guiding sentient beings. Due to attachment to greed and hatred, the mind dwells in giving all possessions to sentient beings. Due to attachment to committing wrongdoings, the mind dwells in the purity of the precepts and conduct of the Tathagata (Thus Come One). Due to attachment to disputes and defilements, the mind dwells in the Tathagata's patience. Due to attachment to resentment and harm, the mind dwells in the Tathagata's ten powers and four fearlessnesses. Due to attachment to chaos and agitation, the mind dwells in attaining the Buddha's samadhi. Due to attachment to wrong views and false wisdom, the mind dwells in unobstructed wisdom, reaching perfection, and benefiting sentient beings. Due to attachment to the Hinayana (Small Vehicle), the mind dwells in accumulating merits and aspiring to the Mahayana (Great Vehicle). Due to attachment to conforming to the world, the mind dwells in aspiring to peace and tranquility, not committing any evil deeds or inappropriate actions. Due to attachment to the evil realms, the mind dwells in saving all sentient beings from the evil realms, not falling into the eight difficulties. Due to attachment to the heavens, the mind dwells in understanding that all gatherings will eventually disperse. Due to attachment to the multitude, the mind dwells in all that is beautiful and good. Due to attachment to mindfulness of the Buddha, one can often see the Buddhas. Due to attachment to mindfulness of the Dharma, the mind dwells in practicing the Dharma, abandoning useless things. Due to attachment to mindfulness of the Sangha, one can attain the irreversible Dharma. Due to attachment to giving, the mind dwells in not abandoning sentient beings. Due to attachment to upholding precepts, one can fulfill all wishes. Due to attachment to mindfulness of the heavens, the mind dwells in possessing all merits, becoming a bodhisattva who will attain Buddhahood in the next life. Due to attachment to bodily actions, one can attain the Buddha's body. Due to attachment to speech, the mind dwells in obtaining the Buddha's teachings and scriptures. Due to attachment to the mind, the mind dwells in obtaining the Buddha's intention. Due to attachment to conditioned phenomena, the mind dwells in accumulating merits, perfecting self-control. Due to attachment to unconditioned phenomena, the mind dwells in the perfection of sacred wisdom. Such a tranquil mind does not reach the path of Buddhahood without cause; it is all due to conditions that one can reach the path of Buddhahood, guiding all wisdom. If bodhisattvas guide all wisdom due to conditions, this is the skillful means of bodhisattvas, all because they see that all dharmas have the intention to guide sentient beings. Just like the three thousand great thousand worlds contain the land, sentient beings of the ten directions, grasses, trees, five grains, all waters, rivers, seas, hair English version: etc., are all formed by the combination of conditions.

之形靡不苞之，一切咸仰而得生活。如是寂意！一切眾緣皆由菩薩善權方便，行最第一眾行之英至一切智。猶如眾色諸形貌皆有四大，菩薩如是執權方便，所造行緣皆至佛道。所以者何？一切眾生所興殃罪、為無反覆，菩薩緣是行施度無極，輒能具成戒度無極。若人瞋恚心懷毒害，於時菩薩行忍度無極，尋時充備進度無極。若見眾生在於憒鬧不能安心，緣是菩薩行禪度無極，忽以具成智度無極。若有眾生存在諸蔽立冥冥室窈昧之厄，菩薩為斷眾縛掛礙眾結之網。若有眾生能勤修業，便為消除一切所著。有求咨嗟稽首嘆之，示其自師。喜誹謗者亦隨順意，令不起心。若見勤苦被無數惱，菩薩則時為興大哀，見在安者則以大悅而救攝之。菩薩隨時若見剛強難化之類，開訓導示興發覺意見仁和人，菩薩在彼修治至業發起道心。若有眾生力勢在緣，菩薩則隨興顯將護證發意心。若有力士報應業行，菩薩尋順攝取訓誨顯起道意。是曰隨緣而得自在。菩薩隨順善權方便曉了眾生，應時宣法在報應力，志欲愛慕開化剖判，各使坦然勤進大道。聖慧為論深遠無逮之義，其存側慧廣為敷演至真之道，漸為班宣示斯道因。解別章句，以一句法暢若干慧。樂寂然者，因為分別普觀一切。好於觀者，以觀解脫三昧定意，講說禁戒不可究竟，復為

宣講。地獄、餓鬼、畜生以聞其法，為解無常無救護事，使求道護。若有定意，為論慧度慕在閑居，因行化之靜身口心。知限足者，顯發智根聖賢之業。在於自大愚冥之思，當爲宣佈勤學博聞。好貪慾者，示其不凈無益之患。喜于瞋恚，勸發慈心不懷厄害。若存愚惑，顯化其心十二緣起生死之法。其存等分，為演無常苦空非身。勤志色慾，各化不凈仁慈至無。解愚冥者，為誨瑕穢緣起事。或作諸見，因其決了空無之慧。其懷希望，演無想行。志存要誓，訓以無愿。訓慕諸蓋剖析諸陰，想如幻化虛偽不真。貪著諸種，爲了四大十八諸種猶如形影行照而現。其倚衰入，講說諸入內外十二皆非我有，猶夢所睹覺不知處。其依欲界，為人分別暢說一切萬物皆歸無常。若恃色界，敷演一切眾行悉苦惱根。設怙無色界，宣佈道教一切諸法而無吾我。難化之人，常令勤習賢聖之法。易安化者，當爲開示無極之辭。志存天人慾往心懅，咨嗟戒品清凈無垢。樂聲聞乘，指示四諦苦習盡道。若慕緣覺乘，則為開示十二緣起以癡為本。覺大乘業，因其流佈六度無極四等四恩而訓導之。初發心者，觀其志性而訓喻之。備悉眾行不厭生死，示以無難令立不轉。為不退轉者，因分別說佛土清凈。一生補處菩薩大人，顯示至真佛樹道場。如是寂意！若

【現代漢語翻譯】現代漢語譯本：宣講佛法。對於地獄、餓鬼、畜生道的眾生，要讓他們聽聞佛法，瞭解無常和沒有救護的道理，從而引導他們尋求正道。如果有人有堅定的意願，就為他們講解智慧的修行，讓他們嚮往清凈的修行生活，通過修行來凈化身口意。對於那些知足的人，要啓發他們智慧的根基，讓他們明白聖賢的修行。對於那些自大愚昧的人，應當為他們宣講勤奮學習和博聞的重要性。對於那些貪慾強烈的人，要揭示不凈和無益的過患。對於那些容易嗔恚的人，要勸導他們發起慈悲心，不懷害人之心。對於那些心存愚癡迷惑的人，要開示他們十二因緣生死的道理。對於那些執著于平等分別的人，要為他們演說無常、苦、空、非我的道理。要勤勉精進，使他們各自轉化不凈的念頭，達到仁慈和無我的境界。對於那些被愚昧矇蔽的人，要教導他們瑕疵和因緣生起的道理。對於那些執著于各種見解的人，要引導他們通過空性的智慧來決斷。對於那些心懷希望的人，要演說無想的修行。對於那些立下誓願的人，要教導他們無愿的道理。要教導他們嚮往斷除各種煩惱，剖析五蘊，明白一切諸法如幻化般虛偽不真。對於那些貪著各種事物的人，要讓他們明白四大和十八界猶如形影，因緣和合而顯現。對於那些依賴衰老的人，要講說內外十二入皆非我所有，猶如夢中所見，醒來不知去處。對於那些執著于欲界的人，要為他們分別闡述一切萬物皆歸於無常。對於那些執著于自我的人，要敷演一切諸行皆是苦惱的根源。對於那些執著于無我的人，要宣講佛陀的教誨，一切諸法皆無我。對於難以教化的人，要讓他們勤奮修習賢聖的教法。對於容易教化的人，應當為他們開示無極的道理。對於那些嚮往天界和人界，心懷恐懼的人，要讚歎戒律的清凈無垢。對於那些樂於聲聞乘的人，要指示四諦（苦、集、滅、道）的道理。對於那些嚮往緣覺乘的人，則要為他們開示十二因緣，以無明為根本。對於那些覺悟大乘菩薩道的人，要引導他們修行六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，四等心（慈、悲、喜、舍），四恩（父母恩、眾生恩、國土恩、三寶恩）。對於初發菩提心的人，要觀察他們的志向和根性，從而進行教導。對於那些已經具備各種修行，不厭生死的人，要向他們展示沒有困難，讓他們堅定不退轉。對於那些已經不退轉的人，要為他們分別講述佛土的清凈。對於一生補處（指下一世將成佛的菩薩）的菩薩大人，要顯示至真的佛樹道場。寂意啊！如果這樣，那麼…… English version: Proclaim the Dharma. For beings in hell, hungry ghosts, and animals, let them hear the Dharma, understand impermanence and the lack of refuge, and thus guide them to seek the path. If someone has a firm intention, explain the practice of wisdom to them, let them yearn for a pure practice life, and purify their body, speech, and mind through practice. For those who are content, inspire the roots of their wisdom and let them understand the practice of the sages. For those who are arrogant and ignorant, one should proclaim the importance of diligent study and extensive learning. For those who are strongly greedy, reveal the faults of impurity and uselessness. For those who are prone to anger, encourage them to develop compassion and not harbor harmful intentions. For those who are deluded and confused, reveal to them the principle of the twelve links of dependent origination of birth and death. For those who are attached to equality and discrimination, explain to them the principles of impermanence, suffering, emptiness, and non-self. Be diligent and strive to transform their impure thoughts, and reach the state of kindness and non-self. For those who are blinded by ignorance, teach them the principles of flaws and dependent origination. For those who are attached to various views, guide them to make decisions through the wisdom of emptiness. For those who harbor hope, explain the practice of non-thought. For those who have made vows, teach them the principle of non-desire. Teach them to yearn to eliminate various afflictions, analyze the five aggregates, and understand that all dharmas are like illusions, false and unreal. For those who are attached to various things, let them understand that the four great elements and the eighteen realms are like shadows, appearing due to conditions. For those who rely on aging, explain that the twelve entrances, both internal and external, are not mine, just like what is seen in a dream, and one does not know where it goes when one wakes up. For those who are attached to the desire realm, explain to them that all things return to impermanence. For those who are attached to self, expound that all actions are the root of suffering. For those who are attached to non-self, proclaim the Buddha's teachings, that all dharmas are without self. For those who are difficult to teach, let them diligently practice the teachings of the sages. For those who are easy to teach, one should reveal to them the principle of the limitless. For those who yearn for the heavens and the human realm and are fearful, praise the purity and flawlessness of the precepts. For those who are happy with the Sravaka vehicle, point out the principles of the Four Noble Truths (suffering, origin, cessation, path). For those who yearn for the Pratyekabuddha vehicle, then reveal to them the twelve links of dependent origination, with ignorance as the root. For those who are awakened to the Mahayana Bodhisattva path, guide them to practice the six perfections (generosity, discipline, patience, diligence, meditation, wisdom) without limit, the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four debts of gratitude (to parents, to sentient beings, to the country, and to the Three Jewels). For those who have just developed the Bodhi mind, observe their aspirations and nature, and thus teach them. For those who have already cultivated various practices and are not tired of birth and death, show them that there are no difficulties, and let them stand firm and not regress. For those who have already reached the stage of non-regression, explain to them the purity of the Buddha land. For the Bodhisattva Mahasattvas who are in their last life before Buddhahood, reveal the true Bodhi tree and the place of enlightenment. So, Sati! If it is like this, then...

【English Translation】 Proclaim the Dharma. For beings in hell, hungry ghosts, and animals, let them hear the Dharma, understand impermanence and the lack of refuge, and thus guide them to seek the path. If someone has a firm intention, explain the practice of wisdom to them, let them yearn for a pure practice life, and purify their body, speech, and mind through practice. For those who are content, inspire the roots of their wisdom and let them understand the practice of the sages. For those who are arrogant and ignorant, one should proclaim the importance of diligent study and extensive learning. For those who are strongly greedy, reveal the faults of impurity and uselessness. For those who are prone to anger, encourage them to develop compassion and not harbor harmful intentions. For those who are deluded and confused, reveal to them the principle of the twelve links of dependent origination of birth and death. For those who are attached to equality and discrimination, explain to them the principles of impermanence, suffering, emptiness, and non-self. Be diligent and strive to transform their impure thoughts, and reach the state of kindness and non-self. For those who are blinded by ignorance, teach them the principles of flaws and dependent origination. For those who are attached to various views, guide them to make decisions through the wisdom of emptiness. For those who harbor hope, explain the practice of non-thought. For those who have made vows, teach them the principle of non-desire. Teach them to yearn to eliminate various afflictions, analyze the five aggregates, and understand that all dharmas are like illusions, false and unreal. For those who are attached to various things, let them understand that the four great elements and the eighteen realms are like shadows, appearing due to conditions. For those who rely on aging, explain that the twelve entrances, both internal and external, are not mine, just like what is seen in a dream, and one does not know where it goes when one wakes up. For those who are attached to the desire realm, explain to them that all things return to impermanence. For those who are attached to self, expound that all actions are the root of suffering. For those who are attached to non-self, proclaim the Buddha's teachings, that all dharmas are without self. For those who are difficult to teach, let them diligently practice the teachings of the sages. For those who are easy to teach, one should reveal to them the principle of the limitless. For those who yearn for the heavens and the human realm and are fearful, praise the purity and flawlessness of the precepts. For those who are happy with the Sravaka vehicle, point out the principles of the Four Noble Truths (suffering, origin, cessation, path). For those who yearn for the Pratyekabuddha vehicle, then reveal to them the twelve links of dependent origination, with ignorance as the root. For those who are awakened to the Mahayana Bodhisattva path, guide them to practice the six perfections (generosity, discipline, patience, diligence, meditation, wisdom) without limit, the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four debts of gratitude (to parents, to sentient beings, to the country, and to the Three Jewels). For those who have just developed the Bodhi mind, observe their aspirations and nature, and thus teach them. For those who have already cultivated various practices and are not tired of birth and death, show them that there are no difficulties, and let them stand firm and not regress. For those who have already reached the stage of non-regression, explain to them the purity of the Buddha land. For the Bodhisattva Mahasattvas who are in their last life before Buddhahood, reveal the true Bodhi tree and the place of enlightenment. So, Sati! If it is like this, then...

有菩薩逮得自在，從其緣化所宣道法無有罪釁，以善言辭可悅眾生。」

說是語時，有一萬人發無上正真道意，五百菩薩皆悉逮得無所從生法忍。時彼眾會有諸菩薩各心念言：「密跡金剛力士久如當逮無上正真之道為最正覺？得佛道時所號為何？其佛國土嚴凈功勛為何等類？諸菩薩眾成就云何？」

爾時世尊知眾菩薩心念本末，尋時即笑，無央數億百千光明從佛口出，照於十方無限世界，蔽日月光、蓋魔宮殿，光還繞佛無央數匝從頂上入。

時寂意菩薩即從坐起，偏出右臂叉手禮佛，以偈嘆佛而問笑意。

「巍巍猶紫金，　　妙光舍眾垢，　意寂然堅住，　　如日在虛空，　其光大盛明，　　悉消諸幽冥，　今所以顯現，　　人中尊宣之。　惔怕如蓮花，　　生立淤泥中，　其莖根在水，　　稍長無垢穢，　功勛甚馨香，　　意念轉廣遠，　唯安住說之，　　何故而欣然？　其意慧永安，　　寂然以柔和，　慈愍日增益，　　消除眾垢穢。　以智慧光明，　　蠲去諸闇冥，　安住如蓮花，　　棄捨眾狐疑。　加哀修道場，　　奉行得自在，　口面演光明，　　干竭眾愛慾。　開化于眾生，　　令其眼清凈，　安住消逆賊，　　除去眾瑕疵。　曉了生死無，　　

【現代漢語翻譯】現代漢語譯本：有菩薩獲得自在，他們所宣講的佛法，因其因緣教化，沒有過失和罪責，以善巧的言辭使眾生喜悅。在說這些話的時候，有一萬人發起了無上正等正覺的意願，五百位菩薩都獲得了無生法忍（對一切法不生不滅的真理的領悟）。當時，在場的菩薩們各自心中想著：『密跡金剛力士（護持佛法的金剛神）要多久才能獲得無上正等正覺，成為最正覺的佛？他成佛時會被稱為什麼？他的佛國土的莊嚴和功德會是怎樣的？他所教化的菩薩眾會達到什麼樣的成就？』這時，世尊知道眾菩薩心中所想的來龍去脈，隨即微笑，無數億百千的光明從佛口中發出，照耀十方無量世界，遮蔽了日月的光輝，覆蓋了魔宮，光明環繞佛身無數圈后從頭頂進入。這時，寂意菩薩（一位菩薩的名字）立即從座位上站起來，露出右臂，合掌向佛行禮，用偈頌讚嘆佛並詢問微笑的含義。『您的威儀如同紫金一般，妙光能去除一切污垢，您的心意寂靜而堅定，如同太陽在虛空中一樣，您的光明盛大而明亮，能消除一切黑暗，現在您顯現出這樣的光芒，人中之尊請您宣說其中的含義。您如同蓮花一般，生長在污泥之中，它的莖根在水中，逐漸生長而沒有污穢，它的功德非常馨香，意念也變得更加廣闊，您安住於此，請問為何如此欣然？』『您的智慧永遠安穩，寂靜而柔和，慈悲心日益增長，能消除一切污垢，您以智慧的光明，驅散一切黑暗，安住如蓮花一般，捨棄一切疑惑。』『請您慈悲地護持道場，奉行佛法而獲得自在，您的口中和麵容都散發著光明，能使眾生的愛慾枯竭。』『您開化眾生，使他們的眼睛清凈，安住於此能消除逆賊，除去一切瑕疵。』『您明瞭生死本無自性，』

【English Translation】 English version: There are Bodhisattvas who have attained freedom, and the Dharma they proclaim, due to their karmic connections and teachings, has no faults or sins, and they use skillful words to please sentient beings. While these words were being spoken, ten thousand people generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and five hundred Bodhisattvas all attained the Kṣānti (acceptance) of the non-origination of all dharmas (the truth that all phenomena are neither created nor destroyed). At that time, the Bodhisattvas in the assembly each thought in their hearts: 'How long will it be before the Vajrapāṇi (a Vajra-wielding deity who protects the Dharma) attains Anuttara-samyak-sambodhi and becomes the most perfectly enlightened Buddha? What will his name be when he becomes a Buddha? What will be the adornments and merits of his Buddha-land? What kind of achievements will the Bodhisattva assembly he teaches attain?' At that moment, the World Honored One, knowing the beginning and end of the thoughts in the minds of the Bodhisattvas, immediately smiled, and countless billions of lights emanated from the Buddha's mouth, illuminating the infinite worlds of the ten directions, obscuring the light of the sun and moon, covering the palaces of Mara (the demon), and after circling the Buddha countless times, the light entered from the top of his head. At that time, the Bodhisattva Samantacitta (a Bodhisattva's name) immediately rose from his seat, bared his right arm, and with his palms together, bowed to the Buddha, and praised the Buddha with a verse, asking about the meaning of the smile. 'Your majesty is like purple gold, your wondrous light can remove all defilements, your mind is tranquil and firm, like the sun in the sky, your light is great and bright, able to dispel all darkness, now you manifest such light, O Honored One among humans, please proclaim its meaning.' 'You are like a lotus flower, growing in the mud, its stem and roots in the water, gradually growing without defilement, its merits are very fragrant, and its thoughts become more vast, you abide in this, why are you so joyful?' 'Your wisdom is forever stable, tranquil and gentle, your compassion grows daily, able to remove all defilements, with the light of your wisdom, you dispel all darkness, abiding like a lotus flower, abandoning all doubts.' 'Please compassionately protect the Bodhimanda (place of enlightenment), practice the Dharma and attain freedom, your mouth and face emit light, able to dry up the desires of sentient beings.' 'You enlighten sentient beings, making their eyes pure, abiding here you can eliminate the rebels, removing all flaws.' 'You understand that birth and death have no inherent nature,'

眾生之性行，　以訓覺所有，　　諸天世間人。　一切普眾會，　　觀大聖顏貌，　今所笑現義，　　唯為分別說。」

佛告寂意菩薩：「見密跡金剛力士乎？」

白曰：「已見。世尊！」

佛言：「是密跡金剛力士，已當供養賢劫諸如來眾，將護正經受而持之，道利開益無量眾生。從是沒已，生阿閦佛土。在妙樂世以生彼土，其阿閦佛為諸菩薩宣千八百印，皆當逮是，歸於道義往反週迴，然後來世見不可計無數如來，稽首自歸凈修梵行然後來世。過此劫數積累德本，逮致無上正真之道成最正覺以得至佛，號金剛步，出現於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰普凈，劫曰嚴凈。又彼，寂意！普凈世界神妙豐熾安隱，五穀卒賤自然無價，眾民滋盛天人甚多，合以七寶金銀琉璃水精、車𤦲馬瑙珊瑚真珠以成佛土城，有八交道平等若掌。其地柔軟，如天綩綖。如兜率天，被服食飲、宮殿屋宅、園觀浴池、校露樓閣。其佛國土巍巍如是。諸天人民自然顯發如天妓樂，懸諸彩幡、豎好幢蓋、燒眾名香，雨寶眾花遍散其土，上虛空中羅列眾蓋、和雅妓樂。其佛國土無有惡趣三苦之毒，亦無八難不閑之處，所有諸業如兜率天，被服飲食、宮殿

【現代漢語翻譯】現代漢語譯本眾生的習性行為，用來教導覺悟一切，包括諸天、世間的人們。一切普遍的大眾集會，觀看大聖的容貌，現在所顯現的笑容的意義，只是爲了分別解說。

佛告訴寂意菩薩（寂靜意念的菩薩）說：『你見到密跡金剛力士（守護佛法的金剛神）了嗎？』

寂意菩薩回答說：『已經見到了，世尊！』

佛說：『這位密跡金剛力士，已經應當供養賢劫（現在這個賢善的時代）的諸位如來（佛的稱號），將護持正經並受持它，以道義利益開導無量眾生。他從這裡去世后，將往生阿閦佛（不動佛）的佛土。在妙樂世界往生到那個佛土，那位阿閦佛會為諸位菩薩宣說一千八百種印法，他們都將獲得這些印法，歸於道義往返周旋，然後未來世將見到不可計數無數的如來，稽首（磕頭）自歸，清凈修行梵行，然後未來世，經過此劫數積累德本，達到無上正真之道，成就最正覺，從而得道成佛，號為金剛步，出現在世間，如來（佛的稱號）、至真（真理的極致）、等正覺（平等正覺）、明行成為（智慧和行為都圓滿）、善逝（善於逝去）、世間解（瞭解世間一切）、無上士（無上的人）、道法御（引導眾生走上正道）、天人師（天人和人類的導師），號為佛、世尊（受人尊敬的佛）。世界名為普凈，劫名為嚴凈。還有，寂意！普凈世界神妙豐盛安穩，五穀非常便宜，自然而然沒有價格，民眾繁盛，天人眾多，用七寶，即金、銀、琉璃、水精、車𤦲（一種玉石）、馬瑙（瑪瑙）、珊瑚、真珠來建成佛土的城池，有八條交叉的道路，平坦如手掌。那裡的土地柔軟，如同天上的綩綖（一種柔軟的絲織品）。如同兜率天（欲界天之一），衣著飲食、宮殿房屋、園林景觀、浴池、校露樓閣。那佛的國土巍峨壯麗就是這樣。諸天人民自然顯現出如同天上的歌舞音樂，懸掛著各種彩色的旗旛，豎立著美好的幢蓋，焚燒各種名貴的香，降下寶貴的花朵遍佈那片土地，上方的虛空中羅列著各種寶蓋，奏響和諧的音樂。那佛的國土沒有惡趣三苦（地獄、餓鬼、畜生）的毒害，也沒有八難（八種難以修行佛法的障礙）不方便的地方，所有的一切都如同兜率天，衣著飲食、宮殿』

【English Translation】 English version The nature and conduct of sentient beings, used to instruct and awaken all, including gods, and people in the world. All the universal assembly, beholding the countenance of the Great Sage, The meaning of the smile now manifested is solely for the purpose of explaining and distinguishing.

The Buddha said to the Bodhisattva Jiyi (Quiet Intention): 'Have you seen the Vajra-wielding Guardian (Mijiji Jingang Lishi)?'

Jiyi Bodhisattva replied: 'I have seen him, World Honored One!'

The Buddha said: 'This Vajra-wielding Guardian, has already been destined to make offerings to all the Tathagatas (Buddha's title) of the Bhadrakalpa (the current fortunate eon), to protect and uphold the true scriptures, and to benefit and enlighten countless sentient beings through the Dharma. After his passing from here, he will be reborn in the Buddha-land of Akshobhya (Immovable Buddha). In the World of Wonderful Joy, he will be born into that land, and that Akshobhya Buddha will proclaim one thousand eight hundred seals to all the Bodhisattvas, all of whom will attain these seals, returning to the meaning of the Dharma, going back and forth, and then in future lives, they will see countless Tathagatas, bowing their heads in self-surrender, practicing pure conduct, and then in future lives, after accumulating roots of virtue over these kalpas, they will attain the unsurpassed, true and correct path, achieving the most perfect enlightenment, thus attaining Buddhahood, and will be named Vajra Step, appearing in the world as Tathagata (Buddha's title), the Utmost Truth, the Perfectly Enlightened One, Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Dharma, the Teacher of Gods and Humans, called Buddha, World Honored One. The world will be called Universal Purity, and the kalpa will be called Solemn Purity. Moreover, Jiyi! The world of Universal Purity is wondrously abundant and peaceful, the five grains are very cheap, naturally without price, the people are prosperous, and there are many gods and humans. The city of the Buddha-land is made of seven treasures, namely gold, silver, lapis lazuli, crystal, carnelian, agate, coral, and pearls, with eight intersecting roads, as flat as the palm of a hand. The ground there is soft, like heavenly silk. Like the Tushita Heaven (one of the heavens in the desire realm), clothing, food, palaces, houses, gardens, bathing pools, and pavilions. The Buddha's land is magnificent in this way. The gods and people naturally manifest heavenly music and dances, hanging various colorful banners, erecting beautiful canopies, burning various precious incense, and raining precious flowers all over the land, with various canopies arranged in the sky above, and harmonious music playing. That Buddha's land has no evil realms, no suffering of the three paths (hell, hungry ghosts, animals), nor the eight difficulties (eight obstacles to practicing the Dharma), all things are like the Tushita Heaven, clothing, food, palaces'

園觀、校露樓閣等無有異。天人不別，諸天人民皆慕微妙、唯志佛道。又其佛土無有二乘，無有聲聞緣覺之名，純諸菩薩，其如來尊宣不退轉菩薩大法。其金剛步世尊諸菩薩眾不可稱計、無能限量億百千載。其佛國土無有惡姓疽嫉之行，無有毀戒墮邪見者。此國土人皆至究竟好慕佛法。無有盲聾瘖啞癭瘇，性行和雅，悉二十八相莊嚴其身。又其如來現在世時壽八小劫。其諸天人臨欲壽終，如來至真常為講法，演身光明皆照三千大千世界。時諸天人蒙斯光明，悉決眾疑、嘆法隨佛，各心念言：『當往詣佛咨受經典。』或以己身神足之力往詣佛所，或有學人承佛聖旨往詣佛所。佛住虛空去地百千仞，在其世界於四衢路週一大座，告於十方可悅一切諸來眾會，以如來辭為諸菩薩敷演經道，唯宣大乘無極大道。其佛國土無有一人違逆世尊教，亦無誹謗罵詈毀辱者，一切眾生諸根明利其慧通達。土無君王，唯佛世尊以為法王。其土人民無有吾我、無受業處，悉無我所不主田宅，諸天人民皆悉如是。其金剛步如來至真所欲受食，以愍傷故先宿晡時現佛身像，著衣持缽住其門前。其家則知，便心念言：『佛愍念我欲就我食。』即夜莊嚴施設床座清凈布具、甘美供膳若干種味。明旦早往日時以到，佛與聖眾往入其舍，飲食畢訖行澡水竟

，佛為施家隨時說經，其人逮得不退轉法，當成無上正真道已乃為說訖，佛從坐起還歸精舍。若佛宴坐在於靜室，時諸菩薩各從本行所逮三昧而自修已。如是寂意！其佛世界功勛快善，無量巍巍殊特如是，土地嚴凈普平博好快不可量。」

佛說是經法授密跡金剛力士決時，應時會中二萬人皆發無上正真道意。諸來會者各各心念愿生其土。佛即記說：「金剛步成佛道時，諸愿見者皆生彼土。其佛授決，亦皆當成無上正真之道為最正覺。」

爾時密跡金剛力士從佛聞斯所授決已，歡喜踴躍，以持金剛投之虛空。適投空中，應時三千大千佛土六反震動，光照十方，天雨眾華紛紛如雪，箜篌樂器不鼓自鳴。一切眾會各在右手自然有華香若干種品幢蓋眾飾，各執持行。於時密跡金剛力士以寶花香幢蓋繒幡周匝繞佛，以偈嘆曰：

「廣法普自在，　　法藏不可盡，　曉了分別法，　　導利益眾生。　以付授我義，　　常樂以法施，　極奉行正法，　　住道愿自歸。　智慧能清凈，　　明瞭所行業，　其名聞三世，　　功勛度無極。　其智通三處，　　能仁無所著，　以度眾掛礙，　　班宣快濟厄。　清凈猶月凈，　　顏貌甚鮮明，　斯曜極遠照，　　喻于日火光。　其音殊妙好，　　和聲喻梵

【現代漢語翻譯】現代漢語譯本：佛陀為施主們隨時說法，那些人因此獲得了不退轉的境界，直到他們成就無上正真之道后，佛陀才停止說法。之後，佛陀從座位起身，返回精舍。如果佛陀在靜室中禪坐，那時，各位菩薩各自從他們所修行的三昧中自我修行。他們如此寂靜安詳！佛陀的世界功德快速而美好，無量無邊，殊勝而獨特，土地莊嚴清凈，平坦寬廣，美好得無法衡量。佛陀說完這部經，併爲密跡金剛力士（Vajrapāṇi，佛教護法神）授記時，當時法會中有兩萬人發起了無上正真道的心願。所有來參加法會的人都各自心念，希望往生到那個佛國。佛陀隨即授記說：『金剛步（Vajrapāṇi）成佛時，所有希望見到他的人都將往生到那個佛國。他所授記的人，也都會成就無上正真之道，成為最正覺。』當時，密跡金剛力士從佛陀那裡聽到這樣的授記后，歡喜踴躍，將手中的金剛杵投向空中。剛投向空中，三千大千佛土立刻發生六種震動，光芒照耀十方，天空中降下如雪般紛紛揚揚的鮮花，箜篌等樂器不敲自鳴。所有與會者各自的右手中自然出現各種各樣的花香、幢幡、寶蓋等裝飾品，各自拿著這些裝飾品行走。這時，密跡金剛力士拿著寶花、香、幢幡、絲綢等，圍繞佛陀，並用偈頌讚嘆道：『佛法廣大普遍而自在，佛法的寶藏無窮無盡，明曉並分別諸法，引導利益眾生。將法義託付給我，我將常樂於以法佈施，極其奉行正法，安住于道，愿歸依於此。智慧能夠清凈，明瞭所修行的業，他的名聲傳遍三世，功德無量無邊。他的智慧通達三處，能仁（佛陀的稱號）無所執著，以此度脫眾生的掛礙，宣揚佛法，快速救濟眾生的苦難。清凈如同明月般皎潔，容貌極其鮮明，光芒照耀極遠，如同太陽和火焰的光芒。他的聲音殊勝美妙，和諧的聲音如同梵音。』

【English Translation】 English version: The Buddha preached the Dharma to the benefactors at the appropriate times, and those people attained the state of non-retrogression. Only after they had achieved the unsurpassed, true, and correct path did the Buddha cease preaching. Then, the Buddha rose from his seat and returned to the vihara. If the Buddha was meditating in a quiet chamber, then the Bodhisattvas would each cultivate themselves from the samadhi they had attained through their respective practices. They were so peaceful and serene! The merits of the Buddha's world were swift and excellent, immeasurable, magnificent, and unique. The land was solemn, pure, flat, broad, and beautiful beyond measure. When the Buddha finished speaking this sutra and bestowed the prediction upon Vajrapāṇi (a Buddhist guardian deity), twenty thousand people in the assembly at that time generated the aspiration for the unsurpassed, true, and correct path. All those who came to the assembly each had the thought in their minds to be reborn in that Buddha-land. The Buddha then predicted, 'When Vajrapāṇi achieves Buddhahood, all those who wish to see him will be reborn in that Buddha-land. Those to whom he gives predictions will also achieve the unsurpassed, true, and correct path, becoming the most perfectly enlightened ones.' At that time, Vajrapāṇi, having heard this prediction from the Buddha, rejoiced and leaped for joy, throwing his vajra into the sky. As soon as it was thrown into the sky, the three thousand great thousand world systems immediately shook in six ways, light illuminated the ten directions, flowers fell from the sky like snow, and musical instruments such as the konghou played without being struck. Each member of the assembly naturally had various kinds of fragrant flowers, banners, canopies, and other ornaments in their right hands, and they walked holding these ornaments. At this time, Vajrapāṇi, holding precious flowers, incense, banners, and silk streamers, circled the Buddha and praised him with verses: 'The Dharma is vast, universal, and free, the treasury of the Dharma is inexhaustible, understanding and distinguishing all dharmas, guiding and benefiting sentient beings. Entrusting the meaning of the Dharma to me, I will always be happy to give the Dharma, diligently practice the true Dharma, abide in the path, and wish to take refuge in it. Wisdom is able to purify, clearly understanding the actions that are practiced, his name is heard throughout the three worlds, and his merits are boundless. His wisdom penetrates the three realms, the Muni (an epithet of the Buddha) is without attachment, thereby liberating beings from their hindrances, proclaiming the Dharma, and quickly relieving the suffering of beings. Pure like the clear moon, his countenance is extremely bright, his light shines far away, like the light of the sun and fire. His voice is supremely wonderful and beautiful, the harmonious sound is like the Brahma sound.'

天，　宣佈于愍哀，　　稽首眾生寶。　自顯現其身，　　示有形壽命，　唯愿班宣法，　　演布文字音。　雖講說經法，　　亦無有法想，　度脫于眾生，　　亦無有人想。　世尊所開化，　　誰能報佛恩？　設一切眾生，　　積行無量劫，　唯啟受佛教，　　志不在餘業，　己身能奉行，　　復化他人眾。」

於時密跡金剛力士繞佛眾會竟七匝已，手執眾花及與寶蓋供上散佛。適供散佛，應時四天下一切方域自然化生若干品花，莊嚴校飾八重交道、八味池水，承佛威神靡不周遍巍巍難限。爾時寂意菩薩問密跡金剛力士：「如來以授仁者道決。」

答曰：「族姓子！以見授決、所受道決自然如夢。」

又問：「仁者受決為何所逮？」

答曰：「族姓子！所受決者為無所逮。」

又問：「何所不逮？」

答曰：「不逮吾我，不得人壽命，不得五陰六衰四大，不見現世度世之業，不逮諸罪及與不罪、無漏不漏、塵勞瞋恨、有為無為、生死無為，悉不逮是。此，族姓子！乃曰受決。」

寂意又問：「設無所逮，誰為受決？」

答曰：「無所逮者乃曰為逮。」

又問：「若無吾我，誰為受決？誰授決者？」

答曰：「其有受決及授決者，

【現代漢語翻譯】現代漢語譯本天啊，我向您宣佈我的憐憫，向一切眾生之寶頂禮。您親自顯現身形，示現具有形體的壽命，我只愿您能宣講佛法，演說文字的音義。即使您講說經法，心中也沒有法的執著，您度脫一切眾生，心中也沒有人的執著。世尊您所開示教化，誰能報答佛的恩德呢？假設一切眾生，累積修行無量劫，只接受佛的教誨，心志不在其他的事情上，自己能夠奉行佛法，又能教化其他眾生。

這時，密跡金剛力士繞佛和大眾七圈后，手持鮮花和寶蓋，供養並散佈在佛的身上。當供養散佈時，四天下一切地方自然化生出各種各樣的鮮花，莊嚴裝飾著八重交道和八味池水，承蒙佛的威神之力，無不周遍，巍峨難測。這時，寂意菩薩問密跡金剛力士：『如來已經授予您道決（對佛法的最終領悟）。』

密跡金剛力士回答說：『善男子！所見到的授決，所接受的道決，自然如同夢境一般。』

寂意菩薩又問：『您接受道決后，獲得了什麼？』

密跡金剛力士回答說：『善男子！所接受的道決，是無所獲得。』

寂意菩薩又問：『什麼都未獲得嗎？』

密跡金剛力士回答說：『沒有獲得我執，沒有獲得人壽，沒有獲得五陰（色、受、想、行、識）六衰（眼、耳、鼻、舌、身、意）四大（地、水、火、風），沒有見到現世和來世的業報，沒有獲得諸罪和非罪、有漏和無漏、塵勞和嗔恨、有為和無為、生死和無為，所有這些都沒有獲得。善男子！這才是所謂的接受道決。』

寂意菩薩又問：『如果什麼都沒有獲得，那麼是誰接受道決呢？』

密跡金剛力士回答說：『無所獲得，才是真正的獲得。』

寂意菩薩又問：『如果沒有我執，那麼是誰接受道決？又是誰授予道決呢？』

密跡金剛力士回答說：『接受道決和授予道決的，

【English Translation】 English version O Heaven, I announce my compassion, I bow to the treasure of all beings. You manifest your form, showing a life with a physical body, I only wish that you would proclaim the Dharma, expound the meaning of the written words. Even when you preach the scriptures, there is no attachment to the Dharma in your mind, You liberate all beings, yet there is no attachment to the idea of a person in your mind. World Honored One, who can repay the Buddha's kindness for your teachings? Suppose all beings, accumulate practices for countless eons, Only accepting the Buddha's teachings, their minds are not on other matters, They can practice the Dharma themselves, and also teach other beings.

At that time, the Vajrapani (Mijiji Jingang Lishi) (Vajra-wielding guardian) circled the Buddha and the assembly seven times, holding flowers and jeweled canopies, offering and scattering them upon the Buddha. As the offerings were scattered, various kinds of flowers naturally grew in all regions of the four continents, adorning the eightfold paths and the eight-flavored pools. Through the Buddha's majestic power, they were all-pervasive and immeasurably grand. Then, Bodhisattva Jiyi (Silent Intention) asked Vajrapani: 'The Tathagata has bestowed upon you the Dharma resolution (the ultimate understanding of the Dharma).'

Vajrapani replied: 'Good son! The resolution that is seen, the resolution that is received, is naturally like a dream.'

Bodhisattva Jiyi asked again: 'What have you attained by receiving the resolution?'

Vajrapani replied: 'Good son! The resolution that is received is that nothing is attained.'

Bodhisattva Jiyi asked again: 'Is nothing attained?'

Vajrapani replied: 'There is no attainment of self, no attainment of human life, no attainment of the five skandhas (form, feeling, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind), the four great elements (earth, water, fire, wind), no seeing of the karma of this life and the next, no attainment of sins and non-sins, defilements and non-defilements, worldly afflictions and hatred, conditioned and unconditioned, birth and death and unconditioned, all these are not attained. Good son! This is what is called receiving the resolution.'

Bodhisattva Jiyi asked again: 'If nothing is attained, then who receives the resolution?'

Vajrapani replied: 'That which is not attained is the true attainment.'

Bodhisattva Jiyi asked again: 'If there is no self, then who receives the resolution? And who bestows the resolution?'

Vajrapani replied: 'Those who receive the resolution and those who bestow the resolution,

適俱平等，本際無二。」

又問密跡：「若無本際，彼誰受決？」

答曰：「本際無生亦無所滅，無有二際。以是本際，今日受決。」

又問：「住何本際而受決也？」

「住于自然，無二本際、無我本際、無人壽命。住于自然乃曰受決。」

又問：「吾我本際住在何所？」

答曰：「如來所住。」

又問：「無所識知為何所知？」

答曰：「其所識知為無所知。」又曰：「若無所告語為無所語。」

又問：「設無所語，為何所教？」

答曰：「教無所教。」

又問：「何謂教無所教？」

答曰：「一切諸法悉無所教。」

又問：「說無所教，云何知之？」

答曰：「設無所教，所知若斯。」

又問：「云何教所知？」

答曰：「不問所知。」

又問：「云何不問所知？」

答曰：「識無放逸。」

又問：「何謂識無放逸？」

答曰：「自歸要誼。」

又問：「何謂自歸要誼？」

答曰：「不見無誼。」

又問：「何謂不見無誼？」

答曰：「不以于誼亦非無誼，乃曰為誼。」

又問：「何謂不以于誼亦非無誼乃曰誼乎？」

答曰：「其不以誼

【現代漢語翻譯】現代漢語譯本『一切都平等一致，其根本的界限並無二致。』又問密跡（Mijī，佛教護法神）: 『如果根本的界限不存在，那麼是誰接受授記呢？』回答說：『根本的界限既不產生也不消滅，沒有兩個界限。正因為是這個根本的界限，今天才接受授記。』又問：『安住于什麼樣的根本界限而接受授記呢？』『安住于自然，沒有兩個根本界限，沒有我的根本界限，沒有人的壽命。安住于自然才叫做接受授記。』又問：『我的根本界限安住在哪裡呢？』回答說：『如來（Tathāgata，佛的稱號）所安住的地方。』又問：『不認識、不知道的是什麼所知呢？』回答說：『其所認識、知道的是無所知。』又說：『如果無所告知、言語，就是無所言語。』又問：『假設無所言語，那麼用什麼來教導呢？』回答說：『教導無所教導。』又問：『什麼叫做教導無所教導？』回答說：『一切諸法（dharma，佛法）都沒有什麼可以教導的。』又問：『說無所教導，如何知道呢？』回答說：『假設無所教導，所知道的就像這樣。』又問：『如何教導所知呢？』回答說：『不問所知。』又問：『如何不問所知呢？』回答說：『認識到不放逸。』又問：『什麼叫做認識到不放逸？』回答說：『自己歸向要義。』又問：『什麼叫做自己歸向要義？』回答說：『不見無義。』又問：『什麼叫做不見無義？』回答說：『不執著于有義，也不執著于無義，這叫做義。』又問：『什麼叫做不執著于有義，也不執著于無義，這叫做義呢？』回答說：『其不執著于義』

【English Translation】 English version 'All are equal and alike, their fundamental boundaries are without duality.' Again, (he) asked Mijī (a Buddhist guardian deity): 'If there is no fundamental boundary, then who receives the prediction?' (He) answered: 'The fundamental boundary neither arises nor ceases, there are no two boundaries. Because of this fundamental boundary, the prediction is received today.' Again (he) asked: 'Abiding in what kind of fundamental boundary does one receive the prediction?' 'Abiding in nature, there are no two fundamental boundaries, no fundamental boundary of self, no human lifespan. Abiding in nature is called receiving the prediction.' Again (he) asked: 'Where does the fundamental boundary of self abide?' (He) answered: 'Where the Tathāgata (the title of a Buddha) abides.' Again (he) asked: 'What is that which is not recognized or known?' (He) answered: 'That which is recognized and known is the unknowable.' And (he) said: 'If there is nothing to tell or speak, it is to be without speech.' Again (he) asked: 'Assuming there is nothing to speak, then what is used to teach?' (He) answered: 'Teaching is without teaching.' Again (he) asked: 'What is meant by teaching without teaching?' (He) answered: 'All dharmas (Buddhist teachings) have nothing to be taught.' Again (he) asked: 'If it is said there is nothing to teach, how is it known?' (He) answered: 'Assuming there is nothing to teach, what is known is like this.' Again (he) asked: 'How is the knowable taught?' (He) answered: 'Do not ask about the knowable.' Again (he) asked: 'How is it not to ask about the knowable?' (He) answered: 'Recognize non-negligence.' Again (he) asked: 'What is meant by recognizing non-negligence?' (He) answered: 'Return to the essential meaning oneself.' Again (he) asked: 'What is meant by returning to the essential meaning oneself?' (He) answered: 'Not seeing meaninglessness.' Again (he) asked: 'What is meant by not seeing meaninglessness?' (He) answered: 'Not clinging to meaning, nor clinging to meaninglessness, this is called meaning.' Again (he) asked: 'What is meant by not clinging to meaning, nor clinging to meaninglessness, this is called meaning?' (He) answered: 'That which does not cling to meaning'

亦非無誼，彼則進誼。」

又問：「若以無誼，不成法義乎？」

答曰：「其法義者，云何義乎？所以者何？其趣義者則為非法、不成為法。又問。何謂為法。答曰。法無音響乃曰為法。」

又問：「法無音響，何謂為法？」

答曰：「其于彼法無有文字，乃曰為法。其無所得，彼法無音，無有言詞。」

又問密跡：「何謂所逮？」

答曰：「族姓子！如所可逮，是乃名曰一切無逮離於所得。」

又問密跡：「是曰我所逮得，如來其習諸法乃能逮得。」又問：「豈能寂然吾我之心？一切所宣智慧之明，因其文字宣如來業，不以無逮、不以當逮。」又問：「其所逮者何所不可？」

答曰：「口之所說為不可也。」

又問：「口之所說心倚文字則為不可。」又問：「何謂為可？」

答曰：「其無所逮，彼無所教。其無所教知則不自知、不知他人。其不自知不知他人乃曰為可。」

又問：「不可誰為是本？可誰為是本？」

答曰：「所受是本。」

又問：「所受誰是其本？」

答曰：「所倚為本。」

又問：「所倚誰是其本？」

答曰：「虛偽妄想即是其本。」

又問：「虛偽妄想誰是其本？」

答曰：

【現代漢語翻譯】現代漢語譯本：『也不是沒有意義，那樣就增進了意義。』又問：『如果認為沒有意義，就不能成就佛法的意義嗎？』答道：『佛法的意義，是什麼意義呢？為什麼這樣說呢？如果執著于意義，那就成了非法，不能成就佛法。』又問：『什麼叫做佛法？』答道：『佛法沒有聲音和響動，才叫做佛法。』又問：『佛法沒有聲音和響動，那又怎麼能叫做佛法呢？』答道：『它超越了文字，才叫做佛法。它沒有任何可以執著的東西，佛法沒有聲音，也沒有言辭。』又問密跡（一位菩薩的名字）：『什麼是所證悟的？』答道：『善男子！像所能證悟的那樣，就叫做一切無所執著，脫離了所得。』又問密跡：『這是我所證悟的，如來通過修習諸法才能證悟。』又問：『難道能使我心寂靜嗎？一切所宣說的智慧光明，通過文字來宣說如來的事業，不是通過無所執著，也不是通過將要執著。』又問：『所證悟的有什麼不可以的呢？』答道：『口中所說是不可的。』又問：『口中所說，心依賴文字，就是不可的。』又問：『什麼叫做可以的呢？』答道：『沒有任何執著，也沒有任何教導。沒有教導的認知，就不會自知，也不會知他人。不自知也不知他人，才叫做可以的。』又問：『不可的根本是什麼？可以的根本是什麼？』答道：『所感受的是根本。』又問：『所感受的根本是什麼？』答道：『所依賴的是根本。』又問：『所依賴的根本是什麼？』答道：『虛偽妄想就是根本。』又問：『虛偽妄想的根本是什麼？』答道：

【English Translation】 English version: 'It is not without meaning either; that would advance the meaning.' Again asked: 'If it is considered meaningless, does it not accomplish the meaning of Dharma?' Answered: 'The meaning of Dharma, what meaning is it? Why is it so? If one clings to meaning, then it becomes non-Dharma and cannot accomplish Dharma.' Again asked: 'What is called Dharma?' Answered: 'Dharma has no sound or resonance; that is called Dharma.' Again asked: 'If Dharma has no sound or resonance, how can it be called Dharma?' Answered: 'It transcends words; that is called Dharma. It has nothing to grasp; Dharma has no sound, nor any words.' Again asked of Guhyapada (a Bodhisattva's name): 'What is attained?' Answered: 'Son of good family! Like what can be attained, that is called all non-grasping, detached from attainment.' Again asked of Guhyapada: 'This is what I have attained; the Tathagata (another name for Buddha) attains it through practicing all Dharmas.' Again asked: 'Can it quiet my mind? All the proclaimed wisdom light, through words to proclaim the Tathagata's work, not through non-grasping, nor through what is to be grasped.' Again asked: 'What is not permissible in what is attained?' Answered: 'What is spoken by the mouth is not permissible.' Again asked: 'What is spoken by the mouth, the mind relying on words, is not permissible.' Again asked: 'What is permissible?' Answered: 'There is no grasping, nor any teaching. The knowledge without teaching does not know itself, nor does it know others. Not knowing oneself and not knowing others is called permissible.' Again asked: 'What is the root of the impermissible? What is the root of the permissible?' Answered: 'What is received is the root.' Again asked: 'What is the root of what is received?' Answered: 'What is relied upon is the root.' Again asked: 'What is the root of what is relied upon?' Answered: 'False and deluded thoughts are the root.' Again asked: 'What is the root of false and deluded thoughts?' Answered:

「虛偽妄想塵勞是本。」

又問：「虛偽妄想塵勞，何所是本？」

答曰：「慕著是本。」

又問：「慕著何所是本？」

答曰：「色聲香味細滑所著是本。」

又問：「何所著本？」

答曰：「恩愛結集是曰著本。於是諸著而無所慕，乃曰無著。是為寂意！諸恩愛結求于所著永無所著。諸佛世尊為班宣法重說是法。」

授密跡金剛力士決時，五百比丘眾漏盡意解，二百菩薩得無所從生法忍。

大寶積經卷第十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十三

西晉三藏竺法護譯密跡金剛力士會第三之六

於是密跡金剛力士所愿已備得受佛決，所望已畢欣然大悅，叉手白佛言：「唯佛大聖就我曠野之界鬼王國土，在密跡宮舍七日受請。諸菩薩等及大聲聞，唯見垂愍顧意不忽。當於佛所在、于曠野鬼王土地、在於鄙舍，垂意小食，化鬼神眾妖魅反足之物、揵沓和、摩休勒及余所居眾生，見如來尊、聽聞斯經法，長夜安隱無有眾患一定無難，便當棄捐瞋恚毒害無懷逆心。其四天王一切眷屬游在曠野鬼神王界，若見如來、聞所說法，常獲安和不遭危難。」

時佛默然，受密跡請七日供養，用愍念故，並欲開化無數眾

【現代漢語翻譯】現代漢語譯本『虛偽的妄想和塵世的煩惱是根本。』又問：『虛偽的妄想和塵世的煩惱，它們的根本是什麼？』答道：『執著愛慕是根本。』又問：『執著愛慕的根本是什麼？』答道：『對色、聲、香、味、細滑的感官享受的執著是根本。』又問：『執著的根本是什麼？』答道：『恩愛糾纏聚集在一起就是執著的根本。』如果對一切執著都沒有愛慕，就叫做無執著。這就是寂靜的意境！一切恩愛糾纏都源於執著，要永遠不再執著。諸佛世尊爲了普遍宣揚佛法，再次宣說這個道理。在授予密跡金剛力士決斷時，五百位比丘眾斷盡煩惱，心意解脫，二百位菩薩證得無所從來法忍（對一切法無所從來，本性空寂的領悟）。

《大寶積經》卷第十二《大正藏》第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十三

西晉三藏竺法護譯《密跡金剛力士會》第三之六

這時，密跡金剛力士的願望已經實現，得到了佛的決斷，所期望的已經完成，他欣喜地合掌對佛說：『唯愿佛陀大聖，光臨我曠野鬼王的國土，在密跡宮殿接受七日的供養。諸位菩薩和大聲聞，希望你們垂憐顧念，不要忽略。當在佛陀所在之處、在曠野鬼王的土地、在我的簡陋住所，稍微用些飲食，教化鬼神眾、妖魅反足之物、揵沓和（香神）、摩休勒（大腹行神）以及其他所居住的眾生，讓他們見到如來尊、聽聞這部經法，長夜安穩，沒有各種憂患，一定沒有災難，便會拋棄嗔恚毒害，不再懷有逆反之心。四天王及其一切眷屬，遊走在曠野鬼神王的境界，如果見到如來、聽聞所說的法，常常獲得安和，不會遭遇危難。』這時，佛陀默然，接受了密跡的邀請，接受七日的供養，因為憐憫的緣故，並且想要開化無數眾生。

【English Translation】 English version 'False and delusive thoughts and worldly afflictions are the root.' Again asked: 'What is the root of false and delusive thoughts and worldly afflictions?' Answered: 'Attachment and craving are the root.' Again asked: 'What is the root of attachment and craving?' Answered: 'Attachment to the sensory pleasures of form, sound, smell, taste, and touch is the root.' Again asked: 'What is the root of attachment?' Answered: 'The accumulation of love and affection is called the root of attachment.' If there is no craving for any attachment, it is called non-attachment. This is the state of tranquility! All entanglements of love and affection arise from attachment, and one should forever be free from attachment. The Buddhas, the World Honored Ones, in order to universally proclaim the Dharma, again expound this principle. When the empowerment was given to the Vajrapani (Mijji Jingang Lishi) , five hundred Bhikshus (monks) exhausted their outflows and their minds were liberated, and two hundred Bodhisattvas attained the Dharma-kshanti (acceptance of the non-origination of all dharmas).

The Great Treasure Trove Sutra, Scroll 12 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 13

Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty, Section 6 of the Vajrapani Assembly

At this time, the wish of Vajrapani was fulfilled, and he received the Buddha's prediction. His hopes were realized, and he joyfully clasped his hands and said to the Buddha: 'May the Buddha, the Great Sage, come to my wilderness realm of the Ghost King, and accept seven days of offerings in the Mijji Palace. May all the Bodhisattvas and great Sravakas (hearers) show compassion and not neglect this. When at the Buddha's place, in the wilderness of the Ghost King, and in my humble abode, please partake of a small amount of food, and transform the multitudes of ghosts and spirits, the demonic creatures with reversed feet, the Gandharvas (celestial musicians), the Mahoragas (great serpents), and other beings who dwell there. Let them see the Honored One, the Tathagata, and hear this Sutra, so that they may have peace and tranquility throughout the long night, free from all afflictions, and certainly without any difficulties. They will then abandon anger and hatred, and no longer harbor rebellious thoughts. The Four Heavenly Kings and all their retinues, who roam in the wilderness realm of the Ghost King, if they see the Tathagata and hear the Dharma being taught, will always obtain peace and harmony, and will not encounter danger.' At this time, the Buddha remained silent, accepting Mijji's invitation to receive seven days of offerings, out of compassion, and also desiring to enlighten countless beings.

生使殖德本。

爾時密跡見佛默然以受其請，歡喜踴躍，稽首佛足右繞三匝，禮退而去。忽然不現，還曠野國因歸其宮。時密跡力士心自念言：「當爲大聖莊嚴宮殿，欲行天人、色行天人得未曾有，十方世界諸菩薩等皆當歡喜。」心自念言：「吾憶識念，往故一時夜懷志願，所尊道法不可思議，今亦當然。」即時三昧正受宣不可限，彼時高座無央數億百千兆載師子眾座自然普現，以寶作腳及奇珍欄楯，以百千天衣而布其上。清凈妙華真珠瓔珞在八交道，以寶蓮華覆蓋其上。適三昧正受，「東方去是恒河沙佛國，有世界名無量寶德凈，佛號凈王。當致彼凈王如來所莊嚴凈師子之座，欲授萬菩薩決。其佛國土所見嚴凈，越無央數諸天人民所有嚴凈。我今寧可往彼佛土莊嚴高座。」爾時密跡力士以凈寶王三昧正受。適三昧已，自然莊嚴現好高座，高廣好凈如無量寶德凈佛土師子高座等無有異，忽然以至在於曠野鬼神界土。所施高座巍巍如是，甚高廣長，東西二千四百八十里，南北千二百八十里，紺琉璃水精硨𤦲為地，吉祥藏寶無量名香雜香薰之，豎立無數眾寶香爐燒殊妙香，散諸天花若干品物，極好巍巍光色煒曄，可悅人心安和其身。從心應時行菩薩法，不失其節功勛無際，所嘆妙德而無崖底。又其高座所化自然，有

【現代漢語翻譯】現代漢語譯本：生養使之繁衍是德行的根本。

那時，密跡金剛看到佛陀默然接受了他的請求，歡喜雀躍，向佛陀的足部頂禮，右繞三匝，然後恭敬地退下離去。他忽然消失不見，回到了曠野國，並返回了自己的宮殿。當時，密跡力士心中思忖：『我應當為大聖莊嚴宮殿，使天人、色界天人看到前所未有的景象，十方世界的諸位菩薩也都會因此而歡喜。』他心中又想：『我記得，過去曾有一時，在夜晚懷有這樣的願望，所尊崇的道法不可思議，現在也應當如此。』隨即，他進入三昧正受，宣說不可限量的法門。那時，無數億百千兆的獅子座自然普遍顯現，用寶物做腳和奇珍欄桿，上面鋪著百千天衣。清凈美妙的鮮花和珍珠瓔珞在八條交錯的道路上，用寶蓮花覆蓋其上。剛剛進入三昧正受，『東方距離這裡有恒河沙數佛國，有一個世界名為無量寶德凈，佛號凈王（指佛名）。應當將彼凈王如來所莊嚴的清凈獅子座取來，用來給萬菩薩授記。那個佛國土所見的莊嚴清凈，超越了無數諸天人民所有的莊嚴清凈。我如今可以前往那個佛土，莊嚴高座。』當時，密跡力士進入凈寶王三昧正受。剛入三昧，自然顯現出莊嚴美好的高座，高廣美好清凈，如同無量寶德凈佛土的獅子高座一樣，沒有任何差別，忽然就到了曠野鬼神界土。所施設的高座巍峨壯觀，非常高廣長，東西長二千四百八十里，南北長一千二百八十里，以紺琉璃、水精、硨磲為地，吉祥藏寶和無量名香雜香薰之，豎立無數眾寶香爐，燃燒殊妙的香，散佈各種天花，極其美好，光色輝煌，令人喜悅，身心安和。從心中應時而行菩薩法，不失其節，功勛無邊，所讚歎的妙德沒有邊際。而且，那高座所化現的自然，有

【English Translation】 English version: To nurture and cause to multiply is the root of virtue.

At that time, Vajrapani (Mijiji) saw the Buddha silently accepting his request, and he was overjoyed. He bowed his head to the Buddha's feet, circumambulated him three times to the right, and then respectfully withdrew and departed. He suddenly disappeared and returned to the country of the wilderness, and went back to his palace. At that time, Vajrapani thought to himself: 'I should adorn the palace for the Great Sage, so that the devas and the devas of the form realm will see something unprecedented, and all the Bodhisattvas in the ten directions will rejoice.' He also thought: 'I remember that once in the past, I had such a wish in the night, that the Dharma I revered was inconceivable, and it should be so now as well.' Immediately, he entered the Samadhi of Right Reception, proclaiming immeasurable Dharma. At that time, countless billions of trillions of lion thrones naturally appeared everywhere, with treasures as their legs and rare jewels as railings, covered with hundreds of thousands of heavenly garments. Pure and wonderful flowers and pearl necklaces were placed on the eight intersecting paths, covered with precious lotus flowers. As soon as he entered the Samadhi of Right Reception, 'To the east, beyond the number of Buddha lands like the sands of the Ganges River, there is a world called Immeasurable Treasure Virtue Pure, and the Buddha is named Pure King (referring to the Buddha's name). The pure lion throne adorned by that Pure King Tathagata should be brought here to give predictions to ten thousand Bodhisattvas. The adornment and purity seen in that Buddha land surpasses the adornment and purity of all the devas and people. I should go to that Buddha land to adorn the high seat.' At that time, Vajrapani entered the Samadhi of Pure Treasure King. As soon as he entered the Samadhi, a magnificent and beautiful high seat naturally appeared, as high, wide, beautiful, and pure as the lion throne of the Immeasurable Treasure Virtue Pure Buddha land, without any difference. Suddenly, it arrived in the wilderness of the ghost realm. The high seat that was set up was majestic and magnificent, very high, wide, and long, measuring two thousand four hundred and eighty li from east to west, and one thousand two hundred and eighty li from north to south. The ground was made of lapis lazuli, crystal, and tridacna, and it was perfumed with auspicious treasure and immeasurable fragrant incense. Countless treasure incense burners were erected, burning exquisite incense, and various kinds of heavenly flowers were scattered. It was extremely beautiful, with brilliant and dazzling colors, pleasing to the eye, and bringing peace to the body and mind. From his heart, he practiced the Bodhisattva path in accordance with the time, without losing its rhythm, with boundless merit, and the wonderful virtues he praised were without limit. Moreover, the natural transformation of that high seat had

億百千垓不可計數諸師子座，以寶為腳、寶為欄楯，無數天衣而布其上。諸寶蓮華凈珠校露立八交道，以用眾寶而布其上，建在地上一切普具。

於時密跡力士如是比像不可思議，設諸高座高廣嚴凈殊特無量師子之座，安然庠序從三昧起。即于宿夜設若干種甘膳飲食，尊奉菩薩和調性行、興發如來報應之果。眾供已辦，夜未嚮明，告四天王：「諸人當知，世尊今日詣我宮食，請竟七日，諸菩薩眾及諸聲聞皆當來集。仁等恭恪設無放逸，大聖難遇億世時有，咸皆一心舍俗慕道恭恪奉事，除去生死弘慈至道。時亦難遭法不可聞，三界無怙唯道可恃，普如虛空無所復礙，勿懷亂心為放逸行。眷屬徒使妻子僕從，供養七日勿倚身心，唯道為本，莫順他業損違道教，專精一心供養如來，常當下意加敬無二。令其曠野鬼神之處，王者土地鬼神妖魅，反足諸鬼揵沓和等，皆歸命佛密議道法。其四天王及餘眾生，皆不失時普蒙濟度。諸仁當了，已請天尊，稽首歸命供養佛已，勤聽經典宣佈八方，使一切蒙乃報佛恩。」爾時密跡力士有一太子名曰密兵而告之曰：「汝往，遍令地神及虛空神告四天王、忉利天、焰天、兜率天、無憍慢天、他化自在天，上至魔天，各令使知世尊今日在於曠野鬼王土界，受密跡金剛力士請于宮舍，當就飲

【現代漢語翻譯】現代漢語譯本無數的師子座（佛座），數量多達億百千垓，難以計數，這些師子座以寶物為腳，寶物為欄桿，上面鋪滿了無數的天衣。各種寶蓮花和凈珠交錯排列，在八條道路上閃耀光芒，用各種寶物鋪設其上，在地上建造的一切都非常完備。這時，密跡力士（護法神）展現出不可思議的形象，設定了許多高大、寬廣、莊嚴、清凈、殊勝、無量的師子座，安詳有序地從三昧（禪定）中起身。他當即在昨夜準備了各種美味佳餚，用來供奉菩薩，調和他們的性情，激發如來（佛）的報應之果。供養準備完畢，天還未亮，他告誡四天王（佛教護法神）說：『諸位應當知道，世尊（佛）今日將到我的宮殿用餐，邀請將持續七日，諸位菩薩和聲聞（佛的弟子）都將前來聚集。你們要恭敬謹慎，不要懈怠，大聖（佛）難得一遇，億世才出現一次，大家都要一心一意地捨棄世俗，追求真理，恭敬奉事，除去生死，弘揚慈悲至上的道。此時也難得遇到，佛法難以聽聞，三界（欲界、色界、無色界）無所依靠，唯有道可以依靠，普遍如虛空一般沒有阻礙，不要心懷雜念，做出放逸的行為。眷屬、僕從、妻子都要供養七日，不要依賴身心，唯有道才是根本，不要順從其他行為而損害違背道教，要專心一意地供養如來，常常要謙卑恭敬，沒有二心。讓曠野鬼神之處，王者土地的鬼神妖魅，反足諸鬼（一種鬼），揵沓和（一種天神）等，都歸命于佛，秘密商議道法。』四天王和其他眾生，都不要錯過時機，普遍得到救度。諸位應當明白，已經邀請了天尊（佛），稽首歸命供養佛后，要勤奮聽聞經典，向八方宣揚，使一切眾生都能蒙受恩惠，報答佛恩。』這時，密跡力士有一個太子名叫密兵，他告訴密兵說：『你前去，遍告地神和虛空神，告訴四天王、忉利天（欲界第二天）、焰天（欲界第三天）、兜率天（欲界第四天）、無憍慢天（色界天）、他化自在天（欲界第六天），上至魔天，讓他們都知道世尊今日在曠野鬼王的地界，接受密跡金剛力士的邀請，在宮殿中用餐。』

【English Translation】 English version Countless lion thrones, numbering in the billions and trillions, beyond calculation, were adorned with precious legs and railings, and covered with countless celestial garments. Various jeweled lotuses and pure pearls were arranged in an alternating pattern, shining on the eight paths, and were laid out with various treasures. Everything built on the ground was complete and perfect. At that time, the Vajrapani (a guardian deity) manifested an inconceivable form, setting up numerous high, wide, solemn, pure, extraordinary, and immeasurable lion thrones. He arose peacefully and orderly from Samadhi (meditative absorption). Immediately, he prepared various delicious foods and drinks the previous night to offer to the Bodhisattvas, harmonizing their nature and inspiring the fruition of the Tathagata's (Buddha's) karmic rewards. When the offerings were ready, before dawn, he admonished the Four Heavenly Kings (Buddhist guardian deities), saying, 'You should know that the World Honored One (Buddha) will come to my palace today for a meal. The invitation will last for seven days, and all the Bodhisattvas and Sravakas (Buddha's disciples) will gather here. You must be respectful and diligent, without negligence. The Great Sage (Buddha) is rare to encounter, appearing only once in billions of eons. Everyone should wholeheartedly abandon worldly pursuits, seek the truth, respectfully serve, eliminate birth and death, and propagate the compassionate supreme path. This time is also rare to encounter, and the Dharma is difficult to hear. The three realms (desire realm, form realm, formless realm) have no refuge, only the path can be relied upon. It is as vast as space, without any obstruction. Do not harbor distracting thoughts or engage in negligent actions. Family members, servants, and wives should make offerings for seven days. Do not rely on the body and mind; only the path is fundamental. Do not follow other actions that harm or violate the teachings of the path. Concentrate wholeheartedly on making offerings to the Tathagata, always be humble and respectful, without any duality. Let the wilderness, the places of ghosts and spirits, the ghosts and demons of the king's land, the reversed-footed ghosts (a type of ghost), the Gandharvas (a type of celestial being), and others, all take refuge in the Buddha and secretly discuss the Dharma.' The Four Heavenly Kings and other beings should not miss the opportunity to be universally saved. You should understand that the Heavenly Honored One (Buddha) has been invited. After bowing and taking refuge in the Buddha and making offerings, diligently listen to the scriptures and proclaim them in all directions, so that all beings may receive grace and repay the Buddha's kindness.' At that time, Vajrapani had a prince named Guhyasena, and he said to Guhyasena, 'Go and inform the earth gods and the sky gods, tell the Four Heavenly Kings, the Trayastrimsa Heaven (second heaven of the desire realm), the Yama Heaven (third heaven of the desire realm), the Tusita Heaven (fourth heaven of the desire realm), the Paranirmitavasavartin Heaven (sixth heaven of the desire realm), and even the Mara Heaven, that the World Honored One is in the territory of the wilderness ghost king today, accepting the invitation of Vajrapani in his palace for a meal.'

食；菩薩聲聞亦復同然。若欲見佛聽聞道教，咸皆往至。」太子金剛兵受教宣命，須臾令遍。其第二子名曰善分，而告之曰：「子！汝今自往，己力神足告諸梵天、梵迦夷天、梵滿天、梵度著天、大梵天、有光天、少光天、無量光天、光音天、清凈天、少凈天、無量凈天、凈難逮天、凈離穢天、順行天、少順行天、無量行天、行果實天、亦然天、於是天、善愿天、善現天、至一善天，悉遍令之。今日世尊游于曠野鬼王國土密跡金剛力士宮舍就請。諸人慾見，悉共往會。」善分受教宣令。如是須臾之頃，欲行天、色行天人皆共集會在於虛空，廣縱四萬里，上下俱然亦四萬里，周遍諸天各次第坐。於是密跡金剛力士莊嚴場地，供膳辦已，叉手向佛所在遙啟白言：「今時已到。愿佛大聖垂光回意。」而說頌曰：

「丈夫尊雄屈，　　人中上愿顧，　蓮花正士發，　　大聖人時到。　兩足尊枉神，　　天人聖祠祀，　人中尊屈意，　　聖明時以至。　戒如蓮華盛，　　精進轉增長，　覆護上慚愧，　　最勝唯顧意。　建立於聖諦，　　慈哀加弘恩，　無我無所施，　　最勝師子顧。　戒行博聞業，　　茂盛覺意花，　解脫具足實，　　殊勝樹愿來。　功勛海唯枉，　　其意深且廣，　清水定為意，　

【現代漢語翻譯】現代漢語譯本『食物』；菩薩和聲聞也同樣如此。如果想見到佛陀，聽聞佛法教誨，都應該前往。』太子金剛兵接受教令，立即傳遍各處。他的第二個兒子名叫善分，他告訴善分：『孩子！你現在親自前往，用你的神力告知諸梵天（色界天眾）、梵迦夷天（梵眾天）、梵滿天（大梵天）、梵度著天（梵輔天）、大梵天（色界初禪天之主）、有光天（光天）、少光天（少光天）、無量光天（無量光天）、光音天（光音天）、清凈天（凈天）、少凈天（少凈天）、無量凈天（無量凈天）、凈難逮天（遍凈天）、凈離穢天（無雲天）、順行天（福生天）、少順行天（少福天）、無量行天（廣果天）、行果實天（無想天）、亦然天（不煩天）、於是天（不熱天）、善愿天（善見天）、善現天（善現天）、至一善天（色究竟天），全部都通知到。今天世尊在曠野鬼王國土的密跡金剛力士宮殿接受邀請。諸位想見佛陀的人，都一起前往聚會。』善分接受教令並傳達。這樣，在很短的時間內，欲界天和色界天的人都聚集在虛空中，廣闊縱橫四萬里，上下也都是四萬里，周遍諸天，各自按次序坐好。這時，密跡金剛力士佈置好場地，準備好供品，合掌向佛陀所在的方向遙遠地稟告說：『現在時間已到。愿佛陀大聖垂光回意。』並說了頌詞：『大丈夫尊貴雄偉，人中至上，愿您垂顧，蓮花般正直的聖者，現在時機已到。兩足尊屈尊降臨，天人聖眾都來朝拜，人中尊者屈尊降臨，聖明之時已經到來。戒律如蓮花盛開，精進修行日益增長，覆蓋守護著慚愧之心，最殊勝的您請垂顧。建立在聖諦之上，慈悲哀憫，施加弘大的恩惠，無我無所施，最殊勝的獅子請垂顧。戒行博聞的功業，茂盛的覺悟之花，解脫具足的果實，殊勝的樹木，愿您前來。功勛如海，深遠而廣闊，清澈的定力為意念，

【English Translation】 English version 'Food'; Bodhisattvas and Sravakas are also the same. If you wish to see the Buddha and hear the Dharma teachings, you should all go there.' Prince Vajra Soldier received the command and immediately spread it everywhere. His second son, named Good Division, told him: 'Child! You go now yourself, and with your divine power, inform all the Brahma Heavens (heavens of the Form Realm), Brahma Kayika Heavens (Brahma Assembly Heavens), Brahma Full Heavens (Great Brahma Heavens), Brahma Dutas Heavens (Brahma Ministers Heavens), Great Brahma Heavens (Lord of the First Dhyana Heaven of the Form Realm), Light Heavens (Light Heavens), Minor Light Heavens (Minor Light Heavens), Immeasurable Light Heavens (Immeasurable Light Heavens), Light Sound Heavens (Light Sound Heavens), Pure Heavens (Pure Heavens), Minor Pure Heavens (Minor Pure Heavens), Immeasurable Pure Heavens (Immeasurable Pure Heavens), Pure Difficult to Attain Heavens (Universally Pure Heavens), Pure Free from Defilement Heavens (Cloudless Heavens), Following Practice Heavens (Fortunate Birth Heavens), Minor Following Practice Heavens (Minor Fortune Heavens), Immeasurable Practice Heavens (Extensive Fruit Heavens), Practice Fruitful Heavens (Non-Thought Heavens), Also Thus Heavens (Non-Affliction Heavens), Thereupon Heavens (Non-Heat Heavens), Good Wish Heavens (Good View Heavens), Good Manifestation Heavens (Good Manifestation Heavens), up to the One Good Heavens (Akanistha Heaven), inform them all. Today, the World Honored One is visiting the palace of the Vajra Strongman in the wilderness ghost king's land, having accepted an invitation. All those who wish to see the Buddha, please come together to the gathering.' Good Division received the command and conveyed it. In a short time, the people of the Desire Realm and the Form Realm gathered in the sky, extending forty thousand miles in width and length, and forty thousand miles up and down, surrounding all the heavens, each sitting in order. At this time, the Vajra Strongman decorated the place, prepared the offerings, and with his palms together, remotely reported to the Buddha's location, saying: 'Now the time has come. May the Great Sage Buddha bestow your light and return your attention.' And he spoke the verse: 'The noble and majestic man, the highest among men, may you look upon us, the lotus-like righteous sage, the time has come. The two-footed honored one condescends to come, the gods and saints all come to worship, the honored one among men condescends to come, the time of the holy light has arrived. The precepts are like a blooming lotus, diligent practice grows day by day, covering and protecting the sense of shame, the most excellent one, please look upon us. Established upon the holy truths, with compassion and pity, bestowing great kindness, selfless and without giving, the most excellent lion, please look upon us. The merit of precepts, practice, and extensive learning, the flourishing flower of enlightenment, the fruit of complete liberation, the excellent tree, may you come. The merit is like the sea, deep and vast, the clear concentration is the intention,

熾盛精進業，　奉哀道場業，　　智慧瓔珞嚴，　明本慧開覺，　　聖達降怨顧，　第一明無動，　　以藥樹療病，　學不學盛明，　　最勝唯屈神。」

於是世尊見密跡金剛力士白時已到，告諸比丘：「皆早嚴服著衣持缽並敕護寺。密跡金剛力士來啟時到，各自建行七日就請。其諸聲聞眾菩薩等若得神足，以己神力往追侍佛。其無神足，入如來光承其威明，佛愍念之皆得往就。」於時世尊適發進路，諸菩薩皆於前而導，諸聲聞眾在後侍從，諸天龍神花香妓樂在虛空侍，諸天玉女而嗟嘆佛，因說頌曰：

「歡喜發光明，　　妓樂自然鳴，　震動佛剎土，　　天雨于眾花。　佛之大威德，　　神足度無極，　聖變化無限，　　娛樂佛無底。　佛吉祥無際，　　佛神聖無量，　佛威儀無底，　　佛功勛無限。　游靈鷲之山，　　在於八山中，　于上虛空中，　　無礙如鷹王。」

於時欲行天人、色行天人見佛世尊從虛空來，猶如日光現於水中、如月盛滿眾星獨明、猶若天帝諸天中尊、若如梵王照乎眾會，見是變化大悅欣然，雨天青紅黃白若干諸雜蓮華供養散佛。意花、大意花、柔軟花、大柔軟花、晝夜樹花，有果大實，及諸轉輪王離垢之華，百葉千葉、又百千葉，樂歡喜生味興起

【現代漢語翻譯】現代漢語譯本熾盛精進的修行，奉行哀憫之道的修行，以智慧的瓔珞莊嚴自身，明瞭本性，開啟智慧的覺悟，聖者通達，降伏怨恨，第一明瞭不動搖的真理，以藥樹來治療疾病，學習與不學習都達到盛明的境界，最殊勝的唯有屈服於神性。這時，世尊見到密跡金剛力士（佛教護法神）前來稟告時機已到，便告訴眾比丘：『都早點整理好衣物，拿著缽，並敕令守護寺廟。密跡金剛力士來稟告時機已到，各自建立七日修行的功德，然後前來請佛。那些聲聞眾（佛陀的弟子）和菩薩等，如果得到神足通，就用自己的神通去追隨侍奉佛陀。那些沒有神足通的，就進入如來的光明中，承受佛陀的威德光明，佛陀憐憫他們，都能前往。』這時，世尊剛一出發，諸菩薩就在前面引導，諸聲聞眾在後面侍從，諸天龍神以花香和音樂在虛空中侍奉，諸天玉女讚歎佛陀，並吟誦道：『歡喜地發出光明，音樂自然鳴響，震動佛的剎土，天空中降下各種鮮花。佛陀的偉大威德，神足通可以度過無邊際，聖者的變化無窮無盡，佛陀的娛樂深不可測。佛陀的吉祥無邊無際，佛陀的神聖無量無邊，佛陀的威儀深不可測，佛陀的功勛無限無量。遊歷靈鷲山（佛陀常住地），在八座山中，在上面的虛空中，無礙自在如鷹王。』這時，欲界天人和色界天人看到佛世尊從虛空中而來，猶如日光顯現在水中，如滿月在眾星中獨放光明，猶如天帝是諸天中的至尊，又如梵王照耀著大眾，見到這種變化，都非常高興，紛紛降下青、紅、黃、白等各種雜色蓮花，供養散佈在佛陀身上。還有意花、大意花、柔軟花、大柔軟花、晝夜樹花，有果實纍纍的，以及諸轉輪王（擁有統治世界的理想君主）的離垢之花，百葉、千葉、甚至百千葉，都歡喜地生出美味。

【English Translation】 English version The practice of ardent diligence, the practice of following the path of compassion, adorning oneself with the necklace of wisdom, understanding one's true nature, awakening to wisdom, the sage attains, subduing resentment, first understanding the unshakeable truth, using the medicinal tree to cure diseases, learning and not learning both reach the state of great clarity, the most supreme is only to submit to the divine. At this time, the World Honored One, seeing that the Vajra Warrior of Secret Traces (a Buddhist guardian deity) had come to report that the time had arrived, told the monks: 'All of you should quickly prepare your robes, take your bowls, and order the protection of the temple. The Vajra Warrior of Secret Traces has come to report that the time has arrived, each of you should establish the merit of seven days of practice, and then come to invite the Buddha.' Those among the Shravakas (Buddha's disciples) and Bodhisattvas, if they have attained supernatural powers, should use their own powers to follow and serve the Buddha. Those who do not have supernatural powers, should enter the light of the Tathagata, and receive the majestic light of the Buddha, the Buddha will have compassion on them, and they will all be able to go.' At this time, as soon as the World Honored One set out, the Bodhisattvas led the way in front, the Shravakas followed behind, the gods, dragons, and spirits served in the void with flowers, incense, and music, the celestial maidens praised the Buddha, and recited: 'Joyfully emitting light, music naturally resounds, shaking the Buddha's land, various flowers fall from the sky. The Buddha's great power and virtue, supernatural powers can cross the boundless, the transformations of the sage are endless, the Buddha's entertainment is unfathomable. The Buddha's auspiciousness is boundless, the Buddha's holiness is immeasurable, the Buddha's dignity is unfathomable, the Buddha's merits are infinite. Traveling to Vulture Peak (Buddha's usual residence), among the eight mountains, in the void above, unhindered and free like the king of eagles.' At this time, the gods of the desire realm and the gods of the form realm saw the World Honored Buddha coming from the void, like sunlight appearing in water, like the full moon shining brightly among the stars, like the heavenly emperor being the most honored among the gods, and like Brahma illuminating the assembly, seeing this transformation, they were all very happy, and they rained down various colored lotuses of blue, red, yellow, and white, offering and scattering them on the Buddha. There were also mind flowers, great mind flowers, soft flowers, great soft flowers, day and night tree flowers, with abundant fruits, and the undefiled flowers of the Universal Monarchs (ideal rulers who possess the world), with hundreds, thousands, and even hundreds of thousands of petals, all joyfully producing delicious flavors.

光照一切香華。善妙香、常薰香、烏虛延香，常有花樂、眼目樂，如是眾花興雲致雨，雨眾雜香鼓天妙樂。諸天玉女眷屬百千，爾時須臾至於曠野鬼王國土毗沙門天王界，在其宮殿。一切聲聞諸菩薩眾眷屬圍繞，佛適下住地大震動、光照十方，安和柔軟不嬈眾生。時四天王見佛世尊到大曠野鬼王之國，速疾速疾與其宮人及諸眷屬，花香雜香澤香、繒彩幢蓋妓樂、行列吹貝，各持此供往詣佛所，稽首佛足繞佛三匝，卻住一面，以持所赍供養佛上。見佛大悅心中欣然，供散佛已卻住一面，叉手自歸。爾時世尊因四天王，應病隨時班宣經法，萬三千鬼神妖魅厭鬼之屬皆發無上正真道意，一萬玉女亦復發是無上大意。

時密跡力士與宮人婇女諸子眷屬，花香雜香搗香、幢蓋妓樂，從其宮中詣毗沙門天王宮舍，至世尊所，稽首佛足右繞七匝，各從所執皆供散佛上。毗沙門天王宮中次第而坐，鼓眾妓樂，自入清凈心無所著，所將侍從各自就座。如來高座獨顯巍巍清凈妙極，密跡諸子舉所莊嚴校露之帳師子高座，從虛空下安著于地寂然不動。諸菩薩眾及諸聲聞故坐本位。時欲行天人、色行天人睹其設座高廣嚴好，得未曾有，怪之難及，心自念言：「密跡力士何所得睹斯寶高廣師子之座？玄妙無極殊特難喻。」於時承佛威神，于

【現代漢語翻譯】現代漢語譯本光明照耀一切香花。美好的香、常熏的香、烏虛延香，常有花朵的喜樂、眼睛的喜樂，像這樣眾多的花朵興起雲彩，降下雨水，雨中夾雜著各種香氣，鼓動著天上的美妙音樂。諸天玉女及其眷屬成百上千，那時須臾之間到達了曠野鬼王的國土，毗沙門天王（北方守護神）的境界，在他的宮殿里。一切聲聞（聽聞佛法而修行的人）和諸菩薩（立志成佛的修行者）及其眷屬圍繞著他，佛陀適時降臨，大地震動，光明照耀十方，安詳柔和，不擾亂眾生。當時四大天王（佛教的護法神）見到佛陀世尊來到大曠野鬼王的國度，迅速地帶著他們的宮人以及眷屬，拿著花香、雜香、澤香、絲綢綵帶、寶幢華蓋、歌舞音樂，排列成隊，吹奏法螺，各自拿著這些供品前往佛陀所在之處，頂禮佛足，繞佛三圈，退到一旁，將所攜帶的供品供養佛陀。見到佛陀非常喜悅，心中欣然，供養完畢後退到一旁，合掌歸順。這時，世尊因為四大天王，應他們的根機，隨時宣講經法，一萬三千鬼神、妖魅、厭鬼之類都發起了無上正真道意，一萬玉女也發起了這無上的大愿。當時密跡力士（金剛力士）和宮人婇女、諸子眷屬，拿著花香、雜香、搗香、寶幢華蓋、歌舞音樂，從他們的宮殿前往毗沙門天王的宮殿，到達世尊所在之處，頂禮佛足，右繞七圈，各自將所持之物供養佛陀。毗沙門天王宮中依次而坐，奏響各種音樂，自己進入清凈無染的心境，所帶領的侍從各自就座。如來的高座顯得格外巍峨清凈，美妙至極，密跡諸子舉起裝飾華麗的校露之帳，獅子高座，從虛空中降落，安放在地上，寂靜不動。諸菩薩和諸聲聞仍然坐在原來的位置。當時欲界天人、色界天人看到所設定的座位高廣莊嚴，前所未有，感到驚奇難以置信，心中自念：『密跡力士從哪裡得到如此珍寶高廣的獅子座？玄妙無極，殊特難喻。』這時，承蒙佛陀的威神力，

【English Translation】 English version The light illuminates all fragrant flowers. The wonderful fragrance, the constantly熏 fragrance, the Uxu Yan fragrance, there are always the joy of flowers, the joy of the eyes, like this, many flowers rise up clouds, bring down rain, the rain is mixed with various fragrances, and the heavenly wonderful music is played. The heavenly jade maidens and their families are in the hundreds and thousands, at that time, in a short while, they arrived at the wilderness ghost king's kingdom, the realm of Vaisravana (the guardian deity of the north), in his palace. All the Sravakas (those who practice by hearing the Buddha's teachings) and all the Bodhisattvas (those who aspire to become Buddhas) and their families surrounded him, the Buddha arrived at the right time, the earth shook, the light illuminated all directions, peaceful and gentle, not disturbing sentient beings. At that time, the Four Heavenly Kings (Buddhist guardian deities) saw that the Buddha had come to the great wilderness ghost king's kingdom, quickly with their palace people and their families, holding flower fragrance, mixed fragrance, Ze fragrance, silk ribbons, treasure banners, canopies, singing and dancing music, lined up in formation, blowing conch shells, each holding these offerings to the place where the Buddha was, bowed to the Buddha's feet, circled the Buddha three times, retreated to one side, and offered the offerings they brought to the Buddha. Seeing the Buddha, they were very happy, their hearts were delighted, after offering, they retreated to one side, put their palms together and surrendered. At this time, the World Honored One, because of the Four Heavenly Kings, according to their roots, preached the Dharma at any time, thirteen thousand ghosts, demons, and evil spirits all developed the intention of the supreme true path, and ten thousand jade maidens also developed this supreme great aspiration. At that time, the Vajrapani (the powerful guardian deity) and the palace ladies, sons, and families, holding flower fragrance, mixed fragrance, pounded fragrance, treasure banners, canopies, singing and dancing music, went from their palace to the palace of Vaisravana, arrived at the place where the World Honored One was, bowed to the Buddha's feet, circled seven times to the right, and each offered what they held to the Buddha. They sat in order in the palace of Vaisravana, played various music, and entered a pure and unattached state of mind, and the attendants they led took their seats. The Tathagata's high seat appeared particularly majestic and pure, extremely wonderful, the sons of Vajrapani raised the decorated and exposed canopy, the lion's high seat, descended from the void, and was placed on the ground, silent and motionless. The Bodhisattvas and Sravakas remained in their original positions. At that time, the desire realm heavenly beings and the form realm heavenly beings saw that the seat was set up high, wide, and solemn, unprecedented, and felt surprised and unbelievable, and thought to themselves: 'Where did Vajrapani get such a precious, high, and wide lion seat? It is mysterious and boundless, unique and difficult to describe.' At this time, by the power of the Buddha's divine power,

虛空中自然聞音：「仁欲知者，東方去是界分過江河沙諸佛國土，有世界名為限凈，佛號凈王如來、至真、等正覺。密跡金剛力士曾見其土微妙嚴凈，今以法故，遣此殊妙巍巍高座。」時佛適入上處師子高廣之座，應時曠野鬼王國土鬼神妖魅反足之鬼、揵沓和、迦樓羅、真陀羅、摩休勒，往詣佛所稽首足下，退住一面叉手歸佛。

爾時密跡金剛力士語四天王及諸來會：「諸賢屈意咸共和心，飲食已辦各手斟酌，勤供養佛菩薩聖眾。所以者何？如佛所說，若能歡悅佐助興功，供養蒙祐得福無量，于本施主其福不減。諸仁者等以是勸助佐其所施，得受功祚不可限量。」於是密跡金剛力士與其宮人婇女、一切諸子及諸眷屬，手自斟酌百種肴膳不可計味，心佐開士求如來福，供養大聖加謙恪心，佛及菩薩諸聲聞眾皆悉充滿。飲食畢訖，行澡水竟，密跡金剛力士更取小床于佛前坐，白世尊曰：「唯加弘慈應時演法宣入法門，使眾生類了于道心行所從生；其未發心，興斯道心；已發道心，至不退轉。令此鬼神妖魅揵沓和等，長夜永安使無眾患多所安和。多所愍傷諸天及人三界眾生，得殊特愿，與世超殊。」

爾時世尊告密跡金剛力士及諸大會：「諦聽諦聽，善思念之。若族姓子族姓女行入法門，堅住於斯，至殊特愿，

【現代漢語翻譯】現代漢語譯本：虛空中自然傳來聲音說：『仁者想要知道嗎？從東方越過如恒河沙數般多的佛國，有一個世界名為限凈（意為邊界清凈），那裡的佛號為凈王如來（意為清凈之王），是至真、等正覺的佛。密跡金剛力士（佛教護法神）曾見過那個國土的微妙莊嚴，現在因為佛法的緣故，派遣這個殊勝巍峨的高座。』當時，佛陀正好登上那高廣的獅子座，這時，曠野鬼王國土的鬼神、妖魅、反足之鬼、揵沓和（香神）、迦樓羅（金翅鳥神）、真陀羅（持鬘神）、摩休勒（大腹行神），都來到佛陀面前，頂禮佛足，然後退到一旁，合掌向佛陀致敬。這時，密跡金剛力士對四天王和所有來參加法會的人說：『各位賢者，請集中精神，同心協力，飲食已經準備好了，請各自斟酌，勤加供養佛陀和菩薩聖眾。這是為什麼呢？正如佛陀所說，如果能夠歡喜地協助興建功德，供養佛陀就能得到無量的福報，對於最初的施主，他的福報也不會減少。各位仁者，以此來勸助他人行善，所得到的功德是不可估量的。』於是，密跡金剛力士和他的宮人、婇女、所有兒子以及眷屬，親自斟酌了上百種美味佳餚，不計其數，他們一心輔助開士，祈求如來福報，以謙卑恭敬的心供養大聖。佛陀和菩薩、聲聞眾都得到了充分的供養。飲食完畢，洗漱完畢后，密跡金剛力士又取來小床，在佛陀面前坐下，對世尊說：『懇請世尊慈悲，應時演說佛法，宣講進入佛法的門徑，使眾生明白道心是從哪裡產生的；對於尚未發道心的人，能夠發起道心；對於已經發道心的人，能夠達到不退轉的境界。讓這些鬼神、妖魅、揵沓和等，長夜安穩，沒有各種疾病，得到安寧和祥和。也讓諸天、人和三界眾生，得到特殊的願望，超越世俗。』這時，世尊告訴密跡金剛力士和所有與會大眾：『仔細聽，仔細聽，好好思考。如果善男子、善女人進入佛法之門，堅定地修行，就能達到特殊的願望。』

【English Translation】 English version: A voice was naturally heard in the void: 'Do you, benevolent one, wish to know? Going east, beyond countless Buddha lands as numerous as the sands of the Ganges River, there is a world named Limitless Purity (meaning boundary purity), where the Buddha is named Pure King Tathagata (meaning King of Purity), the Perfectly Enlightened One. The Vajrapani (Buddhist guardian deity) had seen the subtle and magnificent adornments of that land, and now, for the sake of the Dharma, he has sent this extraordinary and majestic high seat.' At that time, the Buddha ascended the high and wide lion seat. Then, the ghosts and spirits, demons, reversed-footed ghosts, Gandharvas (celestial musicians), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (serpent deities) from the land of the Wild Ghost King, all went to the Buddha, bowed at his feet, and retreated to one side, folding their hands in reverence. At that time, Vajrapani spoke to the Four Heavenly Kings and all those assembled: 'Virtuous ones, please focus your minds and work together. The food and drink are prepared, so please serve and diligently offer them to the Buddha and the Bodhisattvas. Why is this so? As the Buddha has said, if one can joyfully assist in building merit and make offerings to the Buddha, one will receive immeasurable blessings, and the original donor's blessings will not be diminished. Therefore, all of you should encourage others to do good, and the merit you receive will be immeasurable.' Then, Vajrapani, along with his palace attendants, consorts, all his sons, and relatives, personally served hundreds of countless delicious dishes. They wholeheartedly assisted the Bodhisattva, seeking the blessings of the Tathagata, and offered with humility and respect to the Great Sage. The Buddha, Bodhisattvas, and Shravakas were all fully satisfied. After the meal and washing, Vajrapani took a small seat and sat before the Buddha, saying to the World Honored One: 'We beseech you, with great compassion, to expound the Dharma in due time, to proclaim the gateway to the Dharma, so that sentient beings may understand where the mind of the path arises; for those who have not yet generated the mind of the path, may they generate it; and for those who have already generated the mind of the path, may they reach the state of non-retrogression. May these ghosts, spirits, demons, Gandharvas, and others have peace and security throughout the long night, free from all diseases, and attain peace and harmony. May the gods, humans, and sentient beings of the three realms receive special wishes and transcend the world.' At that time, the World Honored One said to Vajrapani and all those assembled: 'Listen carefully, listen carefully, and contemplate well. If sons and daughters of good families enter the gate of the Dharma and firmly abide in it, they will attain special wishes.'

無所分別不至損耗。」密跡力士與諸大眾受教而聽。

佛告密跡力士：「若族姓子及族姓女，當奉篤信善從道法多諸順宜，欲見賢聖樂聽於法，心不慳嫉不縮財業，舒手佈施舍俗所習，好所施福不望其報，心不懷害其志清凈，專精一心而不暴亂，信報應果好善真業，不以狐疑未曾猶豫，睹清白理知不亡果，寧失身命不犯非義。仁慈不殺，不與不取，不為邪淫，不犯妄言、兩舌、惡口、綺語、嫉妒、恚、癡。不犯十惡，身行十善亦勸人行。常奉等信，見諸沙門奉戒具法勤精修行，志存思道常應義節，寂然調和心存惔怕，受無所著不受邪語，志性仁慈棄捐惡法行不卒暴，明如炬火不愚如獸，言無所毀心性平和。絕卻睡眠棄搪揬心捐其重檐，數數惠施，見諸善友一切諸佛及佛弟子常行恭恪。如是比像，常追侍從沙門梵志，謙下作禮，習與相隨不失其意，常奉斯等諸善知識。以愛樂故，加用法施救濟危厄，以班宣法而勸化人，演所報應施致大富，持戒生天博聞大智。修行合道，各為說報，佈施大財、慳貪餓鬼，持戒、忍辱、精進、一心、智慧，稍入道元。犯戒地獄、瞋恚醜陋、懈怠廢道、亂意墮罪、愚癡投冥。是為由身由言由意惡行之報，是身口意善惡之果。犯是三事長夜不安，投于地獄餓鬼畜生。護斯三業，生天人間

十方佛前，長夜永安無有眾患。各為開示罪福之報善惡所趣。若見應器，為演深法空無相愿，行無所行、至無所至，無我無人無壽無命。分別幽奧十二緣起，若倚是事便有生矣，若不倚是則無有生。從是致是，不從不致。從無明致行，從行致識，從識致名色，從名色致六入，從六入致更，從更致痛，從痛致愛，從愛致取，從取致有，從有致生，從生致老死，從老死合大苦陰、成四大身。癡滅無行，行滅無識，識滅無名色，名色滅無六入，六入滅無更，更滅無痛，痛滅無愛，愛滅無取，取滅無有，有滅無生，生滅無老病死大苦陰合、不受四大，則常永安長無眾患。以滅盡者則無所有。所以者何？起是生是，無是則無。猶如種樹始生芽根莖節枝葉花實，拔樹無芽，何從有是莖節枝葉花實？解無無明，心無所著則無牽連。十二緣起皆從緣對，無緣無對，一切三界皆悉本無、悉從無生。從有而死，不達無故，謂有致生、不知有空，倚是我故便致死矣。解無不生、了有不死，為罪所追、塵勞所逮、顛倒苦惱癡冥不實，為宣真諦應其儀節，所觀如法而於諸法無所造作，不得所造則不有退亦不無退，不有往來周旋之難。假使意法意無所著信受本空，一切諸本悉凈惔怕。置是人者，若菩薩大士常得見佛未曾遠離、不失聞法、不違聖眾，

在在所生常見諸佛。雖有所生，不生無佛之土。生以見佛，行無放逸，慕求真正精進之法。勤修此已，不用家業善奉凈行，不用妻子男女奴婢僕使守護宅舍，速疾持法，無以戲逸自恣愛慾。諸佛世尊所施言教，以篤信故舍家為道。信舍家已，為善親友真正伴侶。以受真業，性行微妙聞玄妙法，以行為要不歸嚴飾，覺意第一而不厭足求于博聞。如所聞法廣為人說，無冀養心，不以己言有所依仰。講說經典從所聞慧，因其行住而為人說，使聽法者興隆大慈。而於眾生髮無盡哀，以致博聞無所愛吝。不貪身命，少欲少求而知止足，以善重業至快供養，好樂閑居專精守節。從所聞法觀其義趣，自歸正義思惟奉行不歸嚴飾。其所導御天上世間，不但為己而有所行，為眾生故求上大乘，至慕佛道自在之乘成無放逸。何謂無放逸？以達境界，眼不見色、不受妄想、不著文飾，了色之難。雖以慕樂便舍之逝，曉之本無。若耳聞聲、鼻香眾想、舌嗜美味、身更心法，亦復如是。所言無逸，己心無生、護他人心，棄愛慾樂入於法樂，不行欲想，無瞋恚想及危害想，無貪瞋恚愚癡之業。無是惡本，身不行惡、口不說非、心不行穢，不為反念，不犯一切諸不善法。是曰無放逸。以無放逸常應節行，曉了有無知無無有。彼何謂有？何謂無？行平等

者有賢聖脫，修邪行者無賢聖脫。又次亦有罪福之報，或有無罪福之報。或有眼，或無眼。或耳鼻舌身或有意，或無意。又能了色無常苦空別離之法。是謂名有。志學于道，計色有常，長存永立無別離法。以無平等住、有是念故、有痛想行識。有了無常苦空別離之法。又從無明緣便生不善，若無無明則無有行。從生緣故有老病死，若無生緣便無老病死。施致大福，貧無放舍，窮有貪嫉，慳無大財。奉法至道，不順義則不至道業。精進菩薩得至大慧，懈怠菩薩不得至道。不自大者真得異決，其貢高者不至滅度。若普入寂至於空無，計吾我人貪身壽命不至道慧。是為人者應順時儀。」

佛言：「若族姓子族姓女修普明智或致所知，若在於世、若無於世，普智計斯不有所知。彼有天食而無所著，若無天食亦無所著。一切如來皆以敷演，入于順義一切諸法，如來明證下四法故。何謂為四？一曰、一切萬物皆歸無常，二曰、一切諸有悉為苦毒，三曰、一切諸法皆無有我，四曰、一切有形悉至於空無為泥洹寂。所以言曰，一切萬物皆歸無常，眾生愚惑自想有常，如來說法斷諸計常。一切所有悉為苦毒，眾生闇塞計想有樂，故為說法斷除諸樂。一切諸法皆無有我，而眾生心計有吾我，故為說法斷諸我想。一切有形悉歸於空，眾

【現代漢語翻譯】現代漢語譯本：

有修行賢聖之道而得解脫的人，修習邪行的人則不能得到賢聖的解脫。此外，也有罪報和福報的差別，或者有無罪福的差別。有些人有眼睛，有些人沒有眼睛。有些人有耳鼻舌身，有些人沒有意念。有些人能夠理解色法無常、苦、空、別離的道理，這被稱為『有』。如果立志于道，卻認為色法是常住的，長久存在，永不分離，因為沒有平等心，執著于『有』的念頭，就會產生痛、想、行、識。有了這些，就會有無常、苦、空、別離的感受。又因為無明（無知）的緣故，就會產生不善的行為；如果沒有無明，就不會有行為。因為有生的緣故，就會有老、病、死；如果沒有生，就不會有老、病、死。佈施可以帶來大福報，貧窮的人不肯佈施，富裕的人卻有貪婪和嫉妒之心，吝嗇的人不會有大的財富。奉行佛法可以到達真理，不遵循正義就不能到達道業。精進的菩薩可以獲得大智慧，懈怠的菩薩不能到達真理。不自大的人才能真正獲得殊勝的決斷，那些貢高我慢的人不能達到涅槃。如果普遍進入寂靜，達到空無，卻執著於我、人、貪戀身體和壽命，就不能達到道慧。所以，作為一個人，應該順應時宜。

佛說：『如果善男子、善女人修習普明智，或者達到所知，無論在世還是不在世，普智都不會執著于所知。他們有天上的食物，卻不執著於它；如果沒有天上的食物，也不執著於它。一切如來都以敷演的方式，進入順應真理的一切諸法。如來明白地證實了以下四法。哪四法呢？第一，一切萬物都歸於無常；第二，一切諸有都充滿苦毒；第三，一切諸法都沒有我；第四，一切有形之物都歸於空無，達到涅槃寂靜。所以說，一切萬物都歸於無常，眾生愚昧迷惑，自己認為有常，如來說法是爲了斷除這種執著于常的觀念。一切所有都充滿苦毒，眾生愚昧無知，認為有快樂，所以如來說法是爲了斷除這種執著于快樂的觀念。一切諸法都沒有我，而眾生心中卻執著于有我，所以如來說法是爲了斷除這種執著於我的觀念。一切有形之物都歸於空，眾生卻執著于有形，所以如來說法是爲了斷除這種執著于有形的觀念。』 English version:

Those who practice the path of the virtuous and holy attain liberation, while those who practice evil ways do not attain the liberation of the virtuous and holy. Furthermore, there are differences in the retribution of sin and merit, or there may be differences in the absence of sin and merit. Some have eyes, and some do not have eyes. Some have ears, nose, tongue, and body, and some do not have intention. Some can understand the principles of impermanence, suffering, emptiness, and separation of form, which is called 'existence'. If one aspires to the path but believes that form is permanent, long-lasting, and never separates, because of the lack of equanimity and attachment to the idea of 'existence', one will generate feelings, thoughts, actions, and consciousness. With these, there will be the experience of impermanence, suffering, emptiness, and separation. Furthermore, due to the condition of ignorance, unwholesome actions arise; if there is no ignorance, there will be no actions. Because of birth, there will be old age, sickness, and death; if there is no birth, there will be no old age, sickness, and death. Giving brings great blessings, the poor are unwilling to give, the rich have greed and jealousy, and the stingy will not have great wealth. Following the Dharma leads to truth, not following righteousness does not lead to the path. Diligent Bodhisattvas attain great wisdom, while lazy Bodhisattvas do not attain the path. Those who are not arrogant truly attain extraordinary decisions, while those who are conceited do not attain Nirvana. If one universally enters stillness and reaches emptiness, but clings to self, others, and the desire for body and life, one will not attain the wisdom of the path. Therefore, as a person, one should adapt to the times.

The Buddha said, 'If a virtuous man or woman practices universal wisdom or attains knowledge, whether in the world or not in the world, universal wisdom does not cling to what is known. They have heavenly food but are not attached to it; if there is no heavenly food, they are also not attached to it. All Tathagatas expound and enter into all dharmas that accord with truth. The Tathagata clearly confirms the following four dharmas. What are the four? First, all things return to impermanence; second, all existences are full of suffering and poison; third, all dharmas have no self; fourth, all forms return to emptiness, reaching Nirvana and stillness. Therefore, it is said that all things return to impermanence, and sentient beings are foolish and confused, thinking that there is permanence. The Tathagata teaches the Dharma to cut off this attachment to permanence. All existences are full of suffering and poison, and sentient beings are ignorant, thinking that there is happiness. Therefore, the Tathagata teaches the Dharma to cut off this attachment to happiness. All dharmas have no self, but sentient beings cling to the idea of self. Therefore, the Tathagata teaches the Dharma to cut off this attachment to self. All forms return to emptiness, but sentient beings cling to form. Therefore, the Tathagata teaches the Dharma to cut off this attachment to form.'

【English Translation】 Those who have attained the liberation of the wise and holy through practice, and those who practice evil ways do not attain the liberation of the wise and holy. Furthermore, there are retributions of sin and merit, or there may be no retributions of sin and merit. Some have eyes, and some do not have eyes. Some have ears, nose, tongue, and body, and some do not have intention. Some can understand the impermanence, suffering, emptiness, and separation of form, which is called 'existence'. If one aspires to the path but believes that form is permanent, long-lasting, and never separates, because of the lack of equanimity and attachment to the idea of 'existence', one will generate feelings, thoughts, actions, and consciousness. With these, there will be the experience of impermanence, suffering, emptiness, and separation. Furthermore, due to the condition of ignorance, unwholesome actions arise; if there is no ignorance, there will be no actions. Because of birth, there will be old age, sickness, and death; if there is no birth, there will be no old age, sickness, and death. Giving brings great blessings, the poor are unwilling to give, the rich have greed and jealousy, and the stingy will not have great wealth. Following the Dharma leads to truth, not following righteousness does not lead to the path. Diligent Bodhisattvas attain great wisdom, while lazy Bodhisattvas do not attain the path. Those who are not arrogant truly attain extraordinary decisions, while those who are conceited do not attain Nirvana. If one universally enters stillness and reaches emptiness, but clings to self, others, and the desire for body and life, one will not attain the wisdom of the path. Therefore, as a person, one should adapt to the times. The Buddha said, 'If a virtuous man or woman practices universal wisdom or attains knowledge, whether in the world or not in the world, universal wisdom does not cling to what is known. They have heavenly food but are not attached to it; if there is no heavenly food, they are also not attached to it. All Tathagatas expound and enter into all dharmas that accord with truth. The Tathagata clearly confirms the following four dharmas. What are the four? First, all things return to impermanence; second, all existences are full of suffering and poison; third, all dharmas have no self; fourth, all forms return to emptiness, reaching Nirvana and stillness. Therefore, it is said that all things return to impermanence, and sentient beings are foolish and confused, thinking that there is permanence. The Tathagata teaches the Dharma to cut off this attachment to permanence. All existences are full of suffering and poison, and sentient beings are ignorant, thinking that there is happiness. Therefore, the Tathagata teaches the Dharma to cut off this attachment to happiness. All dharmas have no self, but sentient beings cling to the idea of self. Therefore, the Tathagata teaches the Dharma to cut off this attachment to self. All forms return to emptiness, but sentient beings cling to form. Therefore, the Tathagata teaches the Dharma to cut off this attachment to form.'

生沉冥反想悉有，故為說法斷有著想寂然泥洹。一切眾生懷自大者，如來說法使自大者不復貢高、捐去倚著。以聞無常解音悉空，爾乃曉了無常之義。其義何謂？都不生、不增、不起不滅，是乃名曰入永無常。以聞苦音，入際所愿，五陰空無所起，是名曰苦義。以聞諸法皆無我音，奉空脫門，於我不我無是二相是非我義。以聞泥洹寂，志造無想，不然不滅為都滅定，無終始，是乃名曰解了空義，不以無想而為取證。如是賢者！若有菩薩能行是者，未曾違失一切諸行道品之法。以無想行，普周備悉諸佛道法三十七品。」

於時世尊在密跡金剛力士宮殿應病演法，尋時彼會二萬天人皆發無上正真道意，不可計人悉受五戒。爾時四天王前白佛言：「唯哀愍說，我等云何護於世間？」

佛告四天王：「仁等宜以當行十法護世眾生。何謂為十？一曰不害一切命類，二曰不竊取他財寶，三曰不犯他人妻室，四曰不兩舌斗亂於人，五曰不妄言欺詐於人，六曰不惡口以辭傷人，七曰一切所說未曾綺飾，八曰不懷嫉妒生彼此心，九曰在於善惡業不發瞋恚，十曰常修正見不隨邪疑；是為十。諸仁者等以是十事護於世間，乃應法教。」

佛復告四天王：「又諸仁者，復有八法護于天下。何謂為八？一曰言行相應未曾相違，

【現代漢語翻譯】現代漢語譯本：眾生沉溺於迷惑的思緒，執著于『有』的觀念，因此佛陀為他們說法，斷除他們對『有』的執著，使他們達到寂靜的涅槃（泥洹，佛教術語，指解脫生死輪迴的境界）。一切眾生都懷有自大的心態，如來說法是爲了使自大的人不再驕傲自滿，捨棄依賴和執著。通過聽聞無常的教誨，理解一切皆空，才能真正明白無常的含義。那麼，無常的含義是什麼呢？就是不生、不增、不起、不滅，這被稱為進入永恒的無常。通過聽聞苦的教誨，進入其根本，明白五蘊（五陰，佛教術語，指構成人身心的五種要素：色、受、想、行、識）皆空無所起，這就是苦的含義。通過聽聞諸法皆無我的教誨，奉行空性的解脫之門，對於『我』和『非我』這兩種概念都不執著，這才是無我的含義。通過聽聞涅槃的寂靜，立志達到無想的境界，不生不滅，達到徹底的滅定（都滅定，佛教術語，指一種禪定狀態），沒有開始也沒有結束，這被稱為理解了空性的含義，而不是以無想作為證悟的依據。像這樣，賢者們！如果菩薩能夠這樣修行，就不會違背一切修行道品（道品，佛教術語，指修行的方法和步驟）的法則。以無想的修行，普遍圓滿地具備諸佛道法三十七品（三十七道品，佛教術語，指三十七種修行的方法）。當時，世尊在密跡金剛力士（密跡金剛力士，佛教護法神）的宮殿中，應眾生的病苦而演說佛法。當時，在場的兩萬天人都發起了無上正真道的心意，不可計數的人都受了五戒。這時，四天王（四天王，佛教護法神）上前對佛說：『請您慈悲地告訴我們，我們應該如何守護世間？』佛告訴四天王：『你們應當奉行十種法來守護世間的眾生。這十種法是什麼呢？第一，不殺害一切生命；第二，不偷取他人的財物；第三，不侵犯他人的配偶；第四，不兩舌挑撥離間；第五，不說謊欺騙他人；第六，不說惡語傷害他人；第七，所說的一切都不加以虛飾；第八，不懷嫉妒之心，不生彼此分別之心；第九，對於善惡業不發怒；第十，常修正見，不隨從邪見和疑惑。這就是十種法。你們應當以這十種法來守護世間，這才是符合佛法的教導。』佛又告訴四天王：『還有八種法可以守護天下。這八種法是什麼呢？第一，言行一致，不違背自己的諾言；』

【English Translation】 English version: Sentient beings are immersed in deluded thoughts, clinging to the concept of 'existence.' Therefore, the Buddha teaches them the Dharma to sever their attachment to 'existence,' enabling them to attain the tranquil state of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). All sentient beings harbor arrogance. The Tathagata teaches the Dharma to prevent the arrogant from becoming conceited, and to relinquish dependence and attachment. By hearing the teaching of impermanence and understanding that all is empty, one can truly comprehend the meaning of impermanence. So, what is the meaning of impermanence? It is non-arising, non-increasing, non-occurring, and non-ceasing. This is called entering into eternal impermanence. By hearing the teaching of suffering, entering into its essence, and understanding that the five aggregates (Skandhas, a Buddhist term referring to the five components of a person: form, feeling, perception, mental formations, and consciousness) are empty and without origin, this is the meaning of suffering. By hearing the teaching that all dharmas are without self, practicing the path of liberation through emptiness, and not clinging to the concepts of 'self' and 'non-self,' this is the meaning of no-self. By hearing the tranquility of Nirvana, aspiring to attain the state of no-thought, neither arising nor ceasing, reaching complete cessation (complete cessation, a Buddhist term referring to a state of meditative absorption), without beginning or end, this is called understanding the meaning of emptiness, not taking no-thought as the basis for enlightenment. In this way, virtuous ones! If a Bodhisattva can practice in this way, they will not violate the laws of all the practices of the path (path factors, a Buddhist term referring to the methods and steps of practice). Through the practice of no-thought, they will universally and completely possess the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment, a Buddhist term referring to thirty-seven methods of practice) of the Buddhas. At that time, the World Honored One was in the palace of the Vajrapani Yaksha (Vajrapani Yaksha, a Buddhist guardian deity), teaching the Dharma in response to the suffering of sentient beings. At that time, twenty thousand devas in attendance all generated the intention for the unsurpassed, true, and correct path, and countless people received the five precepts. Then, the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities) came forward and said to the Buddha, 'Please, out of compassion, tell us how we should protect the world?' The Buddha told the Four Heavenly Kings, 'You should practice ten dharmas to protect the sentient beings of the world. What are these ten dharmas? First, do not harm any living beings; second, do not steal the possessions of others; third, do not violate the spouses of others; fourth, do not use divisive speech to cause discord; fifth, do not lie or deceive others; sixth, do not use harsh words to hurt others; seventh, do not embellish anything you say; eighth, do not harbor jealousy or create distinctions between self and others; ninth, do not become angry at good or bad actions; tenth, always maintain right view and do not follow wrong views or doubts. These are the ten dharmas. You should use these ten dharmas to protect the world, and this will be in accordance with the teachings of the Dharma.' The Buddha further told the Four Heavenly Kings, 'Also, virtuous ones, there are eight dharmas that can protect the world. What are these eight dharmas? First, let your words and actions be consistent, never contradicting your promises;'

二曰奉敬尊長不懷輕慢，三曰言辭柔軟不宣粗獷，四曰謙下恭順常執遜意，五曰常行質樸不為諛諂，六曰常修仁和而無佞飾，七曰一切諸惡悉無所犯，八曰以諸德本將順世間；是為八。」

佛告四天王：「復有六事護于天下。何謂為六？一曰身常行慈不害眾生，二曰口宣仁慈不演惡言，三曰意念慈心不抱增損，四曰以得利養等御于業，五曰等護禁戒而無所犯，六者等以正見開導曲戾；是為六。」

佛告四天王：「復有四事常為法首護於世間。何謂為四？一曰有所立行未曾貪嫉，二曰不懷瞋恚加害於人，三曰不用愚冥蔽加不逮，四曰所行至處不懷恐懼；是為四事。」

佛告四天王：「復有二事以用護法世間人民。何謂為二？一曰慚恥從無數劫不應道法，二曰懷愧自責不深入法救護一切；是為二。」

佛言：「諸仁！當行是法以護天下。以能建立如是法行乃能護世間。」

爾時密跡金剛力士以寶挍露用貢覆佛，復白佛言：「菩薩云何無瞋恚法，至於無上正真之道？」

佛言：「族姓子！菩薩有十事，行無瞋恚法，至無上正真之道。何謂為十？一曰常行慈心不犯傷害，二曰不厭眾難常修大哀，三曰所作事業常勤精進而有殊特，四曰常奉空行逮致三昧，五曰從因緣發入于智慧，六曰以權

【現代漢語翻譯】現代漢語譯本：第二是尊敬長輩，不懷輕慢之心；第三是言辭柔和，不說粗暴的話；第四是謙虛恭順，常懷謙遜之意；第五是行為質樸，不做諂媚之事；第六是修習仁愛和睦，不虛偽矯飾；第七是一切惡行都不觸犯；第八是以各種德行來順應世間；這就是八種。佛告訴四天王：『還有六件事可以守護天下。哪六件呢？第一是身體常行慈愛，不傷害眾生；第二是口說仁慈的話，不說惡語；第三是意念慈悲之心，不抱增減之心；第四是用所得的利益來調御自己的行為；第五是平等守護戒律，不觸犯；第六是用正見來開導那些行為不正的人；這就是六種。』佛告訴四天王：『還有四件事常常作為法則的首要，守護世間。哪四件呢？第一是所做的事情不曾貪婪嫉妒；第二是不懷嗔恨，不加害於人；第三是不因愚昧而遮蔽自己的不足；第四是所到之處不懷恐懼；這就是四件事。』佛告訴四天王：『還有兩件事用來守護佛法和世間人民。哪兩件呢？第一是慚愧，因為從無數劫以來沒有遵循正道；第二是懷有愧疚，自我責備，不深入佛法就不能救護一切；這就是兩件。』佛說：『諸位！應當奉行這些法來守護天下。能夠建立這樣的法行，才能守護世間。』這時，密跡金剛力士用寶飾覆蓋佛身，又對佛說：『菩薩如何才能做到沒有嗔恚，達到無上正真的道？』佛說：『善男子！菩薩有十件事，奉行沒有嗔恚的法，就能達到無上正真的道。哪十件呢？第一是常行慈心，不犯傷害；第二是不厭惡眾生的苦難，常修大悲；第三是所做的事業常勤奮精進，並且有殊勝之處；第四是常奉行空性，達到三昧；第五是從因緣出發，進入智慧；第六是用權巧方便來引導眾生；第七是常行忍辱，不生嗔恨；第八是常行佈施，不求回報；第九是常行正見，不生邪見；第十是常行正道，不入歧途；這就是十件事。』

【English Translation】 English version: The second is to respect elders and not harbor contempt; the third is to speak gently and not use harsh words; the fourth is to be humble and respectful, always holding a sense of modesty; the fifth is to act with simplicity and not engage in flattery; the sixth is to cultivate kindness and harmony, without hypocrisy or pretense; the seventh is to not commit any evil deeds; the eighth is to conform to the world with various virtues; these are the eight. The Buddha told the Four Heavenly Kings: 'There are also six things that protect the world. What are the six? The first is to always practice loving-kindness in body, not harming living beings; the second is to speak with kindness, not uttering evil words; the third is to have a mind of compassion, not harboring thoughts of increase or decrease; the fourth is to use the benefits gained to regulate one's actions; the fifth is to equally protect the precepts without transgression; the sixth is to guide those who are crooked with right views; these are the six.' The Buddha told the Four Heavenly Kings: 'There are also four things that always serve as the foremost principles, protecting the world. What are the four? The first is to not be greedy or jealous in one's actions; the second is to not harbor anger or harm others; the third is to not conceal one's shortcomings due to ignorance; the fourth is to not be afraid wherever one goes; these are the four things.' The Buddha told the Four Heavenly Kings: 'There are also two things used to protect the Dharma and the people of the world. What are the two? The first is to feel shame for not having followed the right path since countless eons; the second is to feel remorse and self-reproach, knowing that without deep understanding of the Dharma, one cannot save all beings; these are the two.' The Buddha said: 'Gentlemen! You should practice these teachings to protect the world. Only by establishing such practices can you protect the world.' At that time, the Vajra Warrior of Secret Traces covered the Buddha with precious ornaments and then said to the Buddha: 'How can a Bodhisattva be without anger and attain the unsurpassed, true path?' The Buddha said: 'Good son! A Bodhisattva has ten things, practicing the Dharma of no anger, to attain the unsurpassed, true path. What are the ten? The first is to always practice loving-kindness, not committing harm; the second is to not be averse to the suffering of beings, always cultivating great compassion; the third is to always be diligent and vigorous in one's endeavors, and to have special qualities; the fourth is to always practice emptiness, attaining samadhi; the fifth is to start from causes and conditions, entering into wisdom; the sixth is to use skillful means to guide beings; the seventh is to always practice patience, not giving rise to anger; the eighth is to always practice giving, without seeking reward; the ninth is to always practice right views, not giving rise to wrong views; the tenth is to always practice the right path, not entering into wrong paths; these are the ten things.'

方便普入一切，七曰解達三世凈過去來今，八曰以真諦見無所掛礙，九曰遵奉道業入一切法，十曰一切諸法皆悉歸空；是為十。」

密跡金剛力士復白佛言：「菩薩有幾法，聞佛不可思議法不以恐懼？」

佛言：「族姓子！菩薩有八法，聞佛不可思議心無恐懼。何謂為八？一曰所造功德常能究竟，二曰一心禪思暢達不亂，三曰以為善友而見將順，四曰心常篤信樂微妙法，五曰以解諸法悉如幻化，六曰曉一切法不可思議，七曰而了諸法不可成就猶入虛空，八曰暢一切法狂惑放逸虛偽之相；是為八。」

密跡金剛力士復白佛言：「何謂菩薩而得自在於一切業開士之法？」

佛言：「菩薩有四事法而得自在。何謂為四？一曰遵行如幻三昧暢一切法，入五神通而特超越；二曰以三脫門過於四禪；三曰以智度無極修四梵行；四曰行權方便具六度無極；是為四。」

密跡金剛力士復白佛言：「菩薩有幾法入於法門？」

佛言：「族姓子！菩薩有四事法入於法門。何謂為四？一曰入禪思門，具足曉了一切眾生根本；二曰入智慧門，分別一切章句義理為眾敷演；三曰入總持門，一切所執常念不忘；四曰入辯才門，因能可悅諸眾生心；是為四。」

密跡金剛力士復白佛言：「菩薩為有幾力致

【現代漢語翻譯】現代漢語譯本：

'七是通達三世清凈，即過去、現在、未來；八是以真諦之見，無所掛礙；九是遵奉道業，進入一切法；十是一切諸法都歸於空。』這就是十種。

密跡金剛力士又對佛說：『菩薩有幾種法，聽聞佛的不可思議之法而不感到恐懼？』

佛說：『善男子！菩薩有八種法，聽聞佛的不可思議之法，心中沒有恐懼。哪八種呢？一是所造的功德常常能夠究竟圓滿；二是專心禪思，通達無礙不散亂；三是把善友視為引導者而順從；四是心中常常篤信，樂於微妙之法；五是理解諸法都如幻化；六是明白一切法不可思議；七是了知諸法不可成就，猶如進入虛空；八是通達一切法狂惑放逸虛偽的表象。』這就是八種。

密跡金剛力士又對佛說：『什麼是菩薩在一切業中得到自在的開士之法？』

佛說：『菩薩有四種法而得到自在。哪四種呢？一是遵行如幻三昧（samadhi，禪定），通達一切法，進入五神通（abhijñā，超自然能力）而特別超越；二是以三脫門（vimoksha，解脫之門）超越四禪（dhyāna，禪定）；三是以智慧度無極（prajñāpāramitā，般若波羅蜜多）修四梵行（brahmavihāra，四種崇高的心境）；四是行權方便，具足六度無極（ṣaṭpāramitā，六波羅蜜多）。』這就是四種。

密跡金剛力士又對佛說：『菩薩有幾種法進入法門？』

佛說：『善男子！菩薩有四種法進入法門。哪四種呢？一是進入禪思之門，具足明瞭一切眾生的根本；二是進入智慧之門，分別一切章句義理，為大眾敷演；三是進入總持之門（dhāraṇī，陀羅尼），一切所執持的常念不忘；四是進入辯才之門，能夠使一切眾生心生歡喜。』這就是四種。

密跡金剛力士又對佛說：『菩薩有幾種力量達到…？』 English version:

'Seventh is to understand the purity of the three times, past, present, and future; eighth is to see with the truth, without any hindrance; ninth is to follow the path and enter all dharmas; tenth is that all dharmas return to emptiness.' These are the ten.

Mikjika Vajra (密跡金剛) Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have that they do not fear when hearing the Buddha's inconceivable dharma?'

The Buddha said, 'Son of a good family! Bodhisattvas have eight dharmas, and when they hear the Buddha's inconceivable dharma, their hearts have no fear. What are the eight? First, the merits they have created can always be perfected; second, they are single-minded in meditation, clear and undisturbed; third, they regard good friends as guides and follow them; fourth, their hearts are always faithful and they delight in the subtle dharma; fifth, they understand that all dharmas are like illusions; sixth, they understand that all dharmas are inconceivable; seventh, they understand that all dharmas cannot be achieved, like entering emptiness; eighth, they understand the deluded, unrestrained, and false appearances of all dharmas.' These are the eight.

Mikjika Vajra Strongman then said to the Buddha, 'What is the dharma of a Bodhisattva who has attained freedom in all actions?'

The Buddha said, 'Bodhisattvas have four dharmas by which they attain freedom. What are the four? First, they follow the illusion-like samadhi (三昧, concentration), understand all dharmas, enter the five abhijñās (五神通, supernormal powers) and especially transcend; second, they transcend the four dhyānas (四禪, meditations) with the three vimokshas (三脫門, doors of liberation); third, they cultivate the four brahmavihāras (四梵行, sublime states) with prajñāpāramitā (智度無極, perfection of wisdom); fourth, they practice skillful means and possess the six pāramitās (六度無極, perfections).' These are the four.

Mikjika Vajra Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have to enter the dharma gate?'

The Buddha said, 'Son of a good family! Bodhisattvas have four dharmas to enter the dharma gate. What are the four? First, they enter the gate of meditation, fully understanding the roots of all sentient beings; second, they enter the gate of wisdom, distinguishing all chapters and meanings, and expounding them for the masses; third, they enter the gate of dhāraṇī (總持門, retention), always remembering everything they hold; fourth, they enter the gate of eloquence, being able to please the hearts of all sentient beings.' These are the four.

Mikjika Vajra Strongman then said to the Buddha, 'How many powers do Bodhisattvas have to achieve...?'

【English Translation】 'Seventh is to easily penetrate everything, and it is to understand the purity of the three times: past, present, and future; eighth is to see with the true meaning, without any hindrance; ninth is to follow the path and enter all dharmas; tenth is that all dharmas return to emptiness.' These are the ten. Mikjika Vajra (密跡金剛) Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have that they do not fear when hearing the Buddha's inconceivable dharma?' The Buddha said, 'Son of a good family! Bodhisattvas have eight dharmas, and when they hear the Buddha's inconceivable dharma, their hearts have no fear. What are the eight? First, the merits they have created can always be perfected; second, they are single-minded in meditation, clear and undisturbed; third, they regard good friends as guides and follow them; fourth, their hearts are always faithful and they delight in the subtle dharma; fifth, they understand that all dharmas are like illusions; sixth, they understand that all dharmas are inconceivable; seventh, they understand that all dharmas cannot be achieved, like entering emptiness; eighth, they understand the deluded, unrestrained, and false appearances of all dharmas.' These are the eight. Mikjika Vajra Strongman then said to the Buddha, 'What is the dharma of a Bodhisattva who has attained freedom in all actions?' The Buddha said, 'Bodhisattvas have four dharmas by which they attain freedom. What are the four? First, they follow the illusion-like samadhi (三昧, concentration), understand all dharmas, enter the five abhijñās (五神通, supernormal powers) and especially transcend; second, they transcend the four dhyānas (四禪, meditations) with the three vimokshas (三脫門, doors of liberation); third, they cultivate the four brahmavihāras (四梵行, sublime states) with prajñāpāramitā (智度無極, perfection of wisdom); fourth, they practice skillful means and possess the six pāramitās (六度無極, perfections).' These are the four. Mikjika Vajra Strongman then said to the Buddha, 'How many dharmas do Bodhisattvas have to enter the dharma gate?' The Buddha said, 'Son of a good family! Bodhisattvas have four dharmas to enter the dharma gate. What are the four? First, they enter the gate of meditation, fully understanding the roots of all sentient beings; second, they enter the gate of wisdom, distinguishing all chapters and meanings, and expounding them for the masses; third, they enter the gate of dhāraṇī (總持門, retention), always remembering everything they hold; fourth, they enter the gate of eloquence, being able to please the hearts of all sentient beings.' These are the four. Mikjika Vajra Strongman then said to the Buddha, 'How many powers do Bodhisattvas have to achieve...?'

開士行？又斯道力無能當者、降伏眾魔？」

佛言：「族姓子！菩薩有八力，莫能當者、降伏眾魔。何謂為八？一曰道心之力性行清凈，二曰精進行力而不退轉，三曰博聞行力奉無極慧，四曰忍辱行力護眾生故，五曰無所生力不懷瞋恚，六曰不虛妄力具足解脫，七曰修道行力備悉智慧，八曰以大哀力開化眾生；是為八。」

佛說是法時，密跡金剛力士及五百子悉逮得無所從生法忍。以得法忍，前白佛言：「唯愿大聖以是八法經典之要使流天下，用愍我等；是密跡宮使自然廣，以是德本光明普照，如來滅已令遍流佈而不沒盡。」

於時世尊睹密跡諸子等心中所念勸助啟佛，佛告密跡金剛力士：「密跡堪任斯諸章句。我詣佛樹下，汝于彼時與諸菩薩，魔將兵來，卿以威勢至擁護我故降魔兵，即時想念諷誦通利。今復當護將來末世，令法流佈遍閻浮利周於十方，令所施教使法久存，持制一切諸外異學。」

於時密跡金剛力士觀佛世尊以見勸告，即從座起長跪叉手，應時於是言辭章句用宣咒曰：

「醯黎　休留休留　其強飆聚　各羅眼動搖歸救　忍力力盡　寂怕作角鴟伊犁佉丘佉犁佉犁　護無擇　住勝生往還無曲以慈受之調和成　施持已

「諸天龍告鬼神揵沓和妖魅若人非人，常吉安隱

【現代漢語翻譯】現代漢語譯本『開士（菩薩）的修行是怎樣的？又是什麼樣的道力能夠無人能擋，降伏眾魔？』佛說：『族姓子（指出身高貴的男子）！菩薩有八種力量，無人能擋，能夠降伏眾魔。這八種力量是什麼呢？第一是道心之力，其本性行為清凈；第二是精進行力，永不退轉；第三是博聞行力，奉行無上的智慧；第四是忍辱行力，爲了守護眾生；第五是無所生力，不懷瞋恚；第六是不虛妄力，具足解脫；第七是修道行力，具備一切智慧；第八是以大慈悲之力，開化眾生。這就是這八種力量。』佛陀宣說此法時，密跡金剛力士（佛教護法神）及其五百眷屬都獲得了無所從生法忍（對法理的深刻領悟）。獲得法忍后，他們向前稟告佛陀：『唯愿大聖，將這八法經典之要流傳天下，以此憐憫我們；使密跡宮自然廣大，以這功德根本光明普照，如來滅度后，令其遍佈流傳而不衰竭。』當時，世尊看到密跡諸子等心中所想，勸請佛陀。佛陀告訴密跡金剛力士：『密跡，你堪能承擔這些章句。我到菩提樹下時，你那時與諸菩薩一起，當魔王率兵前來時，你以威勢來擁護我，降伏魔兵，那時就應當想念諷誦，通達領悟。現在你又應當守護將來的末世，使佛法流佈遍佈閻浮提（我們所居住的世界），周遍十方，使所施教法能夠長久存在，制伏一切外道異學。』當時，密跡金剛力士看到佛陀世尊勸告，即從座位起身，長跪合掌，當時就用這些言辭章句宣說咒語：『醯黎，休留休留，其強飆聚，各羅眼動搖歸救，忍力力盡，寂怕作角鴟伊犁佉丘佉犁佉犁，護無擇，住勝生往還無曲以慈受之調和成，施持已。『諸天、龍、告鬼神、揵沓和（天樂神）、妖魅、若人非人，常吉安隱。』

【English Translation】 English version 'What is the practice of a Bodhisattva (enlightened being)? And what kind of power of the Way is so invincible that it can subdue all demons?' The Buddha said, 'Son of a noble family! Bodhisattvas have eight powers that are invincible and can subdue all demons. What are these eight? First is the power of the mind of the Way, whose nature and conduct are pure; second is the power of diligent practice, never retreating; third is the power of extensive learning, upholding boundless wisdom; fourth is the power of patient endurance, for the sake of protecting all beings; fifth is the power of non-arising, not harboring anger; sixth is the power of non-falsity, possessing complete liberation; seventh is the power of cultivating the Way, possessing all wisdom; eighth is the power of great compassion, enlightening all beings. These are the eight powers.' When the Buddha was expounding this Dharma, the Vajrapani (a Buddhist protector deity) and his five hundred attendants all attained the Dharma-acceptance of non-origination (a profound understanding of the Dharma). Having attained this Dharma-acceptance, they came forward and said to the Buddha, 'We beseech the Great Sage to spread the essence of these eight Dharma teachings throughout the world, to have compassion on us; to make the Palace of Vajrapani naturally vast, so that the light of this meritorious foundation may shine everywhere, and after the Tathagata's (Buddha's) passing, may it spread and not diminish.' At that time, the World Honored One, seeing what the sons of Vajrapani were thinking, encouraged the Buddha. The Buddha said to Vajrapani, 'Vajrapani, you are capable of bearing these verses. When I go under the Bodhi tree, and at that time, when the demon king leads his army, you, together with the Bodhisattvas, should use your power to protect me and subdue the demon army. At that time, you should contemplate, recite, and understand them thoroughly. Now, you should also protect the future generations, so that the Dharma may spread throughout Jambudvipa (the world we live in), pervading the ten directions, so that the teachings may endure, and subdue all heretical and non-Buddhist teachings.' At that time, Vajrapani, seeing the World Honored One's encouragement, rose from his seat, knelt down, and with palms joined, then used these words and verses to proclaim the mantra: 'Hili, huli huli, qi qiang biao ju, ge luo yan dong yao gui jiu, ren li li jin, ji pa zuo jiao chi yi li qiu qiu li qiu li, hu wu ze, zhu sheng sheng wang huan wu qu yi ci shou zhi tiao he cheng, shi chi yi.' 'May all gods, dragons, ghosts, spirits, gandharvas (celestial musicians), demons, and all beings, human and non-human, always be safe and peaceful.'

，動于山王、亦震天地、亦擾水王。用說此咒故攝伏外道，法君所救，晃曜法炎，篤信是句。」聞此咒已，諸天眾各各舉聲而嘆曰：

「正法住甚久，　　動三千佛土，　一切眾會同，　　自投人王前。　歸命使無罪，　　施此無恐難，　其持是言教，　　令正法永存。」

爾時世尊從曠野鬼王土密跡金剛力士宮受供七日，開化無數眾生。七日之中忽沒曠野宮踴在虛空，與諸菩薩及聲聞眾，一切諸天于上普共供養佛及聖眾，諸玉女眾咸共咨嗟演大光明，諸天人伎百種自鳴，空中雨華，佛土大動顯佛大變。佛沒密跡力士宮殿，猶鳳凰王還住靈鷲山。佛在靈鷲山與比丘眾俱，及諸菩薩眷屬周旋，各思道教。

爾時王阿阇世出羅閱祇大城，與篤信慕樂長者梵志俱，一國人民聞佛還國，各集晡時亦出其城，往詣靈鷲山到佛所，稽首佛足右繞七匝卻住一面。王前白佛：「我曾立坐有所參議。時諸比丘到太子所，口自宣言：『今日世尊往到曠野鬼王土界詣密跡金剛力士舍食。』唯然世尊！我得聞是怪之難及至未曾有。諸佛世尊不可思議，乃能大哀垂愍眾生。如來行慈普濟眾生，猶如虛空言無偏獨，用一切故。往到曠野鬼王土界，就密跡金剛力士舍食。佛大弘志至不可喻，無辭可盡。若有得蒙如來講法，宣傳道

【現代漢語翻譯】現代漢語譯本『此咒語能撼動山王，震動天地，擾動水王。』因為宣說此咒，所以能攝伏外道，被法王所救護，法之火焰閃耀，要堅信此句。」聽到此咒后，諸天眾各自高聲讚歎道：『正法住世長久，震動三千佛土，一切大眾一同，投身人王之前。歸命使無罪過，施予此法無恐懼，持守此言教，使正法永存。』那時，世尊從曠野鬼王（指居住在曠野的鬼王）的領地，在密跡金剛力士（佛教護法神）的宮殿接受供養七日，開化了無數眾生。七日之中，忽然從曠野宮殿消失，騰躍到虛空中，與諸菩薩及聲聞眾，一切諸天在空中共同供養佛及聖眾，諸玉女眾一同讚歎，演放出大光明，諸天人演奏百種樂器，空中降下花雨，佛土大震動，顯示佛的大神通變化。佛從密跡力士的宮殿消失後，如同鳳凰王一樣回到靈鷲山（佛陀常住的聖地）。佛在靈鷲山與比丘眾在一起，以及諸菩薩眷屬圍繞，各自思考佛法教義。那時，阿阇世王（古印度摩揭陀國國王）從羅閱祇大城（古印度城市）出來，與篤信佛法、樂於修行的長者和婆羅門一同前往。一國人民聽說佛陀回到國內，各自在傍晚時分也出城，前往靈鷲山到佛陀所在之處，向佛陀頂禮，右繞佛陀七圈，然後退到一旁站立。國王上前對佛說：『我曾經坐著與人商議事情。當時有比丘來到太子（指阿阇世王自己）這裡，親口宣稱：『今日世尊前往曠野鬼王的領地，到密跡金剛力士的住所接受供養。』唯然，世尊！我聽到這件怪異、難以置信的事情，真是前所未有。諸佛世尊真是不可思議，竟然能如此大慈大悲地憐憫眾生。如來行慈普濟眾生，猶如虛空一般無有偏私，爲了利益一切眾生。前往曠野鬼王的領地，到密跡金剛力士的住所接受供養。佛陀的弘大志向真是無法比喻，無法用言辭來窮盡。如果有人能夠蒙受如來講法，宣揚佛道，

【English Translation】 English version 'This mantra can move the Mountain King, shake the heavens and the earth, and disturb the Water King.' Because this mantra is spoken, it can subdue heretics, be saved by the Dharma King, the flames of the Dharma shine brightly, and one should firmly believe in this sentence.」 Upon hearing this mantra, the various heavenly beings each raised their voices and exclaimed: 'The Right Dharma will abide for a long time, Shaking the three thousand Buddha worlds, All the assemblies together, Throw themselves before the King of Men. Taking refuge makes one free from sin, Bestowing this without fear or difficulty, Those who uphold this teaching, Will make the Right Dharma last forever.' At that time, the World Honored One, from the territory of the Wild Ghost King (referring to the ghost king residing in the wilderness), received offerings for seven days in the palace of the Vajra Warrior of Secret Traces (a Buddhist protector deity), and enlightened countless beings. Within those seven days, he suddenly disappeared from the wilderness palace, soared into the void, and together with the Bodhisattvas and Shravakas, all the heavenly beings in the sky made offerings to the Buddha and the holy assembly. The jade maidens together praised and emitted great light, the heavenly beings played hundreds of musical instruments, flowers rained down from the sky, the Buddha land greatly shook, revealing the Buddha's great miraculous transformations. After the Buddha disappeared from the palace of the Vajra Warrior of Secret Traces, he returned to Vulture Peak (a sacred place where the Buddha often resided) like a Phoenix King. The Buddha was at Vulture Peak with the assembly of Bhikkhus, and surrounded by the Bodhisattva retinue, each contemplating the teachings of the Dharma. At that time, King Ajatasatru (King of Magadha in ancient India) came out of the great city of Rajagriha (an ancient Indian city), together with elders and Brahmins who were devout in the Dharma and delighted in practice. The people of the country, hearing that the Buddha had returned to the country, also left the city in the evening, went to Vulture Peak to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha seven times, and then stood aside. The king stepped forward and said to the Buddha: 'I was once sitting and discussing matters with others. At that time, some Bhikkhus came to the prince (referring to King Ajatasatru himself) and proclaimed: 'Today, the World Honored One went to the territory of the Wild Ghost King, to the residence of the Vajra Warrior of Secret Traces to receive offerings.' Indeed, World Honored One! I heard this strange and unbelievable thing, it is truly unprecedented. The Buddhas, the World Honored Ones, are truly inconceivable, able to have such great compassion and pity for sentient beings. The Tathagata practices compassion to universally save all beings, like the void, without partiality, for the benefit of all beings. He went to the territory of the Wild Ghost King, to the residence of the Vajra Warrior of Secret Traces to receive offerings. The Buddha's great aspiration is truly beyond comparison, and cannot be exhausted by words. If someone can receive the Dharma from the Tathagata, and propagate the path,

訓決疑之律，靡不得安。又復世尊！其密跡力士為有幾事在於平等而逮正覺？最為至重殖眾德本，乃能有是妙大辯才？」

佛言：「大王！是事究竟而不可逮，其至德本無能過上。」

王白佛言：「實為至真，種其德本故獲此果。若有信者，其功德云何？」

佛言大王：「假使十方各如江河沙數，一一沙尚可知限。密跡金剛力士所見諸佛不可計數，盡其崖際供養奉事，緣是行故合積大辯。當作是觀，皆有本末」。

佛告王曰：「乃往過去無央數劫不可限量，爾時有佛，號曰息意如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰選主，劫名不移。其息意佛純化一切諸菩薩眾皆令精進，言作菩薩法無懈怠、心無厭倦，棄身壽命不以為吝，唯志道法。時有菩薩名曰勇力，即從座起，往詣息意佛所，稽首足下前白佛言：『如大聖宣，我承解議。若有菩薩心自念言：「我當疾逮無上正真之道為最正覺。」念是菩薩名曰懈怠。所以者何？若菩薩不用精進、厭患生死，不與此心成佛大道。若有菩薩見生死難則見縛結，不至滅度。唯化眾生乃成正覺。所以者何？唯然世尊！菩薩之法普行勤修，在在生死常所在處，開導利益無量眾生悉令滅度，亦無所教。是故世尊

【現代漢語翻譯】現代漢語譯本教導決斷疑惑的戒律，沒有不能安定的。世尊，還有，密跡力士（佛教護法神）要具備多少種平等的事才能證得正覺？要積累最深厚的功德根本，才能擁有如此精妙的辯才嗎？佛說：『大王，這件事是究竟的，無法完全理解，他的功德根本是無與倫比的。』國王對佛說：『確實是至真之理，因為種下功德根本才能獲得這樣的果報。如果有信奉的人，他們的功德又會如何呢？』佛對國王說：『假設十方世界各有如恒河沙數，每一粒沙尚且可以數清。密跡金剛力士所見到的諸佛是無法計數的，他窮盡一切時間供養奉事，因為這樣的修行才積累了廣大的辯才。應當這樣看待，一切都有本末。』佛告訴國王說：『在過去無量無數劫之前，那時有一尊佛，號為息意如來（意為平息煩惱的如來）、至真（達到真理的）、等正覺（平等正覺的）、明行成為（明理和修行都圓滿的）、善逝（善於逝去的）、世間解（瞭解世間一切的）、無上士（無上的人）、道法御（引導眾生修道的）、天人師（天人和人類的導師），號佛、世尊。世界名為選主，劫名為不移。那時的息意佛純粹教化一切菩薩眾，都讓他們精進修行，說修菩薩法不能懈怠、心中不能厭倦，捨棄身體和壽命也不吝惜，只專注于道法。當時有一位菩薩名叫勇力，他從座位上站起來，來到息意佛的面前，頂禮佛足，然後對佛說：『如大聖所宣講的，我理解了您的教義。如果有菩薩心中想：「我應當快速證得無上正真之道，成為最正覺。」有這種想法的菩薩就叫做懈怠。為什麼呢？如果菩薩不用功精進、厭惡生死，就不能用這種心成就佛道。如果有菩薩看到生死的艱難就看到束縛，不能達到滅度。只有教化眾生才能成就正覺。為什麼呢？唯有世尊！菩薩的修行是普遍地勤奮修行，在生死輪迴中，無論在何處，都要開導利益無量眾生，使他們都得到解脫，也不執著于教化。所以，世尊！』

【English Translation】 English version The rules for resolving doubts, none cannot be settled. Furthermore, World Honored One, how many aspects of equality does the Vajrapani (a Buddhist guardian deity) need to possess to attain perfect enlightenment? Is it necessary to cultivate the most profound roots of merit to possess such wonderful eloquence? The Buddha said, 'Great King, this matter is ultimate and cannot be fully grasped. His roots of merit are unsurpassed.' The King said to the Buddha, 'Indeed, it is the ultimate truth that one obtains such a result by planting the roots of merit. If there are those who believe, what will their merits be?' The Buddha said to the King, 'Suppose there are as many sands as the Ganges River in each of the ten directions, each grain of sand can still be counted. The Buddhas seen by Vajrapani are countless. He has spent all his time making offerings and serving them. It is through this practice that he has accumulated great eloquence. One should view it this way, everything has a beginning and an end.' The Buddha told the King, 'In the immeasurable past eons, there was a Buddha named 'Sikyi Tathagata' (meaning the Tathagata who pacifies the mind), the 'Perfectly Enlightened One', 'Perfectly Awakened One', 'Perfect in Knowledge and Conduct', 'Well-Gone One', 'Knower of the World', 'Unsurpassed One', 'Tamer of Men', 'Teacher of Gods and Humans', called Buddha, World Honored One. The world was called 'Chosen Lord', and the eon was called 'Unmoving'. That Sikyi Buddha purely taught all the Bodhisattvas, urging them to be diligent, saying that practicing the Bodhisattva path should not be lazy, nor should their minds be weary. They should not be stingy with their bodies and lives, but only focus on the Dharma. At that time, there was a Bodhisattva named 'Valiant Strength', who rose from his seat, went to where Sikyi Buddha was, bowed at his feet, and said to the Buddha, 'As the Great Sage has proclaimed, I understand your teachings. If a Bodhisattva thinks, "I should quickly attain the unsurpassed true path and become the most perfectly enlightened one," such a Bodhisattva is called lazy. Why is that? If a Bodhisattva does not diligently practice and is weary of birth and death, he cannot achieve the path of Buddhahood with this mind. If a Bodhisattva sees the difficulties of birth and death, he sees bondage and cannot reach liberation. Only by teaching sentient beings can one achieve perfect enlightenment. Why is that? Only, World Honored One! The practice of a Bodhisattva is to universally practice diligently. In the cycle of birth and death, wherever they are, they should guide and benefit countless sentient beings, enabling them to be liberated, without being attached to teaching. Therefore, World Honored One!'

！菩薩作行宜重生死不敬滅度。菩薩造行重生死已，奉無限佛，導利開化無量眾生，聞無數法，入眾生念，所行志性敬泥洹行，重於眾觀，便自墮落沒在小節。若有菩薩畏於生死而懷恐難、樂泥洹行。當作是觀，如是菩薩則為墮落，以無行墮失如來行，于諸眾生則有釁咎。何謂菩薩而不順行，樂於聲聞緣覺地者？自觀其行欲化眾生，是故名曰無開士行。其行聲聞無菩薩行。所以者何？諸聲聞行畏生死苦。菩薩游于無量生死不以為拘。』時息意如來贊勇力菩薩曰：『善哉善哉！正士！仁快說此教言淳淑。菩薩行道捨身之安不捨他人，常省己身不求他漏。』又問：『何謂菩薩所行？』佛言：『族姓子！自正己行，而為眾生宣成敗事生死之難，受于無量生死之患而無恐畏；不樂聲聞緣覺之地、習菩薩行；不近禪思在於三界曉了禪定，分別惡趣習乎方便，盡了禪智功德聖慧而不可盡；發無生慧，為人班宣一切本無慧無所生，知其所受了諸眾生而無吾我，以慧開化一切眾生，曉諸法寂解護諸法，暢諸佛土了於一切，自然虛空佛國清凈。其慧鮮明，以慧聖達一切法無，增益相好入于莊嚴；慧無所行，因其奉遵一切德本未曾忘舍，少惱鮮事。有為眾生所可造作常行拔難；身心惔怕，積功累法無所穢厭，興發禪思曉了長寂。正定一心方

便覺達深妙之法，若以宣佈若干品教，分別諸觀護于德果，開化聲聞緣覺之律，愛樂如來所解脫業，降菩薩行示現如來所行之本。是為，族姓子！如來所行之業。』

「王當知之，爾時勇力菩薩于彼如來所聞說是法所行清凈，復白彼佛：『甚難世尊！至未曾有。於今如來至真之言，宣斯菩薩之所應行。又復世尊！如佛所說，我察解議，善權方便是諸菩薩，一切諸法由己所行，猶如世尊察于虛空含受一切，十方萬物為一切色顯現己體不可稱計，現苞一切有形之類，虛空行業已無所礙。如是世尊！善權方便是諸菩薩，在一切法而得自在，諸學之法及未學法、凡夫之法、最正覺法皆悉由之。猶如，世尊！若火所遇草木百穀靡不被燒。菩薩如是，於一切法自在所行，以智慧炎燒諸愚冥三界無煙。猶如，世尊！大怒丈夫瞋恚熾盛，逆害他人無所顧難。菩薩如是，以權方便自在由己智度無極，斷除一切眾生塵勞。猶如，世尊！清水寶珠著濁水中尋時清徹。菩薩如是，以權方便消一切塵三垢穢濁。猶如，世尊！有大威藥名曰消除，若著毒中消一切毒永無有餘。菩薩如是，以權方便游於一切三界之難，執權智業滅去眾生塵勞愛慾。以是之故，世尊！當作斯觀善權方便，是諸菩薩一切諸法自在己行。』如是大王！勇力菩薩說是語時

【現代漢語翻譯】現代漢語譯本：便能領悟深奧微妙的佛法，如果用若干品教義來宣講，分別闡述各種觀想，守護修行所證的功德果位，開示聲聞（聽聞佛陀教誨而證悟的修行者）和緣覺（不需聽聞佛陀教誨，通過自身觀察因緣而證悟的修行者）的戒律，喜愛如來所證悟的解脫之業，降伏菩薩的修行，示現如來所修行的根本。這就是，族姓子（指出身高貴的男子）啊！如來所修行的事業。國王您應當知道，當時勇力菩薩在那位如來處聽聞了這些關於修行清凈的教法后，又對佛說：『世尊！這真是太難得了，前所未有。如今如來您所說的真實之語，宣講了菩薩應當修行的法門。而且，世尊！正如佛所說，我觀察理解，善巧方便是諸位菩薩的修行方式，一切諸法都由自己修行而得，就像世尊您觀察虛空，虛空含容一切，十方萬物都顯現其形體，不可計數，包含一切有形之物，虛空的執行沒有絲毫障礙。同樣，世尊！善巧方便是諸位菩薩的修行方式，在一切法中都能獲得自在，無論是正在學習的法，還是尚未學習的法，凡夫的法，還是最正覺的法，都由善巧方便而得。就像，世尊！如果火遇到草木百穀，沒有不被燒燬的。菩薩也是這樣，在一切法中自在修行，用智慧之火燒盡愚昧和黑暗，使三界（欲界、色界、無色界）不再有煩惱的煙霧。就像，世尊！一個大怒的丈夫，瞋恚熾盛，會不顧一切地傷害他人。菩薩也是這樣，用善巧方便自在地運用自己的智慧，斷除一切眾生的塵勞煩惱。就像，世尊！清澈的寶珠放入渾濁的水中，立刻就能使水變得清澈。菩薩也是這樣，用善巧方便消除一切塵垢和三毒（貪、嗔、癡）的污濁。就像，世尊！有一種大威力的藥名叫消除，如果放入毒藥中，就能消除一切毒素，永不殘留。菩薩也是這樣，用善巧方便遊走於三界的苦難之中，執持權智之業，滅除眾生的塵勞愛慾。因此，世尊！應當這樣觀察，善巧方便是諸位菩薩在一切法中自在修行的根本。』大王啊！勇力菩薩說這些話的時候

【English Translation】 English version: Then one perceives the profound and subtle Dharma, and if one were to proclaim it through several teachings, distinguishing various contemplations, safeguarding the meritorious fruits of practice, revealing the precepts of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), delighting in the liberation achieved by the Tathāgata, subduing the practices of Bodhisattvas, and demonstrating the fundamental practices of the Tathāgata. This, O noble son, is the work of the Tathāgata. O King, you should know that at that time, the Bodhisattva Vīryabala, having heard these teachings on pure practice from that Tathāgata, again said to the Buddha: 『World Honored One, this is extremely rare and unprecedented. Now, the true words of the Tathāgata proclaim the practices that Bodhisattvas should undertake. Moreover, World Honored One, as the Buddha has said, I observe and understand that skillful means are the practices of all Bodhisattvas, and all dharmas are attained through their own practice, just as the World Honored One observes the void, which contains everything. The myriad things of the ten directions manifest their forms, countless in number, encompassing all that has form, and the workings of the void are without any hindrance. Likewise, World Honored One, skillful means are the practices of all Bodhisattvas, who attain freedom in all dharmas, whether they are dharmas being learned, dharmas not yet learned, the dharmas of ordinary beings, or the dharmas of perfect enlightenment, all are attained through skillful means. Just as, World Honored One, if fire encounters grass, trees, or grains, none are not burned. So too, Bodhisattvas, practicing freely in all dharmas, use the fire of wisdom to burn away ignorance and darkness, so that the three realms (the desire realm, the form realm, and the formless realm) are without the smoke of afflictions. Just as, World Honored One, a man in great anger, with intense rage, will harm others without any regard. So too, Bodhisattvas, with skillful means, freely use their wisdom to cut off the defilements of all sentient beings. Just as, World Honored One, a clear jewel placed in turbid water immediately makes the water clear. So too, Bodhisattvas, with skillful means, eliminate all defilements and the turbidity of the three poisons (greed, hatred, and ignorance). Just as, World Honored One, there is a powerful medicine called 'Elimination,' which, if placed in poison, will eliminate all poison, leaving nothing behind. So too, Bodhisattvas, with skillful means, travel through the difficulties of the three realms, holding the work of skillful wisdom, extinguishing the defilements and desires of sentient beings. Therefore, World Honored One, one should observe that skillful means are the foundation of all Bodhisattvas' free practice in all dharmas.』 O King, when the Bodhisattva Vīryabala spoke these words

，不可計人皆發無上正真道意。王欲知之，爾時勇力菩薩豈異人乎？莫造斯觀。所以者何？則今密跡金剛力士身是也。此正士身堅強精進，被弘誓德無極大鎧巍巍如是，供養諸佛不可稱限，光光若斯無以為喻。」

爾時阿阇世王心自念言：「是密跡金剛力士所執金剛為重幾所，以承大力謂應執持乎？」

時密跡金剛力士知王阿阇世心之所念，以持金剛下著地上。適置地上，三千大千世界六反震動。密跡金剛力士謂王阿阇世：「王試舉此。」

時阿阇世王以大力士力盡勢舉之，而不能搖離地如毛髮。時王怪之得未曾有，前白佛言：「我身，世尊！有大力士，被極異鎧，牽捉大象舉鼻投身在所無礙。今日舉此小金剛杵，不能動移大如毛髮。」時王阿阇世益用懷疑：「何故，世尊！乃如是乎？」

佛言：「大王！是金剛者入在重德，不可用被鎧力及象力而舉移此也。」

爾時密跡謂天帝釋：「仁者名號執持金剛拘翼，今日仁者且從地舉此金剛杵。」時天帝釋以無限神力、極闡神足，欲舉其金剛了不能舉。

爾時天帝釋前白佛言：「吾等之身及諸天俱，與阿須輪鬥，以一手指舉維質阿須輪所在，投之如一圓丸，皆令奔馳不知所湊。又是金剛其形小小而不能動乎？」

佛言：「拘翼

【現代漢語翻譯】現代漢語譯本：不可計數的人都發起了無上正真道的心意。大王您想知道，那時那位勇力菩薩難道是別人嗎？不要這樣想。為什麼呢？他就是現在的密跡金剛力士（Mijijin'gang Lishi，意為秘密的足跡金剛力士）。這位正士身形堅強精進，身披弘大誓願的無上鎧甲，威嚴無比，供養諸佛的數量不可稱量，其光芒如同這樣，無法比喻。當時阿阇世王（A'sheshi Wang，意為未生怨王）心中想：『這位密跡金剛力士所持的金剛杵有多重，需要多大的力量才能舉起呢？』這時，密跡金剛力士知道阿阇世王心中所想，便將手中的金剛杵放在地上。剛一放下，三千大千世界就發生了六次震動。密跡金剛力士對阿阇世王說：『大王，您試試舉起它。』當時，阿阇世王用盡全身力氣去舉，卻連讓它離開地面一根毛髮都做不到。阿阇世王感到非常奇怪，前去稟告佛陀說：『世尊，我的手下有大力士，身披奇異的鎧甲，能抓住大象的鼻子，將它拋擲出去，毫無障礙。今天舉這個小小的金剛杵，卻連動一下都做不到。』阿阇世王更加疑惑：『為什麼會這樣呢，世尊？』佛陀說：『大王，這金剛杵蘊含著深厚的功德，不是靠鎧甲的力量和象的力量就能舉起來的。』這時，密跡金剛力士對天帝釋（Tiandishi，意為帝釋天）說：『仁者，您的名號是執持金剛拘翼（Zhichijin'gang Juyi，意為執持金剛的拘翼），今天您就從地上舉起這金剛杵吧。』當時，天帝釋用盡無限的神力，施展極大的神通，想要舉起那金剛杵，卻怎麼也舉不起來。這時，天帝釋前去稟告佛陀說：『我們和諸天眾，與阿須輪（A'xiulun，意為阿修羅）戰鬥時，能用一根手指舉起維質阿須輪（Weizhi A'xiulun），將他像圓球一樣拋擲出去，讓他們四處奔逃，不知所措。而這個金剛杵，形狀如此之小，卻無法移動嗎？』佛陀說：『拘翼（Juyi）』

【English Translation】 English version: Immeasurable people have all generated the intention for the unsurpassed, true, and correct path. King, if you wish to know, was that Bodhisattva of great strength at that time someone different? Do not think that way. Why? Because he is now the Vajra-wielding Guardian of Secret Traces (Mijijin'gang Lishi). This righteous one is strong and diligent, adorned with the immeasurable armor of great vows, majestic and awe-inspiring, having made offerings to countless Buddhas, his radiance is like this, beyond comparison. At that time, King Ajatasatru (A'sheshi Wang) thought to himself: 'How heavy is the vajra club held by this Vajra-wielding Guardian of Secret Traces, and how much strength is needed to lift it?' Then, the Vajra-wielding Guardian of Secret Traces, knowing what King Ajatasatru was thinking, placed the vajra club on the ground. As soon as it touched the ground, the three thousand great thousand worlds shook six times. The Vajra-wielding Guardian of Secret Traces said to King Ajatasatru: 'King, try to lift it.' At that time, King Ajatasatru used all his strength to lift it, but could not even move it a hair's breadth from the ground. The king was greatly astonished and went before the Buddha, saying: 'World Honored One, I have strong men who wear extraordinary armor, who can grab an elephant by the trunk and throw it without any hindrance. Today, I cannot even move this small vajra club a hair's breadth.' King Ajatasatru became even more doubtful: 'Why is this so, World Honored One?' The Buddha said: 'Great King, this vajra club is imbued with profound merit, and cannot be moved by the strength of armor or the strength of an elephant.' Then, the Vajra-wielding Guardian of Secret Traces said to Sakra, Lord of the Devas (Tiandishi): 'Noble one, your name is Vajra-wielding Koti (Zhichijin'gang Juyi), today, please lift this vajra club from the ground.' At that time, Sakra used his boundless divine power and displayed his great supernatural abilities, but he could not lift the vajra club. Then, Sakra went before the Buddha and said: 'We, along with the devas, when fighting with the Asuras (A'xiulun), can lift the Vepacitti Asura (Weizhi A'xiulun) with one finger and throw him like a ball, causing them to flee in confusion. Yet, this vajra club, so small in form, cannot be moved?' The Buddha said: 'Koti (Juyi)'

！是金剛者入在重德，不可以比阿須輪三百三十六萬里身在所可投。于拘翼心所知云何？須彌山王為重不乎？」

白言：「甚重。世尊！不可計喻。」

佛言：「拘翼！假有勇士大神無極，取是金剛右手執持，以是金剛著須彌山邊，藏之在中才現形取，俱舉二形，須彌山王尚復微輕不如金剛重。若，天帝釋！密跡金剛力士以是金剛擊鐵圍山、大鐵圍山及金剛山，令碎如塵。雖爾正士未盡現力，不可喻極。」

大寶積經卷第十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十四

西晉三藏竺法護譯密跡金剛力士會第三之七

爾時密跡金剛力士謂賢者大目揵連：「耆年目連！世尊所嘆神足第一。仁且從地舉是金剛。」時大目連前舉金剛，以無極力，以四大海水上沃日，其勢又牽曾到野馬世界，無所不至。道力顯變，奮其神足而欲移之，此三千大千世界震動上下，而不能搖金剛大如毛髮。

時大目連怪未曾有，投佛足下，白世尊曰：「唯愿大聖！嘆我于聲聞中神足第一。自試神足，動是三千大千世界，如挑小缽舉擲他方佛土。我身開化降伏難頭和難龍王，能食大㮯如須彌山，不能動是小金剛乎？發意之頃捉牽日月，使止不行以手摩之，不能動是小金剛

【現代漢語翻譯】現代漢語譯本『金剛』（vajra，一種象徵堅不可摧的法器）是具有極高德行者所持有的，它所蘊含的力量，即使是阿修羅（asura，一種好戰的神）三百三十六萬里之身也無法比擬。拘翼（Kusika，佛陀的弟子）你認為如何？須彌山王（Sumeru，佛教宇宙觀中的中心山）重還是金剛重？」拘翼回答說：『非常重，世尊！無法用比喻來形容。』佛陀說：『拘翼！假設有勇士，擁有無上的神力，他用右手拿起這金剛，將金剛放在須彌山邊，然後藏起來，只露出一點點，再將兩者一起舉起，須彌山王仍然顯得非常輕，不如金剛重。如果，天帝釋（Indra，天神之王）！密跡金剛力士（Vajrapani，佛教護法神）用這金剛擊打鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山和金剛山，能將它們擊碎成塵埃。即使如此，這位正士（菩薩）的力量還沒有完全展現出來，無法用比喻來形容其極限。』

《大寶積經》卷第十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第十四

西晉三藏竺法護譯《密跡金剛力士會》第三之七

當時，密跡金剛力士對賢者大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一）說：『耆年目連！世尊稱讚你神足第一。你且從地上舉起這金剛。』當時，大目犍連上前舉起金剛，用無上的力量，用四大海水澆灌太陽，其勢頭甚至能牽引到野馬世界（一種遙遠的世界），無所不到。他顯現道力，奮起神足想要移動金剛，這三千大千世界（佛教宇宙觀中的一個宇宙單位）都震動起來，但卻不能使金剛移動分毫。當時，大目犍連感到非常奇怪，前所未有，於是跪在佛陀腳下，對世尊說：『唯愿大聖！您讚歎我在聲聞（sravaka，佛陀的弟子）中神足第一。我曾嘗試用神足，能使這三千大千世界震動，如同挑起小缽一樣舉起並投擲到其他佛土。我曾開化降伏難頭和難龍王（Nanda and Upananda，兩條龍王），能吞食像須彌山一樣大的大象，難道不能移動這小小的金剛嗎？我發意之間就能抓住日月，使它們停止執行，用手摩挲它們，難道不能移動這小小的金剛嗎？』

【English Translation】 English version 'The Vajra (a symbolic indestructible object) is held by those of great virtue, and its power cannot be compared to the body of an Asura (a warlike deity) of 336 million miles. Kusika (a disciple of the Buddha), what do you think? Is Mount Sumeru (the central mountain in Buddhist cosmology) heavier or the Vajra?' Kusika replied, 'It is extremely heavy, World Honored One! It cannot be described by any analogy.' The Buddha said, 'Kusika! Suppose there is a brave warrior with boundless divine power, who takes this Vajra in his right hand, places the Vajra beside Mount Sumeru, hides it, revealing only a small part, and then lifts both together, Mount Sumeru would still appear very light, not as heavy as the Vajra. If, Indra (king of the gods)! Vajrapani (a Buddhist guardian deity) were to use this Vajra to strike Mount Cakravada (a mountain range surrounding the world), the Great Cakravada, and Mount Vajra, he could shatter them into dust. Even so, the power of this Bodhisattva has not been fully revealed, and its limit cannot be described by any analogy.'

The Great Treasure Trove Sutra, Volume 13 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 14

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty, The Assembly of Vajrapani, the Mighty Warrior, Part 3 of 7

At that time, Vajrapani, the Mighty Warrior, said to the venerable Mahamaudgalyayana (one of the ten great disciples of the Buddha), 'Venerable Maudgalyayana! The World Honored One praises you as the foremost in supernatural powers. Please lift this Vajra from the ground.' Then, Mahamaudgalyayana stepped forward to lift the Vajra, using boundless power, he poured the four great oceans over the sun, and his momentum even reached the Wild Horse World (a distant world), going everywhere. He manifested his spiritual power, exerted his supernatural powers to try to move the Vajra, and the three thousand great thousand worlds (a unit of the Buddhist cosmos) shook, but he could not move the Vajra even a hair's breadth. At that time, Mahamaudgalyayana felt very strange, something he had never experienced before, so he knelt at the Buddha's feet and said to the World Honored One, 'I beseech the Great Sage! You praised me as the foremost in supernatural powers among the Sravakas (disciples of the Buddha). I have tried to use my supernatural powers to shake the three thousand great thousand worlds, like picking up a small bowl and throwing it to other Buddha lands. I have enlightened and subdued the Nanda and Upananda Dragon Kings, who can devour elephants as large as Mount Sumeru, can I not move this small Vajra? In the blink of an eye, I can grasp the sun and moon, make them stop moving, and rub them with my hands, can I not move this small Vajra?'

杵大如毛髮。有何意也？將無我身失神足力也？」

佛言：「目連！不失神足。又目揵連！菩薩神足威力所感，一切聲聞及與緣覺所不能逮也。假使恒河沙等諸佛世界，諸須彌山合成一須彌尚可震動，不可動是金剛杵也。菩薩威神所建立行，不可思議巍巍如是。」

爾時賢者大目揵連得未曾有，口自宣言：「難及。大聖！菩薩大士威力所致，是密跡金剛力士承于金剛杵乎？又此密跡今所有力，父母遺體之力也？為神足力乎？」

佛言：「父母遺體之力也。假使菩薩行神足力，普能示現，悉達天上世間。」

佛告密跡金剛力士言：「卿自舉是金剛。」於時密跡動三千大千世界，以己右手舉取金剛投于虛空，在於虛空七反迴旋，還立密跡力士右手而住。彼時諸來一切眾會得未曾有，咸悉叉手自歸禮之，異口同音各自說言：「難及難及。密跡金剛力士其力甚妙乃如是乎。使諸眾生得斯大力無窮之勢也。」

於是王阿阇世前白佛言：「菩薩有幾法行，逮如是力無極之勢？」

佛言：「菩薩有十大法，逮如是象無極大力。何謂為十？一曰寧棄身命勤受正法；二曰未曾自大謙恪下意禮敬眾生；三曰見於剛強難化眾生立之忍辱；四曰見饑饉人以好美膳而充施之；五曰睹諸恐懼勸慰安之；六曰若

【現代漢語翻譯】現代漢語譯本『那金剛杵變得像毛髮一樣小，這是什麼意思呢？難道是我的身體失去了神通和力量嗎？』佛陀說：『目連，你沒有失去神通。還有，目犍連，這是菩薩的神通威力所感，一切聲聞和緣覺都無法企及的。即使把恒河沙數那麼多的佛世界，所有的須彌山（Mount Sumeru）合在一起成為一座須彌山，也能夠震動，但卻無法撼動這金剛杵。菩薩以威神之力建立的修行，是如此不可思議和偉大。』當時，賢者大目犍連感到前所未有，他自言自語道：『難以企及啊！大聖！菩薩大士的威力所致，難道是密跡金剛力士（Vajrapani）承受著這金剛杵嗎？還有，這密跡現在所擁有的力量，是父母遺留的身體的力量呢？還是神通的力量呢？』佛陀說：『是父母遺留的身體的力量。如果菩薩運用神通之力，能夠普遍示現，遍佈天上世間。』佛陀告訴密跡金剛力士說：『你親自舉起這金剛杵。』當時，密跡震動了三千大千世界，用自己的右手舉起金剛杵，投向虛空，在虛空中旋轉了七次，又回到密跡力士的右手中停住。那時，所有前來參加法會的大眾都感到前所未有，都雙手合十，向他頂禮，異口同聲地說：『難以企及啊！難以企及啊！密跡金剛力士的力量真是太神奇了，竟然如此。使眾生能夠獲得如此無窮無盡的力量啊！』於是，阿阇世王（Ajatasatru）上前對佛說：『菩薩修持哪些法行，才能獲得如此無窮無盡的力量呢？』佛陀說：『菩薩有十大法，能夠獲得如此像無窮無盡的大力。哪十種呢？第一，寧可捨棄生命也要勤奮接受正法；第二，從不自大，謙虛恭敬地禮拜眾生；第三，看到剛強難以教化的眾生，就以忍辱對待；第四，看到飢餓的人，就用美味的食物來供養他們；第五，看到恐懼的人，就勸慰他們，使他們安心；第六，如果

【English Translation】 English version 'What does it mean that the vajra (a ritual weapon) is as small as a hair? Could it be that I have lost my supernatural powers and strength?' The Buddha said, 'Maudgalyayana, you have not lost your supernatural powers. Furthermore, Maudgalyayana, this is due to the power of a Bodhisattva's supernatural abilities, which all Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot attain. Even if all the Mount Sumerus (mythical sacred mountain) in the Buddha worlds as numerous as the sands of the Ganges River were combined into one Mount Sumeru, it could be shaken, but this vajra cannot be moved. The practice established by the Bodhisattva's majestic power is so inconceivable and magnificent.' At that time, the venerable Mahamudgalyayana felt something unprecedented, and he said to himself, 'It is unattainable! O Great Sage! Is it the Vajrapani (a Bodhisattva) who is bearing this vajra due to the power of the great Bodhisattva? Also, is the power that Vajrapani now possesses the power of the body inherited from his parents? Or is it the power of supernatural abilities?' The Buddha said, 'It is the power of the body inherited from his parents. If a Bodhisattva were to use the power of supernatural abilities, he could manifest himself everywhere, throughout the heavens and the world.' The Buddha said to Vajrapani, 'You yourself lift this vajra.' At that time, Vajrapani shook the three thousand great thousand worlds, lifted the vajra with his right hand, threw it into the void, and it revolved seven times in the void before returning to rest in Vajrapani's right hand. At that time, all the assemblies who had come felt something unprecedented, and they all put their palms together, bowed to him, and said in unison, 'It is unattainable! It is unattainable! The power of Vajrapani is so marvelous! May all beings obtain such boundless power!' Then, King Ajatasatru stepped forward and said to the Buddha, 'What practices does a Bodhisattva cultivate to attain such boundless power?' The Buddha said, 'A Bodhisattva has ten great practices that enable him to attain such boundless power. What are the ten? First, one would rather give up one's life than not diligently receive the true Dharma; second, one is never arrogant, but is humble and respectful to all beings; third, when one sees beings who are stubborn and difficult to teach, one treats them with patience; fourth, when one sees hungry people, one provides them with delicious food; fifth, when one sees people who are afraid, one comforts them and puts them at ease; sixth, if

有眾生得於重疾療以良藥；七曰若有羸劣人所輕慢，敬念戀之令無忽易者；八曰以凈泥水涂如來廟補其虧缺；九曰見孤苦人貧匱困厄常負重檐，使去其難極重之殃；十曰若有無護無所歸依常將濟之，所語如言而不變失。是為十事法。」

王復問佛言：「菩薩仁和為有幾法，往反周旋常存和雅不興粗心？」

佛言：「菩薩仁和有八事法。何謂為八？一曰志性質直而無諛諂，二曰性行和雅常無佞偽，三曰心存淳熟永無虛妄，四曰心行堅要亦無羸劣，五曰無迷惑志存於仁和，六曰為世眾祐受異德行，七曰心行了達而無所著，八曰思惟罪福心無所念。是為八事。」

佛言：「復有四事法，志性淳熟往來周旋。何謂為四？一曰在於人間為轉輪聖王，逮見諸佛興不捨道心；二曰在於天上作天帝釋諸天中天，常見諸佛不違經道；三曰若在梵天王而得自在，殖于道業不壞道心；四曰而常生在清凈佛土，面見諸佛世尊說法。是為四事。」

王阿阇世復問佛言：「何謂信坐？」

佛言：「大王！善友所坐。」

又復問佛：「施何所坐？」

佛言：「大王！佈施處在大富饒財多寶；其持戒者得生天上；坐其忍辱者面色凈悅常得端正；其精進者勤修通達與眾超異；其禪思者常得寂定諸根不亂；其智

【現代漢語翻譯】現代漢語譯本：『有眾生身患重病，用良藥醫治；第七，如果有人虛弱被人輕視，要以恭敬之心對待，不要輕慢他們；第八，用乾淨的泥水修補如來（Tathagata）廟宇的破損之處；第九，看到孤獨困苦、貧窮艱難的人，經常揹負重擔，要幫助他們擺脫困境和極重的災難；第十，如果有人無依無靠，要經常救濟他們，所說的話要如實不虛。這就是十件事法。』

國王又問佛陀：『菩薩的仁和之道有幾種方法，使其往來周旋都能保持平和優雅，不生粗暴之心？』

佛陀說：『菩薩的仁和之道有八件事法。哪八件呢？第一，志向品質正直而不諂媚；第二，性情行為平和優雅，不虛偽；第三，內心純樸成熟，永遠沒有虛妄；第四，內心堅定，不軟弱；第五，不迷惑，志向在於仁和；第六，為世人所擁護，接受殊勝的德行；第七，內心明瞭通達而不執著；第八，思考罪福，心中不存念想。這就是八件事。』

佛陀說：『還有四件事法，使志向品質純樸成熟，往來周旋。哪四件呢？第一，在人間轉生為轉輪聖王（Chakravartin），見到諸佛興起，不捨棄道心；第二，在天上做天帝釋（Indra），諸天之王，常見諸佛，不違背經道；第三，如果在梵天（Brahma）為王而得自在，修習道業，不壞道心；第四，經常生在清凈的佛土，面見諸佛世尊說法。這就是四件事。』

阿阇世（Ajatasatru）王又問佛陀：『什麼是信坐？』

佛陀說：『大王，是善友所坐。』

又問佛陀：『佈施的果報是什麼？』

佛陀說：『大王，佈施的人會出生在富饒多財的地方；持戒的人會升到天上；修忍辱的人面色清凈喜悅，常得端正；精進的人勤奮修行，通達事理，超越眾人；修禪定的人常得寂靜，諸根不亂；有智慧的人』

【English Translation】 English version: 'If there are beings suffering from severe illnesses, they are healed with good medicine; seventh, if there are weak people who are looked down upon, treat them with respect and do not belittle them; eighth, use clean mud and water to repair the damaged parts of the Tathagata (如來) temples; ninth, when seeing lonely, suffering, poor, and struggling people who often carry heavy burdens, help them escape their difficulties and extreme calamities; tenth, if there are people who are helpless and have no one to rely on, always provide them with aid, and what you say should be truthful and not false. These are the ten dharmas.'

The king then asked the Buddha: 'How many methods are there for a Bodhisattva's benevolence and harmony, so that in all their interactions they can maintain peace and elegance, and not give rise to coarse thoughts?'

The Buddha said: 'There are eight dharmas for a Bodhisattva's benevolence and harmony. What are the eight? First, their will and character are upright and without flattery; second, their nature and conduct are peaceful and elegant, and never deceitful; third, their hearts are pure and mature, and they are forever without falsehood; fourth, their hearts are firm and not weak; fifth, they are not confused, and their will is set on benevolence and harmony; sixth, they are supported by the world and receive extraordinary virtues; seventh, their hearts are clear and understanding without attachment; eighth, they contemplate sin and merit, and their minds are without thoughts. These are the eight things.'

The Buddha said: 'There are also four dharmas that make one's will and character pure and mature in all interactions. What are the four? First, in the human realm, one is born as a Chakravartin (轉輪聖王), and upon seeing the Buddhas arise, one does not abandon the path; second, in the heavens, one becomes Indra (天帝釋), the king of the gods, and often sees the Buddhas, not violating the teachings; third, if one is a king in the Brahma (梵天) heaven and attains freedom, one cultivates the path and does not destroy the path; fourth, one is often born in a pure Buddha land, and directly sees the Buddhas and World Honored Ones teaching the Dharma. These are the four things.'

King Ajatasatru (阿阇世) then asked the Buddha: 'What is the seat of faith?'

The Buddha said: 'Great King, it is the seat of good friends.'

He then asked the Buddha: 'What is the result of giving?'

The Buddha said: 'Great King, those who give will be born in places of great wealth and abundance; those who uphold the precepts will be born in the heavens; those who practice patience will have a clear and joyful complexion and will always be handsome; those who are diligent will cultivate diligently, understand the truth, and surpass others; those who practice meditation will always attain tranquility, and their senses will not be disturbed; those who have wisdom'

慧者斷諸塵勞眾垢之患；其博聞者得生大智，若每事問決眾狐疑令無餘結；其勤學者合集入道無上正真。其察無常無我寂然，所存坐處消除顛倒，是為信坐。」

又問：「順時之念為何所坐？」

佛言：「大王！觀無常苦寂坐在正見，不隨邪業身心清凈坐在禪思興發神通。」

又問：「道在何所？」

答曰：「存坐無脫，成於道果無三界難。」

又問：「無脫坐在何所？」

答曰：「其無脫者坐在解脫生死眾患。」

又問：「佛興何坐？」

答曰：「坐在所習三十七道品之法，無所破壞轉於法輪，而不斷絕三寶之教。」

又問：「誰興佛乎？」

答曰：「大王！能興篤信了本無者也。」

又問：「誰興篤信乎？」

答曰：「若有能發菩薩心者也。」

又問：「誰發菩薩心乎？」

答曰：「其有志性定不亂者也。」

又問：「誰有志性定不亂乎？」

答曰：「其行大哀未曾絕者也。」

又問：「誰不絕大哀乎？」

答曰：「其不棄捨一切眾生者也。」

又問：「誰不捨眾生乎？」

答曰：「其安己身並安一切者也。」

又問：「誰安己身並及一切眾生乎？」

答曰：「其興

【現代漢語翻譯】現代漢語譯本有智慧的人能斷除各種塵世煩惱的困擾；那些博學多聞的人能獲得大智慧，如果每件事都能提問並解決，就能消除所有疑惑，不再有任何束縛；那些勤奮學習的人能彙集力量進入無上正真的道。觀察無常、無我，達到寂靜，所處的坐姿能消除顛倒妄想，這就是所謂的信坐。又問：『順應時機的念頭應該如何坐？』佛說：『大王！觀察無常、苦、寂，以正見而坐，不隨從邪惡的行為，身心清凈地坐在禪定中，從而引發神通。』又問：『道在哪裡？』答道：『保持坐姿而不脫離，就能成就道果，超越三界的困境。』又問：『不脫離的坐姿是什麼？』答道：『所謂不脫離，就是坐在解脫生死輪迴的各種痛苦之中。』又問：『佛陀的坐姿是什麼？』答道：『佛陀的坐姿是修習三十七道品（三十七種修行方法）之法，不破壞這些法，轉動法輪（佛法的傳播），使三寶（佛、法、僧）的教義永不中斷。』又問：『是誰興起佛陀？』答道：『大王！是能興起堅定信仰，並瞭解萬法本無自性的人。』又問：『是誰興起堅定信仰？』答道：『是那些能夠發起菩薩心的人。』又問：『是誰發起菩薩心？』答道：『是那些意志堅定不散亂的人。』又問：『是誰意志堅定不散亂？』答道：『是那些行大慈悲心從不間斷的人。』又問：『是誰不間斷大慈悲心？』答道：『是那些不捨棄一切眾生的人。』又問：『是誰不捨棄眾生？』答道：『是那些能安頓自身並安頓一切眾生的人。』又問：『是誰能安頓自身並安頓一切眾生？』答道：『是那些興起』

【English Translation】 English version The wise eradicate the afflictions of all worldly defilements; those who are learned gain great wisdom, and if they inquire and resolve every matter, they eliminate all doubts, leaving no remaining attachments; those who diligently study gather together and enter the unsurpassed, true path. Observing impermanence, non-self, and achieving stillness, the posture one maintains eliminates delusion, this is known as 'sitting in faith'. Again, it was asked: 'What is the sitting posture for thoughts that accord with the times?' The Buddha said: 'Great King! Observing impermanence, suffering, and stillness, one sits with right view, not following evil actions, with a pure body and mind, sitting in meditation, thereby arousing spiritual powers.' Again, it was asked: 'Where is the path?' It was answered: 'Maintaining the sitting posture without detachment, one achieves the fruit of the path, transcending the difficulties of the three realms.' Again, it was asked: 'What is the sitting posture without detachment?' It was answered: 'That which is without detachment is sitting in the liberation from the various sufferings of birth and death.' Again, it was asked: 'What is the sitting posture of the Buddha?' It was answered: 'The Buddha's sitting posture is practicing the thirty-seven factors of enlightenment (thirty-seven practices), not destroying these practices, turning the Dharma wheel (the propagation of the Dharma), and ensuring that the teachings of the Three Jewels (Buddha, Dharma, Sangha) are never interrupted.' Again, it was asked: 'Who brings forth the Buddha?' It was answered: 'Great King! It is one who can bring forth firm faith and understand that all phenomena are without inherent nature.' Again, it was asked: 'Who brings forth firm faith?' It was answered: 'It is those who are able to generate the Bodhi mind.' Again, it was asked: 'Who generates the Bodhi mind?' It was answered: 'It is those whose will is firm and not scattered.' Again, it was asked: 'Who has a will that is firm and not scattered?' It was answered: 'It is those who practice great compassion without interruption.' Again, it was asked: 'Who does not interrupt great compassion?' It was answered: 'It is those who do not abandon all sentient beings.' Again, it was asked: 'Who does not abandon sentient beings?' It was answered: 'It is those who can settle themselves and settle all beings.' Again, it was asked: 'Who can settle themselves and all sentient beings?' It was answered: 'It is those who bring forth'

隆道不斷三寶者也。」

又問：「誰不斷三寶乎？」

答曰：「棄于塵勞乃不斷三寶也。」

王阿阇世前白佛言：「至未曾有。世尊！如來班宣入於法律。如來佈教所可宣法至於柔順，棄乎斷滅有常之業，而不忘失報應之果。入于所造立行無所亂，無善不惡、凈不凈業，勤修果實無所違失。唯然世尊！誰入是愿決眾狐疑，順於如來正真法教？誰聞是法而發猶豫？唯有宿世不殖德本者也。隨於惡友，不信誹謗。我等，世尊！前世宿命曾殖德本非無功福，吾今蒙聽所聞正法，欲報恩養至意不能。諸佛世尊、文殊師利慈德，乃為我等決眾狐疑顯大光明。世尊善言具悉梵行，至善親友得大人慈，上友黨故。」

於是寂意菩薩前問密跡金剛力士曰：「仁以為建立是經法，于將來世流佈一切。」

答曰：「建立是經典要，最于末世如來滅度之後，普布天下閻浮利地，令諸法師正士之等靡不蒙耀。」

密跡復曰：「今族姓子！佛以建立是經典要，諸佛皆護。所以者何？其能護者則善學法，不生文字、言辭不盡、無能中斷。又族姓子！如來至真不廢諸法。所以者何？彼無所生。其無所生則無所壞，以是之故如來言曰：『如來興出為無所生。如來所住立於法界，法住如法。有佛無佛，佛法常住如故

【現代漢語翻譯】現代漢語譯本：『能夠使佛法興盛不衰的就是三寶。』又問：『誰不會斷絕三寶呢？』回答說：『捨棄塵世的煩惱，就不會斷絕三寶。』阿阇世王在佛前稟告說：『真是前所未有啊，世尊！如來您宣講的教法，使人進入佛法的規律。如來您所宣講的教法是如此的柔和順暢，捨棄了斷滅和常有的見解，卻不忘失因果報應。進入所造的業行中，不會迷亂，沒有善惡、凈不凈的分別，勤奮修行，果實不會有任何缺失。唯有世尊！誰能進入這樣的願力，決斷眾人的疑惑，順從如來正真的教法？誰聽聞這樣的教法還會猶豫不決呢？只有那些前世沒有種下德行根本的人才會這樣。他們會跟隨惡友，不信佛法，誹謗正法。我們，世尊！前世的宿命曾經種下德行的根本，並非沒有功德福報，我們今天有幸聽聞如此正法，想要報答佛恩，卻無法表達我們至誠的心意。諸佛世尊、文殊師利菩薩的慈悲德行，為我們決斷了眾人的疑惑，顯現了偉大的光明。世尊您善巧的言辭，詳盡地闡述了清凈的修行，您是至善的親友，擁有大人的慈悲，是至上的朋友。』這時，寂意菩薩向前問密跡金剛力士說：『您認為建立這部經法，是爲了在未來世流佈一切嗎？』回答說：『建立這部經典非常重要，尤其在末法時期，如來滅度之後，要普遍流佈在整個閻浮提（Jambudvipa，指我們所居住的這個世界）的土地上，讓所有的法師和正士都能蒙受它的光輝。』密跡金剛力士又說：『善男子！佛陀建立這部經典非常重要，諸佛都會護持它。為什麼呢？因為能夠護持這部經典的人，就能善於學習佛法，不執著于文字，言辭不會窮盡，也沒有人能夠中斷它。還有，善男子！如來至真，不會廢棄諸法。為什麼呢？因為他沒有生起。沒有生起，就不會壞滅，因此如來說：『如來出現是爲了無所生。』如來所安住的，是法界，法安住於法。無論有佛還是沒有佛，佛法都常住不變。』

【English Translation】 English version: 『That which causes the Dharma to flourish without ceasing is the Three Jewels (Buddha, Dharma, Sangha).』 Again asked: 『Who does not sever the Three Jewels?』 Answered: 『To abandon worldly afflictions is not to sever the Three Jewels.』 King Ajatasatru then said to the Buddha: 『This is truly unprecedented, World Honored One! The Dharma that the Tathagata (Buddha) proclaims allows one to enter the laws of the Dharma. The Dharma that the Tathagata proclaims is so gentle and smooth, abandoning the views of annihilation and permanence, yet not forgetting the consequences of karma. Entering into the actions one creates, one will not be confused, there is no distinction between good and evil, pure and impure, diligently cultivating, the fruits will not be lost. Only, World Honored One! Who can enter into such a vow, resolve the doubts of the masses, and follow the true Dharma of the Tathagata? Who, upon hearing such Dharma, would still hesitate? Only those who have not planted the roots of virtue in past lives would do so. They would follow evil friends, disbelieve the Dharma, and slander the true Dharma. We, World Honored One! In our past lives, we have planted the roots of virtue, and we are not without merit and blessings. Today, we are fortunate to hear such true Dharma, and we wish to repay the Buddha's kindness, but we cannot express our sincere intentions. The compassion and virtue of all the Buddhas, World Honored Ones, and Manjushri (Bodhisattva of Wisdom), have resolved the doubts of the masses for us and revealed great light. World Honored One, your skillful words have thoroughly explained the pure practice, you are the most virtuous friend, possessing the compassion of a great person, and are the supreme friend.』 At this time, Bodhisattva Silent Intention asked Vajrapani (Guardian of the Buddha) : 『Do you believe that the establishment of this sutra is for the purpose of spreading it throughout the future world?』 Answered: 『The establishment of this sutra is very important, especially in the Dharma-ending age, after the Tathagata's passing, it should be widely spread throughout the land of Jambudvipa (the world we live in), so that all Dharma masters and righteous people can receive its radiance.』 Vajrapani further said: 『Good son! The Buddha established this sutra as very important, and all Buddhas will protect it. Why? Because those who can protect this sutra can learn the Dharma well, not be attached to words, their speech will not be exhausted, and no one can interrupt it. Also, good son! The Tathagata is the ultimate truth, and will not abandon any Dharma. Why? Because he has no arising. Without arising, there is no destruction, therefore the Tathagata said: 『The Tathagata appears for the sake of non-arising.』 The Tathagata dwells in the Dharma realm, and the Dharma dwells in the Dharma. Whether there is a Buddha or not, the Dharma remains constant.』

。』以如是住，十二緣起為不錯勃。不亂緣起，不亂正法。又察其法常無言說，故曰正法以無言說。」

寂意問曰：「密跡！其護正法被弘誓鎧，以是被鎧。」

又問寂意：「被弘誓鎧將護正法、不亂諸法，不以是法。所以者何？是正法者，一切諸法悉無所亂，彼護正法。」

又問：「何謂亂于正法？」

答曰：「依倚恐畏為成迷亂。又族姓子！究竟無亂謂義亂，爾乃名曰將護正法。」

又問密跡金剛力士：「寧有方便，一切世亂因護正法乎？」

曰：「族姓子！因亂將護。所以者何？其以因世倚于邪疑六十二見故。菩薩所行以空為本，是故與世一切為亂。又族姓子！其世俗者，以諸計有常、立倚吾我以為凈安。菩薩常了無常苦空非身之法，是故名曰與世共諍隨世沒流。菩薩方便逆流盡源，反生死流現在重世。菩薩敬重積功累德，以是之故與世諍亂。世人依倚陰衰諸入十八諸種。行菩薩業心無所著，是故與世而諍亂矣。所以者何？不同塵故。以故寂意！菩薩將護一切正法便與世諍。」

又問：「密跡！行者云何護于正法乎？」

答曰：「族姓子！以受正法而護己身，亦護眾生人壽命形，護一切法為無所護。」

又問：「云何受之？」

答曰：「寂然吾

【現代漢語翻譯】現代漢語譯本：'像這樣安住，十二緣起就不會錯亂。不擾亂緣起，不擾亂正法。又觀察此法常常無法用言語表達，所以說正法是無法用言語表達的。' 寂意問道：'密跡！那些護持正法的人，是披上了弘誓的鎧甲，才被稱作披甲的嗎？' 又問寂意：'披上弘誓鎧甲來護持正法、不擾亂諸法，不是因為這個法。為什麼呢？因為這個正法，一切諸法都不會被擾亂，他們只是護持正法。' 又問：'什麼叫做擾亂正法？' 回答說：'依賴恐懼而產生迷惑，就是擾亂。還有，族姓子！究竟沒有擾亂，才叫做義理上的不亂，這才叫做護持正法。' 又問密跡金剛力士：'難道有什麼方便法門，能讓一切世間的擾亂，都成為護持正法的原因嗎？' 回答說：'族姓子！正是因為擾亂，才需要護持。為什麼呢？因為世人依賴於邪見和六十二種錯誤的見解。菩薩所行以空為根本，所以與世間一切都相違背。還有，族姓子！世俗之人，執著于諸法常有，依賴於我見，認為這是清凈安樂。菩薩常常了知無常、苦、空、非身之法，所以說與世間爭論，隨世間沉淪。菩薩用方便法門逆流而上，追溯生死之源，反轉生死之流，現在於世間。菩薩敬重積累功德，因此與世間爭論。世人依賴於陰、衰、諸入、十八諸種。菩薩行菩薩道，心中沒有執著，所以與世間爭論。為什麼呢？因為與世俗不同。因此，寂意！菩薩護持一切正法，就與世間爭論。' 又問：'密跡！修行人如何護持正法呢？' 回答說：'族姓子！通過接受正法來護持自身，也護持眾生的人壽、壽命、形體，護持一切法，達到無所護持的境界。' 又問：'如何接受呢？' 回答說：'寂然無言。'

【English Translation】 English version: 'Abiding thus, the twelve links of dependent origination are not confused. Not disturbing dependent origination, not disturbing the Dharma. Moreover, observing that this Dharma is always beyond words, therefore it is said that the Dharma is beyond words.' Jiyi asked: 'Guhyapada! Those who protect the Dharma, are they called armored because they have donned the armor of great vows?' He further asked Jiyi: 'Donning the armor of great vows to protect the Dharma, not disturbing all dharmas, is not because of this Dharma. Why is that? Because this Dharma, all dharmas are not disturbed, they are only protecting the Dharma.' He further asked: 'What is meant by disturbing the Dharma?' He replied: 'Relying on fear and becoming confused is disturbance. Furthermore, son of a good family! Ultimately, there is no disturbance, which is called non-disturbance in meaning, and this is called protecting the Dharma.' He further asked Guhyapada Vajrapani: 'Is there a skillful means by which all worldly disturbances become the cause of protecting the Dharma?' He replied: 'Son of a good family! It is because of disturbance that protection is needed. Why is that? Because worldly people rely on wrong views and the sixty-two kinds of erroneous views. The practice of Bodhisattvas is based on emptiness, therefore it is contrary to everything in the world. Furthermore, son of a good family! Worldly people cling to the permanence of all dharmas, rely on the view of self, and consider this to be pure and peaceful. Bodhisattvas always understand the impermanence, suffering, emptiness, and non-self nature of dharmas, therefore it is said that they contend with the world and follow the world's flow. Bodhisattvas use skillful means to go against the current, trace the source of birth and death, reverse the flow of birth and death, and manifest in the world. Bodhisattvas respect and accumulate merits, therefore they contend with the world. Worldly people rely on the aggregates, the senses, the eighteen elements, and various kinds. Bodhisattvas practice the Bodhisattva path without attachment in their minds, therefore they contend with the world. Why is that? Because they are different from the mundane. Therefore, Jiyi! Bodhisattvas protect all the Dharma and thus contend with the world.' He further asked: 'Guhyapada! How do practitioners protect the Dharma?' He replied: 'Son of a good family! By receiving the Dharma, they protect themselves, and also protect the life, lifespan, and form of sentient beings, and protect all dharmas, reaching the state of having nothing to protect.' He further asked: 'How to receive it?' He replied: 'In silence.'

我，眾生惔怕。眾生已寂，三世便默。三世已默，佛法便默。佛法已默，佛土便寂。佛土已寂，諸法便寂。其于諸法無所歸趣，是則名曰將護正法。」

爾時世尊嘆密跡金剛力士曰：「善哉善哉！是則名曰將護正法。其護諸法為無所護、無所忘失。又護正法者斯受一切，於一切想而無妄想。已無有想，于諸妄想無行放逸，是則名曰于諸一切法而無放逸，乃名道法。」

爾時會中有一天子名曰賢王，前白佛言：「唯然世尊！諸佛言辭甚為寂然，其見者何所是也？」

佛言：「言辭正教寂然之義，一切所樂行寂然耳。彼以加忍，已能加忍故能然熾，已能然熾故曰晃曜，已能晃曜故曰寂然成為惔怕，則是如來將護正法，是乃名曰諸如來眾總持。佛道所持如是，若不持法又不捨法，宣如是行。」

說如是證答賢王天子時，具足千比丘漏盡意解，千天子遠塵離垢諸法眼生。

於時寂意菩薩謂賢王天子言：「從何所得此辯才也？」

天子答曰：「若能斷除一切掛礙，悉無所得，得第一義者，因無所倚是曰辯才。自了解之，神識不轉、不經他識、亦無所立，乃曰辯才。其意不逸，游在所著，若能奉行無所著法乃逮此辯。若以思惟一切諸法，往反示現皆當知之，神識信休乃逮辯才。是族姓子！如

【現代漢語翻譯】現代漢語譯本我（指代說話者），眾生感到恐懼和不安。當衆生達到寂靜的狀態，過去、現在、未來三世便歸於沉默。當三世都沉默時，佛法也隨之沉默。當佛法沉默時，佛土也歸於寂靜。當佛土寂靜時，一切諸法也都寂靜。對於一切諸法，沒有任何歸宿和去處，這便稱為護持正法。這時，世尊讚歎密跡金剛力士說：『太好了，太好了！這便稱為護持正法。護持諸法，就是無所護持，也無所遺忘。又護持正法的人，能接受一切，對於一切想法都沒有虛妄的執著。已經沒有執著，對於各種虛妄的想法也不會放縱，這便稱為對於一切法都沒有放縱，才稱為道法。』這時，會中有一位天子，名叫賢王，向前對佛說：『世尊，諸佛的言辭非常寂靜，那麼，見到的是什麼呢？』佛說：『言辭和正教寂靜的意義，在於一切所樂於修行的都寂靜。他們以忍耐力，已經能夠忍耐，所以能夠熾盛；已經能夠熾盛，所以稱為光耀；已經能夠光耀，所以稱為寂靜而成為恐懼和不安。這就是如來護持正法，這稱為諸如來眾的總持。佛道所持守的就是這樣，既不執著於法，也不捨棄法，宣揚這樣的修行。』當佛陀這樣回答賢王天子時，在場的千位比丘都證得了漏盡意解（指斷盡煩惱，獲得解脫的智慧），千位天子都遠離了塵垢，生起了諸法眼（指能洞察一切事物真相的智慧）。這時，寂意菩薩對賢王天子說：『你從哪裡得到這樣的辯才呢？』天子回答說：『如果能夠斷除一切掛礙，沒有任何執著，證得第一義諦（指最高的真理），因為無所依賴，這便稱為辯才。自己瞭解，神識不被轉移，不依賴他人的認識，也沒有任何立足點，這便稱為辯才。心意不放逸，遊走在所執著的事物中，如果能夠奉行無所執著的法，就能獲得這種辯才。如果以思惟來觀察一切諸法，往復示現，都應當瞭解，神識安息，就能獲得辯才。這位族姓子！就像』

【English Translation】 English version I, sentient beings, am fearful and apprehensive. When sentient beings are in a state of stillness, the three times—past, present, and future—become silent. When the three times are silent, the Dharma also becomes silent. When the Dharma is silent, the Buddha-land also becomes still. When the Buddha-land is still, all dharmas are also still. For all dharmas, there is no place to return or go, and this is called protecting the true Dharma. At that time, the World Honored One praised the Vajra-wielding Yaksha, saying, 'Excellent, excellent! This is called protecting the true Dharma. Protecting all dharmas means having nothing to protect and nothing to forget. Moreover, those who protect the true Dharma accept everything, and have no false attachments to any thoughts. Having no attachments, they do not indulge in any false thoughts. This is called having no indulgence in all dharmas, and it is called the Dharma of the Path.' At that time, there was a deva in the assembly named Virtuous King, who came forward and said to the Buddha, 'World Honored One, the words of the Buddhas are very still. What is it that they see?' The Buddha said, 'The meaning of the stillness of words and the true teachings is that all that is desired to be practiced is still. They endure with patience, and because they have endured, they can become blazing; because they have become blazing, they are called radiant; because they have become radiant, they are called still and become fearful and apprehensive. This is how the Tathagata protects the true Dharma, and this is called the total holding of all the Tathagatas. The Buddha's path is held in this way, neither clinging to the Dharma nor abandoning it, proclaiming such practice.' When the Buddha answered the deva Virtuous King in this way, a thousand bhikshus in the assembly attained the exhaustion of outflows and the understanding of the meaning, and a thousand devas were freed from defilement and their Dharma eyes were opened. At that time, the Bodhisattva Still Mind said to the deva Virtuous King, 'From where did you obtain this eloquence?' The deva replied, 'If one can cut off all hindrances, have no attachments, and attain the supreme truth, because there is nothing to rely on, this is called eloquence. Understanding oneself, the consciousness is not transferred, does not rely on the understanding of others, and has no foundation, this is called eloquence. If the mind is not unrestrained, wandering in what is attached to, and if one can practice the Dharma of non-attachment, one can attain this eloquence. If one observes all dharmas with contemplation, showing them back and forth, one should understand them, and when the consciousness rests, one can attain eloquence. O son of a noble family! Just like'

是行者逮致辯才，其無所住、無有應行，度于流波四瀆之難。其無所生，無所起者亦無所滅，無能滅者乃曰為度逮辯才耳。」

爾時寂意菩薩前白佛言：「是賢王菩薩從何所來至於此土乎，乃有斯辯？」

佛言：「從阿閦佛土而來。沒彼生此妙樂世界，舉欲得見聞如來秘要所演經典。寂意當知，是賢王天子逮入法室總持其心，若一劫若復過一劫，宣其功德而不可盡辯才之際。」

又問佛言：「何謂法室總持乎，是天子令所逮致遵法也？」

佛言：「族姓子！所云得至逮法室總持者，入于聰慧文字無盡，一切諸法皆入此室。於一切法悉無所作，解了法室奉行法室。于諸文字宣以音響口之所說，作屋舍事不捨事亦不知之，宣佈一切音響之事，是則名曰入於法室總持之業。又寂意！法所可入者，又復諸法而不可得。所可曰入。所出智慧其文字者，無所從來入于內室。又其文字不現內室亦不現出，又無所向亦無方面。又其文字展轉所湊亦不想念，字不順法，亦無非法無斯想念。其文字者悉無有說亦無非說、亦無增損。又文字者不見有起、無所滅者，無作文字亦無所失。又復寂意！若如文字文字之數，心數亦然，一切如是諸法之數有所歸趣。若諸法數彼則無數。所以者何？不歸法數無有數者乃曰法數。

【現代漢語翻譯】現代漢語譯本：行者獲得辯才，是因為他不住于任何事物，不執著于任何行為，從而超越了生死輪迴的苦難。他的境界無生無滅，沒有任何事物可以毀滅他，這才是真正的獲得辯才的境界。當時，寂意菩薩向前稟告佛陀：『這位賢王菩薩是從哪裡來到我們這個世界的呢？竟然有如此的辯才？』佛陀說：『他從阿閦佛（Akshobhya Buddha）的佛土而來。他從那個世界逝去，轉生到這個美妙的快樂世界，是爲了想要聽聞如來所宣講的秘密經典。寂意，你要知道，這位賢王天子已經進入了法室（Dharma Chamber），總持其心，即使經過一劫或者更長的時間，也無法完全宣說他的功德和辯才。』他又問佛陀：『什麼是法室總持呢？是這位天子所獲得的遵循佛法的能力嗎？』佛陀說：『族姓子！所謂獲得法室總持，是指進入了無盡的智慧文字之中，一切諸法都包含在這個法室之中。對於一切法，他都沒有任何執著，理解法室的真諦並奉行法室的教義。他用語言文字宣說佛法，就像建造房屋一樣，既不執著于建造，也不執著于不建造，只是宣說一切音聲的真理。這被稱為進入法室總持的境界。寂意，法所能進入的境界，也是諸法不可得的境界。所謂進入，是指智慧的文字，它無所從來，進入內心。這些文字既不顯現在內心，也不顯現在外，沒有方向，也沒有方位。這些文字的組合變化，也不需要任何念頭，文字不順應於法，也沒有不順應於法，沒有這樣的想法。這些文字沒有任何言說，也沒有非言說，沒有增減。這些文字沒有生起，也沒有滅亡，沒有創造文字，也沒有失去文字。寂意，就像文字的數量一樣，心的數量也是如此，一切諸法的數量都有其歸宿。如果諸法的數量是無限的，那麼它就是無數的。為什麼呢？不歸屬於任何數量的法，沒有數量的法，才被稱為法數。』

【English Translation】 English version: A practitioner attains eloquence because they do not dwell on anything, are not attached to any actions, and thus transcend the suffering of birth and death. Their state is without arising or ceasing, and nothing can destroy them; this is the true state of attaining eloquence. At that time, Bodhisattva Silent Intention addressed the Buddha, saying, 'From where has this Wise King Bodhisattva come to this world? How does he possess such eloquence?' The Buddha said, 'He came from the Buddha-land of Akshobhya (阿閦佛). He passed away from that world and was reborn in this wonderful world of joy, desiring to hear the secret scriptures expounded by the Tathagata. Silent Intention, you should know that this Wise King Son of Heaven has entered the Dharma Chamber (法室), holding his mind in totality. Even if a kalpa or more passes, it would be impossible to fully proclaim his merits and eloquence.' He further asked the Buddha, 'What is meant by the Dharma Chamber's total retention? Is it the ability of this Son of Heaven to follow the Dharma?' The Buddha said, 'Son of a noble family! The so-called attainment of the Dharma Chamber's total retention means entering into the endless wisdom of words, where all dharmas are contained within this chamber. Regarding all dharmas, he has no attachment, understands the true meaning of the Dharma Chamber, and practices its teachings. He uses language and words to proclaim the Dharma, like building a house, neither attached to building nor not building, but simply proclaiming the truth of all sounds. This is called entering the state of the Dharma Chamber's total retention. Silent Intention, the state that the Dharma can enter is also the state where all dharmas are unattainable. The so-called entering refers to the words of wisdom, which come from nowhere and enter the inner mind. These words neither appear in the inner mind nor appear outside, having no direction or location. The combinations and changes of these words do not require any thought; the words do not conform to the Dharma, nor do they not conform to the Dharma, and there is no such thought. These words have no speaking, nor non-speaking, no increase or decrease. These words have no arising, nor ceasing, no creation of words, nor loss of words. Silent Intention, just like the number of words, the number of minds is also the same; the number of all dharmas has its destination. If the number of dharmas is infinite, then it is countless. Why is this? The Dharma that does not belong to any number, the Dharma that has no number, is called the number of Dharma.'

以隨法數，如是乃曰入於法室。不入過去，入于不生無所起法。其無所生，以無所起何所入乎？以無所入，若有入是諸所數者，如是如是乃能逮於法門自睹本無，便得安住入於法室總持之業，入眾生心。以入眾生心隨眾生心，應當度者而為說法。若受總持乃曰寂意。寂意！菩薩心以離垢，其心清凈嚴和甚明，其性超越所住安詳，智慧無失所愿堅固，所當度者魔不能壞，諸外異業無不摧伏，降消塵勞除諸怨賊。其身力盛心無怯弱，辯才無盡所說無量、所歸無限。慧無掛礙入乎覺意其明甚遠，班宣深妙真正之辭，其所博聞猶如江海。斯三昧定，如須彌山處在大海，在於大眾若如師子。不倚俗法，猶若蓮花不著塵水。無所憎愛心，若如地百穀草木因其得生萬民得安。洗凈眾塵若如清水，開化眾生燒眾毒難，譬如火熾燃諸草木。普誨眾生，猶如大風靡所不吹。行平等心，若月盛滿照于星宿。消淫怒癡，譬如日光照于眾冥。伏心意識，譬如勇將摧折嚴敵。調和其心猶如龍王。淳熟隨時，譬如淳陰雷震乃雨。菩薩如是調和其心，敷演法雨潤澤三界，宣甘露水凈除心穢，若如天雨洗諸風塵，療治眾疾淫怒癡病，若如良醫治眾人病。志存無為奉行正法，則是法王君訓十方，亦如國王治于萬民，護化一切生老病死。猶如四天王君四天下，

猶天帝釋處忉利宮主誘教天人。菩薩如是，在於欲界化眾生類，色聲香味細滑之法，凈如明珠能伏心意而得自在。若如梵王主于天民，其心清凈無所倚著。譬如飛鳥飛行虛空無所觸礙御安其行。猶如鹿王從眾群屬，敬承法教愛于真行。如母戀子令得安隱曉諸妓術。猶如嚴父化導子孫聞趣諸法。如息意王德自莊嚴，以三十二福相交飾，用八十好若干品媚，一切世間所共戴仰。不為邪見而被繫縛，具足七財無貧匱業，為十方佛所見擁護，諸明智者所見咨嗟，總達眾黨所共嘆譽，及上諸天所見守養，諸善親友所念攝救，于眾講法最為上選，具六神通而得自在。又普遍入眾生性行，而遍周入一切諸根，班宣經典未曾懈厭，永不志慕于諸利養。樂布法訓不以吝惜，其志清凈無所犯負，忍辱解明無所越失，所作事業能令究竟，清凈精進心性安和，一心清凈蠲除諸垢，覺意坦然智慧清凈，修四梵行而無放逸，以成度世禪定三昧至於正受，逮于無上菩薩道佛道，普能成就所當行業不中懈止至阿惟顏。是為寂意！菩薩大士入於法空逮得總持，功勛無量巍巍如是。寂意當知，假使菩薩住在世間不修餘事，于百千歲咨嗟難宣其總持行，諸菩薩眾不能窮盡總持行諸菩薩德。」

爾時寂意菩薩謂賢王天子曰：「仁者大利無極善慶，今者如來

【現代漢語翻譯】現代漢語譯本：如同天帝釋（Indra，佛教中的天神）在忉利宮（Trayastrimsa，佛教的欲界六天之一）教導天人一樣。菩薩也是如此，在欲界教化眾生，對於色、聲、香、味、觸這些細微的法，能像明珠一樣清凈，能降伏心意而得自在。又如梵王（Brahma，佛教中的色界天神）統治天民，其心清凈，無所依附。譬如飛鳥在虛空中飛行，無所障礙，安穩地飛行。又如鹿王帶領著它的族群，恭敬地接受佛法教誨，喜愛真實的修行。又如母親愛戀自己的孩子，使他們得到安穩，曉得各種技藝。又如嚴厲的父親教導子孫，使他們聞聽並趣向各種佛法。又如息意王（一個菩薩的名字）以德行莊嚴自身，用三十二種福相來裝飾，用八十種好相來點綴，為一切世間所共同敬仰。不被邪見所束縛，具足七種財富，沒有貧乏的業報，為十方諸佛所見並擁護，為有智慧的人所讚歎，為大眾所共同讚譽，為諸天所守護，為善友所思念和救護，在眾人中講法最為殊勝，具足六種神通而得自在。又能普遍地進入眾生的性情和行為，普遍地進入一切諸根，宣講經典從不懈怠厭倦，永遠不貪圖各種利益供養。樂於佈施佛法教誨而不吝惜，其心清凈沒有過失，忍辱明達沒有缺失，所做的事業都能圓滿究竟，清凈精進，心性安和，一心清凈，去除各種污垢，覺悟的心意坦然，智慧清凈，修習四梵行而不放逸，成就度脫世間的禪定三昧，達到正受，證得無上菩薩道佛道，普遍地成就所應當修行的行業，不中途懈怠，直至阿惟顏（Avivartika，不退轉）。這就是寂意（Shanti-mati，菩薩名）！菩薩大士進入法空，獲得總持（Dharani，總攝憶持），功勛無量，巍巍如是。寂意應當知道，假使菩薩住在世間不修習其他事情，用百千歲的時間來讚歎宣說他的總持修行，諸菩薩眾也不能窮盡他的總持修行和諸菩薩的功德。」這時，寂意菩薩對賢王天子說：『仁者，您有無上的大利益和善慶，現在如來（Tathagata，佛的稱號）』

【English Translation】 English version: Just as the heavenly king Shakra (Indra) in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism) teaches the gods, so too does a Bodhisattva, in the realm of desire, transform sentient beings. Regarding the subtle dharmas of form, sound, smell, taste, and touch, they are as pure as a bright pearl, capable of subduing the mind and attaining freedom. Like Brahma (a god in the form realm in Buddhism) who rules over the heavenly people, his mind is pure and without attachment. Like a bird flying in the void, unimpeded and secure in its flight. Like a deer king leading his herd, respectfully receiving the teachings of the Dharma, and loving true practice. Like a mother cherishing her child, ensuring their safety and teaching them various skills. Like a strict father guiding his children, enabling them to hear and approach the various dharmas. Like King Shanti-mati (a Bodhisattva's name) who adorns himself with virtue, embellished with the thirty-two marks of a great man, and adorned with the eighty minor marks, revered by all in the world. Not bound by wrong views, possessing the seven treasures, free from the karma of poverty, seen and protected by the Buddhas of the ten directions, praised by the wise, admired by the masses, guarded by the gods, cherished and saved by good friends, the most excellent in teaching the Dharma among the assembly, possessing the six supernormal powers and attaining freedom. Furthermore, they universally enter the nature and conduct of sentient beings, pervading all the senses, proclaiming the scriptures without weariness or aversion, never desiring various benefits or offerings. They delight in bestowing the teachings of the Dharma without stinginess, their minds are pure and without fault, patient and understanding without loss, their undertakings are brought to completion, pure and diligent, their minds are peaceful, with a single-minded purity, removing all defilements, their awakened minds are open, their wisdom is pure, they cultivate the four Brahma-viharas without negligence, achieving the samadhi of liberation from the world, reaching right reception, attaining the unsurpassed Bodhi path of Buddhahood, universally accomplishing the practices that should be cultivated, without stopping halfway, until the state of Avivartika (non-retrogression). This is Shanti-mati! The great Bodhisattva enters the emptiness of Dharma, obtains Dharani (total retention), their merits are immeasurable and majestic. Shanti-mati should know that even if a Bodhisattva dwells in the world without cultivating other things, and spends hundreds of thousands of years praising and proclaiming their Dharani practice, all the Bodhisattvas could not exhaust their Dharani practice and the virtues of the Bodhisattvas. At that time, the Bodhisattva Shanti-mati said to the prince of the virtuous king: 'O virtuous one, you have immeasurable great benefits and good fortune, now the Tathagata (title of a Buddha)'

相嘆譽德光光如是。」

天子答曰：「又族姓子！於此諸法無真究竟可得處所也。咨嗟功勛，又族姓子！其無色、無有像、無形貌，如是行者咨嗟功勛無能暢盡。」

於是賢王天子前白佛言：「一切諸法不可受取，亦無吾我而無所屬，以是之故不可授人亦不可奪。唯然大聖，若使有人修行樂是當行平等，若勤奉行修平等訓欣逮法門。猶如，世尊！現此大地土在水上、水在風上。假使地種斯土處所周布天下，設使有人穿鑿其地出去塵土，極其功力乃致水耳。不置遠去，以水給渴。如來聖慧普入一切眾生性行，如來脫者隨向法門而修精進，從是方便致大慧光，其精進者不見侵欺。猶如去土穿地大深，因得其水。若復有人于如來世奉行精進，是興大慧光明。是故，世尊！若族姓子及族姓女欲求佛道常行精進。以何精進？當以用是于諸法門而詣法門。猶如，世尊！從生而盲，又其男子初不見色。假使有人不行精進，則名愚闇盲冥之侶，不見諸法所生本末。猶如，世尊！有目之士蒙光有見，不有光出冥夜無睹，外仙天眼亦復如是。離於善友無所開化，不曉諸觀見所受法。猶如天眼，若有男子有自然慧，不用光明以成就眼，以有大智德其行如是。猶如，世尊！曠野飛鳥游廣澤地，不見空野有所增損。一切菩薩精進所行

【現代漢語翻譯】現代漢語譯本：互相讚歎佛陀的功德，光明普照，就像這樣。

天子回答說：『又族姓子（指佛陀的弟子）！對於這些諸法，沒有真實究竟可以得到的地方。讚歎功勛，又族姓子！它沒有顏色、沒有形象、沒有形貌，像這樣修行的人讚嘆功勛也無法完全表達。』

於是賢王天子向前稟告佛陀說：『一切諸法都不可執取，也沒有我或我所，因此不能給予他人，也不能被奪走。唯有大聖，如果有人修行喜歡這樣做，應當行平等，如果勤奮奉行修習平等教誨，就能歡喜地獲得法門。就像，世尊！現在這大地上的土在水上，水在風上。假設地種的土遍佈天下，假設有人挖掘這地，除去塵土，盡其功力，最終會到達水。不把它移到遠處，用水來解渴。如來的聖慧普遍進入一切眾生的本性和行為，如來解脫的人隨著所向的法門而修習精進，從這個方便得到大智慧光明，精進的人不會被欺騙。就像挖土穿地，越挖越深，最終得到水。如果有人在如來在世時奉行精進，就會興起大智慧光明。所以，世尊！如果族姓子（指佛陀的弟子）和族姓女（指佛陀的女弟子）想要追求佛道，應當常常精進。用什麼精進呢？應當用這個在諸法門中到達法門。就像，世尊！一個天生就瞎的人，這個男子從來沒有見過顏色。假設有人不行精進，就叫做愚昧黑暗盲目的同伴，看不見諸法所生起的根本和末端。就像，世尊！有眼睛的人蒙受光明才能看見，沒有光明，在黑暗的夜晚就看不見，外道仙人的天眼也是這樣。離開善友就沒有開導教化，不明白諸觀所見的法。就像天眼，如果有人有自然智慧，不用光明也能成就眼睛，因為有大智慧德行就是這樣。就像，世尊！曠野的飛鳥在廣闊的沼澤地上游蕩，看不見空曠的野地有所增加或減少。一切菩薩精進所行』

【English Translation】 English version: They praised each other for the Buddha's virtues, which shone brightly like this.

The king replied, 'Again, son of a noble family (referring to the Buddha's disciples)! In these dharmas, there is no truly ultimate place to be found. Praising merits, again, son of a noble family! It has no color, no form, no appearance; those who practice like this cannot fully express their praise of merits.'

Then, the wise king approached the Buddha and said, 'All dharmas are not to be grasped, nor do they have a self or belong to a self, therefore they cannot be given to others nor can they be taken away. Only the Great Sage, if someone practices and enjoys doing so, they should practice equality. If they diligently practice and cultivate the teachings of equality, they will joyfully attain the Dharma gate. It is like, World Honored One! The earth on this great land is on water, and water is on wind. Suppose the earth seed is spread throughout the world, and suppose someone digs into this earth, removing the dust, exerting all their strength, they will eventually reach water. Without moving it far away, they use the water to quench their thirst. The Tathagata's holy wisdom universally enters the nature and actions of all beings. Those liberated by the Tathagata, following the Dharma gate they are directed towards, cultivate diligence. From this expedient, they attain great wisdom light, and those who are diligent are not deceived. It is like digging into the earth, the deeper one digs, the more water one finds. If someone practices diligence while the Tathagata is in the world, they will give rise to great wisdom light. Therefore, World Honored One! If sons and daughters of noble families (referring to the Buddha's disciples) wish to seek the Buddha's path, they should always be diligent. What kind of diligence should they use? They should use this to reach the Dharma gate through all Dharma gates. It is like, World Honored One! A man born blind, this man has never seen color. If someone does not practice diligence, they are called foolish, dark, and blind companions, unable to see the origin and end of all dharmas. It is like, World Honored One! A person with eyes can see when they are illuminated by light, but without light, they cannot see in the dark night. The heavenly eye of external ascetics is also like this. Without good friends, there is no guidance or teaching, and they do not understand the dharmas they perceive through the senses. It is like the heavenly eye, if someone has natural wisdom, they can achieve sight without light, because they have great wisdom and virtue, their actions are like this. It is like, World Honored One! Birds in the wilderness roam the vast marshlands, and do not see any increase or decrease in the empty wilderness. All the practices of diligent Bodhisattvas'

如是，不見佛道有所增損，一切菩薩入道品法。猶如，世尊！其彼雪山雨雪生長樹木，不為諸風所見災害。菩薩如是隨時應行，生慧光明照於一切，不于眾生有所計數，所游居處無所忘失也。猶如，世尊！轉輪聖王生種姓家七寶則現。何謂為七？一曰紫金輪有千輻，二曰白象有六牙，三曰紺色神馬烏頭朱髦，四曰明月化珠八角，五曰玉女后口優缽香身栴檀香，六曰主藏聖臣，七曰主兵大將軍御四域兵。如是，大聖！菩薩大士以七寶現於世時，自然道寶現於世間。何謂為七？一曰施度無極寶，戒、忍、精進、一心、智慧、善權方便度無極寶，出現於世度濟一切。猶如轉輪聖王游四方域，不可計人民有若干念。菩薩如是，以四恩法救攝眾生，不想眾生有若干品，解之本無。猶如轉輪聖王所舉事業，坐于正座無斗諍者，無理曲直眾民自然而順其命。菩薩如是，處佛法座，無斗諍者何所從來，魔諸官屬雖抱惡意自然為降。猶如於此三千大千世界前第一立鐵圍、大鐵圍山、須彌山王。如是，大聖！學者菩薩如是，先建大乘、次立大哀、志性仁和最住無極。譬如日初出時，其大光明先照鐵圍、大鐵圍山、須彌山王，乃照其餘。菩薩如是，演慧日明普曜三界，以仁和心先照眾生，大乘光明去三毒之冥皆得神通。猶如，世尊！一切諸樹

【現代漢語翻譯】現代漢語譯本：

如此，（菩薩）不見佛道有任何增減，一切菩薩都進入了道品之法。（這）就像，世尊！那雪山上的雨雪滋養樹木生長，不會被各種風災所損害。菩薩也應如此隨時修行，生出智慧的光明照耀一切，不執著于眾生的數量，所行之處不會遺忘任何事物。就像，世尊！轉輪聖王（Chakravartin，擁有統治世界的理想君主）出生在尊貴的種姓家族時，七寶就會顯現。什麼是七寶呢？第一是紫金輪（chakra，象徵統治的輪子），有千輻；第二是白象，有六牙；第三是紺色神馬，烏黑的頭和紅色的鬃毛；第四是明月化珠，有八個角；第五是玉女，口中散發優缽羅花（utpala，藍色蓮花）的香氣，身體散發栴檀香（chandana，檀香）；第六是主藏聖臣；第七是主兵大將軍，統領四方軍隊。如此，大聖！菩薩大士以七寶顯現於世時，自然的道寶也會顯現於世間。什麼是七寶呢？第一是佈施度無極寶（dāna pāramitā，佈施的完美），戒、忍、精進、一心、智慧、善巧方便度無極寶（śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā，戒律、忍辱、精進、禪定、智慧、方便的完美），出現在世間，救度一切眾生。就像轉輪聖王巡遊四方，無法計算有多少人民在心中思念他。菩薩也如此，以四恩法（四種恩惠）救護攝受眾生，不執著于眾生有多少種類，明白其本性是空無的。就像轉輪聖王所做的事業，坐在正位上，沒有爭鬥的人，沒有道理的曲直，民眾自然而然地順從他的命令。菩薩也如此，處於佛法之座，沒有爭鬥的人從何而來，魔王及其眷屬雖然懷有惡意，也會自然降伏。就像在這三千大千世界之前，首先聳立著鐵圍山（Cakravāla，環繞世界的山脈）、大鐵圍山（Mahācakravāla，更大的環繞世界的山脈）和須彌山王（Sumeru，宇宙中心的神山）。如此，大聖！學道的菩薩也如此，先建立大乘（Mahāyāna，大乘佛教），其次建立大悲心，志向和性格仁慈和順，最終安住于無極之境。譬如太陽初升時，其巨大的光明先照耀鐵圍山、大鐵圍山和須彌山王，然後才照耀其他地方。菩薩也如此，演說智慧的日光，普遍照耀三界（triloka，欲界、色界、無色界），以仁慈和順的心先照耀眾生，大乘的光明驅散三毒（貪、嗔、癡）的黑暗，使眾生都獲得神通。就像，世尊！一切樹木現代漢語譯本：

如此，（菩薩）不見佛道有任何增減，一切菩薩都進入了道品之法。（這）就像，世尊！那雪山上的雨雪滋養樹木生長，不會被各種風災所損害。菩薩也應如此隨時修行，生出智慧的光明照耀一切，不執著于眾生的數量，所行之處不會遺忘任何事物。就像，世尊！轉輪聖王（Chakravartin，擁有統治世界的理想君主）出生在尊貴的種姓家族時，七寶就會顯現。什麼是七寶呢？第一是紫金輪（chakra，象徵統治的輪子），有千輻；第二是白象，有六牙；第三是紺色神馬，烏黑的頭和紅色的鬃毛；第四是明月化珠，有八個角；第五是玉女，口中散發優缽羅花（utpala，藍色蓮花）的香氣，身體散發栴檀香（chandana，檀香）；第六是主藏聖臣；第七是主兵大將軍，統領四方軍隊。如此，大聖！菩薩大士以七寶顯現於世時，自然的道寶也會顯現於世間。什麼是七寶呢？第一是佈施度無極寶（dāna pāramitā，佈施的完美），戒、忍、精進、一心、智慧、善巧方便度無極寶（śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā，戒律、忍辱、精進、禪定、智慧、方便的完美），出現在世間，救度一切眾生。就像轉輪聖王巡遊四方，無法計算有多少人民在心中思念他。菩薩也如此，以四恩法（四種恩惠）救護攝受眾生，不執著于眾生有多少種類，明白其本性是空無的。就像轉輪聖王所做的事業，坐在正位上，沒有爭鬥的人，沒有道理的曲直，民眾自然而然地順從他的命令。菩薩也如此，處於佛法之座，沒有爭鬥的人從何而來，魔王及其眷屬雖然懷有惡意，也會自然降伏。就像在這三千大千世界之前，首先聳立著鐵圍山（Cakravāla，環繞世界的山脈）、大鐵圍山（Mahācakravāla，更大的環繞世界的山脈）和須彌山王（Sumeru，宇宙中心的神山）。如此，大聖！學道的菩薩也如此，先建立大乘（Mahāyāna，大乘佛教），其次建立大悲心，志向和性格仁慈和順，最終安住于無極之境。譬如太陽初升時，其巨大的光明先照耀鐵圍山、大鐵圍山和須彌山王，然後才照耀其他地方。菩薩也如此，演說智慧的日光，普遍照耀三界（triloka，欲界、色界、無色界），以仁慈和順的心先照耀眾生，大乘的光明驅散三毒（貪、嗔、癡）的黑暗，使眾生都獲得神通。就像，世尊！一切樹木

【English Translation】 English version:

Thus, (a Bodhisattva) does not see any increase or decrease in the Buddha's path; all Bodhisattvas enter the Dharma of the path. It is like, O Lord, the rain and snow on the snowy mountains nourish the growth of trees, and they are not harmed by various wind disasters. Bodhisattvas should also practice in this way at all times, generating the light of wisdom that illuminates everything, not being attached to the number of sentient beings, and not forgetting anything in the places they go. It is like, O Lord, when a Chakravartin (universal monarch) is born into a noble lineage, the seven treasures appear. What are the seven treasures? First is the golden wheel (chakra), with a thousand spokes; second is the white elephant, with six tusks; third is the dark blue divine horse, with a black head and red mane; fourth is the moon-like jewel, with eight corners; fifth is the jade maiden, whose mouth emits the fragrance of utpala (blue lotus) flowers, and whose body emits the fragrance of chandana (sandalwood); sixth is the minister in charge of treasures; and seventh is the great general in charge of the army, commanding the troops of the four regions. Thus, O Great Sage, when a Bodhisattva Mahasattva appears in the world with the seven treasures, the natural treasures of the path also appear in the world. What are the seven treasures? First is the treasure of the perfection of giving (dāna pāramitā), and the treasures of the perfection of morality, patience, diligence, concentration, wisdom, and skillful means (śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā), appear in the world, saving all sentient beings. It is like when a Chakravartin travels in the four directions, the number of people who think of him in their hearts cannot be counted. Bodhisattvas are also like this, using the four graces to protect and gather sentient beings, not being attached to how many kinds of sentient beings there are, understanding that their nature is empty. It is like the work done by a Chakravartin, sitting in the proper seat, with no one fighting, no right or wrong, and the people naturally obey his commands. Bodhisattvas are also like this, sitting on the seat of the Buddha's Dharma, where do those who fight come from? Even though the demon king and his retinue harbor evil intentions, they will naturally be subdued. It is like before this three thousand great thousand world, first stand the Cakravāla (iron mountain range surrounding the world), the Mahācakravāla (larger iron mountain range surrounding the world), and Mount Sumeru (the divine mountain at the center of the universe). Thus, O Great Sage, Bodhisattvas who are learning the path are also like this, first establishing the Mahāyāna (Great Vehicle Buddhism), then establishing great compassion, with aspirations and character that are kind and harmonious, and finally dwelling in the realm of the limitless. It is like when the sun first rises, its great light first illuminates the Cakravāla, the Mahācakravāla, and Mount Sumeru, and then illuminates other places. Bodhisattvas are also like this, expounding the light of wisdom, universally illuminating the three realms (triloka, the desire realm, the form realm, and the formless realm), first illuminating sentient beings with a kind and harmonious heart, and the light of the Mahāyāna dispels the darkness of the three poisons (greed, hatred, and ignorance), enabling all sentient beings to attain supernatural powers. It is like, O Lord, all trees English version:

Thus, (a Bodhisattva) does not see any increase or decrease in the Buddha's path; all Bodhisattvas enter the Dharma of the path. It is like, O Lord, the rain and snow on the snowy mountains nourish the growth of trees, and they are not harmed by various wind disasters. Bodhisattvas should also practice in this way at all times, generating the light of wisdom that illuminates everything, not being attached to the number of sentient beings, and not forgetting anything in the places they go. It is like, O Lord, when a Chakravartin (universal monarch) is born into a noble lineage, the seven treasures appear. What are the seven treasures? First is the golden wheel (chakra), with a thousand spokes; second is the white elephant, with six tusks; third is the dark blue divine horse, with a black head and red mane; fourth is the moon-like jewel, with eight corners; fifth is the jade maiden, whose mouth emits the fragrance of utpala (blue lotus) flowers, and whose body emits the fragrance of chandana (sandalwood); sixth is the minister in charge of treasures; and seventh is the great general in charge of the army, commanding the troops of the four regions. Thus, O Great Sage, when a Bodhisattva Mahasattva appears in the world with the seven treasures, the natural treasures of the path also appear in the world. What are the seven treasures? First is the treasure of the perfection of giving (dāna pāramitā), and the treasures of the perfection of morality, patience, diligence, concentration, wisdom, and skillful means (śīla, kṣānti, vīrya, dhyāna, prajñā, upāya pāramitā), appear in the world, saving all sentient beings. It is like when a Chakravartin travels in the four directions, the number of people who think of him in their hearts cannot be counted. Bodhisattvas are also like this, using the four graces to protect and gather sentient beings, not being attached to how many kinds of sentient beings there are, understanding that their nature is empty. It is like the work done by a Chakravartin, sitting in the proper seat, with no one fighting, no right or wrong, and the people naturally obey his commands. Bodhisattvas are also like this, sitting on the seat of the Buddha's Dharma, where do those who fight come from? Even though the demon king and his retinue harbor evil intentions, they will naturally be subdued. It is like before this three thousand great thousand world, first stand the Cakravāla (iron mountain range surrounding the world), the Mahācakravāla (larger iron mountain range surrounding the world), and Mount Sumeru (the divine mountain at the center of the universe). Thus, O Great Sage, Bodhisattvas who are learning the path are also like this, first establishing the Mahāyāna (Great Vehicle Buddhism), then establishing great compassion, with aspirations and character that are kind and harmonious, and finally dwelling in the realm of the limitless. It is like when the sun first rises, its great light first illuminates the Cakravāla, the Mahācakravāla, and Mount Sumeru, and then illuminates other places. Bodhisattvas are also like this, expounding the light of wisdom, universally illuminating the three realms (triloka, the desire realm, the form realm, and the formless realm), first illuminating sentient beings with a kind and harmonious heart, and the light of the Mahāyāna dispels the darkness of the three poisons (greed, hatred, and ignorance), enabling all sentient beings to attain supernatural powers. It is like, O Lord, all trees

郡國縣邑樂依于地，一切所生百穀草木皆悉仰地，所生萬物而得自在。菩薩如是，一切德本悉因道心，長育聖慧而成正覺也。」

爾時世尊贊賢王菩薩曰：「善哉善哉！仁族姓子！解引其譬說功勛業，快乃如是。又族姓子！如眾生界及與法界，逮得總持菩薩聖慧亦復如是，一切萬物皆歸無常，引喻說相皆能堪任。取要言之，未曾患厭亦復如是，悉能敷演其所說者。所以者何？皆無口辭亦無所說。若有菩薩未得總持，無有言教所造因緣。又其菩薩無有掛礙不興辯才，其餘聲聞無此辯才，不思觀本乃為說法。所以者何？此菩薩眾得無礙辯，言不可盡、無有陰蔽、無閑無休。分別辯才，諸佛尊前說經法，不怯無弱。菩薩如是，佛所建立逮總持門故有所說，不懷怯劣。菩薩如是得三無礙。何謂為三？一曰總持無所掛礙，二曰辯才無所掛礙，三曰道法無所掛礙；是為三。復有三事得入清凈業。何謂為三？一曰自然清凈，二曰本無清凈，三曰本際清凈；是為三。復有三事得入無盡矣。何謂為三？一曰經法不可窮盡，二曰文字之義而不可盡，三曰所宣訓誨而不可盡；是為三。又復得入三無住處。何謂為三？一曰聖慧而無住處，二曰言辭文飾亦無住處，三曰所修建立亦無住處；是為三。又復逮得三卒決對。何謂為三？一曰應譏宣

【現代漢語翻譯】現代漢語譯本：郡縣城邑的安樂依賴於土地，一切生長出來的五穀草木都依靠土地，萬物生長都由此獲得自在。菩薩也是如此，一切功德的根本都源於道心，增長培育聖慧從而成就正覺。這時，世尊讚歎賢王菩薩說：『好啊，好啊！仁慈的族姓之子！你引用的譬喻來說明功勛事業，真是太好了。還有，族姓之子！就像眾生界和法界一樣，獲得總持（dharani，總攝憶持一切法而不忘失的智慧）的菩薩的聖慧也是如此，一切萬物都歸於無常，引用譬喻來說明事相都能勝任。總而言之，從不厭倦，也能敷衍闡述所說的內容。這是為什麼呢？因為他們沒有言辭，也沒有所說。如果菩薩沒有獲得總持，就沒有言教所造成的因緣。而且，菩薩沒有掛礙，不會興起辯才，其餘的聲聞（sravaka，聽聞佛陀教誨而修行的人）沒有這種辯才，不思考根本就說法。這是為什麼呢？因為這些菩薩眾獲得了無礙辯才，言語無窮無盡，沒有遮蔽，沒有間斷。在諸佛面前分別辯才，宣說經法，不膽怯不軟弱。菩薩也是如此，佛所建立的獲得總持之門，所以有所說，不懷有怯懦。菩薩如此獲得三種無礙。哪三種呢？一是總持無所掛礙，二是辯才無所掛礙，三是道法無所掛礙；這就是三種。還有三種事可以進入清凈業。哪三種呢？一是自然清凈，二是本無清凈，三是本際清凈；這就是三種。還有三種事可以進入無盡。哪三種呢？一是經法不可窮盡，二是文字的意義不可窮盡，三是所宣講的訓誨不可窮盡；這就是三種。又獲得進入三種無住處。哪三種呢？一是聖慧沒有住處，二是言辭文飾也沒有住處，三是所修建立也沒有住處；這就是三種。又獲得三種卒決對。哪三種呢？一是應譏宣說'

【English Translation】 English version: The happiness of counties, cities, and towns relies on the earth; all the grains and plants that grow depend on the earth; and all things that are born obtain their freedom from it. Bodhisattvas are also like this; all the roots of virtue come from the mind of the Way, growing and nurturing holy wisdom to achieve perfect enlightenment. At that time, the World Honored One praised the Bodhisattva Virtuous King, saying: 'Excellent, excellent! Son of a noble family! Your use of analogies to explain meritorious deeds is truly wonderful. Furthermore, son of a noble family! Just as the realm of sentient beings and the realm of Dharma are, so too is the holy wisdom of a Bodhisattva who has attained dharani (total retention, the wisdom of remembering all dharmas without forgetting). All things return to impermanence, and one is capable of using analogies to explain phenomena. In short, one is never weary and can expound on what is said. Why is this? Because they have no words and nothing to say. If a Bodhisattva has not attained dharani, there is no causal connection created by verbal teachings. Moreover, a Bodhisattva has no attachments and does not give rise to eloquence. Other sravakas (hearers, those who practice by listening to the Buddha's teachings) do not have this eloquence; they do not contemplate the root cause when they teach the Dharma. Why is this? Because these Bodhisattva assemblies have attained unobstructed eloquence; their words are inexhaustible, without concealment, without interruption. They distinguish eloquence, expounding the Dharma before all Buddhas, without fear or weakness. Bodhisattvas are like this; they have attained the gate of dharani established by the Buddha, and therefore they speak without timidity. Bodhisattvas thus attain three kinds of unobstructedness. What are the three? First, unobstructedness in dharani; second, unobstructedness in eloquence; and third, unobstructedness in the Dharma of the Way; these are the three. There are also three things that allow one to enter pure karma. What are the three? First, natural purity; second, original purity; and third, fundamental purity; these are the three. There are also three things that allow one to enter the inexhaustible. What are the three? First, the Dharma of the scriptures is inexhaustible; second, the meaning of the words is inexhaustible; and third, the teachings that are proclaimed are inexhaustible; these are the three. Furthermore, one attains entry into three non-abiding places. What are the three? First, holy wisdom has no abiding place; second, eloquent speech and embellishment have no abiding place; and third, the cultivation and establishment have no abiding place; these are the three. Furthermore, one attains three decisive responses. What are the three? First, one should proclaim when criticized.'

慧，二曰尋發辯才，三曰應時智慧；是為三。復有三疾得歸慧。何謂為三？一曰決疑令無餘結，二曰斷猶豫使無沉吟，三曰可悅一切眾生心意；是為三。」說是語時，八千菩薩逮得總持。

於是密跡金剛力士前白佛言：「愿佛世尊建立法典，然後如來滅度之時最後末世，遍佈天下閻浮利地，使得久存令不滅盡。」

爾時世尊周觀四方，觀察已竟時說頌曰：

「降根自然勝，　　寂根無所害，　無本斷其無，　　伏魔兵眾黨。　解脫解清凈，　　無恐解所畏，　捨棄于重檐，　　醫神咒上師。　降制外異學，　　以法而救攝，　護於行法者，　　神咒佛所說。　無我以除我，　　其義宜以度，　斯於四天王，　　說無澤之句。　勇持章句勛，　　凈復凈正等，　梵天釋天帝，　　作是如此乘。　慈氏彼通忍，　　以觀哀所察，　愛敬睹梵天，　　此者無所犯。　曠野離空曠，　　無根法曰凈，　降伏魔官屬，　　故說此神咒。　人中尊建立，　　是經善義辭，　爾時普流佈，　　隨器能受者。　以說此咒術，　　其地則大動，　諸魔皆悉來，　　各口宣是言。　用言護頭首，　　是曰為法師，　若手得斯經，　　歸逮佛所說。」

爾時佛告密跡金剛力士：

【現代漢語翻譯】現代漢語譯本『智慧』有三種：一是尋求辯才，二是引發辯才，三是應時智慧；這便是三種。還有三種能迅速獲得智慧的方法。哪三種呢？一是消除疑惑，使不再有任何煩惱的束縛；二是斷除猶豫，使不再有任何遲疑；三是使一切眾生心生歡喜；這便是三種。』當佛陀說這些話時，八千位菩薩獲得了總持（dharani，一種記憶和理解佛法的能力）。這時，密跡金剛力士（Vajrapani，佛教護法神）上前對佛說：『愿佛陀世尊建立法典，這樣在如來涅槃之後，在最後的末世，法典可以遍佈整個閻浮提（Jambudvipa，人類居住的世界），得以長久儲存而不至於滅絕。』這時，世尊環顧四方，觀察完畢后，說了以下偈頌：『降伏根性自然殊勝，寂靜的根性不會帶來傷害，無本的斷除其無，降伏魔的軍隊黨羽。解脫是清凈的，無所畏懼的解脫，捨棄了重檐（指世俗的束縛），是醫神咒語的上師。降伏外道異學，用佛法來救護攝受，保護修行佛法的人，這是佛所說的神咒。用無我來去除我執，這個道理應該用來度化眾生，這是對四天王（四大天王，佛教的護法神）說的無私之句。勇猛地持誦章句，清凈又清凈，正等正覺，梵天（Brahma，印度教的創造神）和釋提桓因（Sakra，帝釋天）都如此修行。慈氏（Maitreya，彌勒菩薩）通達忍辱，用慈悲來觀察，愛敬地看待梵天，這樣的人不會犯錯。曠野遠離空曠，無根的法是清凈的，降伏魔的官屬，所以說這個神咒。人中尊者（佛陀）建立，這部經是善妙的言辭，那時普遍流佈，隨眾生的根器而接受。因為說了這個咒術，大地就震動了，所有的魔都來了，各自口中宣說這些話。用言語來保護頭首，這被稱為法師，如果手中得到這部經，就歸於佛所說。』這時，佛陀告訴密跡金剛力士：

【English Translation】 English version 『Wisdom』 has three aspects: first, seeking eloquence; second, generating eloquence; and third, timely wisdom; these are the three. There are also three ways to quickly attain wisdom. What are the three? First, resolving doubts so that no fetters of affliction remain; second, cutting off hesitation so that no wavering remains; and third, pleasing the minds of all sentient beings; these are the three.』 When the Buddha spoke these words, eight thousand Bodhisattvas attained dharani (a capacity for remembering and understanding the Dharma). Then, Vajrapani (a Buddhist protector deity), the mighty spirit, stepped forward and said to the Buddha: 『May the World-Honored One establish a Dharma canon, so that after the Tathagata』s (Buddha』s) parinirvana (death), in the final age, it may spread throughout Jambudvipa (the world inhabited by humans), and be preserved for a long time without being extinguished.』 At that time, the World-Honored One looked around in all directions, and after observing, spoke the following verses: 『Subduing the roots is naturally superior, peaceful roots cause no harm, the rootless cuts off its non-existence, subduing the demon』s army and party. Liberation is pure, liberation without fear, abandoning the heavy eaves (referring to worldly attachments), is the master of the healing mantra. Subduing the heretical teachings of outsiders, using the Dharma to rescue and gather, protecting those who practice the Dharma, this is the divine mantra spoken by the Buddha. Using non-self to remove self-attachment, this principle should be used to liberate sentient beings, these are the selfless words spoken to the Four Heavenly Kings (Buddhist guardian deities). Courageously upholding the verses, pure and pure, right and equal enlightenment, Brahma (the Hindu creator god) and Sakra (the ruler of the gods) practice in this way. Maitreya (the future Buddha) understands forbearance, observes with compassion, and regards Brahma with love and respect, such a person will not make mistakes. The wilderness is far from emptiness, the rootless Dharma is pure, subduing the demon』s officials, therefore this divine mantra is spoken. The Honored One among humans (the Buddha) establishes, this sutra is of good and excellent words, at that time it will spread widely, and be received according to the capacity of sentient beings. Because this mantra was spoken, the earth shook, all the demons came, each proclaiming these words from their mouths. Using words to protect the head, this is called a Dharma master, if this sutra is obtained in hand, it belongs to what the Buddha has spoken.』 At that time, the Buddha said to Vajrapani:

「以建立竟是經典要。今建立是，無能亂者。所以者何？佛憶識念過去世時，有佛名寶月，興出於世，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰無悅。其佛世時，有二比丘而為法師，一名智寂，二名持至誠。威神變化高德無極，大尊巍巍，受彼如來是章句咒而奉持之。如來滅度之後半劫持法，其彼三千大千世界百千億魔皆見開化，承無上正真之道。密跡！欲知爾時二比丘為法師者，豈異人乎？莫造斯觀。所以者何？其法寂者，則我身是也。持至誠法師比丘者，則密跡金剛力士是也。此諸章句令是經法，多所饒益成護正法。」

彼時世尊觀於四面一切眾會，而口宣言：「汝等正士為能堪任。於斯如來，從無數劫億百千垓積功累德，總持無上正真之道，以持擁護無所掛礙。從是以來至今蒙濟，去來今佛之所由生。」於是菩薩眾會之中三萬二千菩薩即從坐起，叉手而住，稽首禮佛，說是偈言：

「棄其身壽命，　　思惟好寂然，　受持是經法，　　世護之所嘆。　其是經如藥，　　療治一切病，　受持所言教，　　發生世尊意。」

爾時賢王天子之等五百天子說是偈言：

「用一切眾生，　　以故想積德，　受持是經典，　　最勝特深妙。」

【現代漢語翻譯】現代漢語譯本：建立經典的關鍵在於此。現在所建立的，是任何人都無法擾亂的。這是為什麼呢？佛回憶過去世時，有一尊佛名為寶月（寶月：佛名），出現於世，是如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。其世界名為無悅。在那尊佛住世時，有兩位比丘作為法師，一位名叫智寂，另一位名叫持至誠。他們威神變化，高德無極，大尊巍巍，接受那尊如來的章句咒語並奉持。如來滅度後半劫，他們持守佛法，使得那個三千大千世界中成百上千億的魔都得以開化，承接無上正真之道。密跡（密跡：金剛力士名）！你想知道那時作為法師的兩位比丘是誰嗎？不要這樣想。為什麼呢？那位法師智寂，就是我的前身。而法師持至誠比丘，就是你密跡金剛力士的前身。這些章句使得這部經法，能夠饒益眾生，成就護持正法。那時，世尊觀察四面的一切大眾，開口宣說：『你們這些正士能夠堪任。從無數劫億百千垓積累功德，總持無上正真之道，以此來持守擁護，沒有任何障礙。從那時以來直到現在都蒙受救濟，過去、現在、未來的佛都是由此而生。』於是菩薩大眾中三萬二千位菩薩立即從座位上站起，合掌而立，向佛稽首禮拜，並說偈頌：『捨棄自身壽命，思維寂靜美好，受持這部經法，為世間所讚歎。這部經如良藥，能療治一切病，受持佛的教誨，能生起世尊的意願。』當時，賢王天子等五百位天子也說了偈頌：『爲了利益一切眾生，因此想積累功德，受持這部經典，是最殊勝、特別深奧的。』

【English Translation】 English version: The establishment of the scriptures is essential. What is established now, no one can disrupt. Why is that? The Buddha recalls the past when a Buddha named Bao Yue (寶月: Buddha's name), appeared in the world, a Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the World Honored One. His world was called Wu Yue. During that Buddha's time, there were two Bhikkhus who were Dharma teachers, one named Zhi Ji, and the other named Chi Zhi Cheng. Their divine powers and transformations were boundless, their virtues were supreme, and they received the verses and mantras from that Tathagata and upheld them. After the Tathagata's passing, for half a kalpa, they upheld the Dharma, causing hundreds of billions of demons in that three thousand great thousand worlds to be enlightened, receiving the unsurpassed true path. Mi Ji (密跡: Name of a Vajra warrior)! Do you want to know who those two Bhikkhus who were Dharma teachers were? Do not think that way. Why? The Dharma teacher Zhi Ji, that was my past self. And the Bhikkhu Dharma teacher Chi Zhi Cheng, that was you, Mi Ji Vajra warrior. These verses make this scripture, greatly beneficial, accomplishing the protection of the true Dharma. At that time, the World Honored One observed all the assemblies in the four directions and declared: 'You righteous ones are capable. From countless kalpas, hundreds of thousands of nayutas, you have accumulated merit and virtue, upholding the unsurpassed true path, using it to maintain and protect without any hindrance. From that time until now, you have received salvation, and the Buddhas of the past, present, and future are born from this.' Then, among the assembly of Bodhisattvas, thirty-two thousand Bodhisattvas immediately rose from their seats, stood with their palms together, bowed their heads to the Buddha, and spoke these verses: 'Abandoning their own lives, contemplating peaceful stillness, Receiving and upholding this scripture, praised by the world. This scripture is like medicine, healing all diseases, Receiving and upholding the Buddha's teachings, generating the World Honored One's intention.' At that time, five hundred devas, including the deva Xian Wang, also spoke these verses: 'For the sake of all sentient beings, therefore desiring to accumulate merit, Receiving and upholding this scripture, is the most supreme and profoundly wonderful.'

於是密跡金剛力士時說頌曰：

「是議無文字，　　而反宣文字，　人中尊所作，　　班宣我當持。」

爾時世尊告識氏梵天：「如來有三不可限量，無上供養德無有極。何謂為三？一曰至心仁和發其道心，二曰以發道心護于正法，三曰如所聞法為人解說、身行如是；是為至不可計德。梵天當知，如來以是三事積累功勛，假使其壽住世一劫，廣分別說不能究暢。是故梵天，當以隨順恭敬奉事如來至真。是為三事，梵天！供養如來受四句頌，是去來今佛世尊之所說法受而擁護。所以者何？諸佛世尊皆從是法生，故當供法。供法不用衣食，以法供養諸養中尊，為上為長、為無儔匹、為無等倫。是故梵天！當以正法而相供養，是養真諦無以衣食。佛自憶念，梵天王！過去曾生為王太子，名曰意行。生於王家，以是見教，諦樂道法。時臥夢中聞是四句頌，本行放逸無脫路，以眾生故志於道，心在山空閑隨順念，無所貪受本悉安。」佛語梵天：「彼時聞是頌教從夢中覺，思惟了了，惟是忻然大悅，心中解暢。即時以偈而嘆頌曰：

「『快哉安上樂，　　得法藏無盡，　　當充滿眾生，　　諸貧天人民。』」

佛告善安大梵天：「時王大子得安諦藏，曉文字無，心自念言：『以是偈義充滿眾生貧匱之

【現代漢語翻譯】現代漢語譯本於是，密跡金剛力士當時說了這首偈頌：『這真理超越文字，卻又用文字來宣說，人中至尊所作的教誨，我應當普遍宣揚並奉持。』那時，世尊告訴識氏梵天：『如來有三種不可思議的功德，無上的供養功德沒有窮盡。哪三種呢？第一是至誠仁和地發起道心，第二是以發起的道心來守護正法，第三是如所聽聞的佛法為他人解說，並且自身也如此奉行；這就是至為不可估量的功德。梵天應當知道，如來憑藉這三件事積累功勛，即使他的壽命住世一劫，廣泛地分別解說也無法完全詳盡。因此，梵天，應當以隨順恭敬的心來奉事如來至真。這就是這三件事。梵天！供養如來，接受四句偈頌，這是過去、現在、未來諸佛世尊所說的法，應當接受並擁護。為什麼呢？諸佛世尊都是從這法中產生，所以應當供養佛法。供養佛法不需要衣食，以佛法供養是諸供養中最尊貴的，是至高無上的，是無與倫比的，是無可比擬的。因此，梵天！應當以正法來互相供養，這是供養真諦，而不是衣食。佛自己回憶說，梵天王！過去曾經轉生為一位名叫意行的王子。出生在王家，因為這個緣故見到教誨，真實地喜愛佛法。當時在睡夢中聽到這四句偈頌，『原本放縱沒有出路，爲了眾生立志于道，心在山林空閑處隨順思念，不貪求任何事物，原本就安穩。』佛告訴梵天：『那時聽到這偈頌教誨，從夢中醒來，思惟明瞭，心中非常歡喜，感到無比的快樂，心中豁然開朗。』當時就用偈頌來讚歎說：『多麼快樂安穩的至上之樂啊，得到了無盡的法藏，應當充滿眾生，讓貧窮的天人和人民都得到。』佛告訴善安大梵天：『當時王子得到了安穩的真諦寶藏，雖然知道文字的意義是空無的，心中卻想：『用這偈頌的意義來充滿眾生貧乏的困境，』

【English Translation】 English version Then, the Vajra-wielding Yaksha (密跡金剛力士, Mìjì Jīngāng Lìshì, a powerful guardian deity) spoke this verse: 'This truth transcends words, Yet it is proclaimed through words, What the Honored One among humans has done, I shall universally proclaim and uphold.' At that time, the World Honored One said to Brahma Shakra (識氏梵天, Shíshì Fàntiān, a Brahma deity): 'The Tathagata (如來, Rúlái, the Thus Come One, an epithet of the Buddha) has three inconceivable merits, and the supreme merit of offerings is inexhaustible. What are the three? First, it is to sincerely and kindly arouse the Bodhi mind (道心, dàoxīn, the aspiration for enlightenment); second, it is to protect the Dharma (正法, zhèngfǎ, the true teachings) with the aroused Bodhi mind; third, it is to explain the Dharma as heard to others and to practice it oneself; these are immeasurable merits. Brahma, you should know that the Tathagata accumulates merits through these three things, and even if his life were to last for a kalpa (劫, jié, an eon), a detailed explanation would not be exhaustive. Therefore, Brahma, you should serve the Tathagata with a compliant and respectful heart. These are the three things. Brahma! Offering to the Tathagata and receiving a four-line verse is the Dharma spoken by the Buddhas of the past, present, and future, which should be received and protected. Why? Because all Buddhas arise from this Dharma, so the Dharma should be offered to. Offering to the Dharma does not require clothing or food; offering with the Dharma is the most honored among all offerings, it is supreme, it is unparalleled, it is incomparable. Therefore, Brahma! You should offer to each other with the true Dharma, this is offering to the true essence, not clothing or food. The Buddha himself recalled, 'Brahma King! In the past, I was once born as a prince named Intentional Conduct (意行, Yìxíng). Born into a royal family, I saw the teachings and truly loved the Dharma. At that time, in a dream, I heard this four-line verse: 「Originally indulgent with no way out, for the sake of sentient beings, I aspired to the path, my mind in the quiet of the mountains, following thoughts, not craving anything, originally at peace.」' The Buddha told Brahma: 'At that time, hearing this verse, I awoke from the dream, my thoughts clear, and I was very happy, feeling immense joy, and my mind was enlightened.' Then, I praised it with a verse: 'How joyful and peaceful is the supreme bliss, Having obtained the inexhaustible Dharma treasury, It should fill all sentient beings, Let the poor gods and people all receive it.' The Buddha told Brahma Shakra: 'At that time, the prince obtained the treasure of peaceful truth, and although he knew that the meaning of words was empty, he thought: 「I will use the meaning of this verse to fill the poverty of all sentient beings,」'

人。』往語父母：『寧有金銀琉璃水精車𤦲馬瑙明珠藏乎？欲濟窮乏以是歡喜。』父母報言：『一切財業非是真寶，五家水、火、盜賊、怨家債主、縣官、惡子分耳。博聞之慧無衣食求，甚為難得。』父母言：『善！如子所志。』便取廣施與諸乏者。了三界空，令得難致無盡之慧。以故梵天聞是一四句偈，化八千人勸入道意，無數眾生當生天上。以故梵天！其有受是深妙之法，持諷誦讀為人廣說，聞之歡喜若奉行，是德不可量逮無極藏。假使，梵天！行大乘業有三事法，多益菩薩。何謂為三？一曰聞行得立受之無厭；二曰以聞建立以行為要，守口第一，不以害心加於眾生；三曰不捨大哀。是為三。以故梵天！益於眾生，當加勸助是經典要。復有二事，所造行愿無所忘失。何謂為二？一曰佛初成道。勸助如來使轉法輪；二曰梵天當勸助是賢劫中當來具千如來至真等正覺使轉法輪，令化出家眾人作菩薩行。如佛世尊為自在法王，善教訓誨少有能及、難逮如是。以故梵天！如是比像多所親立，一切眾人除老病死至無為業。於色無著，以解了是能忍眾苦忍無所求，主諸天人造立三忍。執持正法，受諷誦讀是乃甚難。受是經者當作是觀，受我身億百千垓劫，修清凈行嚴凈佛土，擁護正法疾成正覺。」

佛告賢者阿難：「受

【現代漢語翻譯】現代漢語譯本『人』（指菩薩）對父母說：『你們有金銀、琉璃、水晶、車磲、瑪瑙、明珠等寶藏嗎？我想用它們來救濟貧困的人，讓他們歡喜。』父母回答說：『一切財物都不是真正的寶藏，它們會被水、火、盜賊、怨家債主、官府、不孝的兒子等五家瓜分。而廣博的智慧，即使沒有衣食，也是非常難得的。』父母說：『好！就按你所想的去做吧。』於是，菩薩便取出財物廣泛地施捨給那些貧乏的人。他領悟了三界皆空的道理，從而獲得了難以企及的無盡智慧。因此，梵天（Brahmā，印度教的創造神）聽到這四句偈語，就感化了八千人，勸他們發心修行，無數眾生因此得以昇天。所以，梵天！如果有人接受這深奧微妙的佛法，受持、諷誦、讀誦，併爲他人廣泛宣說，聽聞者歡喜並奉行，這種功德是無法衡量、無邊無際的。假設，梵天！修行大乘佛法有三種方法，能大大地利益菩薩。這三種方法是什麼呢？第一是聽聞佛法，並實踐修行，永不厭倦；第二是以聽聞佛法為基礎，以實踐行為為根本，守護自己的口業，不以噁心傷害眾生；第三是不捨棄大慈悲心。這就是這三種方法。因此，梵天！爲了利益眾生，應當勸勉他們學習這部重要的經典。還有兩種行為，能使所發下的誓願不會忘失。這兩種行為是什麼呢？第一是當佛陀初次成道時，勸請如來轉法輪（Dharmacakra，佛陀的教法）；第二是梵天應當勸請賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中未來將要出現的千佛，成就至真等正覺，轉法輪，使出家眾修行菩薩道。佛陀世尊是自在的法王，他的教誨善巧，很少有人能達到或趕上。因此，梵天！像這樣多方建立，一切眾生就能脫離老、病、死，達到無為的境界。對於色法不執著，因為他們理解了色法的本質，能夠忍受各種痛苦，並且不求回報，主導諸天人建立三種忍辱。執持正法，受持、諷誦、讀誦是非常困難的。接受這部經典的人應當這樣觀想：我將用億百千垓劫的時間，修持清凈的修行，莊嚴清凈的佛土，擁護正法，迅速成就正覺。」佛陀告訴賢者阿難說：「受持這部經典的人，應當這樣觀想……」

【English Translation】 English version The 『person』 (referring to a Bodhisattva) said to their parents, 『Do you have treasures of gold, silver, lapis lazuli, crystal, carnelian, agate, and pearls? I wish to use them to relieve the poor and make them happy.』 The parents replied, 『All material possessions are not true treasures; they are divided among five entities: water, fire, thieves, vengeful creditors, government officials, and unfilial sons. The wisdom of extensive learning, even without food and clothing, is extremely rare.』 The parents said, 『Good! Do as you wish.』 Then, the Bodhisattva took the wealth and generously gave it to those in need. They realized the emptiness of the three realms, thus attaining immeasurable wisdom that is difficult to achieve. Therefore, Brahmā (the Hindu god of creation), upon hearing these four lines of verse, converted eight thousand people, encouraging them to embark on the path of practice, and countless beings were thus born in heaven. Therefore, Brahmā! If someone accepts this profound and subtle Dharma, upholds, recites, and reads it, and widely proclaims it to others, and those who hear it rejoice and practice it, the merit of this is immeasurable and boundless. Suppose, Brahmā! There are three methods of practicing the Mahayana path that greatly benefit Bodhisattvas. What are these three? First, to hear the Dharma and practice it without ever being weary; second, to establish oneself on the basis of hearing the Dharma, with practice as the foundation, guarding one's speech, and not harming sentient beings with evil intentions; third, not to abandon great compassion. These are the three. Therefore, Brahmā! To benefit sentient beings, one should encourage them to study this important scripture. There are also two actions that ensure the vows made are not forgotten. What are these two? First, when the Buddha first attained enlightenment, to encourage the Tathagata to turn the Dharma wheel (Dharmacakra, the Buddha's teachings); second, Brahmā should encourage the thousand Buddhas who will appear in the Bhadrakalpa (a period in Buddhist cosmology) to attain perfect enlightenment, turn the Dharma wheel, and enable the monastic community to practice the Bodhisattva path. The Buddha, the World Honored One, is the sovereign of the Dharma, and his teachings are skillful, rarely matched or surpassed. Therefore, Brahmā! By establishing these many ways, all beings can be liberated from old age, sickness, and death, and attain the state of non-action. They are not attached to form, because they understand the nature of form, can endure all suffering, and do not seek reward, leading the gods and humans to establish the three kinds of forbearance. Upholding the true Dharma, receiving, reciting, and reading it is very difficult. Those who accept this scripture should contemplate thus: I will spend billions of kalpas cultivating pure practice, adorning pure Buddha lands, protecting the true Dharma, and quickly attaining perfect enlightenment.』 The Buddha said to the venerable Ananda, 『Those who receive this scripture should contemplate thus...』

是經典，持諷誦讀，為他人說。」

阿難曰：「諾。當受持之令其堅固。」

佛言阿難：「勿持是法授非法器，莫得授與諸惡知友，當施善友慕樂學者。授是經法，常當奉護。阿難！是經不歸非法，當歸應器，能奉行法，常慈心眾。又是經者無有妄想，瑞應現前精進所致，行是經典有是福報。」

阿難白曰：「當受是經，承佛威神常令普流。若受是法，承佛威神，其光遠照是等不隨無器之業。又是經者，所號為何？云何奉行？」

佛言：「是經名曰『佛所訓誨』。阿難！又有號曰『密跡金剛力士所宣佈義』，當持奉行；又名『如來功勛報應』，當奉持之；又複名曰『如來秘要經法之品，為他分別無冀養心，歸於無量功德而順法律』，當奉持之。所以者何？若有奉持是經法者，令以佛眼普見佛土及十方國，從地以上高至三十三天思想天，滿中七寶百種眾膳貢施如來。若有受是經學持奉行，以無冀養為他人說，是德最多。又以衣食供養是經典要，宣如來德，得福無量不可為喻。」

說是經時，無量眾生髮大道心，不可計菩薩逮得法忍，復無央數菩薩逮一生補處。

佛說如是。賢者阿難，密跡金剛力士、寂意菩薩，及大聲聞一切眾會，及諸天人，諸阿須輪、揵沓和及世間人，聞佛所說

【現代漢語翻譯】現代漢語譯本：是經典，要堅持諷誦，併爲他人宣說。阿難說：『好的，我將接受並持守，使其牢固。』佛對阿難說：『不要將此法傳授給不適合的器皿，不要傳給那些惡友，應當傳給善友和樂於學習的人。傳授此經法時，要常常恭敬守護。阿難！此經不應歸於非法之人，應當歸於能接受的器皿，能奉行此法，常懷慈悲之心的人。而且此經沒有虛妄，瑞應的顯現是精進所致，修行此經典會有這樣的福報。』阿難稟告說：『我將接受此經，承蒙佛的威神之力，使其廣為流傳。如果接受此法，承蒙佛的威神之力，其光芒將遠照，這些人不會隨順不適合的業報。而且此經的名稱是什麼？應當如何奉行？』佛說：『此經名為『佛所訓誨』。阿難！又名為『密跡金剛力士（佛教護法神）所宣說的義理』，應當持守奉行；又名為『如來功勛報應』，應當奉持；又名為『如來秘密重要的經法之品，為他人分別解說，不求回報，歸於無量功德而順應法律』，應當奉持。這是為什麼呢？如果有人奉持此經法，能以佛眼普遍見到佛土及十方國土，從地面以上高至三十三天（欲界六天之一）的思想天，充滿七寶和百種美味佳餚供養如來。如果有人接受此經學習、持守奉行，不求回報地為他人宣說，這種功德最為殊勝。又以衣食供養此經典要義，宣揚如來的功德，所得福報無量，不可比喻。』在宣說此經時，無量眾生髮起了菩提心，不可計數的菩薩獲得了法忍，又有無數菩薩獲得了候補佛位的資格。佛說完這些話。賢者阿難，密跡金剛力士（佛教護法神）、寂意菩薩，以及大聲聞（佛陀的弟子）和所有集會的人，以及諸天人，諸阿修羅（一種神道）、乾闥婆（天上的樂神）和世間的人，聽聞佛所說

【English Translation】 English version: This is a scripture, uphold it by reciting and chanting, and explain it to others. Ananda said, 'Yes, I will receive and uphold it, making it firm.' The Buddha said to Ananda, 'Do not impart this Dharma to unsuitable vessels, do not give it to evil friends, but should give it to good friends and those who are eager to learn. When imparting this scripture, always respectfully protect it. Ananda! This scripture should not go to those who are not righteous, but should go to those who can receive it, who can practice this Dharma, and who always have a compassionate heart. Moreover, this scripture is without falsehood, the manifestation of auspicious signs is due to diligence, and practicing this scripture will have such blessings.' Ananda reported, 'I will receive this scripture, and by the power of the Buddha's majestic spirit, I will make it widely spread. If one receives this Dharma, by the power of the Buddha's majestic spirit, its light will shine far, and these people will not follow the karma of unsuitable vessels. Moreover, what is the name of this scripture? How should it be practiced?' The Buddha said, 'This scripture is named 『The Buddha's Teachings』. Ananda! It is also named 『The Meaning Proclaimed by the Vajrapani (a Buddhist guardian deity)』, it should be upheld and practiced; it is also named 『The Retribution of the Tathagata's Merits』, it should be upheld; it is also named 『The Chapter of the Tathagata's Secret and Important Scripture, explaining it to others without seeking reward, returning to immeasurable merit and complying with the law』, it should be upheld. Why is this so? If someone upholds this scripture, they can see with the Buddha's eye the Buddha lands and the ten directions of the world, from the ground up to the thirty-third heaven (one of the six heavens of the desire realm), filled with seven treasures and a hundred kinds of delicious food to offer to the Tathagata. If someone receives this scripture, studies it, upholds it, and practices it, explaining it to others without seeking reward, this merit is the most supreme. Also, by offering clothing and food to this essential scripture, and proclaiming the Tathagata's merits, the blessings obtained are immeasurable and beyond comparison.' When this scripture was being spoken, immeasurable beings aroused the Bodhi mind, countless Bodhisattvas attained the Dharma-patience, and countless Bodhisattvas attained the position of being one birth away from Buddhahood. The Buddha finished speaking these words. The venerable Ananda, Vajrapani (a Buddhist guardian deity), the Bodhisattva Samantabhadra, and the great Sravakas (Buddha's disciples) and all the assembly, as well as the gods, Asuras (a type of deity), Gandharvas (celestial musicians), and people of the world, heard what the Buddha had said.

，莫不歡喜，稽首而去。

大寶積經卷第十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十五

西晉三藏竺法護譯

凈居天子會第四之一

如是我聞：

一時佛住王舍城耆阇崛山中，與大菩薩比丘眾六萬人俱，皆悉住于阿耨多羅三藐三菩提，其諸聲聞眾所知識。爾時世尊于中食后入於三昧，此三昧威神力故，震動三千大千世界。時諸釋梵天、護世四王等來詣佛所，到已頭面禮足，在一面立合掌向佛。以此三昧威神力故，爾時凈居天歡喜天子、善歡喜天子、大歡喜天子、賢歡喜天子、善受天子，兜率陀天、自在天、大自在天，一切諸天大眾，凈居天等，各詣世尊所，頭面禮足，在於一面一心而住。

爾時凈居天眾白世尊言：「大德世尊！菩薩所行相貌，攝受諸法，過去諸佛之所說者，唯愿演說分別顯示，為利益安樂多眾生故，憐愍世間利安天人。為未來諸菩薩，于如來般涅槃后，聞此法者生欲樂心，于阿耨多羅三藐三菩提如實自知，不生疑悔，究竟安住不放逸行，值遇于苦不生退轉。」時凈居天眾及兜率陀天，向於世尊說是語已默然而住。

時有天子名金剛摧，為諸天眾請於世尊，而說偈言：

「百福德滿故問此，　　人天敬愛故問此

【現代漢語翻譯】莫不歡喜，稽首而去。

大寶積經卷第十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十五

西晉三藏竺法護譯

凈居天子會第四之一

如是我聞：

一時，佛住在王舍城耆阇崛山（Grdhrakuta）中，與六萬大菩薩比丘眾在一起，他們都安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），是所有聲聞眾所熟知的。當時，世尊在用過午飯後進入三昧（Samadhi，禪定），由於此三昧的威神力，震動了三千大千世界。這時，諸釋（Sakra，帝釋天）、梵天（Brahma）、護世四王等來到佛所在的地方，到達后，他們頭面禮足，在一旁站立，合掌向佛。由於此三昧的威神力，當時，凈居天（Suddhavasa）的歡喜天子、善歡喜天子、大歡喜天子、賢歡喜天子、善受天子，兜率陀天（Tusita）、自在天（Isvara）、大自在天（Mahesvara），一切諸天大眾，凈居天等，各自來到世尊所在的地方，頭面禮足，在一旁一心安住。

當時，凈居天眾對世尊說：『大德世尊！菩薩所修行的相貌，如何攝受諸法，過去諸佛所說的內容，希望您能演說分別顯示，爲了利益安樂眾多眾生，憐憫世間利益安樂天人。爲了未來諸菩薩，在如來般涅槃（Parinirvana，圓寂）后，聽到此法能生起喜樂之心，對於阿耨多羅三藐三菩提能如實自知，不生疑惑後悔，最終安住于不放逸的修行，遇到苦難不生退轉。』當時，凈居天眾及兜率陀天，向世尊說完這些話后，就默默地站立在一旁。

這時，有一位天子名叫金剛摧，爲了諸天大眾請求世尊，而說偈頌道：

『因為百福德圓滿所以問此，因為人天敬愛所以問此』

【English Translation】 They were all delighted, bowed their heads and departed.

The Fourteenth Scroll of the Maharatnakuta Sutra Taisho Tripitaka Volume 11, No. 0310, The Maharatnakuta Sutra

The Fifteenth Scroll of the Maharatnakuta Sutra

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty

The Assembly of the Suddhavasa Devas, Part Four, Section One

Thus have I heard:

At one time, the Buddha was dwelling on Mount Grdhrakuta (Vulture Peak) in Rajagriha, together with a great assembly of sixty thousand Bodhisattva Bhikshus, all of whom were established in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and were known by all the Sravaka (Hearer) disciples. At that time, after the midday meal, the World Honored One entered into Samadhi (meditative absorption), and due to the power of this Samadhi, the three thousand great thousand worlds were shaken. Then, the devas Sakra (Indra), Brahma, the Four Guardian Kings of the World, and others came to where the Buddha was. Having arrived, they bowed their heads to his feet, stood to one side, and joined their palms in reverence towards the Buddha. Due to the power of this Samadhi, at that time, the Suddhavasa (Pure Abode) devas, including the deva Joyful, the deva Well-Joyful, the deva Great-Joyful, the deva Virtuous-Joyful, the deva Well-Received, the Tusita (Contented) devas, the Isvara (Lord) devas, the Mahesvara (Great Lord) devas, and all the great assemblies of devas, the Suddhavasa devas and others, each came to where the World Honored One was, bowed their heads to his feet, and stood to one side with focused minds.

At that time, the assembly of Suddhavasa devas said to the World Honored One: 『O Great Virtuous World Honored One! The aspects of practice of the Bodhisattvas, how they gather and embrace all dharmas, and what the Buddhas of the past have spoken, we beseech you to expound and reveal them, for the benefit and happiness of many beings, and out of compassion for the world, to benefit and bring peace to devas and humans. For the sake of future Bodhisattvas, after the Tathagata』s Parinirvana (Final Nirvana), those who hear this Dharma will generate a joyful mind, will truly know for themselves Anuttara-samyak-sambodhi, will not give rise to doubt or regret, will ultimately abide in non-negligent practice, and will not retreat when encountering suffering.』 Then, the assembly of Suddhavasa devas and the Tusita devas, having spoken these words to the World Honored One, remained silent.

At that time, there was a deva named Vajra-Chedana (Diamond Cutter), who, on behalf of the assembly of devas, requested the World Honored One, and spoke in verse:

『Because of the perfection of a hundred merits, we ask this; because of the love and respect of humans and devas, we ask this.』

，　住不放逸故問此，　　多眾醫王故問此。　無過法句愿顯說，　　諸音最勝世明慧，　能斷百千諸疑悔，　　能放眾明故問此。　猶日能破諸黑闇，　　如月凈明除鬱蒸，　于怨于親生平等，　　難忍能忍猶如地，　亦如凈水洗塵垢，　　如火能燒煩惱網，　三有意凈故問此，　　無礙智辯望宣說。　如醫療治眾生病，　　如毗沙門多財寶，　賑給窮下貧苦者，　　如雲能滅三種熱。　是句最勝唯愿說，　　若破煩惱眾苦箭，　煩惱眾垢奸諂詐，　　善能調伏施安樂，　念眾生故故問此。　　慚愧明慧念堅固，　大尊無奸離諂曲，　　無相德聚故問此。　瞋恚怨嫌永寂滅，　　于諸眾生安樂忍，　和顏悅色視眾生，　　常以歡喜先意語。　于諸眾生親友想，　　度諸眾生至彼岸，　合十指爪一心請，　　十力善逝眾生寶。　唯愿時說斷眾疑，　　天人聞此道行已，　見於第一諸相貌，　　使彼得知大丈夫。」

爾時世尊告金剛摧菩薩摩訶薩言：「金剛摧！汝諦聽，善思念之，當爲汝說所有相貌，使菩薩摩訶薩得知如是。」

大德金剛摧菩薩言：「我聽受是因緣。」

世尊作如是言：「有百八相，金剛摧！菩薩乘人應當知。何等為百八？夢中所見，已有

【現代漢語翻譯】現代漢語譯本因為安住于不放逸，所以問這個問題，因為您是眾多醫王，所以問這個問題。愿您顯說無過失的法句，您是諸音聲中最殊勝、世間最明智的，能斷除百千種疑惑和後悔，能放出光明，所以問這個問題。您像太陽能破除一切黑暗，像月亮清凈光明能消除煩悶，對怨敵和親人都能生起平等心，能忍受難以忍受的事就像大地一樣，也像清凈的水能洗滌塵垢，像火能燒燬煩惱之網，因為三意清凈，所以問這個問題，希望您宣說無礙的智慧和辯才。您像醫生能醫治眾生的疾病，像毗沙門（Vaisravana，佛教護法神）擁有眾多財寶，賑濟貧窮困苦的人，像云能消除三種熱惱。這些話語最殊勝，唯愿您宣說，如果能破除煩惱和眾苦之箭，煩惱、污垢、奸詐和虛偽，善於調伏並施予安樂，因為憐憫眾生，所以問這個問題。慚愧、明慧、信念堅固，大尊沒有奸詐，遠離諂媚和虛偽，擁有無相的功德聚集，所以問這個問題。瞋恚、怨恨和嫌隙永遠寂滅，對一切眾生安樂忍耐，和顏悅色地看待眾生，常常用歡喜的語言先問候。把一切眾生都看作親友，度脫一切眾生到達彼岸，合起十指，一心一意地祈請，十力（Dasabala，佛的十種力量）善逝（Sugata，佛的稱號），眾生的珍寶。唯愿您及時宣說，斷除眾生的疑惑，天人和人聽到這個道理並修行后，能見到第一的諸種相貌，使他們得知大丈夫（Mahapurusa，佛的稱號）。

這時，世尊告訴金剛摧菩薩摩訶薩（Vajradhvamsa Bodhisattva Mahasattva）說：『金剛摧！你仔細聽，好好思考，我將為你宣說所有的相貌，使菩薩摩訶薩得知這些。』

大德金剛摧菩薩說：『我聽受這個因緣。』

世尊這樣說：『有百八種相貌，金剛摧！菩薩乘人應當知道。哪一百零八種呢？夢中所見，已經有』

【English Translation】 English version Because of dwelling in non-negligence, this is asked; because you are the king of many physicians, this is asked. May you reveal the faultless Dharma verses; you are the most excellent of all sounds, the most wise in the world, Able to cut off hundreds and thousands of doubts and regrets, able to emit light, therefore this is asked. You are like the sun that can break all darkness, like the moon's pure light that can remove oppression, Able to generate equanimity towards enemies and loved ones, able to endure the unbearable like the earth, Also like pure water that can wash away dust and grime, like fire that can burn the net of afflictions, Because of the purity of the three intentions, this is asked; hoping you will proclaim unobstructed wisdom and eloquence. You are like a doctor who can cure the diseases of sentient beings, like Vaisravana (Buddhist guardian deity) who possesses many treasures, Relieving the poor and suffering, like clouds that can extinguish the three kinds of heat. These words are the most excellent, may you proclaim them; if able to break the arrows of afflictions and suffering, Afflictions, defilements, deceit, and fraud, skillfully subduing and bestowing peace and happiness, Because of compassion for sentient beings, this is asked. Shame, wisdom, and firm faith, The Great Honored One has no deceit, is far from flattery and falsehood, possesses a collection of formless virtues, therefore this is asked. Anger, resentment, and dislike are forever extinguished; towards all sentient beings, peace and patience, Looking at sentient beings with a kind and pleasant countenance, always greeting them with joyful words. Regarding all sentient beings as friends, delivering all sentient beings to the other shore, Joining the ten fingers, with one mind, I request, the Ten Powers (Dasabala, ten powers of a Buddha) Sugata (title of a Buddha), the treasure of sentient beings. May you proclaim in due time, cutting off the doubts of sentient beings; after gods and humans hear this teaching and practice it, They will see the foremost of all appearances, enabling them to know the Great Man (Mahapurusa, title of a Buddha).

At that time, the World Honored One said to Vajradhvamsa Bodhisattva Mahasattva: 'Vajradhvamsa! Listen carefully, contemplate well, I will explain to you all the appearances, so that the Bodhisattva Mahasattva may know them.'

The great virtuous Vajradhvamsa Bodhisattva said: 'I will receive and listen to this cause and condition.'

The World Honored One spoke thus: 'There are one hundred and eight appearances, Vajradhvamsa! Those who are on the Bodhisattva path should know. What are the one hundred and eight? Those seen in dreams, there are already'

夢見如來身共語見妙身；複次夢見如來默然；複次夢見如來覆頭坐；複次夢見如來背坐；複次夢見如來身紅色；複次夢見如來彩色畫身；複次夢見如來去；複次夢見如來為他說法；複次夢見如來神通虛空中行；複次夢見如來般涅槃；複次夢見阇維如來身；複次夢得如來舍利；複次夢得如來發；複次夢見如來未曾見塔；複次夢見如來寶莊嚴塔；複次夢見如來神通塔；複次夢見如來光；複次夢聞如來聲不見身；複次夢見如來身；複次自夢見花鬘香涂覆如來上；複次自夢見如來著垢膩衣；複次自夢聞未曾聞法；複次自夢為人說未曾聞法，寤已無所顯示乃至不念，又見未曾見法師；複次自夢坐法座為他說法；複次自夢得無畏；複次自夢見道場；複次夢見如來經行；複次夢見如來轉法輪；複次夢見如來般涅槃塔；複次夢得如來衣；複次夢得如來缽；複次夢獨見一如來；複次夢見如來多人圍繞；複次夢見如來蓋；複次夢見如來革屣；複次夢見如來坐；複次自夢與如來食；複次自夢與如來衣；複次自夢與如來花；複次自夢入山；複次自夢裸形；複次自夢四維行；複次自夢見未曾方；複次自夢濁水中行；複次自夢見雲雨；複次夢見地旋；複次自夢在豺狼野干中行；複次自夢病；複次自夢墮山無所依仗；複次自夢被縛將殺；複次自夢刀劍

【現代漢語翻譯】現代漢語譯本夢見如來（Tathagata，佛的稱號）的身體，並與之交談，見到其美妙的身體；又夢見如來默然不語；又夢見如來頭朝下坐著；又夢見如來背對著坐；又夢見如來的身體是紅色的；又夢見如來彩色的畫像；又夢見如來離去；又夢見如來為他人說法；又夢見如來以神通在虛空中行走；又夢見如來般涅槃（Parinirvana，佛的最終寂滅）；又夢見荼毗（Jhaapita，火葬）如來的身體；又夢見得到如來的舍利（Sarira，佛的遺骨）；又夢見得到如來的頭髮；又夢見如來未曾見過的塔；又夢見如來以寶物莊嚴的塔；又夢見如來具有神通的塔；又夢見如來的光芒；又夢見聽到如來的聲音卻不見其身；又夢見如來的身體；又夢見自己用花鬘和香塗抹在如來身上；又夢見如來穿著污垢的衣服；又夢見自己聽到從未聽過的佛法；又夢見自己為他人說從未聽過的佛法，醒來后沒有任何顯示，甚至不記得，又見到從未見過的法師；又夢見自己坐在法座上為他人說法；又夢見自己獲得無畏；又夢見自己見到道場（Bodhimanda，佛陀成道之處）；又夢見如來在經行（Cankramana，來回行走）；又夢見如來轉法輪（Dharmacakra-pravartana，宣講佛法）；又夢見如來般涅槃的塔；又夢見得到如來的衣服；又夢見得到如來的缽（Patra，僧侶的食器）；又夢見獨自見到一位如來；又夢見如來被許多人圍繞；又夢見如來的傘蓋；又夢見如來的革屣（Upahana，鞋子）；又夢見如來坐著；又夢見自己與如來一起吃飯；又夢見自己與如來一起穿衣；又夢見自己與如來一起獻花；又夢見自己進入山中；又夢見自己裸露身體；又夢見自己在四方行走；又夢見自己見到從未見過的方向；又夢見自己在渾濁的水中行走；又夢見自己見到雲雨；又夢見大地旋轉；又夢見自己在豺狼野干中行走；又夢見自己生病；又夢見自己從山上墜落，無所依靠；又夢見自己被捆綁將要被殺；又夢見刀劍

【English Translation】 English version Dreaming of the Tathagata's (Buddha's title) body and conversing with it, seeing its wondrous form; again dreaming of the Tathagata being silent; again dreaming of the Tathagata sitting with head down; again dreaming of the Tathagata sitting with back turned; again dreaming of the Tathagata's body being red; again dreaming of the Tathagata's colorful painted image; again dreaming of the Tathagata departing; again dreaming of the Tathagata teaching the Dharma to others; again dreaming of the Tathagata walking in the sky with supernatural powers; again dreaming of the Tathagata's Parinirvana (final passing away); again dreaming of the cremation (Jhaapita) of the Tathagata's body; again dreaming of obtaining the Tathagata's relics (Sarira); again dreaming of obtaining the Tathagata's hair; again dreaming of a stupa of the Tathagata that has never been seen; again dreaming of a stupa of the Tathagata adorned with treasures; again dreaming of a stupa of the Tathagata with supernatural powers; again dreaming of the Tathagata's light; again dreaming of hearing the Tathagata's voice but not seeing the body; again dreaming of the Tathagata's body; again dreaming of oneself applying flower garlands and incense on the Tathagata; again dreaming of the Tathagata wearing soiled clothes; again dreaming of oneself hearing Dharma that has never been heard before; again dreaming of oneself teaching Dharma that has never been heard before to others, upon waking there is no indication, not even remembering, and seeing a Dharma teacher that has never been seen before; again dreaming of oneself sitting on a Dharma seat teaching Dharma to others; again dreaming of oneself obtaining fearlessness; again dreaming of oneself seeing the Bodhimanda (place of Buddha's enlightenment); again dreaming of the Tathagata walking back and forth (Cankramana); again dreaming of the Tathagata turning the Wheel of Dharma (Dharmacakra-pravartana); again dreaming of the stupa of the Tathagata's Parinirvana; again dreaming of obtaining the Tathagata's robe; again dreaming of obtaining the Tathagata's bowl (Patra); again dreaming of seeing one Tathagata alone; again dreaming of the Tathagata being surrounded by many people; again dreaming of the Tathagata's umbrella; again dreaming of the Tathagata's shoes (Upahana); again dreaming of the Tathagata sitting; again dreaming of oneself eating with the Tathagata; again dreaming of oneself wearing clothes with the Tathagata; again dreaming of oneself offering flowers with the Tathagata; again dreaming of oneself entering the mountains; again dreaming of oneself being naked; again dreaming of oneself walking in the four directions; again dreaming of oneself seeing a direction that has never been seen before; again dreaming of oneself walking in turbid water; again dreaming of oneself seeing clouds and rain; again dreaming of the earth spinning; again dreaming of oneself walking among jackals and wolves; again dreaming of oneself being sick; again dreaming of oneself falling from a mountain without support; again dreaming of oneself being bound and about to be killed; again dreaming of swords

中行；複次自夢虛空中行；複次自夢手捉炬火；複次夢見菩薩逾宮出城；複次自夢得經；複次自夢聞陀羅尼聲；複次自夢聞三昧聲；複次自夢聞方廣經聲；複次夢某甲法師聲；複次自夢夢中得偈；複次自夢夢中得經說；複次自夢聞法藏聲；複次自夢聞他方世界如來名；複次自夢聞他方世界某甲菩薩名；複次自夢入海去；複次自夢集寶；複次自夢在須彌山頂；複次自夢上山；複次自夢上到山頂；複次自夢上樹；複次自夢見龍象；複次自夢乘龍象；複次自夢乘馬；複次自夢發真實誓願；複次自夢見果樹；複次自夢見花樹；複次自夢見未曾見城；複次自夢見阿耨大池；複次自夢見天子；複次自夢見龍；複次自夢見余閻浮提去；複次自夢見著白衣；複次自夢寶鬘在頭；複次自夢見花鬘在頭；複次自夢取散花；複次自夢打鼓餘人作樂；複次自夢見日蝕月蝕；複次自夢以不凈自涂；複次自夢作王；複次自夢作王輔相在大眾中行；複次自夢乘乘往園林中去；複次自夢見未曾見方土聚落僧坊房舍人眾；複次自夢得蓋；複次自夢為多人說法；複次自夢入聚落；複次自夢施系橋樑；複次自夢集船；複次自夢見云雷電；複次自夢得力著鎧仗；複次自夢得器物；複次自夢示眾生道；複次自夢入園林中；複次自夢見眾谷聚；複次自夢治眾生病；復

【現代漢語翻譯】現代漢語譯本：又，夢見自己在虛空中行走；又，夢見自己手裡拿著火炬；又，夢見菩薩從宮殿逾越而出，離開城市；又，夢見自己得到佛經；又，夢見自己聽到陀羅尼（dharani，咒語）的聲音；又，夢見自己聽到三昧（samadhi，禪定）的聲音；又，夢見自己聽到方廣經典的聲音；又，夢見某某法師的聲音；又，夢見自己在夢中得到偈頌；又，夢見自己在夢中得到經文的解說；又，夢見自己聽到法藏（dharma-bhandara，佛法寶藏）的聲音；又，夢見自己聽到他方世界如來的名號；又，夢見自己聽到他方世界某某菩薩的名號；又，夢見自己進入大海；又，夢見自己收集寶物；又，夢見自己在須彌山（Sumeru，佛教宇宙觀中的中心山）頂；又，夢見自己上山；又，夢見自己登上山頂；又，夢見自己上樹；又，夢見自己看見龍和象；又，夢見自己乘坐龍和象；又，夢見自己騎馬；又，夢見自己發出真實的誓願；又，夢見自己看見果樹；又，夢見自己看見花樹；又，夢見自己看見從未見過的城市；又，夢見自己看見阿耨大池（Anavatapta，傳說中的大湖）；又，夢見自己看見天子；又，夢見自己看見龍；又，夢見自己看見自己去往其他閻浮提（Jambudvipa，我們所居住的世界）的地方；又，夢見自己穿著白衣；又，夢見自己頭上戴著寶鬘；又，夢見自己頭上戴著花鬘；又，夢見自己取散落的花；又，夢見自己打鼓，其他人奏樂；又，夢見自己看見日蝕和月蝕；又，夢見自己用不凈之物塗抹自己；又，夢見自己當國王；又，夢見自己作為國王的輔相在大眾中行走；又，夢見自己乘坐車駕前往園林；又，夢見自己看見從未見過的國土、村落、僧院、房舍和人群；又，夢見自己得到傘蓋；又，夢見自己為很多人說法；又，夢見自己進入村落；又，夢見自己佈施橋樑；又，夢見自己聚集船隻；又，夢見自己看見云、雷和閃電；又，夢見自己得到力量，穿上鎧甲，拿著武器；又，夢見自己得到器物；又，夢見自己向眾生指示道路；又，夢見自己進入園林；又，夢見自己看見堆積的穀物；又，夢見自己治療眾生的疾病；又

【English Translation】 English version: Again, dreaming of walking in the empty sky; again, dreaming of holding a torch in one's hand; again, dreaming of a Bodhisattva leaving the palace and going out of the city; again, dreaming of obtaining scriptures; again, dreaming of hearing the sound of dharani (mantras); again, dreaming of hearing the sound of samadhi (meditative absorption); again, dreaming of hearing the sound of Vaipulya sutras; again, dreaming of the voice of a certain Dharma master; again, dreaming of obtaining verses in a dream; again, dreaming of obtaining explanations of scriptures in a dream; again, dreaming of hearing the sound of the Dharma-bhandara (treasury of Dharma); again, dreaming of hearing the names of Tathagatas in other worlds; again, dreaming of hearing the names of certain Bodhisattvas in other worlds; again, dreaming of entering the sea; again, dreaming of collecting treasures; again, dreaming of being on the summit of Mount Sumeru (the central mountain in Buddhist cosmology); again, dreaming of climbing a mountain; again, dreaming of reaching the mountain top; again, dreaming of climbing a tree; again, dreaming of seeing dragons and elephants; again, dreaming of riding dragons and elephants; again, dreaming of riding a horse; again, dreaming of making true vows; again, dreaming of seeing fruit trees; again, dreaming of seeing flower trees; again, dreaming of seeing a city never seen before; again, dreaming of seeing Anavatapta Lake (a legendary great lake); again, dreaming of seeing a Deva (god); again, dreaming of seeing a dragon; again, dreaming of seeing oneself going to other Jambudvipa (the world we inhabit); again, dreaming of wearing white clothes; again, dreaming of wearing a jeweled garland on one's head; again, dreaming of wearing a flower garland on one's head; again, dreaming of picking scattered flowers; again, dreaming of beating a drum while others make music; again, dreaming of seeing solar and lunar eclipses; again, dreaming of smearing oneself with impure substances; again, dreaming of being a king; again, dreaming of being a king's minister walking among the crowd; again, dreaming of riding in a carriage to a garden; again, dreaming of seeing lands, villages, monasteries, houses, and crowds of people never seen before; again, dreaming of obtaining a canopy; again, dreaming of expounding the Dharma to many people; again, dreaming of entering a village; again, dreaming of donating bridges; again, dreaming of gathering boats; again, dreaming of seeing clouds, thunder, and lightning; again, dreaming of gaining strength, wearing armor, and holding weapons; again, dreaming of obtaining utensils; again, dreaming of showing the path to sentient beings; again, dreaming of entering a garden; again, dreaming of seeing piles of grains; again, dreaming of curing the diseases of sentient beings; again

次自夢受記聲；複次自夢覺道；複次自夢得滿瓶。如是金剛摧！是名百八相。

「若見如來覆頭坐者，是人見善知識修善說法因緣，為作留難，應以無礙心修集說法所須。此是說初相。複次金剛摧！夢中見如來背坐者，前為出家人作留難、為聽法人作留難，此人令常當敷施法座，勸多眾生聽法，如是得除業障。是七地初相，亦是從初地至七地處處地相。複次金剛摧！若夢見如來泥像，是菩薩初地相。是人曾毀呰說法師故，此人應于經像前、若如來塔前，以無礙心頂戴燈供養，如是用凈業障。

「複次金剛摧！菩薩夢中見如來畫像者，此菩薩是見五地中處處相。是人應以花香供養佛像，此是菩薩六地處處地見相。複次金剛摧！菩薩若夢中見如來行者，此人應勤修精進，當勤修受學讀誦，此是菩薩三地見相。此人常應法施，又應掃如來塔，破除憍慢以此凈業障。見余菩薩詣如來所是何相？見如來向食之處，此是初地相。見如來向經行處，是第二地相。見如來向說法處，是第三地相。見如來默然坐，是第四地相。見如來靜處坐，此是五地相。見如來行唄者，是六地相。見如來疾走，是七地相。若見如來作神通，是八地相。見如來變化變化去者，是九地相。見如來行去回顧共語說空，是十地相。

「複次金

【現代漢語翻譯】現代漢語譯本其次是夢中接受授記的聲音；其次是夢中覺悟佛道；其次是夢中得到裝滿的寶瓶。像這樣，金剛摧！這就是所謂的百八種夢相。『如果夢見如來背對著坐，這個人是見到善知識修習善法、宣說佛法的因緣，卻為之設定障礙，應當以無礙的心修集說法所需的資具。這是初相。其次，金剛摧！夢中見到如來背對著坐，之前是為出家人設定障礙、為聽法的人設定障礙，這個人應當經常鋪設法座，勸導眾多眾生聽聞佛法，這樣才能消除業障。這是七地初相，也是從初地到七地各地的夢相。其次，金剛摧！如果夢見如來的泥像，這是菩薩初地的夢相。這個人曾經譭謗說法師，這個人應當在佛像前、或者如來塔前，以無礙的心頂戴燈供養，這樣才能清凈業障。『其次，金剛摧！菩薩夢中見到如來的畫像，這位菩薩是見到五地中各處的夢相。這個人應當用鮮花香料供養佛像，這是菩薩六地各處所見的夢相。其次，金剛摧！菩薩如果夢中見到如來行走，這個人應當勤奮修行精進，應當勤奮學習受持讀誦，這是菩薩三地所見的夢相。這個人應當經常佈施佛法，還應當清掃如來塔，破除驕慢，以此來清凈業障。見到其他菩薩前往如來處是什麼夢相呢？見到如來走向用餐的地方，這是初地的夢相。見到如來走向經行的地方，這是第二地的夢相。見到如來走向說法的地方，這是第三地的夢相。見到如來默然端坐，這是第四地的夢相。見到如來在靜處端坐，這是第五地的夢相。見到如來唱誦，這是第六地的夢相。見到如來快速行走，這是第七地的夢相。如果見到如來示現神通，這是第八地的夢相。見到如來變化身形離去，這是第九地的夢相。見到如來行走離去，回頭與人說話，宣說空性，這是十地的夢相。『其次，金

【English Translation】 English version Next is the sound of receiving prediction in a dream; next is awakening to the path in a dream; next is obtaining a full vase in a dream. Thus, Vajra Destroyer! These are called the one hundred and eight dream signs. 『If one sees the Tathagata sitting with his back turned, this person has seen the conditions of a good teacher cultivating good deeds and expounding the Dharma, but creates obstacles for them. One should cultivate the necessities for expounding the Dharma with an unobstructed mind. This is the first sign. Furthermore, Vajra Destroyer! If one sees the Tathagata sitting with his back turned in a dream, previously having created obstacles for monks and for those listening to the Dharma, this person should always prepare Dharma seats and encourage many beings to listen to the Dharma, thus removing karmic obstacles. This is the initial sign of the seventh ground, and also the signs of each ground from the first to the seventh ground. Furthermore, Vajra Destroyer! If one dreams of a clay statue of the Tathagata, this is a sign of the first ground of a Bodhisattva. This person has previously slandered a Dharma teacher, and should offer lamps with an unobstructed mind before the statue or the stupa of the Tathagata, thus purifying karmic obstacles. 『Furthermore, Vajra Destroyer! If a Bodhisattva dreams of a painting of the Tathagata, this Bodhisattva is seeing the signs of various places in the fifth ground. This person should offer flowers and incense to the Buddha image, which is a sign seen in various places of the sixth ground of a Bodhisattva. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of the Tathagata walking, this person should diligently cultivate diligence, and should diligently study, receive, recite, and learn, which is a sign seen in the third ground of a Bodhisattva. This person should always give the Dharma, and should also sweep the stupa of the Tathagata, breaking down arrogance, thus purifying karmic obstacles. What is the sign of seeing other Bodhisattvas going to the Tathagata? Seeing the Tathagata going to the place of eating, this is a sign of the first ground. Seeing the Tathagata going to the place of walking meditation, this is a sign of the second ground. Seeing the Tathagata going to the place of expounding the Dharma, this is a sign of the third ground. Seeing the Tathagata sitting silently, this is a sign of the fourth ground. Seeing the Tathagata sitting in a quiet place, this is a sign of the fifth ground. Seeing the Tathagata chanting, this is a sign of the sixth ground. Seeing the Tathagata walking quickly, this is a sign of the seventh ground. If one sees the Tathagata performing miracles, this is a sign of the eighth ground. Seeing the Tathagata transforming and departing, this is a sign of the ninth ground. Seeing the Tathagata walking away, looking back and speaking about emptiness, this is a sign of the tenth ground. 『Furthermore, Vajra

剛摧！菩薩夢中自知為眾生說法不知所說，是第二地相。是人于如來般涅槃后毀呰說法師，不自知過。此人當求善知識供養，聽聞善法，不求其過，如是凈除業障。聞佛說施，是初地相。聞說戒是二地相，聞說忍是三地相，聞說精進是四地相，聞說禪是五地相，聞說般若慧是六地相，聞說大悲是七地相，聞說無礙是八地相，聞說三昧是九地相，聞說成就力是十地相。

「複次金剛摧！菩薩夢中見如來虛空中神通行者，此是七地相聞受道記。此人常應修尊重默然，修習成就甚深忍，如是疾成正覺。見如來在虛空中是初地相，見如來食是第二地，見光是第三地，見說法是第四地，見現神通是第五住地，見入三昧是第六住地，見放光見如來虛空中行去是第七住地。

「複次金剛摧！菩薩夢見如來般涅槃者，此人前謗法，出家諂曲求利。應勤供養三寶奉施說法之人，一心三時精進，如是以凈除業障。見前五地處處相。

「複次金剛摧！菩薩夢見阇維如來，是人口惡知識，見毀法隨喜。此菩薩初地，此人發菩提心不久，是人應於七日七夜中持燈，若說法人前、若如來塔前一心懺悔，于日中晝三時勸眾人聽法，以此凈除業障。

「複次金剛摧！菩薩夢中得如來舍利，此說菩薩三地。夢中親近如來，聞受記

【現代漢語翻譯】現代漢語譯本：剛摧（Vajracchedaka）！菩薩在夢中自己知道在為眾生說法，卻不知道自己在說什麼，這是第二地（Bhumi）的境界。這種人在如來（Tathagata）般涅槃（Parinirvana）后，會詆譭說法師，卻不自知過錯。此人應當尋求善知識供養，聽聞善法，不求他人的過失，這樣才能清除業障。聽聞佛說佈施，是初地（Bhumi）的境界。聽聞說戒律是二地（Bhumi）的境界，聽聞說忍辱是三地（Bhumi）的境界，聽聞說精進是四地（Bhumi）的境界，聽聞說禪定是五地（Bhumi）的境界，聽聞說般若智慧是六地（Bhumi）的境界，聽聞說大悲是七地（Bhumi）的境界，聽聞說無礙是八地（Bhumi）的境界，聽聞說三昧是九地（Bhumi）的境界，聽聞說成就力是十地（Bhumi）的境界。複次，金剛摧（Vajracchedaka）！菩薩在夢中見到如來（Tathagata）在虛空中顯現神通，這是七地（Bhumi）的境界，聽聞並接受道記。此人應當常常修習尊重和默然，修習成就甚深的忍辱，這樣才能迅速成就正覺。見到如來（Tathagata）在虛空中是初地（Bhumi）的境界，見到如來（Tathagata）進食是第二地（Bhumi）的境界，見到光明是第三地（Bhumi）的境界，見到說法是第四地（Bhumi）的境界，見到顯現神通是第五住地（Bhumi）的境界，見到進入三昧是第六住地（Bhumi）的境界，見到放光，見到如來（Tathagata）在虛空中行走離去是第七住地（Bhumi）的境界。複次，金剛摧（Vajracchedaka）！菩薩夢見如來（Tathagata）般涅槃（Parinirvana），此人之前誹謗佛法，出家后諂媚求利。應當勤奮供養三寶，奉獻佈施給說法之人，一心三時精進，這樣才能清除業障。見到前五地（Bhumi）的種種境界。複次，金剛摧（Vajracchedaka）！菩薩夢見阇維（Jhavi，火化）如來（Tathagata），此人是惡知識，見到譭謗佛法就隨喜。此菩薩處於初地（Bhumi），此人發菩提心不久，此人應當在七日七夜中持燈，在說法人的面前，或者在如來（Tathagata）的塔前一心懺悔，在白天三時勸眾人聽法，以此來清除業障。複次，金剛摧（Vajracchedaka）！菩薩在夢中得到如來（Tathagata）的舍利，這說明菩薩處於三地（Bhumi）。夢中親近如來（Tathagata），聽聞並接受授記。

【English Translation】 English version: Vajracchedaka! When a Bodhisattva knows in a dream that he is expounding the Dharma to sentient beings but does not know what he is saying, this is a sign of the second Bhumi (stage). Such a person, after the Tathagata's Parinirvana, will criticize Dharma teachers without realizing his own faults. This person should seek out virtuous teachers, make offerings, listen to the good Dharma, and not seek the faults of others; in this way, he can purify his karmic obstacles. Hearing the Buddha speak of giving is a sign of the first Bhumi. Hearing about precepts is a sign of the second Bhumi, hearing about patience is a sign of the third Bhumi, hearing about diligence is a sign of the fourth Bhumi, hearing about meditation is a sign of the fifth Bhumi, hearing about Prajna wisdom is a sign of the sixth Bhumi, hearing about great compassion is a sign of the seventh Bhumi, hearing about unobstructedness is a sign of the eighth Bhumi, hearing about Samadhi is a sign of the ninth Bhumi, and hearing about the power of accomplishment is a sign of the tenth Bhumi. Furthermore, Vajracchedaka! When a Bodhisattva sees the Tathagata displaying miraculous powers in the sky in a dream, this is a sign of the seventh Bhumi, hearing and receiving the prediction of the path. This person should always cultivate respect and silence, cultivate and achieve profound patience; in this way, he will quickly attain perfect enlightenment. Seeing the Tathagata in the sky is a sign of the first Bhumi, seeing the Tathagata eating is a sign of the second Bhumi, seeing light is a sign of the third Bhumi, seeing the Dharma being expounded is a sign of the fourth Bhumi, seeing the display of miraculous powers is a sign of the fifth dwelling Bhumi, seeing entering Samadhi is a sign of the sixth dwelling Bhumi, seeing the emission of light and seeing the Tathagata walking away in the sky is a sign of the seventh dwelling Bhumi. Furthermore, Vajracchedaka! When a Bodhisattva dreams of the Tathagata's Parinirvana, this person previously slandered the Dharma and, after becoming a monk, was deceitful in seeking gain. He should diligently make offerings to the Three Jewels, offer donations to those who expound the Dharma, and be diligent at three times of the day with a single mind; in this way, he can purify his karmic obstacles. He will see the signs of the first five Bhumis in various places. Furthermore, Vajracchedaka! When a Bodhisattva dreams of the Jhavi (cremation) of the Tathagata, this person is an evil friend who rejoices in seeing the Dharma being destroyed. This Bodhisattva is at the first Bhumi, and this person has not long generated the Bodhi mind. This person should hold a lamp for seven days and seven nights, and in front of the Dharma expounder or in front of the Tathagata's stupa, repent with a single mind. During the day, at three times, he should encourage people to listen to the Dharma; in this way, he can purify his karmic obstacles. Furthermore, Vajracchedaka! When a Bodhisattva obtains the relics of the Tathagata in a dream, this indicates that the Bodhisattva is at the third Bhumi. In the dream, he draws near to the Tathagata and hears and receives the prediction.

得度。夢住餘地得如來舍利。如是相得如來發是初地，夢得如來爪是第二地，夢得舍利是第三地，夢得齒第四地，夢得牙第五地，夢得白毫第六地，夢得手第七地，夢得冠第八地，夢見阇維如來全身不散第九地，見如來全身第十地。

「複次金剛摧！菩薩夢見得如來發不散，此是菩薩第九住地。夢佛前授菩提記，除生死業障。夢得在家時發是初地，夢得出家時發第二地，夢市中得發說第三住，于城中得發第四住，于城門中得說第五住，于外得第六地，于園觀中得第七地，于乘上得第八地，于虛空中得第九地，於三昧中得第十地。

「複次金剛摧！菩薩夢中見塔，此菩薩少業障、少許魔業，若親近善友，善解法忍得陀羅尼。此是一切十地相。見如來泥塔此說是菩薩初地，見石塔第二地，見石泥像說是第三住地，見欄楯塔第四住地，見石柱圍繞是說第五住地，見金覆塔是說第六住地，見寶塔是第七地，見鈴網覆塔是第八地，見若七地初見是覺魔業，若九地十地見是不顛倒見。

「複次金剛摧！菩薩夢中見如來莊嚴塔，不久覺菩提道，為諸天憶念。此是菩薩第八住。

「複次金剛摧！菩薩夢中見如來神通塔，此生當凈業障。此是菩薩第八住地。若菩薩憶念此，應離惡知識，應初住修信，二住修智，

【現代漢語翻譯】現代漢語譯本得度（獲得解脫）。夢中住在其他地方得到如來舍利（佛陀的遺骨），像這樣得到如來頭髮是初地（菩薩修行第一階段），夢見得到如來指甲是第二地，夢見得到舍利是第三地，夢見得到牙齒是第四地，夢見得到犬牙是第五地，夢見得到白毫（佛陀眉間白毛）是第六地，夢見得到手是第七地，夢見得到冠是第八地，夢見火化如來全身不散是第九地，見到如來全身是第十地。

『再者，金剛摧（菩薩名）！菩薩夢見得到如來不散的頭髮，這是菩薩第九住地（菩薩修行第九階段）。夢見佛陀在面前授菩提記（預言成佛），消除生死業障。夢見得到在家時的頭髮是初地，夢見得到出家時的頭髮是第二地，夢見在市集中得到頭髮說是第三住，在城中得到頭髮是第四住，在城門中得到頭髮說是第五住，在城外得到是第六地，在園林中得到是第七地，在乘騎上得到是第八地，在虛空中得到是第九地，在三昧（禪定）中得到是第十地。

『再者，金剛摧！菩薩夢中見到塔，此菩薩少業障、少許魔業，如果親近善友，善解法忍（對佛法的理解和忍耐）得到陀羅尼（總持一切善法，不失不忘的智慧）。這是一切十地（菩薩修行的十個階段）的象徵。見到如來泥塔，這說是菩薩初地，見到石塔是第二地，見到石泥像說是第三住地，見到欄楯塔是第四住地，見到石柱圍繞是說第五住地，見到金覆塔是說第六住地，見到寶塔是第七地，見到鈴網覆塔是第八地，見到如果七地初見是覺魔業，如果九地十地見到是不顛倒見（正確的見解）。

『再者，金剛摧！菩薩夢中見到如來莊嚴的塔，不久覺悟菩提道（成佛之道），為諸天憶念。這是菩薩第八住。

『再者，金剛摧！菩薩夢中見到如來神通塔，此生當清凈業障。這是菩薩第八住地。如果菩薩憶念此，應當遠離惡知識，應當初住修信，二住修智，

【English Translation】 English version Attaining liberation. Dreaming of residing in another place and obtaining the relics of the Tathagata (Buddha's remains), such as obtaining the Tathagata's hair, signifies the first Bhumi (first stage of a Bodhisattva's path), dreaming of obtaining the Tathagata's nails is the second Bhumi, dreaming of obtaining relics is the third Bhumi, dreaming of obtaining teeth is the fourth Bhumi, dreaming of obtaining canine teeth is the fifth Bhumi, dreaming of obtaining the white hair between the eyebrows of the Tathagata is the sixth Bhumi, dreaming of obtaining a hand is the seventh Bhumi, dreaming of obtaining a crown is the eighth Bhumi, dreaming of the cremation of the Tathagata's whole body without scattering is the ninth Bhumi, and seeing the whole body of the Tathagata is the tenth Bhumi.

『Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of obtaining the Tathagata's hair that does not scatter, this is the ninth dwelling place of a Bodhisattva. Dreaming of the Buddha bestowing a prophecy of Buddhahood in front of them, eliminates the karmic obstacles of birth and death. Dreaming of obtaining hair from when one was a householder is the first Bhumi, dreaming of obtaining hair from when one was ordained is the second Bhumi, dreaming of obtaining hair in the marketplace is said to be the third dwelling, obtaining hair in the city is the fourth dwelling, obtaining hair at the city gate is said to be the fifth dwelling, obtaining hair outside the city is the sixth Bhumi, obtaining hair in a garden is the seventh Bhumi, obtaining hair while riding is the eighth Bhumi, obtaining hair in the void is the ninth Bhumi, and obtaining hair in Samadhi (meditative absorption) is the tenth Bhumi.

『Furthermore, Vajra-destroyer! If a Bodhisattva sees a stupa in a dream, this Bodhisattva has few karmic obstacles and little demonic influence. If they associate with good friends, understand the Dharma-patience (understanding and endurance of the Dharma), and obtain Dharani (wisdom that holds all good dharmas without loss or forgetting). This is a symbol of all ten Bhumis (ten stages of a Bodhisattva's path). Seeing a mud stupa of the Tathagata is said to be the first Bhumi of a Bodhisattva, seeing a stone stupa is the second Bhumi, seeing a stone and mud image is said to be the third dwelling place, seeing a stupa with railings is the fourth dwelling place, seeing a stupa surrounded by stone pillars is said to be the fifth dwelling place, seeing a stupa covered with gold is said to be the sixth dwelling place, seeing a jeweled stupa is the seventh Bhumi, seeing a stupa covered with a bell net is the eighth Bhumi, seeing if the first sight is in the seventh Bhumi is the awareness of demonic influence, and if seen in the ninth or tenth Bhumi, it is an undeluded view (correct understanding).

『Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing a decorated stupa of the Tathagata, they will soon awaken to the Bodhi path (path to Buddhahood) and be remembered by the gods. This is the eighth dwelling of a Bodhisattva.

『Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing a stupa of the Tathagata's miraculous powers, in this life, their karmic obstacles will be purified. This is the eighth dwelling place of a Bodhisattva. If a Bodhisattva remembers this, they should stay away from bad teachers, and should cultivate faith in the first dwelling, and cultivate wisdom in the second dwelling,

三住地多修信解，四住地久修行，五住地修凈信解，六住地修平等心，七住地第一義解，第八住地修莊嚴佛土，第九住地授持，十住地住不顛倒。若住余初住，當知是魔業。若七住人，不可欺誑、無巧方便。

「複次金剛摧！菩薩夢中聞如來聲不見形，是菩薩四地。以住自在地，破見佛地眾生出家、諂曲說法，此人應晝三時夜三時修凈心，如是凈除業障。

「複次金剛摧！菩薩夢中供養如來，說是菩薩初地乃至九地，如是菩薩能成就陀羅尼，是菩薩諸佛所念。此菩薩應修平等心，如是疾成無上道。若夢住供養如來此說菩薩初地相，若坐與者是說二住地，若莊嚴與此說是三住地，共自眷屬與者是說四住地，與多人共與是說五住地，若與自眷屬及與多人共與是說六住地，一切莊嚴成就與是說七住地，若稱讚與是說八住地，若作神通與是說第九住地，覺一切魔事。

「複次金剛摧！菩薩若夢中自見以花鬘香末栴檀供養如來塔，此是菩薩見初地五地處處地，是前少行檀波羅蜜。覺已憶念此相，生長施心此說是初地相，生長戒心說是二地，生長忍說是三地，生長精進是見四地，生長禪是見五地，生長無礙心疾遍一切不退轉地。

「複次金剛摧！菩薩夢中見如來著垢膩衣，此菩薩多法障，是初地處處。見

【現代漢語翻譯】現代漢語譯本三住地（菩薩修行階位第三階段）多修習信解，四住地（菩薩修行階位第四階段）長久修行，五住地（菩薩修行階位第五階段）修習清凈的信解，六住地（菩薩修行階位第六階段）修習平等心，七住地（菩薩修行階位第七階段）領悟第一義諦，第八住地（菩薩修行階位第八階段）修習莊嚴佛土，第九住地（菩薩修行階位第九階段）接受教誨並奉行，十住地（菩薩修行階位第十階段）安住于不顛倒的境界。如果安住于其他初住地（菩薩修行階位第一階段），應當知道那是魔的作為。如果處於七住地的人，不可被欺騙、沒有狡猾的手段。『再者，金剛摧（菩薩名）！菩薩在夢中聽到如來的聲音卻看不見形體，這是菩薩處於四地（菩薩修行階位第四階段）的境界。因為安住于自在地，破除那些在見佛地（菩薩修行階位）出家、諂媚曲解佛法的眾生，此人應當在白天三次、夜晚三次修習清凈心，這樣才能清除業障。『再者，金剛摧！菩薩在夢中供養如來，這說明菩薩處於初地（菩薩修行階位第一階段）乃至九地（菩薩修行階位第九階段）。這樣的菩薩能夠成就陀羅尼（總持法門），這樣的菩薩為諸佛所憶念。此菩薩應當修習平等心，這樣才能迅速成就無上道。如果夢見安住于供養如來，這說明菩薩處於初地（菩薩修行階位第一階段）的境界；如果夢見坐著給予，這說明處於二住地（菩薩修行階位第二階段）；如果夢見莊嚴地給予，這說明處於三住地（菩薩修行階位第三階段）；如果夢見和自己的眷屬一起給予，這說明處於四住地（菩薩修行階位第四階段）；如果夢見和很多人一起給予，這說明處於五住地（菩薩修行階位第五階段）；如果夢見和自己的眷屬以及很多人一起給予，這說明處於六住地（菩薩修行階位第六階段）；如果夢見一切莊嚴都成就地給予，這說明處於七住地（菩薩修行階位第七階段）；如果夢見稱讚地給予，這說明處於八住地（菩薩修行階位第八階段）；如果夢見以神通力給予，這說明處於第九住地（菩薩修行階位第九階段），覺察到一切魔事。『再者，金剛摧！菩薩如果夢中看見自己用花鬘、香末、栴檀供養如來塔，這說明菩薩處於初地（菩薩修行階位第一階段）到五地（菩薩修行階位第五階段）的各個階段，這是之前少許修習檀波羅蜜（佈施的修行）。醒來后憶念此相，增長佈施之心，這說明是初地（菩薩修行階位第一階段）的境界；增長持戒之心，這說明是二地（菩薩修行階位第二階段）的境界；增長忍辱之心，這說明是三地（菩薩修行階位第三階段）的境界；增長精進之心，這說明是見四地（菩薩修行階位第四階段）的境界；增長禪定之心，這說明是見五地（菩薩修行階位第五階段）的境界；增長無礙之心，迅速遍及一切不退轉地。『再者，金剛摧！菩薩夢中看見如來穿著污垢的衣服，此菩薩多有法障，這是初地（菩薩修行階位第一階段）的各個階段。看見

【English Translation】 English version The third dwelling place (third stage of Bodhisattva practice) mostly cultivates faith and understanding; the fourth dwelling place (fourth stage of Bodhisattva practice) practices for a long time; the fifth dwelling place (fifth stage of Bodhisattva practice) cultivates pure faith and understanding; the sixth dwelling place (sixth stage of Bodhisattva practice) cultivates equanimity; the seventh dwelling place (seventh stage of Bodhisattva practice) understands the first principle; the eighth dwelling place (eighth stage of Bodhisattva practice) cultivates the adornment of Buddha lands; the ninth dwelling place (ninth stage of Bodhisattva practice) receives and upholds teachings; the tenth dwelling place (tenth stage of Bodhisattva practice) dwells in a state of non-inversion. If one dwells in any other initial dwelling place (first stage of Bodhisattva practice), know that it is the work of Mara. If one is in the seventh dwelling place, they cannot be deceived and have no cunning means. 『Furthermore, Vajra Destroyer (name of a Bodhisattva)! If a Bodhisattva hears the voice of the Tathagata in a dream but does not see the form, this Bodhisattva is in the fourth ground (fourth stage of Bodhisattva practice). Because they dwell in the ground of freedom, they break the attachment of those beings who, having left home in the ground of seeing the Buddha (stage of Bodhisattva practice), speak with flattery and distortion. This person should cultivate a pure mind three times during the day and three times during the night, thus purifying karmic obstacles. 『Furthermore, Vajra Destroyer! If a Bodhisattva makes offerings to the Tathagata in a dream, this indicates that the Bodhisattva is in the first ground (first stage of Bodhisattva practice) up to the ninth ground (ninth stage of Bodhisattva practice). Such a Bodhisattva can achieve Dharani (a method of total retention), and such a Bodhisattva is remembered by all Buddhas. This Bodhisattva should cultivate equanimity, and thus quickly achieve the unsurpassed path. If one dreams of dwelling in offering to the Tathagata, this indicates that the Bodhisattva is in the first ground (first stage of Bodhisattva practice); if one dreams of sitting and giving, this indicates the second dwelling place (second stage of Bodhisattva practice); if one dreams of giving with adornment, this indicates the third dwelling place (third stage of Bodhisattva practice); if one dreams of giving with one's own family, this indicates the fourth dwelling place (fourth stage of Bodhisattva practice); if one dreams of giving with many people, this indicates the fifth dwelling place (fifth stage of Bodhisattva practice); if one dreams of giving with one's own family and many people, this indicates the sixth dwelling place (sixth stage of Bodhisattva practice); if one dreams of giving with all adornments accomplished, this indicates the seventh dwelling place (seventh stage of Bodhisattva practice); if one dreams of giving with praise, this indicates the eighth dwelling place (eighth stage of Bodhisattva practice); if one dreams of giving with supernatural powers, this indicates the ninth dwelling place (ninth stage of Bodhisattva practice), and one is aware of all Mara's activities. 『Furthermore, Vajra Destroyer! If a Bodhisattva sees in a dream that they are offering flower garlands, incense powder, and sandalwood to the Tathagata's stupa, this indicates that the Bodhisattva is in the various stages from the first ground (first stage of Bodhisattva practice) to the fifth ground (fifth stage of Bodhisattva practice), which is a previous practice of Dana Paramita (perfection of giving). Upon awakening, remembering this sign, and growing the mind of giving, this indicates the first ground (first stage of Bodhisattva practice); growing the mind of keeping precepts, this indicates the second ground (second stage of Bodhisattva practice); growing the mind of patience, this indicates the third ground (third stage of Bodhisattva practice); growing the mind of diligence, this indicates seeing the fourth ground (fourth stage of Bodhisattva practice); growing the mind of meditation, this indicates seeing the fifth ground (fifth stage of Bodhisattva practice); growing the mind of unobstructedness, quickly pervading all non-retrogressive grounds. 『Furthermore, Vajra Destroyer! If a Bodhisattva sees in a dream that the Tathagata is wearing dirty clothes, this Bodhisattva has many Dharma obstacles, which is in the various stages of the first ground (first stage of Bodhisattva practice). Seeing

一向憎疾迴向緣是見初地，離憎愛迴向是見二地，若身見第三地，若心見是第四地，若夢中見是第五地，若成就菩薩，夢中少夢見受報。

「複次金剛摧！菩薩夢聞未曾聞法，此菩薩曾供養多佛，多世中作說法師。此說見初地處處乃至七地。此如說修行，此疾覺菩提。若聞種種說是見初地，若有疑心猶欲更聽是見第二地，若聞已斷疑是見第三地，若聞說陀羅尼是見第四地，若聞說佛相者是見第五地，若聞第一義諦是見第六地，若聞說一切法，是見第七地。如是地地知。

「複次金剛摧！菩薩若夢中得未曾學法，學已不忘不失不見。若忘失，此菩薩前身為利養心不清凈心法施，今應以清凈供給攝取學人，以無諂曲心求一切物，供給說法學問人，以此凈除業障。若初地二地聞法不失是見初地，若覺失是見二地。此覺魔業業障。

「複次金剛摧！菩薩夢中見未曾見法師，此菩薩為諸菩薩所憶念、少業障。覺已得見明此菩薩說，是六地初地。若說偈不說經是說初地，若說經是說二地，若說經說偈是說三地，若說種種是說四地，若說甚深是說五地，若說無礙是說六地。

「複次金剛摧！菩薩若夢中自夢在法座說法，此菩薩前身為佛敷法座，此菩薩是甚深法忍器，是見第八地初相。若夢樂說是說初地，若

【現代漢語翻譯】現代漢語譯本：如果一個人總是憎恨和嫉妒，當他開始迴向善業時，這表明他處於初地（菩薩修行階位的第一個階段）。如果他能放下憎恨和愛慾，並回向善業，這表明他處於二地。如果他執著于身體的觀念，這表明他處於三地。如果他執著於心的觀念，這表明他處於四地。如果在夢中有所見，這表明他處於五地。如果一位菩薩已經成就，他在夢中很少會夢見自己受報應。

『再者，金剛摧（菩薩名）！如果菩薩在夢中聽到從未聽過的佛法，這位菩薩過去曾供養過許多佛，並在許多世中擔任說法師。這種夢境表明他處於初地，乃至七地。如果他能按照所聽到的教法修行，他將迅速覺悟成佛。如果他聽到各種說法，這表明他處於初地。如果他心存疑惑，還想繼續聽聞，這表明他處於二地。如果他聽聞后斷除了疑惑，這表明他處於三地。如果他聽到關於陀羅尼（總持，咒語）的說法，這表明他處於四地。如果他聽到關於佛的相好的說法，這表明他處於五地。如果他聽到關於第一義諦（最高的真理）的說法，這表明他處於六地。如果他聽到關於一切法的說法，這表明他處於七地。菩薩應該這樣瞭解各個修行階段。』

『再者，金剛摧！如果菩薩在夢中得到從未學過的佛法，學習后不會忘記或丟失。如果他忘記或丟失了，這位菩薩的前世可能是爲了追求利益而以不清凈的心態佈施佛法。現在他應該以清凈的心態供養和攝受學人，以無諂媚的心態尋求一切物品，供養說法和學習佛法的人，以此來清除業障。如果初地或二地的菩薩聽聞佛法后不丟失，這表明他處於初地。如果他覺察到自己丟失了，這表明他處於二地。這種覺察是魔業和業障的體現。』

『再者，金剛摧！如果菩薩在夢中見到從未見過的法師，這位菩薩會被其他菩薩憶念，並且業障較少。當他醒來后能夠見到並明白這位法師所說，這表明他處於六地或初地。如果法師只說偈頌而不說經文，這表明他處於初地。如果法師說經文，這表明他處於二地。如果法師既說經文又說偈頌，這表明他處於三地。如果法師說各種各樣的法，這表明他處於四地。如果法師說甚深的法，這表明他處於五地。如果法師說無礙的法，這表明他處於六地。』

『再者，金剛摧！如果菩薩在夢中夢見自己坐在法座上說法，這位菩薩的前世曾為佛鋪設法座。這位菩薩是能夠承受甚深法忍的器皿，這表明他處於八地的初始階段。如果他夢見自己樂於說法，這表明他處於初地。如果他夢見自己...

【English Translation】 English version: If a person is always filled with hatred and jealousy, when they begin to dedicate their merits, it indicates that they are at the first bhumi (the first stage of a Bodhisattva's path). If they can let go of hatred and desire and dedicate their merits, it indicates that they are at the second bhumi. If they are attached to the concept of the body, it indicates that they are at the third bhumi. If they are attached to the concept of the mind, it indicates that they are at the fourth bhumi. If they have visions in their dreams, it indicates that they are at the fifth bhumi. If a Bodhisattva has already achieved enlightenment, they rarely dream of receiving retribution.

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva hears Dharma in a dream that they have never heard before, this Bodhisattva has offered to many Buddhas in the past and has served as a Dharma teacher in many lifetimes. This dream indicates that they are at the first bhumi, up to the seventh bhumi. If they can practice according to the teachings they have heard, they will quickly awaken to Buddhahood. If they hear various teachings, it indicates that they are at the first bhumi. If they have doubts and still want to continue listening, it indicates that they are at the second bhumi. If they have eliminated their doubts after listening, it indicates that they are at the third bhumi. If they hear teachings about Dharani (mantras), it indicates that they are at the fourth bhumi. If they hear teachings about the marks and characteristics of a Buddha, it indicates that they are at the fifth bhumi. If they hear teachings about the first principle (the highest truth), it indicates that they are at the sixth bhumi. If they hear teachings about all dharmas, it indicates that they are at the seventh bhumi. Bodhisattvas should understand the various stages of practice in this way.'

'Furthermore, Vajra-destroyer! If a Bodhisattva obtains Dharma in a dream that they have never learned before, and after learning it, they do not forget or lose it. If they forget or lose it, this Bodhisattva's past life may have been giving Dharma with an impure mind, seeking benefits. Now they should offer and embrace learners with a pure mind, seek all things with a non-deceitful mind, and offer them to those who teach and learn the Dharma, thereby purifying their karmic obstacles. If a Bodhisattva at the first or second bhumi does not lose the Dharma after hearing it, it indicates that they are at the first bhumi. If they realize that they have lost it, it indicates that they are at the second bhumi. This realization is a manifestation of demonic activity and karmic obstacles.'

'Furthermore, Vajra-destroyer! If a Bodhisattva sees a Dharma teacher in a dream that they have never seen before, this Bodhisattva will be remembered by other Bodhisattvas and will have fewer karmic obstacles. When they wake up and are able to see and understand what this Dharma teacher says, it indicates that they are at the sixth or first bhumi. If the Dharma teacher only speaks in verses and not in sutras, it indicates that they are at the first bhumi. If the Dharma teacher speaks in sutras, it indicates that they are at the second bhumi. If the Dharma teacher speaks in both sutras and verses, it indicates that they are at the third bhumi. If the Dharma teacher speaks about various dharmas, it indicates that they are at the fourth bhumi. If the Dharma teacher speaks about profound dharmas, it indicates that they are at the fifth bhumi. If the Dharma teacher speaks about unobstructed dharmas, it indicates that they are at the sixth bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of themselves sitting on a Dharma seat and teaching, this Bodhisattva's past life had set up a Dharma seat for a Buddha. This Bodhisattva is a vessel capable of enduring profound Dharma patience, which indicates that they are at the initial stage of the eighth bhumi. If they dream of enjoying teaching, it indicates that they are at the first bhumi. If they dream of themselves...

非樂說是說第二地，若忍樂說是說第三地，若無辯說是說第四地，若說凡夫界是說第五地，若說聲聞界是說第六地，若說菩薩界是說第七地，若說佛界是說第八地。

「複次金剛摧！菩薩若夢中自知得無畏，此菩薩過一切業障，過八地見九地處處。若夢得無所畏，所說眾人樂聞，此菩薩是見初地。若夢得無畏說法得財，此菩薩見第二地。若得法利無畏，此菩薩見第三地。若見善知識無畏，此菩薩見第四地。若思善心無畏，此菩薩見第五地。若得身安樂無畏，此菩薩見第六地。若心樂無畏，此菩薩見第七地。若得通無畏，此菩薩是見第八地。若得記無畏，此菩薩見第九地。

「複次金剛摧！菩薩若夢中見道場，此菩薩純善心向道不退轉，是十地處處見。若見道場不見樹，是說初地。若見樹不見菩薩，是說第二地。若見多樹圍繞，是說第三地。若見葉具足成就，此菩薩是說第四地。若見花葉具足，此菩薩見第五地。若見果成就，此菩薩見第六地。若見敷坐，此菩薩是見第七地。若見人圍繞，此菩薩是見第八地。若見龍圍繞，此菩薩見第九地。若見天圍繞散花聞歡喜聲，此菩薩見第十地。

「複次金剛摧！菩薩若夢中見如來經行，此菩薩應勤修精進、勤修法施，安慰眷屬不求其過。若菩薩是七地處處見。

【現代漢語翻譯】現代漢語譯本如果說『非樂』（不執著于快樂）是指第二地（離垢地），如果說『忍樂』（安忍于快樂）是指第三地（發光地），如果說『無辯』（沒有辯論）是指第四地（焰慧地），如果說『凡夫界』是指第五地（極難勝地），如果說『聲聞界』是指第六地（現前地），如果說『菩薩界』是指第七地（遠行地），如果說『佛界』是指第八地（不動地）。

『再者，金剛摧（菩薩名）！菩薩如果在夢中自己知道獲得無畏，這位菩薩就超越了一切業障，超越了八地，能見到九地（善慧地）的各個方面。如果夢中獲得無所畏懼，所說的話眾人樂於聽聞，這位菩薩是見到初地（歡喜地）。如果夢中獲得無畏，說法並獲得財富，這位菩薩見到第二地。如果獲得法益而無畏，這位菩薩見到第三地。如果見到善知識而無畏，這位菩薩見到第四地。如果思惟善心而無畏，這位菩薩見到第五地。如果獲得身體安樂而無畏，這位菩薩見到第六地。如果內心快樂而無畏，這位菩薩見到第七地。如果獲得神通而無畏，這位菩薩是見到第八地。如果獲得授記而無畏，這位菩薩見到第九地。

『再者，金剛摧！菩薩如果在夢中見到道場，這位菩薩純粹以善心向道，不會退轉，這是十地（菩薩的十個修行階段）的各個方面都能見到。如果見到道場而沒有見到樹，這是指初地。如果見到樹而沒有見到菩薩，這是指第二地。如果見到許多樹圍繞，這是指第三地。如果見到樹葉具足成就，這位菩薩是指第四地。如果見到花葉具足，這位菩薩見到第五地。如果見到果實成就，這位菩薩見到第六地。如果見到鋪設的座位，這位菩薩是見到第七地。如果見到人圍繞，這位菩薩是見到第八地。如果見到龍圍繞，這位菩薩見到第九地。如果見到天人圍繞散花，聽到歡喜的聲音，這位菩薩見到第十地（法雲地）。』

『再者，金剛摧！菩薩如果在夢中見到如來經行（佛陀行走），這位菩薩應當勤修精進，勤修法施，安慰眷屬，不求他們的過失。如果菩薩是七地（遠行地），各個方面都能見到。』

【English Translation】 English version If 'non-joy' (not clinging to pleasure) is spoken of, it refers to the second bhumi (Vimala, the stainless ground); if 'enduring joy' (patience with pleasure) is spoken of, it refers to the third bhumi (Prabhakari, the luminous ground); if 'no debate' is spoken of, it refers to the fourth bhumi (Archismati, the radiant ground); if 'the realm of ordinary beings' is spoken of, it refers to the fifth bhumi (Sudurjaya, the difficult to conquer ground); if 'the realm of Sravakas' (hearers) is spoken of, it refers to the sixth bhumi (Abhimukhi, the face-to-face ground); if 'the realm of Bodhisattvas' is spoken of, it refers to the seventh bhumi (Duramgama, the far-going ground); if 'the realm of Buddhas' is spoken of, it refers to the eighth bhumi (Achala, the immovable ground).

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva in a dream knows that they have attained fearlessness, this Bodhisattva has transcended all karmic obstacles, has surpassed the eighth bhumi, and sees the aspects of the ninth bhumi (Sadhumati, the good intelligence ground). If in a dream they attain fearlessness, and what they say is pleasing to hear, this Bodhisattva has seen the first bhumi (Pramudita, the joyous ground). If in a dream they attain fearlessness, teach the Dharma, and gain wealth, this Bodhisattva has seen the second bhumi. If they attain the benefit of the Dharma and are fearless, this Bodhisattva has seen the third bhumi. If they see a good teacher and are fearless, this Bodhisattva has seen the fourth bhumi. If they contemplate good thoughts and are fearless, this Bodhisattva has seen the fifth bhumi. If they attain physical comfort and are fearless, this Bodhisattva has seen the sixth bhumi. If their mind is joyful and fearless, this Bodhisattva has seen the seventh bhumi. If they attain supernatural powers and are fearless, this Bodhisattva has seen the eighth bhumi. If they attain prediction and are fearless, this Bodhisattva has seen the ninth bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream sees a Bodhimanda (place of enlightenment), this Bodhisattva has a pure good mind directed towards the path and will not regress; this is seen in all aspects of the ten bhumis (the ten stages of a Bodhisattva's practice). If they see a Bodhimanda but do not see a tree, this refers to the first bhumi. If they see a tree but do not see a Bodhisattva, this refers to the second bhumi. If they see many trees surrounding, this refers to the third bhumi. If they see leaves fully developed, this Bodhisattva refers to the fourth bhumi. If they see flowers and leaves fully developed, this Bodhisattva has seen the fifth bhumi. If they see fruits developed, this Bodhisattva has seen the sixth bhumi. If they see a seat laid out, this Bodhisattva has seen the seventh bhumi. If they see people surrounding, this Bodhisattva has seen the eighth bhumi. If they see dragons surrounding, this Bodhisattva has seen the ninth bhumi. If they see devas surrounding, scattering flowers, and hear joyful sounds, this Bodhisattva has seen the tenth bhumi (Dharmamegha, the cloud of Dharma ground).'

'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream sees the Tathagata (Buddha) walking, this Bodhisattva should diligently cultivate vigor, diligently practice giving the Dharma, comfort their family, and not seek their faults. If the Bodhisattva is in the seventh bhumi (Duramgama), they can see all aspects.'

若見如來不凈地經行，此菩薩是初地。若見凈地經行，此菩薩見第二地。若見敷座經行，此菩薩是見第三地。若坐者，此菩薩見第四地。若見樹圍繞，此菩薩見第五地。若見散花，此菩薩見第六地。若見高座覆上者，此菩薩見第七地。

「複次金剛摧菩薩！若菩薩夢中見如來轉法輪，此菩薩是不退轉，是七地初地，見處處地凈無業障。若見座，是菩薩是見初地。若見敷座，是菩薩是見二地。若見敷雜色座，是菩薩見三地。若見散花于座，此菩薩是見四地。若見種種寶覆蓋高座，此菩薩是見五地。若聞空中歌頌稱歎聲，此菩薩是見六地。若見白蓋以寶網覆上，此菩薩見十地。

「複次金剛摧菩薩！若菩薩夢中見如來般涅槃塔，此菩薩是初地八地處處見，近無上道、少於業障。若見塵土坌塔，此菩薩是見初地。若見凈無塵者，是菩薩見二地。若上生草，此菩薩是見三地。若見青草覆上，此菩薩是見四地。若見種種雜花樹圍繞，此菩薩是見五地。若見花果樹圍繞覆上，此菩薩是見第六地。若見種種雜姓眾生圍繞，此菩薩是見七地。若見幢蓋聚集，此菩薩是見八地。

「複次金剛摧菩薩！若菩薩夢中得如來衣，此菩薩是見初地八地處處地相，此菩薩應勤修成就念佛智。此菩薩少於業障。若得如來垢膩衣，此

【現代漢語翻譯】現代漢語譯本：如果見到如來在不凈的地上行走，這位菩薩是初地（菩薩修行階位的第一階段）。如果見到在清凈的地上行走，這位菩薩是見到第二地。如果見到鋪設座位後行走，這位菩薩是見到第三地。如果見到如來坐著，這位菩薩是見到第四地。如果見到樹木圍繞，這位菩薩是見到第五地。如果見到散花，這位菩薩是見到第六地。如果見到高座被覆蓋，這位菩薩是見到第七地。『再者，金剛摧菩薩！如果菩薩在夢中見到如來轉法輪（佛陀宣講佛法的行為），這位菩薩是不退轉（不會退回較低修行階段），是七地初地，見到處處清凈無業障。如果見到座位，這位菩薩是見到初地。如果見到鋪設的座位，這位菩薩是見到二地。如果見到鋪設雜色的座位，這位菩薩是見到三地。如果見到在座位上散花，這位菩薩是見到四地。如果見到各種寶物覆蓋的高座，這位菩薩是見到五地。如果聽到空中歌頌讚嘆的聲音，這位菩薩是見到六地。如果見到白色的傘蓋被寶網覆蓋，這位菩薩是見到十地。』『再者，金剛摧菩薩！如果菩薩在夢中見到如來般涅槃塔（佛陀入滅后的舍利塔），這位菩薩是初地八地處處見到，接近無上道（佛陀的最高境界），業障很少。如果見到塵土覆蓋塔，這位菩薩是見到初地。如果見到清凈無塵，這位菩薩是見到二地。如果見到塔上長出草，這位菩薩是見到三地。如果見到青草覆蓋，這位菩薩是見到四地。如果見到各種雜花樹圍繞，這位菩薩是見到五地。如果見到花果樹圍繞覆蓋，這位菩薩是見到第六地。如果見到各種不同種族的人圍繞，這位菩薩是見到第七地。如果見到幢幡傘蓋聚集，這位菩薩是見到第八地。』『再者，金剛摧菩薩！如果菩薩在夢中得到如來的衣服，這位菩薩是見到初地八地處處地的景象，這位菩薩應該勤奮修行成就念佛的智慧。這位菩薩的業障很少。如果得到如來污垢的衣服，這位

【English Translation】 English version: If one sees the Tathagata (Buddha) walking on impure ground, this Bodhisattva is at the first Bhumi (stage of Bodhisattva's practice). If one sees walking on pure ground, this Bodhisattva sees the second Bhumi. If one sees walking after a seat is laid out, this Bodhisattva sees the third Bhumi. If one sees the Tathagata sitting, this Bodhisattva sees the fourth Bhumi. If one sees trees surrounding, this Bodhisattva sees the fifth Bhumi. If one sees scattered flowers, this Bodhisattva sees the sixth Bhumi. If one sees a high seat covered, this Bodhisattva sees the seventh Bhumi. 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees in a dream the Tathagata turning the Dharma wheel (Buddha's act of teaching Dharma), this Bodhisattva is non-retrogressive (will not fall back to a lower stage), is at the initial stage of the seventh Bhumi, and sees all places pure without karmic obstacles. If one sees a seat, this Bodhisattva sees the first Bhumi. If one sees a seat laid out, this Bodhisattva sees the second Bhumi. If one sees a seat laid out with various colors, this Bodhisattva sees the third Bhumi. If one sees flowers scattered on the seat, this Bodhisattva sees the fourth Bhumi. If one sees a high seat covered with various treasures, this Bodhisattva sees the fifth Bhumi. If one hears songs of praise in the air, this Bodhisattva sees the sixth Bhumi. If one sees a white canopy covered with a jeweled net, this Bodhisattva sees the tenth Bhumi.' 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees in a dream the Tathagata's Parinirvana Stupa (relic tower after Buddha's passing), this Bodhisattva sees the first and eighth Bhumi everywhere, is close to the unsurpassed path (Buddha's highest state), and has few karmic obstacles. If one sees dust covering the stupa, this Bodhisattva sees the first Bhumi. If one sees it clean and without dust, this Bodhisattva sees the second Bhumi. If grass grows on top, this Bodhisattva sees the third Bhumi. If one sees green grass covering it, this Bodhisattva sees the fourth Bhumi. If one sees various kinds of flowering trees surrounding it, this Bodhisattva sees the fifth Bhumi. If one sees flowering and fruit trees surrounding and covering it, this Bodhisattva sees the sixth Bhumi. If one sees various kinds of beings surrounding it, this Bodhisattva sees the seventh Bhumi. If one sees banners and canopies gathered, this Bodhisattva sees the eighth Bhumi.' 'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva receives the Tathagata's robe in a dream, this Bodhisattva sees the signs of the first and eighth Bhumi everywhere, and this Bodhisattva should diligently cultivate and achieve the wisdom of Buddha-remembrance. This Bodhisattva has few karmic obstacles. If one receives the Tathagata's soiled robe, this

菩薩是見初地相。若得如來凈衣，是見二地。若得如來染衣，此菩薩是見三地相。若得如來打衣，此菩薩是見四地相。若得如來放光衣，此菩薩是見五地相。若得如來一衣，此菩薩是見六地相。若得如來三衣，此菩薩是七地相。精進相、不精進相除魔業，是菩薩有疑。

「複次金剛摧！菩薩夢中得如來缽，此菩薩佛所憶念，是見八地。此菩薩是聞明法器，修無業障忍，如是趣無上道。若得污不凈缽，此菩薩是初地。若得空凈缽，此菩薩是二地。若得滿缽味，此菩薩是三地。若得滿缽花，此菩薩是四地。若得滿缽果，此菩薩是五地。若得滿缽食，此菩薩是六地。若得滿缽香，此菩薩是七地。若得滿缽花鬘香，此菩薩是八地。若得如來衣缽，此菩薩是九地。若虛空中得如來缽，此菩薩是十地。此菩薩應覺魔業，除初業不勤修。

「複次金剛摧！菩薩夢中見一如來，應靜處勤修空三昧。此菩薩是八地雜業障，應勤修凈心。

「複次金剛摧！菩薩若於夢中見如來，多人眾中見如來身，此應忍樂攝取多人。此菩薩一切地處處見，相應勤進修道。若見居士雜姓人圍繞如來，此菩薩是初地。若見王者眾圍繞如來，此菩薩是二地。若見婆羅門圍繞如來，此菩薩是三地。若見王圍繞如來，此菩薩是四地。若見龍圍繞如

【現代漢語翻譯】現代漢語譯本菩薩如果見到初地（菩薩修行階位的第一階段）的景象，如果得到如來的乾淨衣服，就表示見到二地（菩薩修行階位的第二階段）。如果得到如來的染污衣服，這位菩薩就表示見到三地（菩薩修行階位的第三階段）的景象。如果得到如來的打過的衣服，這位菩薩就表示見到四地（菩薩修行階位的第四階段）的景象。如果得到如來放光的衣服，這位菩薩就表示見到五地（菩薩修行階位的第五階段）的景象。如果得到如來的一件衣服，這位菩薩就表示見到六地（菩薩修行階位的第六階段）的景象。如果得到如來的三件衣服，這位菩薩就表示是七地（菩薩修行階位的第七階段）的景象。精進的景象和不精進的景象，以及去除魔業，都表示這位菩薩還有疑惑。『再者，金剛摧（菩薩名）！菩薩在夢中得到如來的缽，這位菩薩會被佛所憶念，表示見到八地（菩薩修行階位的第八階段）。這位菩薩是聽聞明法的器皿，修習無業障的忍辱，這樣趨向無上道。如果得到污穢不凈的缽，這位菩薩是初地。如果得到空凈的缽，這位菩薩是二地。如果得到盛滿味道的缽，這位菩薩是三地。如果得到盛滿花的缽，這位菩薩是四地。如果得到盛滿果實的缽，這位菩薩是五地。如果得到盛滿食物的缽，這位菩薩是六地。如果得到盛滿香的缽，這位菩薩是七地。如果得到盛滿花鬘香的缽，這位菩薩是八地。如果得到如來的衣缽，這位菩薩是九地。如果在虛空中得到如來的缽，這位菩薩是十地。這位菩薩應該覺察魔業，去除初業的不勤修。』『再者，金剛摧！菩薩如果在夢中見到一位如來，應該在安靜的地方勤修空三昧（佛教禪定的一種）。這位菩薩是八地雜業障，應該勤修清凈心。』『再者，金剛摧！菩薩如果在夢中見到如來，在眾多人群中見到如來的身體，這應該忍受喜樂，攝取更多的人。這位菩薩在一切地處處都能見到，應該相應地勤奮修道。如果見到居士雜姓人圍繞如來，這位菩薩是初地。如果見到王者眾圍繞如來，這位菩薩是二地。如果見到婆羅門圍繞如來，這位菩薩是三地。如果見到國王圍繞如來，這位菩薩是四地。如果見到龍圍繞如來，這位菩薩是五地。』

【English Translation】 English version A Bodhisattva who sees the signs of the first Bhumi (the first stage of a Bodhisattva's path). If they obtain the pure robe of the Tathagata, it indicates they have seen the second Bhumi. If they obtain the stained robe of the Tathagata, this Bodhisattva has seen the signs of the third Bhumi. If they obtain the beaten robe of the Tathagata, this Bodhisattva has seen the signs of the fourth Bhumi. If they obtain the light-emitting robe of the Tathagata, this Bodhisattva has seen the signs of the fifth Bhumi. If they obtain one robe of the Tathagata, this Bodhisattva has seen the signs of the sixth Bhumi. If they obtain three robes of the Tathagata, this Bodhisattva is at the seventh Bhumi. The signs of diligence and non-diligence, and the removal of demonic activities, indicate that this Bodhisattva still has doubts. 『Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva obtains the bowl of the Tathagata in a dream, this Bodhisattva is remembered by the Buddha, indicating they have seen the eighth Bhumi. This Bodhisattva is a vessel for hearing the clear Dharma, cultivating patience free from karmic obstacles, and thus proceeds towards the unsurpassed path. If they obtain a defiled and impure bowl, this Bodhisattva is at the first Bhumi. If they obtain an empty and pure bowl, this Bodhisattva is at the second Bhumi. If they obtain a bowl filled with flavors, this Bodhisattva is at the third Bhumi. If they obtain a bowl filled with flowers, this Bodhisattva is at the fourth Bhumi. If they obtain a bowl filled with fruits, this Bodhisattva is at the fifth Bhumi. If they obtain a bowl filled with food, this Bodhisattva is at the sixth Bhumi. If they obtain a bowl filled with fragrance, this Bodhisattva is at the seventh Bhumi. If they obtain a bowl filled with garlands of fragrant flowers, this Bodhisattva is at the eighth Bhumi. If they obtain the robe and bowl of the Tathagata, this Bodhisattva is at the ninth Bhumi. If they obtain the bowl of the Tathagata in empty space, this Bodhisattva is at the tenth Bhumi. This Bodhisattva should be aware of demonic activities and remove the lack of diligent practice in the initial stages.』『Furthermore, Vajra-destroyer! If a Bodhisattva sees a single Tathagata in a dream, they should diligently cultivate the Samadhi of Emptiness (a type of Buddhist meditation) in a quiet place. This Bodhisattva has the mixed karmic obstacles of the eighth Bhumi and should diligently cultivate a pure mind.』『Furthermore, Vajra-destroyer! If a Bodhisattva sees the Tathagata in a dream, seeing the body of the Tathagata among many people, they should endure joy and gather more people. This Bodhisattva can see at all Bhumis and should diligently cultivate the path accordingly. If they see householders and people of mixed surnames surrounding the Tathagata, this Bodhisattva is at the first Bhumi. If they see a gathering of kings surrounding the Tathagata, this Bodhisattva is at the second Bhumi. If they see Brahmins surrounding the Tathagata, this Bodhisattva is at the third Bhumi. If they see a king surrounding the Tathagata, this Bodhisattva is at the fourth Bhumi. If they see dragons surrounding the Tathagata, this Bodhisattva is at the fifth Bhumi.』

來，此菩薩是五地。若見四大天王圍繞如來，此菩薩是六地。若見帝釋圍繞如來，此菩薩是七地。若見梵天圍繞如來，此菩薩是八地。若見凈居天圍繞如來，此菩薩是九地。若見菩薩圍繞如來，此菩薩是十地除魔業。

「複次金剛摧！菩薩夢中得如來蓋者，此菩薩最後地處處見地，解魔業雜業，求利養疾趣向。若見草葉蓋，此菩薩是初地。若見竹蓋，此菩薩是二地。若見樺皮蓋者，此菩薩是三地。若見大蓋者，此菩薩是四地。若見鐵疊蓋者，此菩薩是五地。若見銅蓋者，此菩薩是六地。若見金蓋者，此菩薩是七地。若見七寶蓋者，此菩薩是八地。若見鈴網蓋垂下者，此菩薩是九地。應覺六地魔業。

「複次金剛摧！菩薩夢中見如來革屣，見一切十地。此菩薩應勤修精進趣向，此菩薩受記，繫在受記界。若向村間見革屣者，此菩薩是初地。若僧坊中見革屣者，此菩薩是二地。若園觀中見革屣者，此菩薩是三地。若經行處見革屣者，此菩薩是四地。若房中見革屣者，此菩薩是五地。若坐禪中見革屣者，此菩薩是六地。若河水中見革屣者，此菩薩是七地。若山中見革屣者，此菩薩是八地。若空中見革屣者，此菩薩是九地。若神通見革屣者，此菩薩是十地。除魔業。

「複次金剛摧！菩薩夢中見如來坐，此

【現代漢語翻譯】現代漢語譯本『再者，金剛摧（Vajradhvaja）！如果菩薩在夢中見到四大天王（Cāturmahārājika）圍繞如來（Tathāgata），這位菩薩是處於第六地。如果見到帝釋（Indra）圍繞如來，這位菩薩是處於第七地。如果見到梵天（Brahmā）圍繞如來，這位菩薩是處於第八地。如果見到凈居天（Śuddhāvāsa）圍繞如來，這位菩薩是處於第九地。如果見到菩薩圍繞如來，這位菩薩是處於第十地，並且已經除去了魔業。』『再者，金剛摧！菩薩在夢中得到如來的寶蓋，這位菩薩處於最後階段，在各個地方都能見到實相，理解魔業和雜業，並迅速追求利益和供養。如果見到草葉做的寶蓋，這位菩薩是處於初地。如果見到竹子做的寶蓋，這位菩薩是處於二地。如果見到樺樹皮做的寶蓋，這位菩薩是處於三地。如果見到大的寶蓋，這位菩薩是處於四地。如果見到鐵片疊成的寶蓋，這位菩薩是處於五地。如果見到銅做的寶蓋，這位菩薩是處於六地。如果見到金做的寶蓋，這位菩薩是處於七地。如果見到七寶做的寶蓋，這位菩薩是處於八地。如果見到鈴網垂下的寶蓋，這位菩薩是處於九地。應當覺知第六地的魔業。』『再者，金剛摧！菩薩在夢中見到如來的鞋子，這代表見到一切十地。這位菩薩應當勤奮修行，精進向上，這位菩薩會得到授記，並且被包含在授記的範圍之內。如果是在村落間見到鞋子，這位菩薩是處於初地。如果在僧房中見到鞋子，這位菩薩是處於二地。如果在園林中見到鞋子，這位菩薩是處於三地。如果在經行處見到鞋子，這位菩薩是處於四地。如果在房間中見到鞋子，這位菩薩是處於五地。如果在坐禪中見到鞋子，這位菩薩是處於六地。如果在河水中見到鞋子，這位菩薩是處於七地。如果在山中見到鞋子，這位菩薩是處於八地。如果在空中見到鞋子，這位菩薩是處於九地。如果通過神通見到鞋子，這位菩薩是處於十地，並且已經除去了魔業。』『再者，金剛摧！菩薩在夢中見到如來的座位，這』

【English Translation】 English version 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Four Great Kings (Cāturmahārājika) surrounding the Tathāgata, this Bodhisattva is at the sixth stage. If they see Indra surrounding the Tathāgata, this Bodhisattva is at the seventh stage. If they see Brahmā surrounding the Tathāgata, this Bodhisattva is at the eighth stage. If they see the Śuddhāvāsa gods surrounding the Tathāgata, this Bodhisattva is at the ninth stage. If they see Bodhisattvas surrounding the Tathāgata, this Bodhisattva is at the tenth stage, and has eliminated demonic activities.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream obtains the Tathāgata's canopy, this Bodhisattva is at the final stage, seeing reality in all places, understanding demonic and mixed activities, and quickly seeking benefits and offerings. If they see a canopy made of grass leaves, this Bodhisattva is at the first stage. If they see a canopy made of bamboo, this Bodhisattva is at the second stage. If they see a canopy made of birch bark, this Bodhisattva is at the third stage. If they see a large canopy, this Bodhisattva is at the fourth stage. If they see a canopy made of stacked iron pieces, this Bodhisattva is at the fifth stage. If they see a canopy made of copper, this Bodhisattva is at the sixth stage. If they see a canopy made of gold, this Bodhisattva is at the seventh stage. If they see a canopy made of seven treasures, this Bodhisattva is at the eighth stage. If they see a canopy with a hanging bell net, this Bodhisattva is at the ninth stage. One should be aware of the demonic activities of the sixth stage.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Tathāgata's shoes, this represents seeing all ten stages. This Bodhisattva should diligently cultivate and strive forward. This Bodhisattva will receive a prediction and be included within the scope of that prediction. If they see shoes in a village, this Bodhisattva is at the first stage. If they see shoes in a monastery, this Bodhisattva is at the second stage. If they see shoes in a garden, this Bodhisattva is at the third stage. If they see shoes in a walking path, this Bodhisattva is at the fourth stage. If they see shoes in a room, this Bodhisattva is at the fifth stage. If they see shoes during meditation, this Bodhisattva is at the sixth stage. If they see shoes in a river, this Bodhisattva is at the seventh stage. If they see shoes in a mountain, this Bodhisattva is at the eighth stage. If they see shoes in the sky, this Bodhisattva is at the ninth stage. If they see shoes through supernatural powers, this Bodhisattva is at the tenth stage, and has eliminated demonic activities.' 'Furthermore, Vajradhvaja! If a Bodhisattva in a dream sees the Tathāgata's seat, this'

菩薩是初地六地。此菩薩應樂修寂靜少於業障，未成就業。無敷座，此菩薩是初地。敷座，此菩薩是二地。顯現敷座，此菩薩是三地。若敷種種座坐，此菩薩是四地。畢竟敷座，此菩薩是五地。若善敷好座，此菩薩是六地。應覺魔業。

「複次金剛摧！菩薩若夢中與如來食，此菩薩是七地見初地相應，勤修精進趣向道，此菩薩少於業障。若見如來入家中立施食者，此菩薩是初地。若在家中坐施食者，此菩薩是二地。若門外立施食者，此菩薩是三地。若市中施食者，此菩薩是四地。若城門中施食者，此菩薩是五地。若僧房中施食者，此菩薩是六地。若房中施食者，此菩薩是七地。除魔業。

「複次金剛摧！菩薩若於夢中自知施如來衣者，此菩薩是六地初地。此菩薩應勤修無相三昧趣向菩提。若恭敬心施如來衣者，此菩薩是初地。若施如來白衣者，此菩薩是二地。若施染衣者，此菩薩是三地。若施如來雜色衣者，此菩薩是四地。若施如來金色衣者，此菩薩是五地。若施如來雜寶衣者，此菩薩是六地。若施如來色衣者，此菩薩是七地。若施如來天衣者，此菩薩是八地。

「複次金剛摧！菩薩夢中自知施如來花，此菩薩是六地處處相。此人多業障善根難生。若夢中施如來曼陀羅花，此菩薩是初地。若散花施

【現代漢語翻譯】現代漢語譯本菩薩從初地到六地，其修行狀態各有不同。如果這位菩薩喜歡修習寂靜，減少業障，並且尚未完全成就業，那麼他沒有鋪設座位，這時的菩薩處於初地（菩薩十地之第一地，歡喜地）。如果他鋪設座位，那麼這位菩薩處於二地（菩薩十地之第二地，離垢地）。如果他顯現鋪設座位，那麼這位菩薩處於三地（菩薩十地之第三地，發光地）。如果他鋪設各種不同的座位而坐，那麼這位菩薩處於四地（菩薩十地之第四地，焰慧地）。如果他最終鋪設座位，那麼這位菩薩處於五地（菩薩十地之第五地，極難勝地）。如果他善於鋪設好的座位，那麼這位菩薩處於六地（菩薩十地之第六地，現前地）。菩薩應當警覺魔的干擾。「再者，金剛摧（佛弟子名）！如果菩薩在夢中與如來（佛的稱號）一起進食，這位菩薩處於七地（菩薩十地之第七地，遠行地），並且見到初地相應的境界，他勤奮修行，精進地趨向菩提（覺悟），這位菩薩的業障較少。如果他看見如來進入家中站立施食，這位菩薩處於初地。如果在家中坐著施食，這位菩薩處於二地。如果在門外站立施食，這位菩薩處於三地。如果在市場中施食，這位菩薩處於四地。如果在城門中施食，這位菩薩處於五地。如果在僧房中施食，這位菩薩處於六地。如果在房間中施食，這位菩薩處於七地。這些都應排除魔的干擾。」「再者，金剛摧！如果菩薩在夢中自己知道向如來施捨衣服，這位菩薩處於六地和初地之間。這位菩薩應當勤修無相三昧（一種禪定）趨向菩提。如果以恭敬心向如來施捨衣服，這位菩薩處於初地。如果向如來施捨白色的衣服，這位菩薩處於二地。如果施捨染色的衣服，這位菩薩處於三地。如果向如來施捨雜色的衣服，這位菩薩處於四地。如果向如來施捨金色的衣服，這位菩薩處於五地。如果向如來施捨雜寶裝飾的衣服，這位菩薩處於六地。如果向如來施捨彩色的衣服，這位菩薩處於七地。如果向如來施捨天衣，這位菩薩處於八地（菩薩十地之第八地，不動地）。」「再者，金剛摧！如果菩薩在夢中自己知道向如來施捨花，這位菩薩處於六地，並且在各個地方都有相應的表現。這個人業障較多，善根難以生長。如果夢中向如來施捨曼陀羅花（一種花），這位菩薩處於初地。如果散花施捨

【English Translation】 English version Bodhisattvas from the first to the sixth bhumi (stage of enlightenment) have different states of practice. If this Bodhisattva enjoys practicing in solitude, reduces karmic obstacles, and has not yet fully accomplished karma, then he does not set up a seat; this Bodhisattva is at the first bhumi (the first of the ten stages of a Bodhisattva, Joyful Ground). If he sets up a seat, then this Bodhisattva is at the second bhumi (the second of the ten stages of a Bodhisattva, Stainless Ground). If he manifests setting up a seat, then this Bodhisattva is at the third bhumi (the third of the ten stages of a Bodhisattva, Luminous Ground). If he sets up various different seats and sits, then this Bodhisattva is at the fourth bhumi (the fourth of the ten stages of a Bodhisattva, Radiant Ground). If he ultimately sets up a seat, then this Bodhisattva is at the fifth bhumi (the fifth of the ten stages of a Bodhisattva, Difficult to Conquer Ground). If he is skilled in setting up a good seat, then this Bodhisattva is at the sixth bhumi (the sixth of the ten stages of a Bodhisattva, Manifest Ground). The Bodhisattva should be aware of demonic interference. Furthermore, Vajra Destroyer (a disciple of the Buddha)! If a Bodhisattva in a dream eats with the Tathagata (an epithet of the Buddha), this Bodhisattva is at the seventh bhumi (the seventh of the ten stages of a Bodhisattva, Going Afar Ground) and sees the corresponding state of the first bhumi. He diligently practices, striving towards Bodhi (enlightenment), and this Bodhisattva has fewer karmic obstacles. If he sees the Tathagata entering a house and standing to give food, this Bodhisattva is at the first bhumi. If he gives food while sitting in the house, this Bodhisattva is at the second bhumi. If he gives food while standing outside the door, this Bodhisattva is at the third bhumi. If he gives food in the market, this Bodhisattva is at the fourth bhumi. If he gives food at the city gate, this Bodhisattva is at the fifth bhumi. If he gives food in a monastery, this Bodhisattva is at the sixth bhumi. If he gives food in a room, this Bodhisattva is at the seventh bhumi. All of these should exclude demonic interference. Furthermore, Vajra Destroyer! If a Bodhisattva in a dream knows that he is offering clothes to the Tathagata, this Bodhisattva is between the sixth and first bhumi. This Bodhisattva should diligently practice the formless samadhi (a type of meditation) towards Bodhi. If he offers clothes to the Tathagata with a respectful heart, this Bodhisattva is at the first bhumi. If he offers white clothes to the Tathagata, this Bodhisattva is at the second bhumi. If he offers dyed clothes, this Bodhisattva is at the third bhumi. If he offers multi-colored clothes to the Tathagata, this Bodhisattva is at the fourth bhumi. If he offers golden clothes to the Tathagata, this Bodhisattva is at the fifth bhumi. If he offers clothes adorned with various treasures to the Tathagata, this Bodhisattva is at the sixth bhumi. If he offers colored clothes to the Tathagata, this Bodhisattva is at the seventh bhumi. If he offers celestial clothes to the Tathagata, this Bodhisattva is at the eighth bhumi (the eighth of the ten stages of a Bodhisattva, Immovable Ground). Furthermore, Vajra Destroyer! If a Bodhisattva in a dream knows that he is offering flowers to the Tathagata, this Bodhisattva is at the sixth bhumi and has corresponding manifestations in various places. This person has many karmic obstacles, and it is difficult for good roots to grow. If in a dream he offers Mandarava flowers (a type of flower) to the Tathagata, this Bodhisattva is at the first bhumi. If he scatters flowers as an offering

者，此菩薩是二地。若種種雜色花施者，此菩薩是三地。若以花著如來上，此菩薩是四地。若自手以花著如來手中，此菩薩是五地。若以天花施如來，此菩薩是六地除魔業。除二種人，初業、多疑悔者。

「複次金剛摧菩薩！若菩薩夢中夢入山，生疑心生謗，當知多有業障，多有病痛少於智慧。此人應於一切眾生生無礙心，以此心趣向菩提，此菩薩是五地初地見。此菩薩應七年中晝夜六時起清凈心。初地明慧相當，勤具安樂具供給，二地第三地，供養三寶第四地，應勤修甚深法忍第五地。

「複次金剛摧！菩薩若夢中自見裸形，當知自無業障，當知見初地。若城中自見裸形，是見第二地。若阿練若處見裸身，是見第三地。若山中見裸形，此見第四地。當知魔業。

「複次金剛摧菩薩！若菩薩夢見自趣四維去，此菩薩舍善知識，是見初地。少於智慧，懈怠多憂多惱，為多人所笑，多於病痛，心多狂癲，為善根故求于出家，復還入俗。貧苦無有財物多病，為利養故謗毀法師，謗法不信不解，當還生正直心親近法師，勤修一切施無礙心趣向菩提。此菩薩乃至解於六地，此菩薩以軟中上心除害過罪。

「複次金剛摧！菩薩夢中見趣向未曾見方，此有魔業業障。此菩薩三地處處見地，應勤修凈根。供養

【現代漢語翻譯】現代漢語譯本：如果有人用花供養佛像，這位菩薩是處於二地（菩薩修行階位的第二階段）。如果用各種雜色的花供養，這位菩薩是處於三地。如果把花放在如來（佛）身上，這位菩薩是處於四地。如果親自把花放在如來手中，這位菩薩是處於五地。如果用天上的花供養如來，這位菩薩是處於六地，能夠去除魔業。但有兩種人除外，即初學者和多疑悔恨的人。「再者，金剛摧菩薩！如果菩薩在夢中夢見自己進入山中，產生懷疑和誹謗之心，應當知道他有許多業障，多病痛，智慧不足。這個人應該對一切眾生生起無礙之心，以此心趣向菩提（覺悟），這位菩薩是處於五地初見。這位菩薩應該在七年中晝夜六時生起清凈心。初地菩薩的智慧明亮，應當勤奮地準備安樂的資具，供養二地和三地，供養三寶是第四地，應當勤修甚深法忍是第五地。「再者，金剛摧！如果菩薩在夢中看見自己裸露身體，應當知道他沒有業障，這是見到初地。如果在城中看見自己裸露身體，這是見到第二地。如果在阿練若處（寂靜處）看見自己裸露身體，這是見到第三地。如果在山中看見自己裸露身體，這是見到第四地。應當知道這是魔業。「再者，金剛摧菩薩！如果菩薩夢見自己走向四方，這位菩薩是捨棄了善知識，這是見到初地。他缺少智慧，懈怠多憂多惱，被許多人嘲笑，多病痛，心中多狂癲，爲了善根而求出家，又還俗。貧窮困苦沒有財物，多病，爲了利益供養而誹謗法師，誹謗佛法不相信不理解，應當重新生起正直的心親近法師，勤修一切佈施，以無礙之心趣向菩提。這位菩薩乃至能夠理解六地，這位菩薩以柔軟、中等、上等的心去除危害和過錯。「再者，金剛摧！菩薩在夢中看見自己走向從未見過的方向，這是有魔業和業障。這位菩薩處於三地，處處見到地，應當勤修清凈的根基，供養。

【English Translation】 English version: If someone offers flowers to a Buddha statue, this Bodhisattva is at the second Bhumi (stage of Bodhisattva practice). If they offer various colored flowers, this Bodhisattva is at the third Bhumi. If they place flowers on the Tathagata (Buddha), this Bodhisattva is at the fourth Bhumi. If they personally place flowers in the Tathagata's hand, this Bodhisattva is at the fifth Bhumi. If they offer heavenly flowers to the Tathagata, this Bodhisattva is at the sixth Bhumi, capable of removing demonic influences. However, two types of people are excluded: beginners and those who are doubtful and regretful. 「Furthermore, Vajra-destroying Bodhisattva! If a Bodhisattva dreams of entering a mountain and develops doubts and slanders, it should be known that they have many karmic obstacles, much illness, and insufficient wisdom. This person should develop an unobstructed mind towards all sentient beings, and with this mind, strive towards Bodhi (enlightenment). This Bodhisattva is at the initial vision of the fifth Bhumi. This Bodhisattva should cultivate a pure mind six times a day and night for seven years. The Bodhisattva of the first Bhumi has bright wisdom and should diligently prepare the means for happiness, making offerings to the second and third Bhumis. Offering to the Three Jewels is the fourth Bhumi, and diligently cultivating profound forbearance is the fifth Bhumi. 「Furthermore, Vajra-destroying! If a Bodhisattva sees themselves naked in a dream, it should be known that they have no karmic obstacles, and this is seeing the first Bhumi. If they see themselves naked in a city, this is seeing the second Bhumi. If they see themselves naked in an Aranya (secluded place), this is seeing the third Bhumi. If they see themselves naked in a mountain, this is seeing the fourth Bhumi. It should be known that this is a demonic influence. 「Furthermore, Vajra-destroying Bodhisattva! If a Bodhisattva dreams of going in the four directions, this Bodhisattva has abandoned good teachers, and this is seeing the first Bhumi. They lack wisdom, are lazy, have much worry and distress, are laughed at by many, have many illnesses, and their mind is often mad. For the sake of good roots, they seek to leave home but then return to lay life. They are poor and without wealth, have many illnesses, and for the sake of gain and offerings, they slander Dharma teachers, slander the Dharma, do not believe or understand. They should again develop an upright mind, be close to Dharma teachers, diligently practice all giving, and with an unobstructed mind, strive towards Bodhi. This Bodhisattva can understand up to the sixth Bhumi, and this Bodhisattva removes harm and faults with a soft, medium, and superior mind. 「Furthermore, Vajra-destroying! If a Bodhisattva sees themselves going in a direction they have never seen before in a dream, this indicates demonic influence and karmic obstacles. This Bodhisattva is at the third Bhumi, seeing the ground everywhere, and should diligently cultivate pure roots, making offerings.

三寶凈初地，若勤修空見第二地，修法忍見第三地，乃至住六地。自知此菩薩見初地，出入多於善根亦多不善根。此捨命不生愁惱，舍惡知識、親近信解知法人，無奸偽，如是凈于業障。彼以奸詐心盜法，當親近善知識。此菩薩自夢見在濁水中去，是見初地。若自見在濁水沫中行，此是見二地。若見涌沒水中行，此是見第三地。若涸水中行，見第四地。若夢在清水中行，是見第五地。

「複次金剛摧！菩薩若夢中見雲雨，此菩薩多魔業。此菩薩是初地七地見，此以自在力嬈說法師前出家，為利養故呵責法師。若法師如法教誨，常違反師語。應勤修忍辱生信解心，離於利養，一向為利他，以此凈業障。若見塵土雲雨，此菩薩是初地。若見黑雲，此菩薩是二地。若見亂云，此菩薩是三地。若見雷雲，此菩薩是四地。若見電云驚怖，此菩薩是五地。若見雨雹，此菩薩是六地。魔業地地應知。

「複次金剛摧！菩薩夢中見地搖，此菩薩是初地，久行初業多。初業多、初業障多恐怖眾生，應修無畏施眾生，守護三業，以此凈除業障。彼若常見地搖，是初業初地。破城池燒人眾，此菩薩二地。若地久動，是三地。發真實誓，是四地。魔業，是五地、六地。勤修總持，是七地。大威德諸天悉來集會，是八地。諸龍來增益

【現代漢語翻譯】現代漢語譯本：菩薩在三寶（佛、法、僧）的清凈之地初地，如果勤奮修習空性的見解，就進入第二地；修習法忍的見解，就進入第三地，乃至安住于第六地。菩薩自己知道，他所見的初地，善根和不善根的生起和消失都很多。這樣的菩薩捨棄生命時不會感到憂愁煩惱，會捨棄惡知識，親近那些有信心、理解佛法的人，沒有奸詐虛偽，這樣就能清凈業障。那些以奸詐之心盜取佛法的人，應當親近善知識。如果菩薩夢見自己在渾濁的水中行走，這是見到初地的表現。如果夢見自己在渾濁的水沫中行走，這是見到二地的表現。如果夢見自己在涌動的水中行走，這是見到三地的表現。如果夢見自己在乾涸的水中行走，這是見到四地的表現。如果夢見自己在清澈的水中行走，這是見到五地的表現。現代漢語譯本：『再者，金剛摧（菩薩名）！如果菩薩在夢中見到雲雨，這個菩薩多有魔業。這個菩薩是初地到七地的見解，他會以自在的力量，在說法師面前出家，爲了利益供養而呵責說法師。如果說法師如法教誨，他會常常違背師父的教導。應當勤奮修習忍辱，生起信解之心，遠離利益供養，一心爲了利益他人，這樣才能清凈業障。如果夢見塵土雲雨，這個菩薩是初地。如果夢見黑雲，這個菩薩是二地。如果夢見亂云，這個菩薩是三地。如果夢見雷雲，這個菩薩是四地。如果夢見電云而感到驚恐，這個菩薩是五地。如果夢見冰雹，這個菩薩是六地。魔業在各個地都應該知道。』現代漢語譯本：『再者，金剛摧！菩薩在夢中見到大地搖動，這個菩薩是初地，長期修行初業。初業多，初業的障礙也多，會使眾生感到恐怖，應當修習無畏佈施給眾生，守護身口意三業，這樣才能清凈業障。如果他常常看到大地搖動，這是初業初地。如果夢見破壞城池、焚燒人群，這個菩薩是二地。如果大地長期震動，這是三地。如果發真實的誓願，這是四地。魔業，是五地、六地。勤奮修習總持，是七地。大威德的諸天都來供養，是八地。諸龍來增益。』

【English Translation】 English version: A Bodhisattva in the pure initial ground of the Three Jewels (Buddha, Dharma, Sangha), if diligently cultivates the view of emptiness, enters the second ground; cultivating the view of Dharma-patience, enters the third ground, and so on, abiding in the sixth ground. The Bodhisattva knows that in the initial ground he sees, the arising and ceasing of both wholesome and unwholesome roots are numerous. Such a Bodhisattva, when abandoning life, does not feel sorrow or distress, abandons evil companions, and draws near those who have faith and understand the Dharma, without deceit or hypocrisy, thus purifying karmic obstacles. Those who steal the Dharma with deceitful hearts should draw near good teachers. If a Bodhisattva dreams of walking in turbid water, this is a sign of seeing the initial ground. If dreaming of walking in turbid water foam, this is a sign of seeing the second ground. If dreaming of walking in surging water, this is a sign of seeing the third ground. If dreaming of walking in dried-up water, this is a sign of seeing the fourth ground. If dreaming of walking in clear water, this is a sign of seeing the fifth ground. English version: 'Furthermore, Vajra-destroyer (a Bodhisattva name)! If a Bodhisattva dreams of seeing clouds and rain, this Bodhisattva has much demonic activity. This Bodhisattva's view is from the initial to the seventh ground. He uses his power of freedom to leave home in front of the Dharma teacher, and for the sake of gain and offerings, he scolds the Dharma teacher. If the Dharma teacher teaches according to the Dharma, he will often disobey the teacher's instructions. One should diligently cultivate patience, generate faith and understanding, stay away from gain and offerings, and be solely for the benefit of others, thus purifying karmic obstacles. If one dreams of dusty clouds and rain, this Bodhisattva is in the initial ground. If one dreams of black clouds, this Bodhisattva is in the second ground. If one dreams of chaotic clouds, this Bodhisattva is in the third ground. If one dreams of thunderclouds, this Bodhisattva is in the fourth ground. If one dreams of electric clouds and is frightened, this Bodhisattva is in the fifth ground. If one dreams of hail, this Bodhisattva is in the sixth ground. Demonic activities should be known in each ground.' English version: 'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of seeing the earth shaking, this Bodhisattva is in the initial ground, having practiced initial activities for a long time. Having many initial activities, there are also many obstacles from initial activities, causing fear in sentient beings. One should cultivate fearlessness and give to sentient beings, guarding the three karmas of body, speech, and mind, thus purifying karmic obstacles. If he often sees the earth shaking, this is the initial activity of the initial ground. If one dreams of destroying cities and burning people, this Bodhisattva is in the second ground. If the earth shakes for a long time, this is the third ground. If one makes true vows, this is the fourth ground. Demonic activities are in the fifth and sixth grounds. Diligently cultivating dharani, is the seventh ground. Greatly powerful devas all come to make offerings, is the eighth ground. Dragons come to increase.'

氣力，是九地。是梵天來，是十地。聞如來秘密語地搖動，地地應覺知。

「複次金剛摧！菩薩夢中自見在斗訟中，是菩薩是四地初地。若見上地是魔業，乃至七地。不勤修習攝取伏非法人，先時為利養故違說法人，奸詐說法自活。當學方便，當善心修六波羅蜜，以此凈除業障。若被呵瞋生驚畏心，是初地。夢被刀斫，是二地。若被土塊杖，是三地。若被惡罵，是四地。魔不解不勤修。

「複次金剛摧！菩薩夢中見自病，此菩薩是二地處處地見相。世間出世間多作艱難，欲多法施復還斷絕，欲多財施復還斷絕。應當供給修行法人，修無礙心、修不放逸慢、修不自在慢，以此凈除業障。若見在余處地病，此覺魔業。

「複次金剛摧！菩薩夢中墮山無所依止，先時于善心一向詐奸多不信解，多於業障、魔業增盛、身心羸劣、受法疾得尋復忘失，生欲樂心中間放舍，若見財封舍離、若見佛法舍離，舍離忍辱，親近惡行、不近善法，于深信解人邊，不生信解。此菩薩是見二地初地。若自見刀山中行，是見初地。若自知石山中墮，是見二地。住餘地無業障、無魔業，應生信心，於三月中晝三時夜三時懺悔，應觀世間因緣法、應修供養，如是以除業障。

大寶積經卷第十五大正藏第 11 冊 No.

【現代漢語翻譯】現代漢語譯本：氣力，是處於九地（菩薩修行階位中的第九個階段）。如果（菩薩）是梵天（色界天的最高天神）來，則是處於十地（菩薩修行階位中的第十個階段）。聽到如來（佛陀）說秘密的教法時，大地會震動，各個階段的菩薩都應該覺知到這一點。『再者，金剛摧（菩薩名）！菩薩在夢中看到自己處於爭鬥訴訟之中，這位菩薩是處於四地（菩薩修行階位中的第四個階段）或初地（菩薩修行階位中的第一個階段）。如果看到自己處於更高的階段，那是魔的干擾，甚至達到七地（菩薩修行階位中的第七個階段）。（這是因為）不勤奮修習，攝取和降伏那些不符合佛法的人，之前爲了利益供養而違背說法的人，用奸詐的手段說法來養活自己。應當學習方便法門，應當以善心修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），用這些來清除業障。如果被呵斥嗔怒而產生驚恐畏懼的心，這是初地。夢中被刀砍，是二地。如果被土塊或木杖擊打，是三地。如果被惡語謾罵，是四地。魔不理解，也不勤奮修習。『再者，金剛摧！菩薩在夢中看到自己生病，這位菩薩是處於二地，在各個階段都能看到這種現象。在世間和出世間都多有艱難，想要多做佛法佈施卻又中斷，想要多做財物佈施卻又中斷。應當供養修行佛法的人，修習無礙的心、修習不放逸的傲慢、修習不自在的傲慢，用這些來清除業障。如果看到在其他階段生病，這要覺知是魔的干擾。『再者，金剛摧！菩薩在夢中從山上墜落而無所依靠，（這是因為）之前對於善心總是虛偽奸詐，多不相信理解，多有業障、魔的干擾增盛，身心虛弱，接受佛法很快就忘記，產生慾望享樂的心而中途放棄，如果看到財物封賞就捨棄佛法，如果看到佛法就捨棄佛法，捨棄忍辱，親近惡行，不親近善法，對於有深刻信解的人，不產生信解。這位菩薩是處於二地或初地。如果看到自己在刀山中行走，是處於初地。如果知道自己從石山中墜落，是處於二地。處於其他階段沒有業障、沒有魔的干擾，應當生起信心，在三個月中白天三次、夜晚三次懺悔，應當觀察世間的因緣法，應當修習供養，這樣來清除業障。《大寶積經》卷第十五

【English Translation】 English version: The power, is the ninth bhumi (the ninth stage of a Bodhisattva's path). If it is Brahma (the highest deity in the Form Realm) coming, it is the tenth bhumi (the tenth stage of a Bodhisattva's path). Hearing the Tathagata (Buddha) speak secret teachings, the earth shakes, and Bodhisattvas of all stages should be aware of this. 'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva sees himself in a dream in the midst of disputes and lawsuits, this Bodhisattva is at the fourth bhumi (the fourth stage of a Bodhisattva's path) or the first bhumi (the first stage of a Bodhisattva's path). If he sees himself in a higher stage, it is the work of Mara (demon), even up to the seventh bhumi (the seventh stage of a Bodhisattva's path). (This is because) he does not diligently practice, does not gather and subdue those who do not conform to the Dharma, previously for the sake of gain and offerings, he goes against those who preach the Dharma, and uses deceitful means to preach the Dharma to support himself. He should learn skillful means, he should cultivate the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) with a good heart, and use these to purify karmic obstacles. If he is scolded and becomes angry, and develops a fearful heart, this is the first bhumi. If he is cut by a knife in a dream, it is the second bhumi. If he is hit by a clod of earth or a stick, it is the third bhumi. If he is cursed with evil words, it is the fourth bhumi. Mara does not understand, nor does he diligently practice. 'Furthermore, Vajra-destroyer! If a Bodhisattva sees himself sick in a dream, this Bodhisattva is at the second bhumi, and this phenomenon can be seen at all stages. In both worldly and otherworldly matters, there are many difficulties, wanting to give much Dharma teaching but then stopping, wanting to give much material giving but then stopping. He should provide for those who practice the Dharma, cultivate a mind without obstacles, cultivate non-negligent arrogance, cultivate non-independent arrogance, and use these to purify karmic obstacles. If he sees sickness at other stages, he should be aware that it is the work of Mara. 'Furthermore, Vajra-destroyer! If a Bodhisattva in a dream falls from a mountain without anything to rely on, (this is because) previously he was always false and deceitful towards good intentions, often not believing or understanding, having many karmic obstacles, the interference of Mara increases, his body and mind are weak, he quickly forgets the Dharma he receives, he develops a desire for pleasure and gives up halfway, if he sees material rewards he abandons the Dharma, if he sees the Dharma he abandons the Dharma, he abandons patience, he associates with evil deeds, he does not associate with good Dharma, and towards those who have deep faith and understanding, he does not develop faith and understanding. This Bodhisattva is at the second bhumi or the first bhumi. If he sees himself walking in a mountain of knives, he is at the first bhumi. If he knows that he is falling from a mountain of stones, he is at the second bhumi. Being at other stages, there are no karmic obstacles, no interference from Mara, he should develop faith, and for three months, three times during the day and three times during the night, he should repent, he should observe the law of cause and effect in the world, he should practice offerings, and in this way, he can remove karmic obstacles. The Great Treasure Trove Sutra, Volume 15

0310 大寶積經

大寶積經卷第十六

西晉三藏竺法護譯凈居天子會第四之二

「複次金剛摧！菩薩夢中自見被縛將殺，此菩薩魔業增盛非業障。彼應修無礙定修于慈心，以此凈除業障。此菩薩是見六地初地。若夢被繫在死屍中，是見五地。若被縛至親里圍繞，是六地。是魔業，不勤修、初地羸劣，為無上道應修增上進。

「複次金剛摧！菩薩若夢中自知在刀中，此菩薩是初地五地，多惡知識，多艱難，應靜無忿怒、無障礙心，一向勤利他人，以此凈除業障。前曾在上位，惱亂持戒人。見人持種種刀，自見在中，此菩薩初地見。若見人持一刀在中，是第二地。見捉杖在中，是見三地。若見捉石在中，此見四地。見在空手眾中住，是五地。除魔業。

「複次金剛摧！菩薩夢自見在空中，此菩薩在信地，得無生法忍。此菩薩諸天所念，應修好威儀，應常修精進，勸發眾生求無上道，不應常住一處，如是清凈。此菩薩是初地七地見處處地。若見虛空中行施，此是初地。若空中見仙人，此見第二地。若見沙門，此見第三地。若見龍，第四地。若見天，第五地。若見梵天，是第六地。若見菩薩如來，是第七地。除魔業。

「複次金剛摧！菩薩若夢中自見捉炬，應勤修明慧。此菩薩

【現代漢語翻譯】現代漢語譯本「再者，金剛摧！菩薩在夢中看見自己被捆綁即將被殺，這菩薩是魔業增盛而非業障。他應該修習無礙禪定，修習慈心，以此來清除業障。這菩薩是見到六地中的初地。如果夢見被囚禁在死屍中，這是見到五地。如果被捆綁在親人圍繞的地方，這是六地。這是魔業，不勤奮修行，初地就顯得羸弱，爲了無上道應該修習增上精進。「再者，金剛摧！菩薩如果夢中自己知道身處刀刃之中，這菩薩是初地或五地，多遇惡知識，多有艱難，應該保持平靜，沒有忿怒，沒有障礙的心，一心勤奮利益他人，以此來清除業障。之前曾在上位時，惱亂過持戒的人。看見別人拿著各種刀，自己身處其中，這菩薩是初地所見。如果看見別人拿著一把刀，自己身處其中，這是第二地。看見別人拿著杖，自己身處其中，這是見到第三地。如果看見別人拿著石頭，自己身處其中，這是見到第四地。看見自己身處空手的人群中，這是第五地。這是去除魔業。「再者，金剛摧！菩薩夢見自己身處空中，這菩薩是在信地，得到無生法忍（對諸法不生不滅的真理的領悟）。這菩薩被諸天所思念，應該修習好的威儀，應該常常修習精進，勸導眾生尋求無上道，不應該常住一處，這樣才能清凈。這菩薩是初地到七地所見之處。如果看見在虛空中行佈施，這是初地。如果在空中看見仙人，這是見到第二地。如果看見沙門（出家修道的人），這是見到第三地。如果看見龍，這是第四地。如果看見天，這是第五地。如果看見梵天（色界天的最高天），這是第六地。如果看見菩薩或如來（佛的稱號），這是第七地。這是去除魔業。「再者，金剛摧！菩薩如果夢中看見自己拿著火炬，應該勤奮修習明慧。

【English Translation】 English version 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of being bound and about to be killed, this Bodhisattva is experiencing an increase in demonic activity, not karmic obstacles. They should cultivate unobstructed concentration and practice loving-kindness, thereby purifying karmic obstacles. This Bodhisattva is seeing the first of the six grounds. If they dream of being confined within a corpse, it is seeing the fifth ground. If they are bound amidst a gathering of relatives, it is the sixth ground. This is demonic activity; if they do not diligently cultivate, the first ground becomes weak. For the sake of the unsurpassed path, they should cultivate increased diligence. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of knowing they are amidst blades, this Bodhisattva is on the first or fifth ground, encounters many evil companions, and faces many difficulties. They should remain calm, without anger, and with an unobstructed mind, single-mindedly working to benefit others, thereby purifying karmic obstacles. Previously, when in a position of authority, they troubled those who upheld precepts. Seeing others holding various blades, and finding themselves among them, this Bodhisattva is seeing the first ground. If they see others holding one blade, and find themselves among them, it is the second ground. Seeing others holding a staff, and finding themselves among them, it is seeing the third ground. If they see others holding stones, and find themselves among them, it is seeing the fourth ground. Seeing themselves among a crowd of people with empty hands, it is the fifth ground. This is to remove demonic activity. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of being in the sky, this Bodhisattva is on the ground of faith, having attained the forbearance of the non-arising of dharmas (understanding the truth of the non-arising and non-ceasing of all phenomena). This Bodhisattva is cherished by the devas (gods), should cultivate good conduct, should always cultivate diligence, encourage sentient beings to seek the unsurpassed path, and should not remain in one place, thus achieving purity. This Bodhisattva is seeing the places of the first to seventh grounds. If they see giving alms in the empty sky, it is the first ground. If they see immortals in the sky, it is seeing the second ground. If they see shramanas (ascetics), it is seeing the third ground. If they see dragons, it is the fourth ground. If they see devas, it is the fifth ground. If they see Brahma (the highest god of the form realm), it is the sixth ground. If they see Bodhisattvas or Tathagatas (title of a Buddha), it is the seventh ground. This is to remove demonic activity. 「Furthermore, Vajra-destroyer! If a Bodhisattva dreams of holding a torch, they should diligently cultivate wisdom.

是初地五地。此菩薩應不顧身命、不觀飲食，應行禪不生疑悔，如是趣向。住初地樂修對治，住二地樂修禪，住三地樂修慈，住四地樂修悲，住五地樂修舍。住初地應修唸佛為明見，住二地應修放解，住三地應修聞，住四地應修持，住五地應修空。如是應得明。

「複次金剛摧！菩薩若夢中見菩薩逾宮出，此菩薩初地六地處處見，增加精進得不退轉，在菩提記界疾近無上道。若見步出，是見初地。見乘牛車出，是見二地。見乘馬車出，是見三地。見乘象車出，是見四地。若見乘人車出，是見五地。若見乘空中車出，是見六地。除魔業。

「複次金剛摧！菩薩若夢中得經，此菩薩是初地三地處處地見。此人多諸因緣、多諸謗毀、數數多諸艱難，應一心修悔過，常修精進。若夢得世俗典籍聲聞經法，此是初地。夢得檀相應經，是見二地。夢得甚深相應，是見三地。不勤修乃至七地，若諸天與、若菩薩與、如來與法藏。

「複次金剛摧！菩薩夢中聞得法功德聲，此菩薩是初地六地見處處地見，前得佛總持。此菩薩少於業障、魔業增盛，應施於辯才不求人過，如是清凈。聞出香陀羅尼聲，此菩薩是初地。聞文字陀羅尼，是第二地。聞書寫陀羅尼，是八地初地見處處地。此不應愛著三界，勤修獨處。彼少於業

【現代漢語翻譯】現代漢語譯本是初地到五地。這位菩薩應當不顧惜自己的身命，不貪圖飲食，應當修行禪定而不生起疑惑和後悔，像這樣趨向修行。安住于初地時，樂於修習對治法門；安住於二地時，樂於修習禪定；安住於三地時，樂於修習慈心；安住於四地時，樂於修習悲心；安住於五地時，樂於修習舍心。安住于初地時，應當修習唸佛以求明見；安住於二地時，應當修習放下解脫；安住於三地時，應當修習聽聞佛法；安住於四地時，應當修習受持佛法；安住於五地時，應當修習空性。像這樣修行應當能夠獲得明悟。

『再者，金剛摧（菩薩名）！菩薩如果在夢中見到菩薩逾越宮殿而出，這位菩薩在初地到六地之間都能見到，會增加精進修行，得到不退轉的境界，在菩提（覺悟）的道路上迅速接近無上正等正覺。如果見到步行而出，這是見到初地。見到乘坐牛車而出，這是見到二地。見到乘坐馬車而出，這是見到三地。見到乘坐象車而出，這是見到四地。如果見到乘坐人車而出，這是見到五地。如果見到乘坐空中車而出，這是見到六地。這樣可以去除魔業。』

『再者，金剛摧！菩薩如果在夢中得到佛經，這位菩薩在初地到三地之間都能見到。這個人會有很多因緣、很多誹謗和譭謗、常常遇到很多艱難困苦，應當一心修習懺悔，常常精進修行。如果夢中得到世俗典籍或聲聞乘的經法，這是初地。夢中得到與佈施相應的經典，這是見到二地。夢中得到與甚深法相應的經典，這是見到三地。如果不勤奮修行，甚至到七地，無論是諸天給予、菩薩給予還是如來給予法藏。』

『再者，金剛摧！菩薩如果在夢中聽到得到佛法功德的聲音，這位菩薩在初地到六地之間都能見到，之前已經得到了佛陀的總持。這位菩薩的業障較少，魔業卻會增盛，應當施予辯才而不求別人的過失，這樣才能清凈。如果聽到發出香氣的陀羅尼（總持）的聲音，這位菩薩是初地。如果聽到文字陀羅尼，這是第二地。如果聽到書寫陀羅尼，這是八地，初地也能見到。不應該貪愛三界，應當勤奮修行獨處。他的業障較少。

【English Translation】 English version These are the first through fifth Bhumis (stages of a Bodhisattva's path). This Bodhisattva should not be concerned about their own life, nor be attached to food. They should practice Dhyana (meditation) without doubt or regret, and thus proceed. Abiding in the first Bhumi, they delight in practicing antidotes; abiding in the second Bhumi, they delight in practicing Dhyana; abiding in the third Bhumi, they delight in practicing loving-kindness; abiding in the fourth Bhumi, they delight in practicing compassion; abiding in the fifth Bhumi, they delight in practicing equanimity. Abiding in the first Bhumi, one should practice mindfulness of the Buddha for clear seeing; abiding in the second Bhumi, one should practice letting go; abiding in the third Bhumi, one should practice listening to the Dharma; abiding in the fourth Bhumi, one should practice upholding the Dharma; abiding in the fifth Bhumi, one should practice emptiness. Thus, one should attain clarity.

'Furthermore, Vajra-destroyer (a Bodhisattva's name)! If a Bodhisattva sees in a dream a Bodhisattva going out beyond the palace, this Bodhisattva is seen in the first through sixth Bhumis. They will increase their diligence and attain non-retrogression, and quickly approach the unsurpassed path in the realm of Bodhi (enlightenment). If they see themselves walking out, this is seeing the first Bhumi. If they see themselves riding out in an ox-drawn cart, this is seeing the second Bhumi. If they see themselves riding out in a horse-drawn cart, this is seeing the third Bhumi. If they see themselves riding out in an elephant-drawn cart, this is seeing the fourth Bhumi. If they see themselves riding out in a human-drawn cart, this is seeing the fifth Bhumi. If they see themselves riding out in a cart in the sky, this is seeing the sixth Bhumi. This removes demonic activities.'

'Furthermore, Vajra-destroyer! If a Bodhisattva obtains a Sutra (Buddhist scripture) in a dream, this Bodhisattva is seen in the first through third Bhumis. This person will have many causes and conditions, many slanders and defamations, and frequently encounter many difficulties. They should wholeheartedly practice repentance and constantly cultivate diligence. If they dream of obtaining worldly texts or the teachings of the Sravakas (hearers), this is the first Bhumi. If they dream of obtaining Sutras corresponding to Dana (giving), this is seeing the second Bhumi. If they dream of obtaining Sutras corresponding to profound Dharma, this is seeing the third Bhumi. If they do not diligently practice, even up to the seventh Bhumi, whether the Dharma treasury is given by the Devas (gods), Bodhisattvas, or the Tathagata (Buddha).'

'Furthermore, Vajra-destroyer! If a Bodhisattva hears the sound of the merits of the Dharma in a dream, this Bodhisattva is seen in the first through sixth Bhumis, and has previously obtained the Dharani (mantra) of the Buddha. This Bodhisattva has few karmic obstacles, but demonic activities will increase. They should bestow eloquence without seeking the faults of others, and thus be pure. If they hear the sound of a fragrant Dharani, this Bodhisattva is in the first Bhumi. If they hear a Dharani of letters, this is the second Bhumi. If they hear a Dharani of writing, this is the eighth Bhumi, and also seen in the first Bhumi. They should not be attached to the three realms, and should diligently practice solitude. They have few karmic obstacles.'

障、少於魔業，煩惱增盛，應聽種種法、應修多觀，如是相應。有覺觀三昧，是初住地。無覺少觀，是三住地。無覺無觀，是四住地。梵處空處三昧，是五住地。現一身三昧，是六住地。大通三昧，是七住地。出生佛莊嚴三昧，是第八住地。

「複次金剛摧！菩薩若夢中聞方廣經聲，此菩薩是六地初地，應修信解法決定忍。此菩薩少於障，緩趣無上道，勤問持戒之相，應尊重師長，如是趣向菩提。聞檀波羅蜜經聲，是初地。聞戒經聲，是二地。聞忍經聲，是三地。聞精進經聲，是四地。聞禪經聲，是五地。聞般若波羅蜜聲，是六地。除不勤修人、佛所持善心成就者。

「複次金剛摧！菩薩若夢中聞說法比丘字聲，此菩薩是四地初地，此應依止善知識。此菩薩多諸艱難、多諸疑悔、少於智慧，應修無礙心，應方便勸一切眾生修無疑悔心，如是清凈。若見前所聞法師名，此初地。若聞不見法師名，見第二地。若聞他異世界法師名，是第三地。若聞一生補處菩薩、若聞樂上地聲，是第四地。

「複次金剛摧！菩薩若夢中得信辯，此菩薩是初地三地。此菩薩是辯器，若遠離三法疾得明。何等三？見他得利心生嫉妒，為利養故，奸詐親近。如是三法當遠離，然後趣向，說少偈頌，是初地。能說種種偈，是二地

【現代漢語翻譯】現代漢語譯本障礙減少，魔業減少，煩惱增多，應當聽聞各種佛法，應當修習多種觀想，這樣才能相應。有覺有觀的三昧，是初住地（菩薩修行階位的第一階段）。無覺少觀的三昧，是三住地（菩薩修行階位的第三階段）。無覺無觀的三昧，是四住地（菩薩修行階位的第四階段）。梵處空處三昧，是五住地（菩薩修行階位的第五階段）。現一身三昧，是六住地（菩薩修行階位的第六階段）。大通三昧，是七住地（菩薩修行階位的第七階段）。出生佛莊嚴三昧，是第八住地（菩薩修行階位的第八階段）。「再者，金剛摧（菩薩名）！菩薩如果在夢中聽到方廣經（大乘經典）的聲音，這位菩薩是六地（菩薩修行階位的第六階段）的初地（第六地中的初級階段），應當修習信解法決定忍（對佛法深信不疑的忍耐力）。這位菩薩障礙較少，緩慢地趨向無上菩提之道，應當勤奮請教持戒的相狀，應當尊重師長，這樣才能趨向菩提。聽到檀波羅蜜（佈施）經的聲音，是初地（菩薩修行階位的第一階段）。聽到戒經的聲音，是二地（菩薩修行階位的第二階段）。聽到忍經的聲音，是三地（菩薩修行階位的第三階段）。聽到精進經的聲音，是四地（菩薩修行階位的第四階段）。聽到禪經的聲音，是五地（菩薩修行階位的第五階段）。聽到般若波羅蜜（智慧）的聲音，是六地（菩薩修行階位的第六階段）。以上情況不包括不勤奮修行的人，以及佛所持善心成就的人。「再者，金剛摧！菩薩如果在夢中聽到說法比丘（宣講佛法的出家人）的字音，這位菩薩是四地（菩薩修行階位的第四階段）的初地（第四地中的初級階段），應當依止善知識（值得信賴的導師）。這位菩薩多有艱難困苦，多有疑惑悔恨，缺少智慧，應當修習無礙心（沒有障礙的心），應當方便勸導一切眾生修習無疑悔心，這樣才能清凈。如果見到之前所聽聞的法師的名字，這是初地（菩薩修行階位的第一階段）。如果聽到但沒有見到法師的名字，這是第二地（菩薩修行階位的第二階段）。如果聽到其他世界法師的名字，這是第三地（菩薩修行階位的第三階段）。如果聽到一生補處菩薩（下一世將成佛的菩薩）的名字，或者聽到樂上地（更高修行境界）的聲音，這是第四地（菩薩修行階位的第四階段）。「再者，金剛摧！菩薩如果在夢中得到信辯（對佛法的信心和辯才），這位菩薩是初地（菩薩修行階位的第一階段）或三地（菩薩修行階位的第三階段）。這位菩薩是辯才的器皿，如果遠離三種法就能迅速獲得智慧。哪三種？見到他人獲得利益就心生嫉妒，爲了利益供養而奸詐親近。應當遠離這三種法，然後才能趨向菩提，說出少量偈頌，這是初地（菩薩修行階位的第一階段）。能夠說出種種偈頌，這是二地（菩薩修行階位的第二階段）。

【English Translation】 English version Obstacles decrease, demonic activities decrease, afflictions increase, one should listen to various Dharmas, one should cultivate various contemplations, thus they are in accordance. The Samadhi with initial and sustained application of thought is the first dwelling place (the first stage of a Bodhisattva's practice). The Samadhi without initial application of thought but with sustained application of thought is the third dwelling place (the third stage of a Bodhisattva's practice). The Samadhi without initial and sustained application of thought is the fourth dwelling place (the fourth stage of a Bodhisattva's practice). The Samadhi of the Brahma realm and the empty realm is the fifth dwelling place (the fifth stage of a Bodhisattva's practice). The Samadhi of manifesting one body is the sixth dwelling place (the sixth stage of a Bodhisattva's practice). The Great Penetration Samadhi is the seventh dwelling place (the seventh stage of a Bodhisattva's practice). The Samadhi of manifesting the Buddha's adornments is the eighth dwelling place (the eighth stage of a Bodhisattva's practice). Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva hears the sound of the Vaipulya Sutra (Mahayana scriptures) in a dream, this Bodhisattva is in the initial stage of the sixth ground (the sixth stage of a Bodhisattva's practice), and should cultivate the acceptance of the Dharma with faith and understanding. This Bodhisattva has fewer obstacles, slowly approaches the unsurpassed path, should diligently inquire about the aspects of keeping precepts, and should respect teachers, thus approaching Bodhi. Hearing the sound of the Dana Paramita (generosity) Sutra is the first ground (the first stage of a Bodhisattva's practice). Hearing the sound of the Sila (precepts) Sutra is the second ground (the second stage of a Bodhisattva's practice). Hearing the sound of the Ksanti (patience) Sutra is the third ground (the third stage of a Bodhisattva's practice). Hearing the sound of the Virya (diligence) Sutra is the fourth ground (the fourth stage of a Bodhisattva's practice). Hearing the sound of the Dhyana (meditation) Sutra is the fifth ground (the fifth stage of a Bodhisattva's practice). Hearing the sound of the Prajna Paramita (wisdom) Sutra is the sixth ground (the sixth stage of a Bodhisattva's practice). The above situations do not include those who are not diligent in practice, and those who have achieved the good mind held by the Buddha. Furthermore, Vajra Destroyer! If a Bodhisattva hears the sound of the words of a Dharma-preaching Bhikshu (a monk who expounds the Dharma) in a dream, this Bodhisattva is in the initial stage of the fourth ground (the fourth stage of a Bodhisattva's practice), and should rely on a good teacher (a trustworthy mentor). This Bodhisattva has many difficulties, many doubts and regrets, and lacks wisdom, should cultivate an unobstructed mind, and should expediently encourage all sentient beings to cultivate a mind without doubt and regret, thus becoming pure. If one sees the name of the Dharma teacher previously heard, this is the first ground (the first stage of a Bodhisattva's practice). If one hears but does not see the name of the Dharma teacher, this is the second ground (the second stage of a Bodhisattva's practice). If one hears the name of a Dharma teacher from another world, this is the third ground (the third stage of a Bodhisattva's practice). If one hears the name of a Bodhisattva who will become a Buddha in the next life, or hears the sound of the higher grounds (higher states of practice), this is the fourth ground (the fourth stage of a Bodhisattva's practice). Furthermore, Vajra Destroyer! If a Bodhisattva obtains faith and eloquence in a dream, this Bodhisattva is in the first ground (the first stage of a Bodhisattva's practice) or the third ground (the third stage of a Bodhisattva's practice). This Bodhisattva is a vessel of eloquence, and if one abandons three things, one can quickly obtain wisdom. What are the three? Seeing others gain benefits, one becomes jealous; for the sake of gain and offerings, one deceitfully approaches others. One should abandon these three things, and then one can approach Bodhi. Speaking a few verses is the first ground (the first stage of a Bodhisattva's practice). Being able to speak various verses is the second ground (the second stage of a Bodhisattva's practice).

。說甚深偈，是三地。多說上地偈。

「複次金剛摧菩薩！若菩薩夢中得經辯，是初地八地見。此有多功德因緣，當勤依修戒、當修勝供養供養凈行人，不應修智慢。如是夢中當受業障，少受苦報。彼出初地。四辯說方等經，是說二地。說種種經，是三地。說前因緣，是四地。說三世，是五地。說波羅蜜，是六地。說甚深經，是七地。說一切決定，是八地。

「複次金剛摧菩薩！若菩薩夢中聞陀羅尼聲，彼是七地。此菩薩受諸煩惱、少業障，應問智者修靜默處趣解脫，如是趣向。夢在村中，是初地。在房中，是二地。在僧房中，是三地。在阿練若處坐，是四地。若夢坐，是五地。若園觀中，是六地。夢在山頂，是七地。

「複次金剛摧菩薩！若菩薩夢中聞他方世界未曾聞如來名，此菩薩是受記初地八地。憍慢自在故，不趣向道，多魔業。為供養故修不凈威儀，然後趣向。修舍是初地，夢戒慢是二地，聞慢是三地，方便慢是四地，疑慢是五地，智慢是六地，所說慢是七地，受持慢是八地。

「複次金剛摧！菩薩若夢中聞某世界某菩薩聲，此菩薩是五地初地。此菩薩為菩薩所憶念，少煩惱，應離憍慢，勸多人修智，如是相應得陀羅尼。是聞初地，夢出家是聞二地，夢苦行是三地，夢道場降魔是四

【現代漢語翻譯】現代漢語譯本『說甚深偈（gatha，頌），是三地（bhumi，菩薩修行次第的第三階段）。多說上地偈（指更高修行階段的頌）。』

『再者，金剛摧菩薩（Vajrakshaya Bodhisattva）！如果菩薩在夢中獲得經辯（指對佛經的辯才），這是初地（prathama-bhumi，菩薩修行次第的第一階段）和八地（ashtama-bhumi，菩薩修行次第的第八階段）的境界。這有許多功德因緣，應當勤奮地依戒修行，應當修殊勝供養，供養清凈的修行人，不應修習智慧的傲慢。這樣在夢中會承受業障，少受苦報。他會出離初地。用四辯（四種辯才）宣說方等經（Vaipulya Sutra，大乘經典），這是說二地（dvitiya-bhumi，菩薩修行次第的第二階段）。宣說種種經典，是三地。宣說前因緣，是四地（chaturtha-bhumi，菩薩修行次第的第四階段）。宣說三世（過去、現在、未來），是五地（panchama-bhumi，菩薩修行次第的第五階段）。宣說波羅蜜（paramita，到達彼岸的方法），是六地（shashtha-bhumi，菩薩修行次第的第六階段）。宣說甚深經典，是七地（saptama-bhumi，菩薩修行次第的第七階段）。宣說一切決定，是八地。

『再者，金剛摧菩薩！如果菩薩在夢中聽到陀羅尼（dharani，總持）的聲音，他就是七地。這位菩薩會承受各種煩惱、較少的業障，應當請教智者，在寂靜處修行，趨向解脫，如此趨向。夢見在村莊中，是初地。在房間中，是二地。在僧房中，是三地。在阿練若處（aranya，寂靜處）坐著，是四地。如果夢見坐著，是五地。如果在園觀中，是六地。夢見在山頂，是七地。

『再者，金剛摧菩薩！如果菩薩在夢中聽到他方世界未曾聽聞的如來（tathagata，佛）名號，這位菩薩是受記（vyakarana，佛的授記）的初地和八地。因為憍慢自在，不趨向正道，多有魔業。爲了供養而修不凈的威儀，然後才趨向正道。修舍（dana，佈施）是初地，夢見戒慢是二地，聽聞慢是三地，方便慢是四地，疑慢是五地，智慢是六地，所說慢是七地，受持慢是八地。

『再者，金剛摧！菩薩如果夢中聽到某個世界某位菩薩的聲音，這位菩薩是五地和初地。這位菩薩會被其他菩薩憶念，煩惱較少，應當遠離憍慢，勸導眾人修習智慧，這樣相應就能得到陀羅尼。聽到是初地，夢見出家是聽到二地，夢見苦行是三地，夢見道場降魔是四地。

【English Translation】 English version 'Speaking profound verses, it is the third bhumi (stage of Bodhisattva's practice). Speaking more verses of higher bhumis.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva obtains eloquence in scriptures in a dream, it is the vision of the first bhumi and the eighth bhumi. This has many meritorious causes and conditions. One should diligently practice according to the precepts, should cultivate superior offerings, offer to pure practitioners, and should not cultivate intellectual arrogance. In this way, one will receive karmic obstacles in dreams and suffer less retribution. He will emerge from the first bhumi. To expound the Vaipulya Sutra with the four kinds of eloquence is to speak of the second bhumi. To expound various sutras is the third bhumi. To expound the previous causes and conditions is the fourth bhumi. To expound the three times (past, present, and future) is the fifth bhumi. To expound the paramitas is the sixth bhumi. To expound profound sutras is the seventh bhumi. To expound all certainties is the eighth bhumi.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva hears the sound of a dharani in a dream, he is in the seventh bhumi. This Bodhisattva will receive various afflictions and fewer karmic obstacles. He should consult the wise, practice in a quiet place, and move towards liberation. Such is the direction. Dreaming of being in a village is the first bhumi. Being in a room is the second bhumi. Being in a monastery is the third bhumi. Sitting in an aranya is the fourth bhumi. If one dreams of sitting, it is the fifth bhumi. If in a garden, it is the sixth bhumi. Dreaming of being on a mountain peak is the seventh bhumi.'

'Furthermore, Vajrakshaya Bodhisattva! If a Bodhisattva hears the name of a Tathagata from another world that he has never heard before in a dream, this Bodhisattva is the first bhumi and the eighth bhumi who has received a prediction. Because of arrogant freedom, he does not move towards the path and has many demonic activities. For the sake of offerings, he cultivates impure conduct, and then moves towards the path. Cultivating giving is the first bhumi, dreaming of arrogance in precepts is the second bhumi, hearing arrogance is the third bhumi, arrogance in skillful means is the fourth bhumi, arrogance in doubt is the fifth bhumi, arrogance in wisdom is the sixth bhumi, arrogance in what is spoken is the seventh bhumi, and arrogance in upholding is the eighth bhumi.'

'Furthermore, Vajrakshaya! If a Bodhisattva hears the voice of a certain Bodhisattva from a certain world in a dream, this Bodhisattva is in the fifth bhumi and the first bhumi. This Bodhisattva will be remembered by other Bodhisattvas, have fewer afflictions, should stay away from arrogance, and encourage many to cultivate wisdom. In this way, one can obtain dharani. Hearing is the first bhumi, dreaming of leaving home is hearing the second bhumi, dreaming of ascetic practices is the third bhumi, and dreaming of subduing demons in the bodhimanda is the fourth bhumi.'

地，夢覺道是五地。聞見上多聞見不定羸劣善心是見初地，住于疑心是二地，退心放逸是三地，增上放逸是四地，多定是五地。

「複次金剛摧！菩薩夢在海中，此菩薩精進是八地見處處地，應修多聞精進慧解。若夢中無所依止是初地，若在海際是二地，若在船乘是三地，夢往去是四地，夢上船是五地，夢水中坐是六地，在船中坐是七地，夢船中滿寶在上坐欲出海是八地。

「複次金剛摧！菩薩若夢中集寶，此菩薩是初地三地見處處地。此菩薩多逢苦惱，應樂修凈業不求人短，于說法者知恩，如是趣向。夢掘地中得寶初地，雜土得寶是見二地，雜草得寶是見三地。是不勤進相是魔業，若六地若四地，不勤方便魔業業障。

「複次金剛摧！菩薩夢中在須彌山頂，此人不退轉，是見初地五地。彼有少功德，親近惡友、因緣奸詐、無信親近善知識，今應修不奸詐多修信解，如是趣向。若夢在須彌山，當知上六住。夢住須彌山，是七地。夢四顧望，是八地。夢坐者，是九地。夢山動，是十地。此初地乃至見五地，勤進修善心，在善知識手是魔業。

「複次金剛摧！菩薩夢中自見上山，此菩薩是初地五地。害一切煩惱業障，于說法人不生恭敬，應修不諂曲凈除業障，如是趣向菩提。初地增長三時勤進，

【現代漢語翻譯】現代漢語譯本地（bhūmi），夢中覺悟道是五地（pañca-bhūmi）。聽聞（śruta）和見解（dṛṣṭi）上，多聽聞見解不定，羸弱的善心是見初地（prathamā-bhūmi），停留在疑心是二地（dvitīyā-bhūmi），退失道心放縱懈怠是三地（tṛtīyā-bhūmi），更加放縱懈怠是四地（caturthī-bhūmi），多禪定（samādhi）是五地（pañcamī-bhūmi）。『再者，金剛摧（Vajrakṣaya）！菩薩夢見自己在海中，此菩薩精進修行是八地（aṣṭamī-bhūmi）所見之處，應當修習多聞、精進、智慧和理解。若夢中無所依靠是初地，若在海邊是二地，若在船上是三地，夢見往遠處去是四地，夢見上船是五地，夢見在水中坐是六地，在船中坐是七地，夢見船中滿載寶物，坐在上面想要出海是八地。『再者，金剛摧！菩薩若夢中收集寶物，此菩薩是初地和三地所見之處。此菩薩多遭遇苦惱，應當樂於修習清凈的善業，不求他人的過失，對於說法的人心懷感恩，如此趨向修行。夢見挖掘地中得到寶物是初地，混雜泥土得到寶物是見二地，混雜草木得到寶物是見三地。這是不勤奮精進的象徵，是魔業（māra-karma），若處於六地或四地，不勤奮方便修行是魔業的業障。『再者，金剛摧！菩薩夢中在須彌山（Sumeru）頂，此人不退轉，是見初地和五地。他有少許功德，親近惡友、因緣奸詐、沒有信心，不親近善知識，現在應當修習不奸詐，多修習信心和理解，如此趨向修行。若夢見在須彌山，應當知道是上六住（ṣaṭ-sthāna）。夢見住在須彌山，是七地。夢見四處張望，是八地。夢見坐著，是九地。夢見山搖動，是十地。此初地乃至見五地，勤奮精進修習善心，在善知識手中是魔業。『再者，金剛摧！菩薩夢中自己看見上山，此菩薩是初地和五地。傷害一切煩惱和業障，對於說法的人不生恭敬，應當修習不諂媚，清凈業障，如此趨向菩提。初地增長三時勤奮精進。

【English Translation】 English version The 'ground' (bhūmi), in a dream, realizing the path is the five grounds (pañca-bhūmi). In terms of hearing (śruta) and views (dṛṣṭi), much hearing and unstable views, a weak virtuous mind is seeing the first ground (prathamā-bhūmi), dwelling in doubt is the second ground (dvitīyā-bhūmi), a regressing mind and indulgence is the third ground (tṛtīyā-bhūmi), increased indulgence is the fourth ground (caturthī-bhūmi), much concentration (samādhi) is the fifth ground (pañcamī-bhūmi). 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of being in the ocean, this Bodhisattva's diligent practice is the eighth ground (aṣṭamī-bhūmi), where one should cultivate much learning, diligence, wisdom, and understanding. If in the dream there is no support, it is the first ground; if at the edge of the sea, it is the second ground; if on a boat, it is the third ground; dreaming of going far away is the fourth ground; dreaming of boarding a boat is the fifth ground; dreaming of sitting in the water is the sixth ground; sitting in the boat is the seventh ground; dreaming of a boat full of treasures, sitting on it, wanting to go out to sea is the eighth ground. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of collecting treasures, this Bodhisattva is at the first and third grounds. This Bodhisattva often encounters suffering, should delight in cultivating pure actions, not seek others' faults, and be grateful to those who teach the Dharma, thus progressing on the path. Dreaming of digging in the ground and finding treasures is the first ground; finding treasures mixed with soil is seeing the second ground; finding treasures mixed with grass is seeing the third ground. This is a sign of not being diligent, it is a work of Māra (māra-karma); if in the sixth or fourth ground, not diligently practicing skillful means is a karmic obstacle of Māra. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of being on the summit of Mount Sumeru (Sumeru), this person does not regress, it is seeing the first and fifth grounds. They have little merit, associate with bad friends, have deceitful causes and conditions, lack faith, and do not associate with good teachers; now they should cultivate non-deceitfulness, cultivate much faith and understanding, thus progressing on the path. If dreaming of being on Mount Sumeru, know that it is the upper six abodes (ṣaṭ-sthāna). Dreaming of dwelling on Mount Sumeru is the seventh ground. Dreaming of looking around is the eighth ground. Dreaming of sitting is the ninth ground. Dreaming of the mountain shaking is the tenth ground. This first ground up to seeing the fifth ground, diligently cultivating a virtuous mind, being in the hands of a good teacher is a work of Māra. 『Furthermore, Vajrakṣaya! If a Bodhisattva dreams of seeing themselves going up a mountain, this Bodhisattva is at the first and fifth grounds. They harm all afflictions and karmic obstacles, and do not generate respect for those who teach the Dharma; they should cultivate non-flattery, purify karmic obstacles, thus progressing towards Bodhi. The first ground increases diligence in the three times.

二地勤修唸佛，三地修空，四地修大悲，五地修慧。夢自上山是初地，在山中是二地，在山上是三地，夢觀看是四地，坐者是五地。

「複次金剛摧！菩薩若夢上山，此菩薩見是七地初地。此菩薩少於業障、魔業增盛，應舍一切所愛物供養智慧者，于智慧人邊應自伏憍慢。若夢度七大山乃至須彌山是七地。

「複次金剛摧！菩薩若夢中夢上樹，此菩薩是初地四地處處地見，應覺業障魔業，應親近依止善知識得於慧明，時時當決斷法義覺知，如是趣向。見樹枝葉具足陰涼是初地，見香樹是二地，見花樹是三地，見果樹是四地。是勤進相若不勤進是魔業。若見高處樹枝葉花果具足除業報。

「複次金剛摧！菩薩若夢中見龍象，此菩薩是初地六地處處地見。此菩薩行施不行慧，睏乏善根，應當修信。當修善念如是相應。彼初地見不清凈龍象，二地見白龍象，三地見六牙白龍象，四地見莊嚴象，五地見捉幡蓋龍象，六地見歡戲龍象。

「複次金剛摧！菩薩自夢上龍象，此菩薩是見初地七地，一生當得如來應供。有入法智，多希望，應修恭敬，勸發菩薩離於幻偽奸詐，應處處知足修適意施，如是清凈。夢上像是初地，夢自著白衣上像是二地，若夢染衣是三地，若夢種種色衣是四地，若夢香染衣具足莊嚴

【現代漢語翻譯】現代漢語譯本二地（菩薩修行第二階段）勤奮修習唸佛，三地（菩薩修行第三階段）修習空性，四地（菩薩修行第四階段）修習大悲，五地（菩薩修行第五階段）修習智慧。夢見自己從山腳向上攀登是初地（菩薩修行第一階段）的象徵，在山腰是二地，在山頂是三地，夢中觀看是四地，坐著是五地。

『再者，金剛摧（菩薩名）！菩薩如果夢見自己上山，這位菩薩所見是七地（菩薩修行第七階段）的初地（開始階段）。這位菩薩的業障較少，但魔業會增盛，應當捨棄一切所愛之物供養有智慧的人，在有智慧的人面前應當降伏自己的驕慢。如果夢見度過七座大山乃至須彌山（佛教中的聖山），則是七地。』

『再者，金剛摧！菩薩如果夢中夢見自己上樹，這位菩薩是初地到四地（菩薩修行第一到第四階段）處處可見的景象，應當覺察到業障和魔業，應當親近並依止善知識以獲得智慧的明悟，時時應當決斷法義並覺知，如此趨向。夢見樹枝葉茂盛且陰涼是初地，夢見香樹是二地，夢見花樹是三地，夢見果樹是四地。這是勤奮精進的象徵，如果不勤奮精進則是魔業。如果夢見高處的樹枝葉花果都具備，則能消除業報。』

『再者，金剛摧！菩薩如果夢中見到龍象，這位菩薩是初地到六地（菩薩修行第一到第六階段）處處可見的景象。這位菩薩只行佈施而不修習智慧，缺乏善根，應當修習信心。應當修習善念，如此相應。初地所見是不清凈的龍象，二地所見是白色的龍象，三地所見是六牙的白色龍象，四地所見是莊嚴的象，五地所見是手持幡蓋的龍象，六地所見是歡喜嬉戲的龍象。』

『再者，金剛摧！菩薩夢見自己騎上龍象，這位菩薩所見是初地到七地（菩薩修行第一到第七階段），一生應當證得如來應供（佛的十個稱號之一）。具有入法之智，多有希望，應當修習恭敬，勸導菩薩遠離虛幻偽詐，應當處處知足，修習適意的佈施，如此清凈。夢見騎上像是初地，夢見自己穿著白衣騎上像是二地，如果夢見穿著染色的衣服是三地，如果夢見穿著各種顏色的衣服是四地，如果夢見穿著香染的衣服且具足莊嚴

【English Translation】 English version The second Bhumi (second stage of Bodhisattva practice) diligently practices mindfulness of the Buddha, the third Bhumi practices emptiness, the fourth Bhumi practices great compassion, and the fifth Bhumi practices wisdom. Dreaming of climbing a mountain from the bottom is a symbol of the first Bhumi (first stage of Bodhisattva practice), being on the mountainside is the second Bhumi, being on the mountaintop is the third Bhumi, dreaming of watching is the fourth Bhumi, and sitting is the fifth Bhumi.

'Furthermore, Vajra-destroyer (name of a Bodhisattva)! If a Bodhisattva dreams of climbing a mountain, this Bodhisattva sees the beginning of the seventh Bhumi (seventh stage of Bodhisattva practice). This Bodhisattva has fewer karmic obstacles, but demonic activities will increase. They should give up all beloved things to offer to the wise, and in the presence of the wise, they should subdue their pride. If they dream of crossing seven great mountains, even Mount Sumeru (a sacred mountain in Buddhism), it is the seventh Bhumi.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of climbing a tree in a dream, this Bodhisattva is seeing the sights of the first to fourth Bhumis (first to fourth stages of Bodhisattva practice). They should be aware of karmic obstacles and demonic activities, and should draw near to and rely on good teachers to gain wisdom and clarity. They should constantly decide on the meaning of the Dharma and be aware, thus progressing. Seeing a tree with lush and shady branches and leaves is the first Bhumi, seeing a fragrant tree is the second Bhumi, seeing a flowering tree is the third Bhumi, and seeing a fruit tree is the fourth Bhumi. This is a symbol of diligent progress; if there is no diligent progress, it is a demonic activity. If one sees a tree with branches, leaves, flowers, and fruits complete at a high place, it can eliminate karmic retribution.'

'Furthermore, Vajra-destroyer! If a Bodhisattva sees a dragon-elephant in a dream, this Bodhisattva is seeing the sights of the first to sixth Bhumis (first to sixth stages of Bodhisattva practice). This Bodhisattva only practices giving and does not cultivate wisdom, lacking good roots, and should cultivate faith. They should cultivate good thoughts, thus corresponding. The first Bhumi sees an impure dragon-elephant, the second Bhumi sees a white dragon-elephant, the third Bhumi sees a white dragon-elephant with six tusks, the fourth Bhumi sees a majestic elephant, the fifth Bhumi sees a dragon-elephant holding banners and canopies, and the sixth Bhumi sees a joyful and playful dragon-elephant.'

'Furthermore, Vajra-destroyer! If a Bodhisattva dreams of riding a dragon-elephant, this Bodhisattva sees the first to seventh Bhumis (first to seventh stages of Bodhisattva practice), and in one lifetime, they should attain the Tathagata Arhat (one of the ten titles of the Buddha). They possess the wisdom to enter the Dharma, have many hopes, and should cultivate reverence, encouraging Bodhisattvas to stay away from illusion, falsehood, and deceit. They should be content in all places, practice appropriate giving, and thus be pure. Dreaming of riding an elephant is the first Bhumi, dreaming of riding an elephant while wearing white clothes is the second Bhumi, dreaming of wearing dyed clothes is the third Bhumi, dreaming of wearing clothes of various colors is the fourth Bhumi, and dreaming of wearing fragrant dyed clothes and being fully adorned

是五地，若夢著冠是六地，若夢捉莊嚴蓋是七地。除魔業不勤進，上地相見一切具足。

「複次金剛摧！菩薩若夢中上馬，此菩薩是初地四地，此應修依止戒波羅蜜度。彼魔業增盛、少於業障，當多修空慧勤修生信，如是清凈。自夢上住馬是初地，夢上行馬是二地，夢上走馬是三地，上莊嚴馬第四地。除上地魔業，此菩薩增上慢魔業。

「複次金剛摧！菩薩若夢中作成實誓，此菩薩一切地十地處處地見。彼于業障多增盛魔業，多諸方術行，善修出生三昧，應正修威儀不多積聚，如是凈業障。作成實施誓此是初地，為解繫縛是二地，為解病是三地，為城池是四地，為王是五地，為閻浮提是六地，為四天下是七地，為千世界是八地，為三千世界是九地，日出時地游雨天花是十地。除魔業初地六地。

「複次金剛摧菩薩！若菩薩夢中見藥樹，是菩薩是見初地七地，滿足成就受記法。應修不望報施，正直不求人過，如是清凈。夢見少果樹是初地，若見多果樹是二地，若見苦果樹是四地，見藥樹是五地，若見天樹是六地，若見甘果樹是七地。

「複次金剛摧菩薩！若菩薩夢中見花樹，此菩薩是七地初地。應作種種善根，不親近四眾，如是趣向。見多花樹無香是初地，見香花樹是二地，夢見多香花樹是三

【現代漢語翻譯】現代漢語譯本是五地，如果夢見戴冠是六地，如果夢見拿著莊嚴的寶蓋是七地。去除魔障不懈怠精進，就能在上地見到一切圓滿具足的景象。

『再者，金剛摧！菩薩如果夢中騎馬，這位菩薩是初地或四地，應當修持依止戒波羅蜜（戒的圓滿）。如果他的魔障增盛、業障較少，應當多修空慧，勤修生起信心，這樣才能清凈。夢見自己騎在馬上不動是初地，夢見騎馬行走是二地，夢見騎馬奔跑是三地，騎著裝飾華麗的馬是第四地。去除上地的魔障，這位菩薩會產生增上慢的魔障。

『再者，金剛摧！菩薩如果夢中作出真實的誓言，這位菩薩在一切地，也就是十地，都能處處見到。如果他的業障增多，魔障增盛，就會有許多方術行為，應當善修出生三昧（禪定），應當端正修持威儀，不要過多積聚，這樣才能清凈業障。作出真實的誓言是初地，爲了解脫束縛是二地，爲了解除疾病是三地，爲了城池是四地，爲了成為國王是五地，爲了閻浮提（我們所居住的這個世界）是六地，爲了四大天下是七地，爲了千世界是八地，爲了三千世界是九地，日出時在地上游玩，天空中下著花雨是十地。去除魔障，初地和六地需要特別注意。

『再者，金剛摧菩薩！如果菩薩夢中見到藥樹，這位菩薩是見到初地或七地，圓滿成就受記法。應當修持不求回報的佈施，正直不求別人的過失，這樣才能清凈。夢見少量果樹是初地，如果見到很多果樹是二地，如果見到苦果樹是四地，見到藥樹是五地，如果見到天樹是六地，如果見到甘甜的果樹是七地。

『再者，金剛摧菩薩！如果菩薩夢中見到花樹，這位菩薩是七地或初地。應當作種種善根，不親近四眾（比丘、比丘尼、優婆塞、優婆夷），這樣才能趣向正道。見到很多沒有香味的花樹是初地，見到有香味的花樹是二地，夢見很多有香味的花樹是三地

【English Translation】 English version It is the fifth ground; if one dreams of wearing a crown, it is the sixth ground; if one dreams of holding a majestic canopy, it is the seventh ground. By eliminating demonic obstacles and diligently progressing, one will see all perfections fully realized in the higher grounds.

『Furthermore, Vajra Destroyer! If a Bodhisattva dreams of riding a horse, this Bodhisattva is at the first or fourth ground. This one should cultivate the perfection of the precept of reliance (Śīla pāramitā). If their demonic obstacles increase and karmic hindrances are few, they should cultivate wisdom of emptiness, diligently cultivate faith, and thus become pure. Dreaming of oneself sitting still on a horse is the first ground; dreaming of riding a horse walking is the second ground; dreaming of riding a horse running is the third ground; riding a majestic horse is the fourth ground. By eliminating the demonic obstacles of the higher grounds, this Bodhisattva will develop the demonic obstacle of arrogance.

『Furthermore, Vajra Destroyer! If a Bodhisattva makes a true vow in a dream, this Bodhisattva will see all grounds, that is, all ten grounds, everywhere. If their karmic hindrances increase and demonic obstacles become stronger, they will engage in many magical practices. They should cultivate the samadhi (meditative absorption) of birth, should correctly cultivate proper conduct, and should not accumulate excessively, thus purifying karmic hindrances. Making a true vow is the first ground; to untie bonds is the second ground; to cure illness is the third ground; for a city is the fourth ground; to be a king is the fifth ground; for Jambudvipa (the world we live in) is the sixth ground; for the four continents is the seventh ground; for a thousand worlds is the eighth ground; for three thousand worlds is the ninth ground; playing on the ground at sunrise, with flowers raining from the sky, is the tenth ground. To eliminate demonic obstacles, the first and sixth grounds require special attention.

『Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees a medicinal tree in a dream, this Bodhisattva is seeing the first or seventh ground, and will fully accomplish the prophecy of enlightenment. One should cultivate giving without expecting reward, be upright and not seek the faults of others, thus becoming pure. Dreaming of seeing a few fruit trees is the first ground; if one sees many fruit trees, it is the second ground; if one sees bitter fruit trees, it is the fourth ground; seeing a medicinal tree is the fifth ground; if one sees a heavenly tree, it is the sixth ground; if one sees sweet fruit trees, it is the seventh ground.

『Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees a flowering tree in a dream, this Bodhisattva is at the seventh or first ground. One should perform various good deeds, not be close to the four assemblies (monks, nuns, laymen, laywomen), and thus move towards the right path. Seeing many flower trees without fragrance is the first ground; seeing fragrant flower trees is the second ground; dreaming of many fragrant flower trees is the third ground.

地，見雜花果樹是四地，見無葉花樹是五地，見天花樹是六地，若見菩提樹是七地。除在惡知識手、慢緩不勤精進魔業，上地一切成就見。

「複次金剛摧！菩薩若夢中見未曾有城，此是六地初地。此菩薩有業障，此無生法忍，先修堅固三昧、空三昧，無礙心極苦行，如是清凈。夢見初起城是初地，見作竟城是二地，見城中街市成就是三地，見遊戲處成就是四地，見池水成就是六地。除在惡知識手、慢緩不精進魔業，上地具足見。

「複次金剛摧菩薩！若菩薩夢中見阿耨龍王池，此是八地初地。少眾煩惱，彼疾出生明。若無奸詐，勤修進行不顧身命，一切所須滿適他意，如是清凈。若見阿耨龍池岸際此是初地，若見池中是二地，若一切見是三地，若手觸水是四地，若洗是五地，若岸際坐是六地，若見阿耨龍王是七地，若入龍宮增與氣力是八地，除魔業九地。

「複次金剛摧菩薩！若菩薩夢見天子，此菩薩上地五地見處處地。彼少業障、少魔業猶如微滴，應三月勤修寂靜，除業障得明凈。如是人應念十方佛，應修不愁惱。彼若見四大天王眾是見六地，見三十三天是七地，見兜率天是八地，見梵天眾是九地，見凈居天是十地。初地相應，一切見魔業，成就善心見一切十地。

「複次金剛摧！菩薩

【現代漢語翻譯】現代漢語譯本如果（菩薩）見到雜花果樹，這是四地（菩薩修行進入的第四個階段）；見到沒有葉子的花樹，這是五地；見到天花樹，這是六地；如果見到菩提樹，這是七地。除非是受到惡知識的引導、懈怠不勤奮的魔業影響，否則以上所有階段的成就都能見到。再者，金剛摧（菩薩名）！如果菩薩在夢中見到從未見過的城市，這是六地（菩薩修行進入的第六個階段）的初始階段。此菩薩有業障，此無生法忍（對一切法不生不滅的領悟），先修習堅固的三昧（禪定）、空三昧（對空性的禪定），以無礙的心進行極端的苦行，如此才能清凈。夢見剛開始建造的城市是初地，見到建造完成的城市是二地，見到城市中街市的成就是三地，見到遊樂場所的成就是四地，見到池水的成就是六地。除非是受到惡知識的引導、懈怠不精進的魔業影響，否則以上所有階段的成就都能完全見到。再者，金剛摧菩薩！如果菩薩在夢中見到阿耨龍王池（傳說中龍王居住的池塘），這是八地（菩薩修行進入的第八個階段）的初始階段。少有煩惱，他會迅速生起智慧。如果沒有奸詐，勤奮修行不顧惜身命，一切所需都滿足他人心意，如此才能清凈。如果見到阿耨龍池的岸邊，這是初地；如果見到池中，這是二地；如果全部都見到，這是三地；如果手觸碰到水，這是四地；如果洗浴，這是五地；如果在岸邊坐下，這是六地；如果見到阿耨龍王，這是七地；如果進入龍宮並增加氣力，這是八地；除非是魔業的影響，否則是九地。再者，金剛摧菩薩！如果菩薩夢見天子，此菩薩在上地（菩薩修行的高級階段）的五地（菩薩修行進入的第五個階段）見到各處。他少有業障、少有魔業，猶如微小的水滴，應勤修寂靜三個月，去除業障才能得到明凈。這樣的人應該唸誦十方佛，應該修習不憂愁煩惱。他如果見到四大天王眾，這是見到六地；見到三十三天（欲界第二天），這是七地；見到兜率天（欲界第四天），這是八地；見到梵天眾（色界初禪天），這是九地；見到凈居天（色界五凈居天），這是十地。初地相應，一切見到魔業，成就善心見到一切十地。再者，金剛摧！菩薩

【English Translation】 English version If one sees a mixed flower and fruit tree, this is the fourth bhumi (stage of a Bodhisattva's path); seeing a flower tree without leaves is the fifth bhumi; seeing a celestial flower tree is the sixth bhumi; if one sees a Bodhi tree, this is the seventh bhumi. Except for being under the influence of evil teachers, laziness, and the hindrances of demonic activities, all the achievements of the above stages can be seen. Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva sees an unprecedented city in a dream, this is the initial stage of the sixth bhumi. This Bodhisattva has karmic obstacles, this non-arising dharma forbearance (understanding that all dharmas neither arise nor cease), first cultivates steadfast samadhi (meditative concentration), emptiness samadhi (meditation on emptiness), and practices extreme asceticism with an unobstructed mind, thus becoming pure. Seeing a city just beginning to be built is the first bhumi; seeing a city completed is the second bhumi; seeing the achievement of the city's streets and markets is the third bhumi; seeing the achievement of places of amusement is the fourth bhumi; seeing the achievement of ponds is the sixth bhumi. Except for being under the influence of evil teachers, laziness, and the hindrances of demonic activities, all the achievements of the above stages can be fully seen. Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva sees the Anavatapta Dragon King Pond (a legendary pond where the Dragon King resides) in a dream, this is the initial stage of the eighth bhumi. With few afflictions, he will quickly generate wisdom. If there is no deceit, diligently cultivating without regard for one's life, fulfilling all needs to satisfy others' intentions, thus becoming pure. If one sees the shore of the Anavatapta Pond, this is the first bhumi; if one sees the pond, this is the second bhumi; if one sees everything, this is the third bhumi; if one touches the water with their hand, this is the fourth bhumi; if one bathes, this is the fifth bhumi; if one sits on the shore, this is the sixth bhumi; if one sees the Anavatapta Dragon King, this is the seventh bhumi; if one enters the Dragon Palace and gains strength, this is the eighth bhumi; except for the influence of demonic activities, it is the ninth bhumi. Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva dreams of a celestial being, this Bodhisattva sees various places in the fifth bhumi of the higher stages (advanced stages of a Bodhisattva's path). He has few karmic obstacles and few demonic activities, like tiny drops of water, and should diligently cultivate stillness for three months to remove karmic obstacles and attain clarity. Such a person should recite the names of the Buddhas of the ten directions and should cultivate non-worry and non-affliction. If he sees the assembly of the Four Heavenly Kings, this is seeing the sixth bhumi; seeing the Thirty-three Heavens (the second heaven of the desire realm), this is the seventh bhumi; seeing the Tusita Heaven (the fourth heaven of the desire realm), this is the eighth bhumi; seeing the assembly of Brahma (the first dhyana heaven of the form realm), this is the ninth bhumi; seeing the Pure Abodes (the five pure abodes of the form realm), this is the tenth bhumi. Corresponding to the first bhumi, all see demonic activities, and with the achievement of a virtuous mind, all ten bhumis are seen. Furthermore, Vajra Destroyer! Bodhisattva

若夢見龍，此是見八地處處見。當成就慎忍，雖勤精進數數廢稽，勤修方便數復放舍，彼所有財封當以供給法師，乃至所愛之物悉以舍與，然後趣向。若山上見龍是初地，若曠野見是二地，若池岸上見是三地，若林中見是四地，若人眾中見是五地，若王城中見是六地，若多人眾圍繞見是七地，若空中見是八地。除魔業業障初地六地。

「複次金剛摧！菩薩若夢自見向余方閻浮提，是初地六地。若得忍彼少於障，若不勤修不得於明，若懈怠奸詐親近，彼若生信，如是清凈。若不樂見閻浮提是初地，若樂見是二地，若見村落城邑可愛是三地，若見園觀雜花是四地，若見大眾喜樂是第五地，若相娛樂是六地除魔業。

「複次金剛摧！菩薩夢著白衣，此菩薩是見八地初地。此業障清凈、魔業增盛，彼生樂法心數復退減功德，多諸艱難。一切物不應慳惜，如是清凈。若自見一切所須、一切敷具人所喜者，不惜身命，多聞修善根。若著久故好衣是初地，若見長領新衣是二地，若見長領衣是三地，若見打治衣是四地，若見打治摩衣是五地，若見染衣是六地，若見象色衣是七地，若見天衣是八地。

「複次金剛摧！菩薩若夢得寶鬘，此是初地九地。彼無業障、無魔業，當自責己過不責於他，求修聞法不作斗訟，如是

【現代漢語翻譯】現代漢語譯本如果夢見龍，這表示見到八地菩薩在各處顯現。應當成就忍辱，即使勤奮精進卻屢屢懈怠，勤修方便卻又多次放棄，他所有的財產封邑應當用來供養法師，乃至所喜愛之物都應捨棄，然後才可趨向修行。如果在山上見到龍，這是初地菩薩；如果在曠野見到，是二地菩薩；如果在池塘邊見到，是三地菩薩；如果在樹林中見到，是四地菩薩；如果在人群中見到，是五地菩薩；如果在王城中見到，是六地菩薩；如果被很多人圍繞著見到，是七地菩薩；如果在空中見到，是八地菩薩。初地和六地菩薩能去除魔業和業障。「再者，金剛摧（菩薩名）！菩薩如果夢見自己面向其他閻浮提（我們所居住的世界），這是初地或六地菩薩。如果能忍受，他的障礙會減少；如果不勤奮修行，就不能獲得光明；如果懈怠奸詐，親近這樣的人，如果他們生起信心，這樣才能清凈。如果不喜歡見到閻浮提，這是初地菩薩；如果喜歡見到，是二地菩薩；如果見到村落城邑可愛，是三地菩薩；如果見到園林觀賞雜花，是四地菩薩；如果見到大眾喜悅，是第五地菩薩；如果互相娛樂，是六地菩薩，能去除魔業。「再者，金剛摧！菩薩如果夢見穿著白衣，這位菩薩是見到八地或初地菩薩。這表示他的業障清凈，但魔業會增長，他會生起喜愛佛法的心，但又會退減功德，經歷許多艱難。一切事物都不應吝惜，這樣才能清凈。如果夢見自己擁有一切所需、一切令人喜愛的敷具，不惜身命，廣聞佛法，修習善根。如果穿著陳舊的好衣服，是初地菩薩；如果見到長領的新衣服，是二地菩薩；如果見到長領的衣服，是三地菩薩；如果見到打理過的衣服，是四地菩薩；如果見到打理過的光滑的衣服，是五地菩薩；如果見到染色的衣服，是六地菩薩；如果見到象色的衣服，是七地菩薩；如果見到天衣，是八地菩薩。「再者，金剛摧！菩薩如果夢見得到寶鬘，這是初地或九地菩薩。他沒有業障，也沒有魔業，應當責備自己的過錯，而不責備他人，尋求修習佛法，不參與爭鬥訴訟，這樣才能清凈。

【English Translation】 English version If one dreams of a dragon, this indicates seeing the eighth-ground Bodhisattva appearing in various places. One should achieve patience and forbearance. Even if one diligently practices but repeatedly becomes lax, and diligently cultivates skillful means but repeatedly abandons them, all of one's wealth and possessions should be offered to Dharma teachers, even beloved items should be given away, and then one should proceed towards practice. If one sees a dragon on a mountain, this is a first-ground Bodhisattva; if one sees it in a wilderness, it is a second-ground Bodhisattva; if one sees it by a pond, it is a third-ground Bodhisattva; if one sees it in a forest, it is a fourth-ground Bodhisattva; if one sees it among people, it is a fifth-ground Bodhisattva; if one sees it in a royal city, it is a sixth-ground Bodhisattva; if one sees it surrounded by many people, it is a seventh-ground Bodhisattva; if one sees it in the sky, it is an eighth-ground Bodhisattva. The first and sixth-ground Bodhisattvas can remove demonic activities and karmic obstacles. Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of seeing themselves facing another Jambudvipa (the world we live in), this is a first or sixth-ground Bodhisattva. If they can endure, their obstacles will decrease; if they do not diligently practice, they will not attain clarity; if they are lazy and deceitful, and associate with such people, if those people develop faith, then they can be purified. If one does not like seeing Jambudvipa, this is a first-ground Bodhisattva; if one likes seeing it, it is a second-ground Bodhisattva; if one sees villages and cities as lovely, it is a third-ground Bodhisattva; if one sees gardens and various flowers, it is a fourth-ground Bodhisattva; if one sees a joyful crowd, it is a fifth-ground Bodhisattva; if they are mutually enjoying themselves, it is a sixth-ground Bodhisattva, who can remove demonic activities. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of wearing white clothes, this Bodhisattva is seeing an eighth or first-ground Bodhisattva. This indicates that their karmic obstacles are purified, but demonic activities will increase. They will develop a love for the Dharma, but their merits will decrease, and they will experience many difficulties. One should not be stingy with anything; only then can one be purified. If one dreams of having all necessities and all pleasing furnishings, without being attached to life, one should widely hear the Dharma and cultivate good roots. If one wears old, good clothes, it is a first-ground Bodhisattva; if one sees new clothes with long collars, it is a second-ground Bodhisattva; if one sees clothes with long collars, it is a third-ground Bodhisattva; if one sees well-maintained clothes, it is a fourth-ground Bodhisattva; if one sees well-maintained and smooth clothes, it is a fifth-ground Bodhisattva; if one sees dyed clothes, it is a sixth-ground Bodhisattva; if one sees clothes the color of an elephant, it is a seventh-ground Bodhisattva; if one sees heavenly clothes, it is an eighth-ground Bodhisattva. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of obtaining a jeweled garland, this is a first or ninth-ground Bodhisattva. They have no karmic obstacles and no demonic activities. They should blame their own faults and not blame others, seek to practice the Dharma, and not engage in disputes and lawsuits; only then can they be purified.

清凈。若一種寶鬘是初地，如是二種乃至七種寶鬘是七地，若得轉輪王摩尼寶鬘是八地，若見天寶鬘是九地除魔業。是見初地起業相，若戲笑懈怠親近戲笑懈怠不省錄人，應當覺知。

「複次金剛摧！菩薩若見頭著花鬘，是八地初地，此實有業障。若初中後生定善心，舍一切物不生愁惱，如是清凈。若得一色鬘是初地，若得惡色鬘是二地，若得種種色鬘是三地，若得一切花鬘是四地，若得龍花鬘是五地，若得天花鬘是六地，若得天種種花鬘是七地，若得雜天人花鬘是八地。

「複次金剛摧！菩薩若夢取得亂花，此菩薩是見六地初地。此菩薩應勸化菩薩，若有自在力勢不侵抂餘人。若取有色無香花是初地，若取有色香花是二地，若取金色花是三地，若種種色花是四地，若取水陸花是五地，若水陸種種雜花是見六地。如是相勤修精進。若魔業若上地若四地，一切適意龍所持來。

「複次金剛摧！菩薩若夢中打鼓作伎，彼是九地見處處，業障魔業增盛，此應勤修多聞精進，於一切眾生生平等心，如是清凈。若夢空中打鼓是初地，若平地見是二地，若村中見是三地，若大城中見是四地，若大眾中見是五地，若屋上見是六地，若山中見是七地，若須彌山頂見是八地，若虛空中見是九地。除勤修智魔業。

【現代漢語翻譯】現代漢語譯本清凈。如果一種寶鬘（珍貴的項鍊）象徵初地（菩薩修行階位的第一個階段），那麼兩種乃至七種寶鬘象徵七地。如果得到轉輪王（統治世界的理想君主）的摩尼寶鬘（如意寶珠項鍊），則象徵八地。如果見到天寶鬘（天界的珍寶項鍊），則象徵九地，能去除魔業（魔的干擾）。這是見到初地開始產生業相（行為的徵兆）。如果嬉笑、懈怠，親近嬉笑懈怠、不省錄的人，應當覺知（警惕）。「再者，金剛摧（菩薩名）！菩薩如果見到頭上戴著花鬘（花環），這是八地初地，這實際上是有業障（行為的障礙）。如果初、中、后都生起定善心（專注的善念），捨棄一切事物而不生愁惱，這樣才是清凈。如果得到一種顏色的花鬘，象徵初地；如果得到顏色不好的花鬘，象徵二地；如果得到多種顏色的花鬘，象徵三地；如果得到一切花鬘，象徵四地；如果得到龍花鬘（龍所持有的花環），象徵五地；如果得到天花鬘，象徵六地；如果得到天界各種花鬘，象徵七地；如果得到天人和合的花鬘，象徵八地。」「再者，金剛摧！菩薩如果夢中取得雜亂的花，這位菩薩是見到六地初地。這位菩薩應該勸化菩薩，如果有自在的力量，不侵犯欺壓他人。如果取得有色無香的花，象徵初地；如果取得有色有香的花，象徵二地；如果取得金色的花，象徵三地；如果取得各種顏色的花，象徵四地；如果取得水陸的花，象徵五地；如果取得水陸各種雜花，是見到六地。像這樣精勤修行。如果是魔業，或者是上地，或者是四地，一切如意的龍都會帶來。」「再者，金剛摧！菩薩如果夢中打鼓作樂，他是在九地見到處處，業障和魔業會增長，這時應該勤修多聞（廣泛學習佛法）和精進，對一切眾生生起平等心，這樣才是清凈。如果夢見在空中打鼓，象徵初地；如果夢見在平地上打鼓，象徵二地；如果夢見在村中打鼓，象徵三地；如果夢見在大城中打鼓，象徵四地；如果夢見在大眾中打鼓，象徵五地；如果夢見在屋頂上打鼓，象徵六地；如果夢見在山中打鼓，象徵七地；如果夢見在須彌山（佛教中的聖山）頂上打鼓，象徵八地；如果夢見在虛空中打鼓，象徵九地。要通過勤修智慧來去除魔業。」

【English Translation】 English version Purity. If one jeweled garland (a precious necklace) represents the first Bhumi (the first stage of a Bodhisattva's path), then two to seven jeweled garlands represent the seven Bhumis. If one obtains the Mani jeweled garland (wish-fulfilling jewel necklace) of a Chakravartin (an ideal universal ruler), it represents the eighth Bhumi. If one sees a heavenly jeweled garland, it represents the ninth Bhumi, which removes demonic activities (interferences from Mara). This is seeing the signs of karma (actions) arising from the first Bhumi. If one is playful, lazy, and associates with those who are playful, lazy, and unmindful, one should be aware (vigilant). Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva sees a flower garland on their head, this is the beginning of the eighth Bhumi, and it actually indicates karmic obstacles (hindrances from actions). If one generates a steadfastly virtuous mind in the beginning, middle, and end, and relinquishes all things without sorrow, then one is pure. If one obtains a garland of one color, it represents the first Bhumi; if one obtains a garland of unpleasant colors, it represents the second Bhumi; if one obtains a garland of various colors, it represents the third Bhumi; if one obtains all flower garlands, it represents the fourth Bhumi; if one obtains a dragon flower garland (a garland held by a dragon), it represents the fifth Bhumi; if one obtains a heavenly flower garland, it represents the sixth Bhumi; if one obtains various heavenly flower garlands, it represents the seventh Bhumi; if one obtains a mixed heavenly and human flower garland, it represents the eighth Bhumi. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of obtaining scattered flowers, this Bodhisattva is seeing the beginning of the sixth Bhumi. This Bodhisattva should encourage other Bodhisattvas, and if they have the power of freedom, they should not infringe upon or oppress others. If one obtains a colored flower without fragrance, it represents the first Bhumi; if one obtains a colored flower with fragrance, it represents the second Bhumi; if one obtains a golden flower, it represents the third Bhumi; if one obtains flowers of various colors, it represents the fourth Bhumi; if one obtains flowers from both land and water, it represents the fifth Bhumi; if one obtains various mixed flowers from both land and water, it is seeing the sixth Bhumi. One should diligently cultivate in this way. Whether it is demonic activity, or an upper Bhumi, or the fourth Bhumi, all wish-fulfilling dragons will bring them. Furthermore, Vajra Destroyer! If a Bodhisattva dreams of playing drums and making music, they are seeing everywhere in the ninth Bhumi, and karmic obstacles and demonic activities will increase. At this time, one should diligently cultivate learning (studying the Dharma extensively) and diligence, and generate an equal mind towards all beings, and then one is pure. If one dreams of playing drums in the sky, it represents the first Bhumi; if one sees it on flat ground, it represents the second Bhumi; if one sees it in a village, it represents the third Bhumi; if one sees it in a large city, it represents the fourth Bhumi; if one sees it in a crowd, it represents the fifth Bhumi; if one sees it on a rooftop, it represents the sixth Bhumi; if one sees it in the mountains, it represents the seventh Bhumi; if one sees it on the summit of Mount Sumeru (a sacred mountain in Buddhism), it represents the eighth Bhumi; if one sees it in the void, it represents the ninth Bhumi. One should remove demonic activities through diligently cultivating wisdom.

「複次金剛摧！菩薩若夢中見日月蝕，是菩薩初地六地，毀滅善法、多諸煩惱、成就惡業，應以一切物施不望業報，如是清凈。見日月初出是見初地二地，見云三地，見聚云五地，見無塵霧六地，見日月中時除魔業業障。

「複次金剛摧！菩薩夢中見不凈涂身，是菩薩見初地三地。於前身毀罵賢聖，修惡行菩薩。此菩薩應三年中晝夜三時勤修懺悔，自後更不于餘人生輕慢心，應多修信解，如是清凈。以青淤泥自涂身者是初地，若涂半身是二地，若處處被涂是三地。乃至六地應覺魔業。

「複次金剛摧！菩薩若自夢見作王，此菩薩一切十地見處處地，有厚善根亦有厚艱難，不應於他希望，供養於他不起奸詐，修質直施，所有持戒與他共，不自讚不毀於他，如是以覺道。若在村中恐怖者是初地，若在僧房中是二地，若在園觀中是三地，若天祀中是四地，若在大城中是五地，若在山中是六地，若作閻浮提王是七地，若作轉輪王是八地，若在海中是九地，若在須彌山頂是十地。除魔業不勤精進，應念諸佛菩薩也。

「複次金剛摧！菩薩若夢王前若輔相前若大眾中，是菩薩是八地見。此雜煩惱，彼應教化眾生，應修供養自修清凈，如是清凈。彼初地施雜眾煩惱，二地戒，三地聞，四地定，五地持，六地通，

【現代漢語翻譯】現代漢語譯本：『再者，金剛摧（Vajradhvaja）！菩薩如果在夢中見到日蝕或月蝕，這表示這位菩薩處於初地（pramudita-bhumi）或六地（abhimukhi-bhumi），正在損毀善法、產生諸多煩惱、造作惡業。他應該以一切財物佈施，不求回報，這樣才能清凈。如果夢見太陽或月亮初升，表示他處於初地或二地（vimala-bhumi）；夢見云，表示處於三地（prabhakari-bhumi）；夢見云聚集，表示處於五地（sudurjaya-bhumi）；夢見沒有塵霧，表示處於六地；夢見太陽或月亮在正中，表示他正在消除魔業和業障。『再者，金剛摧！菩薩如果在夢中見到自己身上塗抹不凈之物，表示這位菩薩處於初地或三地。這是因為他前世譭謗賢聖，修行惡行。這位菩薩應該在三年中，晝夜三次勤修懺悔，之後不再對他人產生輕慢之心，應該多修信解，這樣才能清凈。如果用青淤泥塗抹自己身體，表示處於初地；如果塗抹半身，表示處於二地；如果到處都被塗抹，表示處於三地。乃至六地，應該警覺這是魔業。『再者，金剛摧！菩薩如果夢見自己當國王，這表示這位菩薩在十地（dasabhumi）的各個階段都有所見。他既有深厚的善根，也有深重的艱難。他不應該對他人有所期望，不應該爲了供養而對他人虛偽，應該修習正直的佈施，將自己所持的戒律與他人分享，不自我讚揚，也不譭謗他人，這樣才能覺悟正道。如果在村莊中感到恐懼，表示處於初地；如果在僧房中感到恐懼，表示處於二地；如果在園林中感到恐懼，表示處於三地；如果在祭祀場所感到恐懼，表示處於四地（arcismati-bhumi）；如果在城市中感到恐懼，表示處於五地；如果在山中感到恐懼，表示處於六地；如果成為閻浮提（Jambudvipa）的國王，表示處於七地（duramgama-bhumi）；如果成為轉輪王（chakravartin），表示處於八地（acala-bhumi）；如果在海中，表示處於九地（sadhumati-bhumi）；如果在須彌山（Sumeru）頂，表示處於十地（dharmamegha-bhumi）。如果出現魔業，不應該懈怠精進，應該憶念諸佛菩薩。『再者，金剛摧！菩薩如果在夢中出現在國王面前、輔相面前或大眾之中，這表示這位菩薩處於八地。他會受到雜亂煩惱的困擾，他應該教化眾生，應該修習供養，自我修持清凈，這樣才能清凈。他處於初地時，佈施會夾雜各種煩惱；處於二地時，持戒會夾雜各種煩惱；處於三地時，聽聞佛法會夾雜各種煩惱；處於四地時，禪定會夾雜各種煩惱；處於五地時，持守會夾雜各種煩惱；處於六地時，神通會夾雜各種煩惱；

【English Translation】 English version: 'Furthermore, Vajradhvaja! If a Bodhisattva sees a solar or lunar eclipse in a dream, it indicates that this Bodhisattva is in the first bhumi (pramudita-bhumi) or the sixth bhumi (abhimukhi-bhumi), destroying good dharmas, having many afflictions, and creating evil karma. He should give away all his possessions without expecting any reward, and thus he will be purified. If he sees the sun or moon rising, it indicates that he is in the first or second bhumi (vimala-bhumi); if he sees clouds, it indicates the third bhumi (prabhakari-bhumi); if he sees clouds gathering, it indicates the fifth bhumi (sudurjaya-bhumi); if he sees no dust or fog, it indicates the sixth bhumi; if he sees the sun or moon in the middle, it indicates that he is eliminating demonic activities and karmic obstacles. 'Furthermore, Vajradhvaja! If a Bodhisattva sees himself smeared with unclean things in a dream, it indicates that this Bodhisattva is in the first or third bhumi. This is because in his previous life he slandered the wise and holy, and practiced evil deeds. This Bodhisattva should diligently practice repentance three times a day and night for three years, and thereafter not have any contempt for others, and should cultivate faith and understanding, and thus he will be purified. If he smears his body with blue mud, it indicates the first bhumi; if he smears half of his body, it indicates the second bhumi; if he is smeared everywhere, it indicates the third bhumi. Up to the sixth bhumi, he should be aware that this is a demonic activity. 'Furthermore, Vajradhvaja! If a Bodhisattva dreams of being a king, it indicates that this Bodhisattva has seen the various stages of the ten bhumis (dasabhumi). He has both deep roots of goodness and great difficulties. He should not expect anything from others, should not be deceitful to others for the sake of offerings, should practice honest giving, share his precepts with others, not praise himself, and not slander others, and thus he will awaken to the path. If he feels fear in a village, it indicates the first bhumi; if he feels fear in a monastery, it indicates the second bhumi; if he feels fear in a garden, it indicates the third bhumi; if he feels fear in a place of worship, it indicates the fourth bhumi (arcismati-bhumi); if he feels fear in a city, it indicates the fifth bhumi; if he feels fear in the mountains, it indicates the sixth bhumi; if he becomes the king of Jambudvipa, it indicates the seventh bhumi (duramgama-bhumi); if he becomes a chakravartin, it indicates the eighth bhumi (acala-bhumi); if he is in the sea, it indicates the ninth bhumi (sadhumati-bhumi); if he is on the top of Mount Sumeru, it indicates the tenth bhumi (dharmamegha-bhumi). If demonic activities appear, he should not be lazy in his diligence, and should remember all the Buddhas and Bodhisattvas. 'Furthermore, Vajradhvaja! If a Bodhisattva appears in a dream before a king, a minister, or a large assembly, it indicates that this Bodhisattva is in the eighth bhumi. He will be troubled by mixed afflictions, and he should teach sentient beings, should practice offerings, and cultivate his own purity, and thus he will be purified. When he is in the first bhumi, his giving will be mixed with various afflictions; when he is in the second bhumi, his keeping of precepts will be mixed with various afflictions; when he is in the third bhumi, his hearing of the Dharma will be mixed with various afflictions; when he is in the fourth bhumi, his meditation will be mixed with various afflictions; when he is in the fifth bhumi, his upholding will be mixed with various afflictions; when he is in the sixth bhumi, his supernormal powers will be mixed with various afflictions;

七地說法，八地眷屬成就。

「複次金剛摧！菩薩若夢騎乘在園林中，此菩薩是九地初地見。此菩薩不知是世間利養飲食，為魔所牽縛，少於業障，應供給法師供養所須，應習寂默，如是趣向彼。初地無智行，二地無慧，三地無決定智，四地無禪智，五地無無礙智，七地無出生智，八地無莊嚴智，九地無愿智。

「複次金剛摧！菩薩若夢見所未見有村落僧坊人眾，此菩薩是初地六地。彼多艱難，應修唸佛，如是清凈。修信心施、修一切信解，見如是行相者是初地，若卒有所作是二地，若莊嚴是三地，若見莊嚴竟是四地，若見四眾聚會是五地，若見天眾是六地。

「複次金剛摧！菩薩若夢中得蓋，是初地七地見，佛所持，多艱難不為所屈，彼于說法人不應起惡意，如是清凈。若見花蓋是初地，若見琉璃蓋是二地，若見花及蓋是三地，若見物蓋是四地，若見畫莖蓋是五地，若鈴網蓋是六地，若見寶網蓋寶網垂覆是七地。除魔業不勤精進。

「複次金剛摧菩薩！若菩薩自夢與多人說法，此菩薩一切十地見，彼地地應覺知魔業業障。欲得決定辯當出推求，於一切物不應愛著，于求法人生清凈信心，修六和敬戒，如是清凈。若夢說云何修行施，此是初地。云何十善法，是二地。云何聞，是三地。云何頭

【現代漢語翻譯】現代漢語譯本：七地菩薩宣說佛法，八地菩薩的眷屬得以成就。

『再者，金剛摧（菩薩名）！菩薩如果夢見騎乘在園林中，這位菩薩是處於九地（菩薩修行階位，指第九個階段）的初見。這位菩薩不應執著於世間的利益和飲食，因為會被魔所束縛，雖然業障較少，但應該供養法師，提供他們所需，應該修習寂靜，如此才能趨向彼岸。初地（菩薩修行階位，指第一個階段）缺乏智慧的修行，二地缺乏慧，三地缺乏決定的智慧，四地缺乏禪定智慧，五地缺乏無礙的智慧，七地缺乏出生的智慧，八地缺乏莊嚴的智慧，九地缺乏願力的智慧。』

『再者，金剛摧！菩薩如果夢見從未見過的村落、僧坊和人群，這位菩薩是處於初地到六地（菩薩修行階位，指第一到第六個階段）。他們會經歷許多艱難，應該修習唸佛，如此才能清凈。修習信心佈施，修習一切信解。見到這種修行狀態的是初地，如果突然有所作為是二地，如果莊嚴是三地，如果見到莊嚴完成是四地，如果見到四眾（比丘、比丘尼、優婆塞、優婆夷）聚會是五地，如果見到天眾是六地。』

『再者，金剛摧！菩薩如果在夢中得到寶蓋，這是初地到七地（菩薩修行階位，指第一到第七個階段）的境界，是佛所持有的，雖然多有艱難，但不會被困難所屈服。他們不應該對說法的人產生惡意，如此才能清凈。如果見到花蓋是初地，如果見到琉璃蓋是二地，如果見到花和蓋是三地，如果見到物品蓋是四地，如果見到畫有莖的蓋是五地，如果見到鈴網蓋是六地，如果見到寶網蓋，寶網垂覆是七地。要去除魔業，不懈怠精進。』

『再者，金剛摧菩薩！如果菩薩夢見自己為眾人說法，這位菩薩是處於一切十地（菩薩修行階位，指全部十個階段）的境界，他們應該覺知到各個階段的魔業和業障。想要獲得決定的辯才，應當努力推求，不應該對任何事物產生愛著，對求法的人要生起清凈的信心，修習六和敬戒，如此才能清凈。如果夢見說如何修行佈施，這是初地。說如何修習十善法，是二地。說如何聽聞佛法，是三地。說如何...

【English Translation】 English version: The seventh-stage Bodhisattva expounds the Dharma, and the retinue of the eighth-stage Bodhisattva is accomplished.

'Furthermore, Vajra Destroyer (a Bodhisattva's name)! If a Bodhisattva dreams of riding in a garden, this Bodhisattva is in the initial vision of the ninth stage (a stage of Bodhisattva practice, referring to the ninth stage). This Bodhisattva should not be attached to worldly benefits and food, as they will be bound by demons. Although they have fewer karmic obstacles, they should provide for Dharma teachers, offering them what they need, and should practice silence. Only in this way can they approach the other shore. The first stage (a stage of Bodhisattva practice, referring to the first stage) lacks the practice of wisdom, the second stage lacks wisdom, the third stage lacks decisive wisdom, the fourth stage lacks meditative wisdom, the fifth stage lacks unobstructed wisdom, the seventh stage lacks the wisdom of birth, the eighth stage lacks the wisdom of adornment, and the ninth stage lacks the wisdom of vows.'

'Furthermore, Vajra Destroyer! If a Bodhisattva dreams of seeing villages, monasteries, and crowds of people that they have never seen before, this Bodhisattva is in the first to sixth stages (stages of Bodhisattva practice, referring to the first to sixth stages). They will experience many difficulties and should practice mindfulness of the Buddha, so that they may be purified. They should practice giving with faith and cultivate all understanding with faith. Seeing this state of practice is the first stage. If there is a sudden action, it is the second stage. If there is adornment, it is the third stage. If seeing the adornment completed, it is the fourth stage. If seeing the four assemblies (monks, nuns, laymen, and laywomen) gathered, it is the fifth stage. If seeing heavenly beings, it is the sixth stage.'

'Furthermore, Vajra Destroyer! If a Bodhisattva obtains a canopy in a dream, this is the realm of the first to seventh stages (stages of Bodhisattva practice, referring to the first to seventh stages), which is held by the Buddha. Although there are many difficulties, they will not be subdued by them. They should not harbor ill will towards those who preach the Dharma, so that they may be purified. If seeing a flower canopy, it is the first stage. If seeing a crystal canopy, it is the second stage. If seeing flowers and a canopy, it is the third stage. If seeing a material canopy, it is the fourth stage. If seeing a canopy with painted stems, it is the fifth stage. If seeing a bell-net canopy, it is the sixth stage. If seeing a jeweled net canopy, with the jeweled net hanging down, it is the seventh stage. They should remove demonic activities and not be lazy in their diligence.'

'Furthermore, Vajra Destroyer Bodhisattva! If a Bodhisattva dreams of preaching the Dharma to many people, this Bodhisattva is in the realm of all ten stages (stages of Bodhisattva practice, referring to all ten stages). They should be aware of the demonic activities and karmic obstacles of each stage. If they want to obtain decisive eloquence, they should strive to seek it, and should not be attached to anything. They should generate pure faith in those who seek the Dharma, and practice the six harmonies and respect, so that they may be purified. If they dream of speaking about how to practice giving, this is the first stage. Speaking about how to practice the ten good deeds, it is the second stage. Speaking about how to listen to the Dharma, it is the third stage. Speaking about how to...

陀德，是四地。云何說空，是五地。云何說訶責習，是六地。云何說無染著，是七地。云何說莊嚴定，是八地。云何說莊嚴佛，是九地。云何說妙時，是十地。初地施財，二地戒財，三地方便財，四地具七財，五地奉給財是，六地決斷財，七地決定財，八地通無礙財，九地行財，十地得財。彼初地善根增上，二地戒增上，三地方便增上，四地所作增上，五地十二因緣增上，六地甚深忍增上，七地壞智增上，八地壞教化眾生增上，九地調伏增上，十地壞凈國土增上。

「複次金剛摧！菩薩若自夢見初立城郭，此菩薩是八地，受不退轉記。應親近供養甚深信解人，多決定疑悔法障，彼應供養法師得除疑悔，如是清凈。彼中住初地，疑道為得佛為不得佛是二地，教化眾生智疑是三地，出生定疑是四地，應作智疑是五地，道果疑是六地，出生疑是七地，遊戲疑是八地。

「複次金剛摧！菩薩若夢縛筏濁水中過，彼是七地初地，業障魔業增盛，應生增上欲心堅固不壞和合相應，無生明凈。若智方便艱難是初地，若欲修勤善身懈怠是二地，若心非時是三地，或時明是四地，若少無畏是五地，若教化艱難是六地，若佛法艱難是七地。

「複次金剛摧！菩薩若自夢集船，此菩薩是六地。若平等行六波羅蜜有艱難，當

【現代漢語翻譯】現代漢語譯本：陀德（Duta，頭陀行），是四地（指菩薩修行過程中的第四個階段）。如何說是空，是五地（指菩薩修行過程中的第五個階段）。如何說呵責習氣，是六地（指菩薩修行過程中的第六個階段）。如何說無染著，是七地（指菩薩修行過程中的第七個階段）。如何說莊嚴禪定，是八地（指菩薩修行過程中的第八個階段）。如何說莊嚴佛土，是九地（指菩薩修行過程中的第九個階段）。如何說妙時，是十地（指菩薩修行過程中的第十個階段）。初地佈施財物，二地持戒財物，三地善巧方便財物，四地具足七種財物，五地奉獻財物，六地決斷財物，七地決定財物，八地通達無礙財物，九地修行財物，十地獲得財物。他們初地善根增長，二地戒律增長，三地善巧方便增長，四地所作增長，五地十二因緣增長，六地甚深忍辱增長，七地壞滅智慧增長，八地壞滅教化眾生增長，九地調伏增長，十地壞滅清凈國土增長。複次，金剛摧（Vajrakshaya，金剛摧菩薩）！菩薩如果自己夢見初次建立城郭，此菩薩是八地，接受不退轉的授記。應當親近供養對甚深教義有信解的人，因為他有許多對佛法的疑惑和障礙，他應該供養法師以消除疑惑，這樣才能清凈。他住在初地時，疑惑是否能成佛是二地，教化眾生智慧的疑惑是三地，出生禪定的疑惑是四地，應該如何行智的疑惑是五地，道果的疑惑是六地，出生（佛性）的疑惑是七地，遊戲神通的疑惑是八地。複次，金剛摧！菩薩如果夢見被縛在筏子上在渾濁的水中渡過，他是七地初地，業障和魔業增盛，應該生起增上欲心，堅固不壞，和合相應，無生明凈。如果智慧方便艱難是初地，如果想要勤奮修行但身體懈怠是二地，如果心不在正時是三地，有時明悟是四地，如果少有無畏是五地，如果教化艱難是六地，如果佛法艱難是七地。複次，金剛摧！菩薩如果夢見自己聚集船隻，此菩薩是六地。如果平等修行六波羅蜜有困難，應當...

【English Translation】 English version: Duta (ascetic practices) is the fourth Bhumi (stage of a Bodhisattva's path). How to speak of emptiness is the fifth Bhumi. How to speak of criticizing habits is the sixth Bhumi. How to speak of non-attachment is the seventh Bhumi. How to speak of adorned Samadhi is the eighth Bhumi. How to speak of adorned Buddha lands is the ninth Bhumi. How to speak of the wonderful time is the tenth Bhumi. The first Bhumi is giving wealth, the second Bhumi is the wealth of precepts, the third Bhumi is the wealth of skillful means, the fourth Bhumi is having seven kinds of wealth, the fifth Bhumi is offering wealth, the sixth Bhumi is the wealth of decisive action, the seventh Bhumi is the wealth of determination, the eighth Bhumi is the wealth of unobstructed understanding, the ninth Bhumi is the wealth of practice, and the tenth Bhumi is the wealth of attainment. In the first Bhumi, the roots of goodness increase; in the second Bhumi, precepts increase; in the third Bhumi, skillful means increase; in the fourth Bhumi, actions increase; in the fifth Bhumi, the twelve links of dependent origination increase; in the sixth Bhumi, profound patience increases; in the seventh Bhumi, the wisdom of destruction increases; in the eighth Bhumi, the destruction of teaching sentient beings increases; in the ninth Bhumi, taming increases; and in the tenth Bhumi, the destruction of pure lands increases. Furthermore, Vajrakshaya (the Bodhisattva Vajrakshaya)! If a Bodhisattva dreams of first establishing a city, this Bodhisattva is at the eighth Bhumi and receives the prediction of non-retrogression. One should draw near to and make offerings to those who have faith and understanding in the profound teachings, because they have many doubts and obstacles regarding the Dharma. They should make offerings to Dharma masters to eliminate doubts, thus becoming pure. When they dwell in the first Bhumi, doubting whether they will attain Buddhahood is the second Bhumi; doubting the wisdom of teaching sentient beings is the third Bhumi; doubting the arising of Samadhi is the fourth Bhumi; doubting how to practice wisdom is the fifth Bhumi; doubting the fruit of the path is the sixth Bhumi; doubting the arising (of Buddha-nature) is the seventh Bhumi; and doubting the play of supernatural powers is the eighth Bhumi. Furthermore, Vajrakshaya! If a Bodhisattva dreams of being bound on a raft crossing turbid water, they are at the beginning of the seventh Bhumi. The obstacles of karma and demonic influences are increasing. They should generate an increased desire, firm and unbreakable, in harmony and accordance, with the clarity of non-arising. If wisdom and skillful means are difficult, it is the first Bhumi; if one desires to practice diligently but the body is lazy, it is the second Bhumi; if the mind is not at the right time, it is the third Bhumi; sometimes there is clarity, it is the fourth Bhumi; if there is little fearlessness, it is the fifth Bhumi; if teaching is difficult, it is the sixth Bhumi; and if the Buddha Dharma is difficult, it is the seventh Bhumi. Furthermore, Vajrakshaya! If a Bodhisattva dreams of gathering ships, this Bodhisattva is at the sixth Bhumi. If there are difficulties in practicing the six Paramitas equally, one should...

行無依六波羅蜜，如是清凈。若夢作船未竟是初地，作船竟是二地，若夢二船並是三地，若並縛二船是四地，見大眾上船是五地，見入船去是六地。

「複次金剛摧！菩薩若自夢見云雷放電，是菩薩五地初地。彼魔業增上、少於業障，當多思善念舍所愛物，集陀羅尼，如是清凈。若見雲雨電驚怖是初地，若不驚怖是二地，若憶念法是三地，若住山頂憶念是四地，若空中念是五地。除魔業。若上地龍來集會、奉事所作，不生驚怖。

「複次金剛摧！菩薩若夢莊嚴得刀，此菩薩是初地三地。此魔業業障增盛，彼應親近忍波羅蜜、毗梨耶波羅蜜、般若波羅蜜，如是清凈。若是垢膩刀是初地，得無垢刀是二地，得利刀是三地。

「複次金剛摧！菩薩若夢中得器物，此菩薩是七地，如是相應當修行。彼不定有魔業業障，應勤行四攝法，如是清凈。應凈除六地，退法得增上七地。

「複次金剛摧！菩薩若自夢示眾生道，此是一切十地相。此如是初相應，覺業障、煩惱障，應供養親近法師，舍一切物，勤修精進，如是趣向。若見乘在道轉動是初地，示趣園觀道是二地，示趣城道是三地，示阿練若道是四地，示山道是五地，示趣海道是六地，示天道是七地，示聲聞道是八地，示菩薩道是九地，示佛道是十地。

說示道竟示地初地，覺魔業、覺煩惱業，此前六地無過也。

「複次金剛摧！菩薩若夢中入園林中，此菩薩八地初地。彼夢中受魔業煩惱業，夢驚怖悟已生愁苦，此應當修空聽甚深法，應當默然離於睡眠，應親近決定說道法者，如是清凈。若自夢退失王位心生驚怖是初地，夢破戒驚怖是二地，夢法沒盡驚怖是三地，夢法師無常驚怖是四地，若夢為火所燒驚怖是五地，夢被驚怖是六地，夢墮山驚怖是七地，夢見世尊入涅槃驚怖是八地。不勤進六地覺魔業。

「複次金剛摧！菩薩若夢中見五穀聚，此菩薩是八地上地住。初地第二地如是見不勤進，見魔業不要談說。前身曾供養諸佛，多諸艱難，不依一切世間，不觀于舍守護三業，如是清凈。夢見聚谷是七地，夢聚三千大千世界谷是八地，若夢五穀聚熟是九地，若夢刈谷是十地。

「複次金剛摧！菩薩若夢中見治眾生病，此菩薩是八地。少於業障、魔業增盛，應修大悲勤勸化不生疑悔，如是相應。夢治小兒是初地，若夢治女人是二地，若夢治大人是三地，若夢治熱病是四地，若夢治白癩病是五地，若夢治自殘病是六地，若夢治干消病是七地，若夢治鬼病是八地。除魔業，應修集忍行，成就菩薩大悲善心。

「複次金剛摧！菩薩若自聞授菩提記，此菩

薩是見十地。此受記，魔業業障應覺知受十地記。初地受道記，二地受菩薩行記，三地受忍記，四地受愿記，五地受三昧記，六地受慧記，七地受方便記，八地受出過聲聞辟支佛地一切知記，九地受一生補處記，十地受佛灌頂記。彼修大悲般若波羅蜜，善權方便親近，如是趣向。

「複次金剛摧！菩薩若夢中覺道，此菩薩是初地。應覺大悲、應勤修精進、應信善心，如是趣向。覺知是八地，動三千大千世界是九地，夢放光諸天大聲歌頌喜嘯是十地。初地七地，不勤進魔業如是相。

「複次金剛摧！菩薩若夢中得滿瓶，此菩薩見一切十地，當如是知。若村中得是初地，若門中得是二地，若道中得是三地，若樹下得是四地，若住得是五地，若坐得是六地，若山頂頭得是七地，若空中得是八地，若食時得是九地，若莊嚴乘騎若園觀是十地。此地地魔業業障應覺，如是清凈趣向。」

爾時世尊而說偈言。

「如是相所得，　　決定無有疑，　大士應如是，　　莫見他少短，　人德難可量。　　大海可熾火，　火中可生水，　　此一一有相，　若退于菩提，　　終無有是處。　若以于兩肩，　　頂戴于須彌，　游至於十方，　　恒河沙世界；　如是之相貌，　　此事猶可作，　如此菩提心

【現代漢語翻譯】現代漢語譯本：薩（薩，指菩薩）是證悟十地（菩薩修行過程中的十個階段）的境界。這種受記（預言成佛）的境界，魔的業障應該覺知到，並接受十地的受記。初地（歡喜地）接受道（菩提之道）的受記，二地（離垢地）接受菩薩行（菩薩的修行）的受記，三地（發光地）接受忍（忍辱）的受記，四地（焰慧地）接受愿（願力）的受記，五地（難勝地）接受三昧（禪定）的受記，六地（現前地）接受慧（智慧）的受記，七地（遠行地）接受方便（善巧方便）的受記，八地（不動地）接受超越聲聞（小乘修行者）和辟支佛（獨覺）境界的一切智（佛的智慧）的受記，九地（善慧地）接受一生補處（下一世將成佛）的受記，十地（法雲地）接受佛的灌頂（佛的加持）的受記。他們修習大悲（偉大的慈悲）和般若波羅蜜（智慧的完美），善用方便法門親近，如此趨向于佛道。『再者，金剛摧（金剛摧，菩薩名）！菩薩如果在夢中覺悟了道，這位菩薩就是初地。應該覺悟大悲，應該勤奮修行精進，應該相信善心，如此趨向于佛道。覺知到是八地，震動三千大千世界是九地，夢中放出光明，諸天大聲歌頌喜悅歡呼是十地。初地到七地，不勤奮精進，魔的業障就是這樣的相貌。『再者，金剛摧！菩薩如果在夢中得到裝滿的瓶子，這位菩薩就見到了所有十地，應當這樣理解。如果在村中得到，是初地；如果在門中得到，是二地；如果在道路中得到，是三地；如果在樹下得到，是四地；如果站立時得到，是五地；如果坐著時得到，是六地；如果在山頂上得到，是七地；如果在空中得到，是八地；如果在吃飯時得到，是九地；如果乘坐莊嚴的車輛或在園林中觀賞時得到，是十地。這些地所對應的魔的業障應該覺知，如此清凈地趨向于佛道。』這時，世尊說了偈語：『像這樣得到的相，決定沒有疑惑，大士（菩薩）應當這樣，不要看到別人的缺點，人的德行難以衡量。大海可以被點燃，火中可以生出水，這些都是有相的，如果退失菩提心，絕對沒有這種可能。如果用雙肩頂戴須彌山（一座巨大的山），遊歷於十方，像恒河沙一樣多的世界；這樣的相貌，這件事還可以做到，像這樣的菩提心（覺悟之心）』

【English Translation】 English version: Sa (Sa, referring to Bodhisattva) is the realization of the ten bhumis (ten stages in the Bodhisattva's path). This prophecy (prediction of Buddhahood), the karmic obstacles of Mara should be recognized, and the prophecy of the ten bhumis should be accepted. The first bhumi (Joyful Ground) receives the prophecy of the path (the path to enlightenment), the second bhumi (Immaculate Ground) receives the prophecy of the Bodhisattva's practice, the third bhumi (Luminous Ground) receives the prophecy of patience, the fourth bhumi (Blazing Wisdom Ground) receives the prophecy of vows, the fifth bhumi (Difficult to Conquer Ground) receives the prophecy of samadhi (meditative concentration), the sixth bhumi (Manifest Ground) receives the prophecy of wisdom, the seventh bhumi (Far-Going Ground) receives the prophecy of skillful means, the eighth bhumi (Immovable Ground) receives the prophecy of all-knowing wisdom (Buddha's wisdom) that transcends the realms of Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas), the ninth bhumi (Good Wisdom Ground) receives the prophecy of being a 'one-life-away' Bodhisattva (next life will become a Buddha), and the tenth bhumi (Cloud of Dharma Ground) receives the prophecy of the Buddha's consecration. They cultivate great compassion and Prajnaparamita (perfection of wisdom), skillfully use expedient means to approach, and thus move towards the path of Buddhahood. 『Furthermore, Vajra Destroyer (Vajra Destroyer, a Bodhisattva's name)! If a Bodhisattva awakens to the path in a dream, this Bodhisattva is at the first bhumi. One should awaken to great compassion, should diligently cultivate diligence, and should believe in good intentions, thus moving towards the path of Buddhahood. Recognizing it is the eighth bhumi, shaking the three thousand great thousand worlds is the ninth bhumi, and dreaming of emitting light and the devas singing praises and rejoicing loudly is the tenth bhumi. From the first to the seventh bhumi, without diligent effort, the karmic obstacles of Mara appear in this way.』『Furthermore, Vajra Destroyer! If a Bodhisattva obtains a full vase in a dream, this Bodhisattva has seen all ten bhumis, and should understand it in this way. If obtained in a village, it is the first bhumi; if obtained in a doorway, it is the second bhumi; if obtained on a road, it is the third bhumi; if obtained under a tree, it is the fourth bhumi; if obtained while standing, it is the fifth bhumi; if obtained while sitting, it is the sixth bhumi; if obtained on a mountaintop, it is the seventh bhumi; if obtained in the air, it is the eighth bhumi; if obtained while eating, it is the ninth bhumi; if obtained while riding a decorated vehicle or while viewing a garden, it is the tenth bhumi. The karmic obstacles of Mara corresponding to these bhumis should be recognized, and one should thus purely move towards the path of Buddhahood.』 At that time, the World Honored One spoke in verses: 『The signs obtained in this way, are definitely without doubt, a great being (Bodhisattva) should be like this, do not see the shortcomings of others, the virtue of a person is difficult to measure. The ocean can be ignited, water can be produced from fire, these are all with form, if one retreats from the Bodhi mind, there is absolutely no such possibility. If one carries Mount Sumeru (a huge mountain) on both shoulders, and travels to the ten directions, to worlds as numerous as the sands of the Ganges; such a feat, this can still be done, but not the Bodhi mind (mind of enlightenment)』

，　　終無有退轉。　大地可反覆，　　菩提心退轉，　終無有是處。　　此中少功德，　若有善心人，　　以向無上道，　有四法無量。　　世間無智者，　虛空界難知，　　如是眾生界，　佛知菩提心。　　愚者應當知，　諸菩薩所行，　　不應生輕毀。　可以一小草，　　測量于大海，　眾生之所行，　　不可得思議。　假使大海水，　　盡融為洋銅，　為己身命故，　　猶尚可飲盡，　于諸菩薩行，　　終不可輕毀。　如飲洋銅苦，　　其苦不可數，　或有業障礙，　　或為魔所亂，　彼人受生處，　　終無有憂悔。　若人為樂故，　　于惡色愚癡，　破戒可厭惡，　　不可恭敬者，　如是等人所，　　不應生輕慢。　眾生之所行，　　甚難可得知，　猶如舍利弗，　　寂默入禪定，　能於一心中，　　唯知五十心。　猶如諸世尊，　　一念知無量，　不應于諸佛，　　而生於疑心。　猶如阿羅漢，　　不知自境界，　況復當能知，　　眾生之境界。　是故一切人，　　不應作是言，　我能知眾生，　　心中之所念。　我見染服人，　　須臾著白衣，　如是念念間，　　唸唸有變異，　況誰能復知，　　真實者愚患。　譬如阿阇世，　　殺

【現代漢語翻譯】現代漢語譯本最終不會有退轉。大地可以翻轉，菩提心（bódhicitta，覺悟之心）退轉，最終不會有這種情況。這裡面有少許功德，如果有善心的人，以此趨向無上的道，有四種無量的功德。世間沒有智慧的人，虛空界難以知曉，如同眾生界一樣，佛知道菩提心。愚笨的人應當知道，諸菩薩（bodhisattva，追求覺悟的修行者）所行，不應該輕視和譭謗。可以用一小草，測量大海，眾生的行為，不可思議。假使大海的水，全部融化成洋銅，爲了自己的生命，尚且可以喝盡，對於諸菩薩的修行，最終不可輕視和譭謗。如同喝洋銅的痛苦，那種痛苦不可計數，或者有業障的阻礙，或者被魔所擾亂，那個人所受生的處境，最終不會有憂愁和後悔。如果有人爲了快樂，對於惡劣的色慾愚癡，破戒的人可厭惡，不可恭敬的人，對於這樣的人，不應該輕視和怠慢。眾生的行為，很難得知，如同舍利弗（Śāriputra，佛陀的十大弟子之一），寂靜地進入禪定，能在一念之間，只知道五十個心念。如同諸世尊（buddha，佛陀），一念知道無量，不應該對於諸佛，而產生懷疑之心。如同阿羅漢（arhat，已證悟的聖者），不知道自己的境界，何況能夠知道，眾生的境界。所以一切人，不應該說，我能知道眾生，心中所想的念頭。我看到穿染衣的人，一會兒穿上白衣，這樣唸唸之間，唸唸都有變化，何況誰能知道，真實者的愚癡和困惑。譬如阿阇世（Ajātaśatru，古印度國王），殺

【English Translation】 English version Ultimately, there will be no turning back. The earth can be overturned, but the Bodhicitta (the mind of enlightenment) turning back, Ultimately, there will be no such situation. There is little merit here, If there is a person with a good heart, using this to move towards the unsurpassed path, There are four immeasurable merits. The world has no wise people, The realm of emptiness is difficult to know, just like the realm of sentient beings, The Buddha knows the Bodhicitta. Foolish people should know, The practices of the Bodhisattvas (beings seeking enlightenment) should not be despised or slandered. A small blade of grass can be used to measure the ocean, The actions of sentient beings are inconceivable. If the water of the ocean were all melted into molten copper, For the sake of one's own life, one could still drink it all, Regarding the practices of the Bodhisattvas, one should ultimately not despise or slander them. Like the suffering of drinking molten copper, that suffering is countless, Or there are obstacles of karma, or one is disturbed by demons, The place where that person is born will ultimately have no sorrow or regret. If someone is foolishly attached to evil desires for pleasure, A person who breaks precepts is detestable, a person who is not worthy of respect, Towards such people, one should not be contemptuous or negligent. The actions of sentient beings are very difficult to know, Like Śāriputra (one of the Buddha's ten great disciples), quietly entering meditation, In one moment of thought, he can only know fifty thoughts. Like the Buddhas (enlightened ones), in one thought they know immeasurable things, One should not have doubts about the Buddhas. Like an Arhat (an enlightened saint), who does not know his own realm, How much less can he know the realm of sentient beings. Therefore, all people should not say, I can know the thoughts in the minds of sentient beings. I see a person wearing dyed clothes, and in a moment they put on white clothes, In this way, from moment to moment, there are changes, How much less can anyone know the foolishness and confusion of the real ones. For example, Ajātaśatru (an ancient Indian king), killed

害於己父，　又于如來所，　　而生惡逆心，　還於一念中，　　深悔過罪心，　即能除罪報，　　脫于惡道苦。　況有能自生，　　清凈善心者，　此心或時縛，　　此心或時解，　此身是無記，　　亦無有所知，　云何令此身，　　而有於過惡？　是身亦不應，　　親近於身色，　亦復所不應，　　殺害他人身。　譬如真凈金，　　墮于不凈中，　本性常清凈，　　不凈不能損。　彼人雖貪樂，　　行於世間法，　彼人實功德，　　善心無損減。　王子長者子，　　眾中作戲笑，　一切諸大王，　　見者悉喜樂。　此眾生中行，　　或在天人中，　或食毒不死，　　或捉火不燒，　況于知覺者。　　世間愚癡人，　不能奪癡行，　　緣覺及聲聞，　不如施菩薩。　　清凈心福田，　平等猶如佛，　　菩薩等如佛，　見善心甚深。　　譬如恒河沙，　諸佛世界中，　　滿中七寶施；　若書持此經，　　欲比其功德，　倍數無比喻，　　善得於命利，　菩提心不失。　　若人為財故，　入于大海中，　　必當獲大利；　若持一切經，　　能為多人說，　不聞於此經，　　不知眾生行。　以是因緣故，　　應當知勝如，　不自讚己德，　　不應謗毀他

【現代漢語翻譯】現代漢語譯本如果有人傷害了自己的父親，又對如來（Tathagata，佛的稱號）生起惡逆之心，但在一念之間，深深地懺悔自己的過錯，就能消除罪報，脫離惡道的痛苦。更何況那些能夠自己生起清凈善心的人呢？這顆心有時會被束縛，有時又會得到解脫。這個身體是無記（avyākrta，既非善也非惡的狀態），也沒有任何知覺，怎麼能讓這個身體有罪惡呢？這個身體也不應該親近身體的色慾，也不應該殺害他人的身體。譬如純凈的黃金，即使掉入不潔凈的地方，其本性仍然是清凈的，不會被不潔凈所損害。那個人即使貪戀世俗的享樂，行於世間法，他的功德實際上並沒有減少，他的善心也沒有受到損害。王子或長者的兒子，在眾人中嬉戲玩鬧，一切諸大王見到他們都會感到喜悅。這些眾生在世間行走，或者在天人之中，有時吃下毒藥也不會死，有時抓住火焰也不會被燒傷，更何況是有知覺的人呢？世間愚癡的人，不能奪走愚癡的行為，緣覺（pratyekabuddha，獨自覺悟者）和聲聞（sravaka，聽聞佛法而修行者），不如佈施給菩薩（bodhisattva，發願成佛的修行者）。清凈的心是福田，平等如同佛陀，菩薩等同於佛陀，他們的善心非常深厚。譬如恒河沙數那麼多的佛世界中，都充滿七寶（七種珍寶）用來佈施；如果有人書寫並受持這部經典，想要比擬其功德，其倍數是無法比喻的，他能善得生命的利益，菩提心（bodhicitta，求證佛果之心）也不會失去。如果有人爲了財富，進入大海之中，必定會獲得巨大的利益；如果有人受持一切經典，並能為眾人宣說，卻不聽聞這部經典，就不能瞭解眾生的行為。因為這個緣故，應當知道這部經典的殊勝之處，不應該自我讚美自己的功德，也不應該誹謗詆譭他人。

【English Translation】 English version If someone harms their own father and also generates a rebellious mind towards the Tathagata (Buddha's title), but in a single moment, deeply repents their wrongdoings, they can eliminate the karmic retribution and escape the suffering of evil paths. How much more so for those who can generate pure good intentions themselves? This mind is sometimes bound, and sometimes it is liberated. This body is indeterminate (avyākrta, neither good nor bad), and has no awareness, how can this body have wrongdoings? This body should not be attached to the sensual pleasures of the body, nor should it kill the bodies of others. For example, pure gold, even if it falls into an unclean place, its nature remains pure and is not damaged by the uncleanliness. Even if that person is greedy for worldly pleasures and engages in worldly practices, their merits are not actually diminished, and their good intentions are not harmed. A prince or the son of an elder, playing and joking among the crowd, all the great kings who see them will feel joy. These beings walk in the world, or among the gods and humans, sometimes they eat poison and do not die, sometimes they grasp fire and are not burned, how much more so for those who have awareness? The foolish people of the world cannot take away foolish actions, the pratyekabuddhas (solitary realizers) and sravakas (disciples who hear the teachings), are not as good as giving to a bodhisattva (one who seeks enlightenment). A pure mind is a field of merit, equal to the Buddha, bodhisattvas are equal to the Buddha, their good intentions are very profound. For example, if the Buddha worlds as numerous as the sands of the Ganges River were filled with the seven treasures (seven kinds of precious gems) for giving; if someone writes and upholds this sutra, wanting to compare its merits, the multiple is beyond comparison, they will obtain the benefits of life, and the bodhicitta (the mind of enlightenment) will not be lost. If someone enters the great ocean for wealth, they will surely obtain great benefits; if someone upholds all the sutras and can explain them to many people, but does not hear this sutra, they will not understand the actions of sentient beings. Because of this reason, one should know the superiority of this sutra, one should not praise one's own merits, nor should one slander and defame others.

，　善心行清行。　　若欲速覺悟，　第一菩提道，　　樂阿練若處，　常護諸情根，　　勤修于精進，　遠離於親里，　　修第一義慈。　如是當速疾，　　得於菩提道。」

爾時世尊說此經時，六萬天人得不退于阿耨多羅三藐三菩提；十八那由他天人未發心者令發菩提之心。聞此經故除舍八十劫生死之罪，是故若欲不捨菩提者，當受持此經，讀誦通利善思念之，勤于方便忍受歡喜奉行。

爾時眾中十千菩薩，欲退菩提心，生於疑悔，欲還歸家，不知障及魔業過。聞說此經，舍除罪過，於世尊前生少信心，於此世界當與彌勒菩薩一時成佛。凈除二十劫魔業，不起此坐住一生補處，當生他方世界，彌勒成佛時當一時成佛，彼除二十劫魔業及煩惱故。菩薩但聞此經尚能多作利益，況受持讀誦顯說。

佛說此經已，天、人、阿修羅歡喜奉行。

大寶積經卷第十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十七

大唐三藏菩提流志奉　詔譯

無量壽如來會第五之一

如是我聞：

一時佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，皆是諸大聲聞眾所知識，其名曰：尊者阿若憍陳如、馬勝、大名有賢、無垢、須跋陀羅、善稱

【現代漢語翻譯】現代漢語譯本『善心』應以清凈的行為來實踐。如果想要快速覺悟，達到最高的菩提之道，就應當喜愛在寂靜的處所修行，經常守護自己的六根（眼、耳、鼻、舌、身、意），勤奮地修習精進，遠離親人和鄉里，修習最上乘的慈悲。這樣就能迅速地證得菩提之道。當時，世尊宣說此經時，六萬天人證得不退轉于阿耨多羅三藐三菩提（無上正等正覺）；一十八那由他（數量單位，指極大的數目）天人，尚未發菩提心的，因此經而發起了菩提之心。聽聞此經的緣故，能消除八十劫的生死罪業。因此，如果想要不捨棄菩提道，就應當受持此經，讀誦通利，善加思念，勤于方便，忍受一切，歡喜奉行。當時，大眾中有十千菩薩，想要退失菩提心，心生疑惑後悔，想要返回家鄉，不知道這是障礙和魔業的過失。聽聞此經后，舍除了罪過，在世尊面前生起了少許信心，他們在這個世界將與彌勒菩薩同時成佛。他們清除了二十劫的魔業，不起此座，住於一生補處（指下一生將成佛的菩薩），將往生到其他世界，在彌勒成佛時將同時成佛，這是因為他們消除了二十劫的魔業和煩惱的緣故。菩薩僅僅聽聞此經尚且能帶來如此多的利益，更何況是受持讀誦併爲他人宣說呢？佛陀說完此經后，天人、阿修羅（一種神道生物）都歡喜奉行。《大寶積經》卷第十六《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第十七大唐三藏菩提流志奉詔譯無量壽如來會第五之一如是我聞：一時，佛陀住在王舍城（古印度城市）的耆阇崛山（又名靈鷲山）中，與一萬二千位大比丘（出家受具足戒的男性佛教徒）在一起，他們都是大聲聞眾（佛陀的弟子）所熟知的，他們的名字是：尊者阿若憍陳如（最初的五比丘之一）、馬勝（五比丘之一）、大名有賢、無垢、須跋陀羅（佛陀最後度化的弟子）、善稱。

【English Translation】 English version 'Good mind' should be practiced with pure conduct. If one wishes to quickly awaken and attain the supreme path of Bodhi, one should delight in practicing in secluded places, constantly guard one's six senses (eyes, ears, nose, tongue, body, and mind), diligently cultivate diligence, stay away from relatives and hometowns, and practice the highest form of compassion. In this way, one can swiftly attain the path of Bodhi. At that time, when the World Honored One was expounding this sutra, sixty thousand devas (gods) attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment); eighteen nayutas (a large number) of devas who had not yet generated the Bodhi mind, generated the Bodhi mind because of this sutra. By hearing this sutra, one can eliminate the karmic sins of eighty kalpas (eons) of birth and death. Therefore, if one wishes not to abandon the path of Bodhi, one should uphold this sutra, recite it fluently, contemplate it well, diligently practice skillful means, endure everything, and joyfully practice it. At that time, among the assembly, there were ten thousand Bodhisattvas who wanted to retreat from the Bodhi mind, having doubts and regrets, wanting to return home, not knowing that these were the faults of obstacles and demonic activities. After hearing this sutra, they eliminated their sins, generated a little faith in front of the World Honored One, and they will attain Buddhahood in this world at the same time as Maitreya Bodhisattva. They cleared away the demonic activities of twenty kalpas, will not rise from this seat, and will dwell in the position of being a Bodhisattva in their last life before becoming a Buddha. They will be reborn in other worlds, and when Maitreya becomes a Buddha, they will become Buddhas at the same time, because they have eliminated the demonic activities and afflictions of twenty kalpas. Bodhisattvas who merely hear this sutra can bring about so many benefits, how much more so those who uphold, recite, and expound it to others? After the Buddha finished speaking this sutra, devas, humans, and asuras (a type of demigod) all joyfully practiced it. The Great Treasure Accumulation Sutra, Volume 16 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 17 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Fifth Assembly of the Immeasurable Life Tathagata, Part One Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (also known as Vulture Peak) in Rājagṛha (an ancient Indian city), together with twelve thousand great Bhikṣus (fully ordained male Buddhist monks), all of whom were well-known to the great Śrāvaka (disciples of the Buddha) assembly. Their names were: Venerable Ajñāta Kauṇḍinya (one of the first five disciples), Aśvajit (one of the five disciples), Mahānāman, Vimala, Subhadra (the last disciple converted by the Buddha), and Sucarita.

圓滿、憍梵缽提、優樓頻䗍迦葉、那提迦葉、伽耶迦葉、摩訶迦葉、舍利弗、大目揵連、摩訶迦旃延、摩訶劫賓那、摩訶注那、滿慈子、阿尼樓馱、離波多、上首王、住彼岸摩俱羅、難陀、有光善來、羅睺羅、阿難陀等，而為上首。復有菩薩摩訶薩眾，所謂普賢菩薩、文殊師利菩薩、彌勒菩薩，及賢劫中諸菩薩摩訶薩眾，前後圍繞。

又與賢護等十六丈夫眾俱，所謂善思惟義菩薩、慧辯才菩薩、觀無住菩薩、善化神通菩薩、光幢菩薩、智上菩薩、寂根菩薩、慧愿菩薩、香象菩薩、寶幢菩薩等，而為上首，咸共遵修普賢之道，滿足菩薩一切行愿，安住一切功德法中，到諸佛法究竟彼岸。愿於一切世界之中成等正覺，又愿生彼兜率陀天，于彼壽終降生右脅見行七步，放大光明，普佛世界六種震動，而自唱言：「我於一切世間最為尊貴。」釋梵諸天咸來親奉。又見習學書計歷數聲明伎巧醫方養生符印，及余博戲擅美過人。身處王宮厭諸欲境，見老病死悟世非常，捐舍國位逾城學道。解諸纓絡及迦尸迦，被服袈裟六年苦行，能於五濁剎中作斯示見。順世間故浴尼連河行趣道場，龍王迎贊，諸菩薩眾右繞稱揚。菩薩爾時受草，自敷菩提樹下，結加趺坐。又見魔眾合圍將加危害，菩薩以定慧力降伏魔怨，成無上覺。梵王勸請

【現代漢語翻譯】現代漢語譯本：與圓滿（Purna，佛陀十大弟子之一）、憍梵缽提（Gavampati，佛陀弟子，以善於諷誦律藏著稱）、優樓頻䗍迦葉（Uruvilva-Kasyapa，佛陀早期弟子，原為拜火教徒）、那提迦葉（Nadi-Kasyapa，優樓頻䗍迦葉之弟）、伽耶迦葉（Gaya-Kasyapa，優樓頻䗍迦葉之弟）、摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）、舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、大目揵連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、摩訶迦旃延（Mahakatyayana，佛陀十大弟子之一，以論議著稱）、摩訶劫賓那（Mahakappina，佛陀弟子，以知天文著稱）、摩訶注那（Mahacunda，佛陀弟子，以善於說法著稱）、滿慈子（Purna Maitrayani-putra，佛陀十大弟子之一，以善於說法著稱）、阿尼樓馱（Aniruddha，佛陀十大弟子之一，以天眼著稱）、離波多（Revata，佛陀弟子，以禪定著稱）、上首王（Upali，佛陀十大弟子之一，以持戒著稱）、住彼岸摩俱羅（Makula，佛陀弟子）、難陀（Nanda，佛陀同父異母的弟弟）、有光善來（Sudarshana，佛陀弟子）、羅睺羅（Rahula，佛陀之子）、阿難陀（Ananda，佛陀十大弟子之一，以多聞著稱）等為上首。又有菩薩摩訶薩眾，即普賢菩薩（Samantabhadra）、文殊師利菩薩（Manjusri）、彌勒菩薩（Maitreya），以及賢劫中的諸菩薩摩訶薩眾，前後圍繞。又與賢護等十六丈夫眾在一起，他們是善思惟義菩薩、慧辯才菩薩、觀無住菩薩、善化神通菩薩、光幢菩薩、智上菩薩、寂根菩薩、慧愿菩薩、香象菩薩、寶幢菩薩等，他們為上首，都共同修習普賢菩薩之道，圓滿菩薩的一切行愿，安住於一切功德法中，到達諸佛法的究竟彼岸。他們發願在一切世界中成就正等正覺，又發願往生兜率陀天，在那裡壽命終結后，從右脅降生，行走七步，放出大光明，使普佛世界發生六種震動，並自唱言：『我於一切世間最為尊貴。』釋梵諸天都來親自侍奉。又看到他學習書寫、計算、曆法、聲明、技藝、醫方、養生、符印，以及其他博戲，都擅長且超越常人。身處王宮，厭倦各種慾望，見到衰老、疾病、死亡，領悟到世事無常，於是捨棄王位，逾越城墻出家學道。解下身上的瓔珞和迦尸迦衣，穿上袈裟，苦行六年，能在五濁惡世中示現這些景象。爲了順應世俗，在尼連河沐浴后前往道場，龍王前來迎接讚歎，諸菩薩眾右繞稱揚。菩薩當時接受草，自己鋪在菩提樹下，結跏趺坐。又看到魔眾合圍，想要加害，菩薩以定慧之力降伏魔怨，成就無上正覺。梵天王勸請他說法。

【English Translation】 English version: Together with Purna (one of the ten great disciples of the Buddha), Gavampati (a disciple of the Buddha known for his recitation of the Vinaya), Uruvilva-Kasyapa (an early disciple of the Buddha, formerly a fire worshipper), Nadi-Kasyapa (Uruvilva-Kasyapa's brother), Gaya-Kasyapa (Uruvilva-Kasyapa's brother), Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), Mahakatyayana (one of the ten great disciples of the Buddha, known for his eloquence), Mahakappina (a disciple of the Buddha, known for his knowledge of astronomy), Mahacunda (a disciple of the Buddha, known for his skillful preaching), Purna Maitrayani-putra (one of the ten great disciples of the Buddha, known for his skillful preaching), Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye), Revata (a disciple of the Buddha, known for his meditation), Upali (one of the ten great disciples of the Buddha, known for his adherence to the precepts), Makula (a disciple of the Buddha), Nanda (the Buddha's half-brother), Sudarshana (a disciple of the Buddha), Rahula (the Buddha's son), Ananda (one of the ten great disciples of the Buddha, known for his extensive learning), and others as leaders. There were also Bodhisattva Mahasattvas, namely Samantabhadra Bodhisattva, Manjusri Bodhisattva, Maitreya Bodhisattva, and all the Bodhisattva Mahasattvas of the Bhadrakalpa, surrounding them. Also with sixteen great men, such as the Bodhisattvas Good Thought, Eloquent Wisdom, Observing No Abiding, Good Transformation of Supernatural Powers, Light Banner, Supreme Wisdom, Tranquil Roots, Wise Aspiration, Fragrant Elephant, Jewel Banner, and others as leaders, all together practicing the path of Samantabhadra, fulfilling all the vows and practices of a Bodhisattva, abiding in all meritorious dharmas, and reaching the ultimate shore of all Buddha dharmas. They vowed to attain perfect enlightenment in all worlds, and also vowed to be born in the Tushita Heaven. After their lifespan there, they would descend from the right side, take seven steps, emit great light, causing the six kinds of earth tremors in all Buddha worlds, and proclaim: 'I am the most honored in all the world.' The Shakra and Brahma heavens would come to serve them personally. They also saw him learning writing, calculation, calendars, grammar, arts, medicine, health, talismans, and other games, all of which he excelled at and surpassed others. Living in the royal palace, he grew weary of all desires. Seeing old age, sickness, and death, he realized the impermanence of the world. Therefore, he abandoned his royal position, left the city, and began his spiritual practice. He removed his ornaments and Kasi garments, donned the monastic robe, and practiced asceticism for six years, able to demonstrate these signs in the five turbid realms. To accord with the world, he bathed in the Nairanjana River and proceeded to the Bodhi tree. The Dragon Kings came to greet and praise him, and the Bodhisattvas circumambulated him, chanting praises. The Bodhisattva then accepted grass, spread it himself under the Bodhi tree, and sat in full lotus posture. He also saw the demon hordes surrounding him, intending to harm him. The Bodhisattva, with the power of meditation and wisdom, subdued the demon enemies and attained unsurpassed enlightenment. The Brahma King then requested him to teach the Dharma.

轉於法輪，勇猛無畏佛音震吼，擊法鼓、吹法螺、建大法幢、然正法炬，攝受正法及諸禪定，雨大法雨澤潤含生，震大法雷開悟一切。諸佛剎土普照大光，世界之中地皆震動，魔宮摧毀驚怖波旬，破煩惱城墮諸見網，遠離黑法生諸白法。于佛施食能受能消，為調眾生宣揚妙理。或見微笑放百千光，升灌頂階受菩提記，或成佛道見入涅槃，使無量有情皆得漏盡，成熟菩薩無邊善根。如是諸佛剎中皆能示見。譬如幻師善知幻術，而能示見男女等相，于彼相中實無可得。如是如是，諸菩薩等善學無邊幻術功德故，能示見變化相應，能善了知變化之道故，示諸佛土見大慈悲，一切群生普皆饒益。菩薩願行成就無疆，無量義門通達平等，一切善法具足修成。諸佛剎中平等趣入，常為諸佛勸進加威。一切如來識知印可，為教菩薩作阿阇梨。常習相應無邊諸行，通達一切法界所行，能善了知有情及土，亦常發趣供諸如來。見種種身猶如影像，善學因陀羅網能破魔網，壞諸見網入有情網，能超煩惱眷屬及魔侶魔人。遠出聲聞辟支佛地，入空無相無愿法門，而能安住方便善巧。初不樂入二乘涅槃，得無生無滅諸三摩地，及得一切陀羅尼門，廣大諸根辯才決定，于菩薩藏法善能了知。佛華三昧隨時悟入，具一切種甚深禪定，一切諸佛皆悉見

前，於一念中遍游佛土，周旋往返不異其時。于難非難邊能了諸邊，敷演實際差別善知，得佛辯才住普賢行。善能分別眾生語言，超過世間一切之法，善知一切出世間法。得資具自在波羅蜜多，荷擔有情為不請友。能持一切如來法藏，安住不斷一切佛種。哀愍有情能開法眼，閉諸惡趣開善趣門。普觀有情能作父母兄弟之想，又觀眾生如己身想。證得一切讚歎功德，波羅蜜多能善了知，讚歎如來一切功德，及余稱讚諸功德法。如是菩薩摩訶薩眾無量無邊皆來集會。

爾時尊者阿難從坐而起，整理衣服，偏袒右肩右膝著地，合掌向佛，白言：「大德世尊！身色諸根悉皆清凈，威光赫奕如融金聚，又如明鏡凝照光暉。從昔已來初未曾見，喜得瞻仰生希有心。世尊今者入大寂定，行如來行皆悉圓滿，善能建立大丈夫行，思惟去來現在諸佛。世尊何故住斯念耶？」

爾時佛告阿難：「汝今云何能知此義？為有諸天來告汝耶？為以見我及自知耶？」

阿難白佛言

「世尊！我見如來光瑞希有故發斯念，非因天等。」

佛告阿難：「善哉善哉！汝今快問。善能觀察微妙辯才，能問如來如是之義。汝為一切如來、應、正等覺，及安住大悲利益群生如優曇花希有大士出見世間，故問斯義。又為哀愍利樂諸

【現代漢語翻譯】現代漢語譯本：他們在一念之間就能遍游諸佛國土，往返周旋如同瞬息之間。他們能明瞭各種困難與非困難的界限，善於闡述實際的差別，通曉佛的辯才，安住于普賢菩薩的行愿。他們善於分辨眾生的語言，超越世間一切法，通曉一切出世間法。他們獲得資具自在波羅蜜多（到達彼岸的智慧），以不請之友的身份承擔眾生的苦難。他們能持守一切如來的法藏，安住于不間斷的佛種。他們慈悲憐憫眾生，能開啟眾生的法眼，關閉惡道之門，開啟善道之門。他們普遍看待眾生，視他們如父母兄弟，又視眾生如自己。他們證得一切讚歎的功德，能善於了知波羅蜜多，讚歎如來的一切功德，以及其他稱讚功德的法。像這樣的菩薩摩訶薩（偉大的菩薩）眾，無量無邊都來了。

那時，尊者阿難從座位上站起來，整理好衣服，袒露右肩，右膝著地，合掌向佛，說道：『大德世尊！您的身色和諸根都清凈無染，威光赫赫如同熔化的金子，又像明鏡凝聚著光輝。我從前從未見過如此景象，今日有幸瞻仰，心中生起稀有之感。世尊您現在進入大寂定，所行持的如來之行都圓滿無缺，善於建立大丈夫的行持，思惟過去、現在、未來的諸佛。世尊，您為何安住于這樣的念頭呢？』

這時，佛告訴阿難：『你現在是如何得知這個含義的？是有諸天來告訴你呢？還是你通過觀察我而自己知道的呢？』

阿難對佛說：『世尊！我看到如來的光瑞如此稀有，所以才生起這樣的念頭，並非是由於天人等告知。』

佛告訴阿難：『善哉善哉！你問得很好。你善於觀察微妙的辯才，能向如來提出這樣的問題。你爲了讓一切如來、應供、正等覺（佛的稱號），以及安住大悲利益眾生的如優曇花般稀有的大士出現在世間，所以才問這個問題。也是爲了哀憫和利益眾生，

【English Translation】 English version: In a single thought, they could travel throughout the Buddha lands, going back and forth in an instant. They could understand the boundaries of difficulties and non-difficulties, skillfully explain the differences in reality, know the Buddha's eloquence, and abide in the practices of Samantabhadra (Universal Worthy). They were skilled in distinguishing the languages of sentient beings, transcending all worldly dharmas, and understanding all supramundane dharmas. They attained the Paramita (perfection) of possessing resources freely, bearing the burdens of sentient beings as uninvited friends. They could uphold all the Dharma treasures of the Tathagatas (Buddhas), and abide in the unbroken lineage of all Buddhas. They compassionately pitied sentient beings, able to open their Dharma eyes, close the doors to evil realms, and open the doors to good realms. They universally viewed sentient beings, regarding them as parents and siblings, and also regarding sentient beings as themselves. They attained all the merits of praise, were able to understand the Paramitas well, praised all the merits of the Tathagatas, and other dharmas that praise merits. Such Bodhisattva Mahasattvas (great Bodhisattvas), countless and boundless, all came.

At that time, the Venerable Ananda rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'Great Virtuous World Honored One! Your body and faculties are all pure and immaculate, your majestic light shines like molten gold, and like a clear mirror reflecting brilliance. I have never seen such a sight before, and today, I am fortunate to behold it, and a rare feeling arises in my heart. World Honored One, you are now entering the Great Tranquil Samadhi, and the practices of the Tathagatas that you have undertaken are all complete and flawless. You are skilled in establishing the practices of a great man, contemplating the Buddhas of the past, present, and future. World Honored One, why do you abide in such a thought?'

At that time, the Buddha said to Ananda: 'How do you now know this meaning? Did the devas (gods) come and tell you? Or did you know it by observing me and through your own understanding?'

Ananda replied to the Buddha: 'World Honored One! I saw the auspicious light of the Tathagata, which is so rare, and therefore, this thought arose in me, not because of the devas or others telling me.'

The Buddha said to Ananda: 'Excellent, excellent! You have asked well. You are skilled in observing subtle eloquence, and you are able to ask the Tathagata such a question. You ask this question for the sake of all Tathagatas, Arhats, Samyaksambuddhas (fully enlightened Buddhas), and for the sake of the great beings who abide in great compassion and benefit sentient beings, who are as rare as the Udumbara flower appearing in the world. It is also for the sake of compassion and benefit to sentient beings,'

眾生故，能問如來如是之義。阿難！如來、應、正等覺善能開示無量知見。何以故？如來知見無有障礙。阿難！如來、應、正等覺欲樂住世，能于念頃住無量無數百千億那由他劫，若復增過如上數量，而如來身及以諸根無有增減。何以故？如來得三昧自在到于彼岸，於一切法最勝自在。是故阿難！諦聽，善思念之，吾當為汝分別解說。」

阿難白佛言：「唯然世尊！愿樂欲聞。」

爾時佛告阿難：「往昔過阿僧祇無數大劫，有佛出現，號曰然燈。于彼佛前極過數量，有苦行佛出興於世。苦行佛前復有如來，號為月面。月面佛前過於數量，有旃檀香佛。于彼佛前有蘇迷盧積佛，盧積佛前復有妙高劫佛。如是展轉，有離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、舍離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、有師子吼鵝雁聲佛、梵音龍吼佛。如是等佛出現於世，相去劫數皆過數量。

【現代漢語翻譯】因為眾生的緣故，才能向如來請問這樣的道理。阿難！如來、應供、正等覺善於開示無量的知見。為什麼呢？因為如來的知見沒有障礙。阿難！如來、應供、正等覺如果想住世，能在瞬間住無量無數百千億那由他（極大的數量單位）劫，如果再超過這個數量，如來的身體和諸根也不會有增減。為什麼呢？因為如來得到三昧（禪定）自在，到達彼岸，對於一切法最勝自在。所以阿難！仔細聽，好好思考，我將為你們分別解說。阿難對佛說：『是的，世尊！我們很樂意聽。』這時佛告訴阿難：『過去經過阿僧祇（極大的數量單位）無數大劫，有佛出現，名為然燈（Dipamkara）。在然燈佛之前，經過極多的數量，有苦行佛出現於世。苦行佛之前又有如來，名為月面。月面佛之前經過極多的數量，有旃檀香佛。在旃檀香佛之前有蘇迷盧積佛（Sumeru Accumulation），蘇迷盧積佛之前又有妙高劫佛。這樣輾轉，有離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、舍離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、有師子吼鵝雁聲佛、梵音龍吼佛。』像這樣的佛出現於世，相隔的劫數都超過了極多的數量。

【English Translation】 It is because of sentient beings that they can ask the Tathagata about such meanings. Ananda! The Tathagata, the Arhat, the Samyaksambuddha, is skilled in revealing immeasurable knowledge and insight. Why is that? Because the Tathagata's knowledge and insight are without obstruction. Ananda! The Tathagata, the Arhat, the Samyaksambuddha, if desiring to dwell in the world, can dwell for immeasurable, countless hundreds of thousands of billions of nayutas (a large unit of number) of kalpas (eons) in a single thought. Even if it exceeds the above number, the Tathagata's body and faculties will not increase or decrease. Why is that? Because the Tathagata has attained Samadhi (meditative absorption) freely, reached the other shore, and is most free in all dharmas (teachings). Therefore, Ananda! Listen carefully, contemplate well, and I will explain it to you in detail. Ananda said to the Buddha, 'Yes, World Honored One! We are eager to hear.' Then the Buddha told Ananda, 'In the past, after countless great kalpas (eons) beyond asamkhya (an immeasurable number), a Buddha appeared named Dipamkara (Burning Lamp). Before that Buddha, after an extremely large number, a Buddha of Ascetic Practices appeared in the world. Before the Buddha of Ascetic Practices, there was another Tathagata named Moon Face. Before the Moon Face Buddha, after an extremely large number, there was the Sandalwood Fragrance Buddha. Before that Buddha, there was the Sumeru Accumulation Buddha. Before the Sumeru Accumulation Buddha, there was the Sublime Kalpa Buddha. In this way, there were the Buddha of Immaculate Face, the Buddha of Non-Contamination, the Dragon Heaven Buddha, the Mountain Voice King Buddha, the Sumeru Accumulation Buddha, the Golden Treasury Buddha, the Illuminating Light Buddha, the Light Emperor Buddha, the Great Earth Lineage Buddha, the Brightly Blazing Lapis Lazuli Golden Light Buddha, the Moon Image Buddha, the Open Flower Adornment Light Buddha, the Wonderful Ocean Supreme Enlightenment Playful Supernatural Power Buddha, the Vajra Light Buddha, the Great Agada Fragrance Light Buddha, the Buddha of Abandoning Affliction Mind, the Treasure Increase Buddha, the Courageous Accumulation Buddha, the Victorious Accumulation Buddha, the Buddha of Holding Great Merit Dharma Giving Supernatural Power, the Buddha of Obscuring the Sun and Moon Light, the Illuminating Lapis Lazuli Buddha, the Heart Awakening Flower Buddha, the Moonlight Buddha, the Sunlight Buddha, the Flower Garland Color King Open Supernatural Power Buddha, the Water Moonlight Buddha, the Buddha of Breaking Ignorance Darkness, the Pearl Coral Canopy Buddha, the Tishya Buddha, the Victorious Flower Buddha, the Dharma Wisdom Roar Buddha, the Buddha with Lion's Roar Goose and Swan Voice, the Brahma Sound Dragon Roar Buddha.' Such Buddhas appeared in the world, and the kalpas (eons) between them all exceeded an extremely large number.

彼龍吼佛未出世前無央數劫，有世主佛。世主佛前無邊劫數有佛出世，號世間自在王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。

「阿難！彼佛法中有一比丘名曰法處，有殊勝行愿及念慧力增上，其心堅固不動，福智殊勝人相端嚴。阿難！彼法處比丘往詣世間自在王如來所，偏袒右肩頂禮佛足，向佛合掌以頌讚曰：

「『如來無量無邊光，　　舉世無光可能喻，　　一切日月摩尼寶，　　佛之光威皆映蔽。　　世尊能演一音聲，　　有情各各隨類解，　　又能現一妙色身，　　普使眾生隨類見。　　戒定慧進及多聞，　　一切有情無與等，　　心流覺慧如大海，　　善能了知甚深法。　　惑盡過亡應受供，　　如是聖德惟世尊，　　佛有殊勝大威光，　　普照十方無量剎。　　我今稱讚諸功德，　　冀希福慧等如來，　　能救一切諸世間，　　生老病死眾苦惱。　　愿當安住三摩地，　　演說施戒諸法門，　　忍辱精勤及定慧，　　庶當成佛濟群生。　　為求無上大菩提，　　供養十方諸妙覺，　　百千俱胝那由他，　　極彼恒沙之數量。　　又愿當獲大神光，　　倍照恒沙億佛剎，　　及以無邊勝進力，　　感得殊勝廣凈居。

【現代漢語翻譯】現代漢語譯本：在龍吼佛（指未來的佛）未出世前的無數劫之前，有一位佛名為世主佛。在世主佛之前無邊劫數，有一位佛出世，號為世間自在王如來（Tathagata，如來）、應（Arhat，應供）、正等覺（Samyak-sambuddha，正遍知）、明行圓滿（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上丈夫（Anuttara-purusa-damya-sarathi，無上調御丈夫）、調御士（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，世尊）。阿難！在那位佛的教法中，有一位比丘名為法處，他有殊勝的修行願望和增上的念慧力量，他的心堅定不動搖，福德和智慧都非常殊勝，相貌端正莊嚴。阿難！這位法處比丘前往世間自在王如來所在之處，偏袒右肩，頂禮佛足，向佛合掌，用偈頌讚嘆道：『如來的光明無量無邊，世間沒有任何光明可以比擬，一切的日月和摩尼寶珠，在佛的光輝威德面前都黯然失色。世尊能夠發出一種聲音，使一切有情眾生各自按照自己的類別理解；又能顯現一種微妙的色身，普遍使眾生按照自己的類別見到。戒、定、慧、精進和多聞，一切有情眾生都無法與您相比，您的心流和覺慧如同大海一般深廣，善於了知甚深的佛法。您已經斷盡了迷惑，超越了過失，應當接受供養，這樣的聖德唯有世尊您才具備。佛有殊勝的大威光，普遍照耀十方無量的佛剎。我今天稱讚您的種種功德，希望我的福德和智慧能夠與如來相等，能夠救度一切世間眾生，脫離生、老、病、死的種種苦惱。愿我能夠安住在三摩地（Samadhi，禪定）中，演說佈施、持戒等種種法門，以及忍辱、精進、禪定和智慧，希望能夠成就佛果，救度一切眾生。爲了求得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），我供養十方一切的妙覺（Buddha，佛），數量達到百千俱胝那由他（Nayuta，數量單位），乃至恒河沙數那麼多。又愿我能夠獲得大神光，加倍照耀恒河沙數億個佛剎，並且獲得無邊的殊勝精進力量，感得殊勝廣大的清凈居所。』

【English Translation】 English version: Innumerable kalpas (aeons) before the appearance of the Dragon Roar Buddha, there was a Buddha named Lord of the World Buddha. Before the Lord of the World Buddha, countless kalpas ago, a Buddha appeared, named World Sovereign King Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), and Bhagavat (Bhagavat). Ananda! In that Buddha's Dharma, there was a Bhikshu (monk) named Dharma Place, who had extraordinary aspirations and increased power of mindfulness and wisdom. His mind was firm and unshakeable, his merits and wisdom were outstanding, and his appearance was dignified and solemn. Ananda! This Bhikshu Dharma Place went to where the World Sovereign King Tathagata was, bared his right shoulder, bowed at the Buddha's feet, and with palms joined, praised the Buddha with verses: 'The Tathagata's light is immeasurable and boundless, no light in the world can compare to it. All the suns, moons, and mani jewels are eclipsed by the Buddha's glorious power. The World Honored One can utter one sound, and all sentient beings understand it according to their own kind; and can manifest a wondrous form, enabling all beings to see it according to their own kind. In precepts, concentration, wisdom, diligence, and learning, no sentient being can compare to you. Your mind stream and wisdom are as vast as the ocean, and you are skilled in understanding the profound Dharma. You have exhausted delusion, transcended faults, and are worthy of offerings. Such holy virtues are only possessed by the World Honored One. The Buddha has extraordinary great light, which universally illuminates countless Buddha-lands in the ten directions. Today, I praise your merits, hoping that my merits and wisdom will be equal to the Tathagata, and that I can save all sentient beings in the world from the sufferings of birth, old age, sickness, and death. May I abide in Samadhi (Samadhi), expound the Dharma of giving, precepts, and so on, as well as patience, diligence, concentration, and wisdom, so that I may attain Buddhahood and save all beings. In order to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), I offer to all the wonderful Buddhas in the ten directions, in numbers reaching hundreds of thousands of kotis (koti) of nayutas (Nayuta), even as many as the sands of the Ganges. May I also obtain great divine light, doubling the illumination of billions of Buddha-lands as numerous as the sands of the Ganges, and obtain boundless superior power of diligence, so as to attain a superior, vast, and pure abode.'

如是無等佛剎中，　　安處群生當利益，　　十方最勝之大士，　　彼皆當往生喜心。　　唯佛聖智慧證知，　　我今希求堅固力，　　縱沈無間諸地獄，　　如是願心終不退。　　一切世間無礙智，　　應當了知如是心。』

「複次阿難！法處比丘贊佛德已白言：『世尊！我今發阿耨多羅三藐三菩提心，惟愿如來為我演說如是等法，令於世間得無等等成大菩提，具攝清凈莊嚴佛土。』佛告比丘：『汝應自攝清凈佛國。』法處白佛言：『世尊！我無威力堪能攝受，唯愿如來說余佛土清凈莊嚴，我等聞已誓當圓滿。』爾時世尊為其廣說二十一億清凈佛土具足莊嚴，說是法時經于億歲。阿難！法處比丘于彼二十一億諸佛土中所有嚴凈之事悉皆攝受，既攝受已滿足五劫思惟修習。」

阿難白佛言：「世尊！彼世間自在王如來壽量幾何？」

世尊告曰：「彼佛壽量滿四十劫。阿難！彼二十一俱胝佛剎，法處比丘所攝佛國超過於彼。既攝受已，往詣世間自在王如來所，頂禮雙足右繞七匝，卻住一面白言：『世尊！我已攝受具足功德嚴凈佛土。』佛言：『今正是時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿佛土。』

「法處白言：『唯愿世尊大慈留聽，我今將說殊勝之愿。

「『若

【現代漢語翻譯】現代漢語譯本在這樣無與倫比的佛土中，安頓眾生，使他們得到利益，十方最殊勝的大菩薩們，他們都應當往生，心生歡喜。只有佛的聖智慧夠證知，我現在希求堅固的力量，即使沉淪在無間地獄中，這樣的願心也終究不會退轉。一切世間無礙的智慧，應當了知我這樣的心意。

『再者，阿難！法處比丘讚歎佛的功德后稟告佛說：』世尊！我現在發無上正等正覺的心，只希望如來為我演說這樣的法，使我在世間得到無與倫比的大菩提，具足攝受清凈莊嚴的佛土。』佛告訴比丘說：『你應該自己攝取清凈的佛國。』法處稟告佛說：『世尊！我沒有能力堪能攝受，只希望如來說說其他佛土的清凈莊嚴，我們聽了之後發誓要圓滿。』當時世尊為他廣說了二十一億清凈佛土的具足莊嚴，說這些法時經過了億年。阿難！法處比丘在那二十一億佛土中，所有莊嚴清凈的事都全部攝受，攝受之後，又用五個劫的時間思惟修習。

阿難稟告佛說：『世尊！那位世間自在王如來（Shijian Zizai Wang Rulai）的壽命有多長？』

世尊告訴他說：『那位佛的壽命圓滿四十劫。阿難！那二十一俱胝（俱胝，俱胝，指一億）佛剎，法處比丘所攝取的佛國超過了它們。攝取之後，前往世間自在王如來那裡，頂禮雙足，右繞七圈，退到一邊稟告說：』世尊！我已經攝取了具足功德莊嚴的佛土。』佛說：『現在正是時候，你應該詳細地說出來，讓大眾歡喜，也讓大眾都應當攝取圓滿的佛土。』

『法處稟告說：』只希望世尊大慈悲留心聽，我現在將要說殊勝的願望。

『如果』

【English Translation】 English version In such unparalleled Buddha lands, settling sentient beings to benefit them, the most excellent great Bodhisattvas of the ten directions, they should all be reborn, with joyful hearts. Only the sacred wisdom of the Buddha can know, I now seek steadfast strength, even if I sink into the Avici hell, such a vow will never retreat. The unobstructed wisdom of all the worlds should know my such intention.

'Furthermore, Ananda! The Bhikshu Dharmasthana (Dharmasthana, meaning 'place of Dharma') praised the Buddha's virtues and then said to the Buddha: 'World Honored One! I now aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unexcelled complete enlightenment'), I only wish that the Tathagata would expound such Dharma for me, so that I may attain unparalleled great Bodhi in the world, and fully gather pure and adorned Buddha lands.' The Buddha told the Bhikshu: 'You should gather your own pure Buddha land.' Dharmasthana said to the Buddha: 'World Honored One! I do not have the power to gather, I only wish that the Tathagata would speak of the pure adornments of other Buddha lands, and after hearing it, we vow to fulfill it.' At that time, the World Honored One extensively spoke of the complete adornments of twenty-one billion pure Buddha lands, and it took billions of years to speak of these Dharmas. Ananda! Bhikshu Dharmasthana gathered all the pure and adorned things in those twenty-one billion Buddha lands, and after gathering them, he spent five kalpas contemplating and practicing.

Ananda said to the Buddha: 'World Honored One! How long is the lifespan of that Tathagata World Sovereign King (Shijian Zizai Wang Rulai)?'

The World Honored One said: 'That Buddha's lifespan is a full forty kalpas. Ananda! Those twenty-one koti (koti, meaning 'ten million') Buddha lands, the Buddha land gathered by Bhikshu Dharmasthana surpasses them. After gathering them, he went to the place of the Tathagata World Sovereign King, bowed at his feet, circumambulated him seven times, and stood aside, saying: 'World Honored One! I have already gathered a Buddha land adorned with complete merits.' The Buddha said: 'Now is the right time, you should speak in detail so that the assembly will rejoice, and also so that the assembly should all gather a complete Buddha land.'

'Dharmasthana said: 'I only wish that the World Honored One, with great compassion, would listen, I am now going to speak of the supreme vows.

'If'

我證得無上菩提，國中有地獄、餓鬼、畜生趣者，我終不取無上正覺。

「『若我成佛，國中眾生有墮三惡趣者，我終不取正覺。

「『若我成佛，國中有情若不皆同真金色者，不取正覺。

「『若我成佛，國中有情形貌差別有好醜者，不取正覺。

「『若我成佛，國中有情不得宿念，下至不知億那由他百千劫事者，不取正覺。

「『若我成佛，國中有情若無天眼，乃至不見億那由他百千佛國土者，不取正覺。

「『若我成佛，國中有情不獲天耳，乃至不聞億那由他百千逾繕那外佛說法者，不取正覺。

「『若我成佛，國中有情無他心智，乃至不知億那由他百千佛國土中有情心行者，不取正覺。

「『若我成佛，國中有情不獲神通自在波羅蜜多，於一念頃不能超過億那由他百千佛剎者，不取正覺。

「『若我成佛，國中有情起于少分我我所想者，不取菩提。

「『若我成佛，國中有情若不決定成等正覺、證大涅槃者，不取菩提。

「『若我成佛，光明有限，下至不照億那由他百千及算數佛剎者，不取菩提。

「『若我成佛，壽量有限，乃至俱胝那由他百千及算數劫者，不取菩提。

「『若我成佛，國中聲聞無有知其數者，假使三千

【現代漢語翻譯】現代漢語譯本『我若證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺），我的國土中若有地獄、餓鬼、畜生這三惡道眾生，我終究不證得無上正覺（anuttara-samyak-sambodhi）。』『如果我成佛，我的國土中的眾生若有墮入三惡道者，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果不是都呈現真金色，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果容貌有差別，有美醜之分，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果不能憶起宿命，甚至不能知曉億那由他（nayuta，數量單位）百千劫的事情，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有天眼，甚至不能看見億那由他百千佛國土，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有天耳，甚至不能聽到億那由他百千逾繕那（yojana，古印度長度單位）之外的佛陀說法，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有他心智，甚至不能知曉億那由他百千佛國土中有情眾生的心念行為，我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果沒有獲得神通自在波羅蜜多（paramita，到彼岸），不能在一念之間超越億那由他百千佛剎（buddhaksetra，佛的國土），我終究不證得正覺。』『如果我成佛，我的國土中的有情眾生如果生起少許的我執和我所執，我終究不證得菩提（bodhi，覺悟）。』『如果我成佛，我的國土中的有情眾生如果不能決定成就正等正覺，證得大涅槃（nirvana，寂滅），我終究不證得菩提。』『如果我成佛，我的光明如果有限，甚至不能照耀億那由他百千及算數的佛剎，我終究不證得菩提。』『如果我成佛，我的壽命如果有限，甚至只有俱胝（koti，數量單位）那由他百千及算數劫，我終究不證得菩提。』『如果我成佛，我的國土中的聲聞（sravaka，聽聞佛法而修行的人）如果無法知曉其數量，即使三千

【English Translation】 English version 'If I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if in my land there are beings in hell, hungry ghosts, or animals, I shall not attain Anuttara-samyak-sambodhi.' 'If I become a Buddha, and if there are beings in my land who fall into the three evil realms, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not all have the true color of gold, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land have differences in appearance, with some being beautiful and others ugly, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land cannot remember their past lives, even not knowing the events of billions of nayutas (a unit of number) of hundreds of thousands of kalpas (eons), I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the divine eye, even not seeing billions of nayutas of hundreds of thousands of Buddha lands, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the divine ear, even not hearing the Buddha's teachings beyond billions of nayutas of hundreds of thousands of yojanas (an ancient Indian unit of distance), I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not have the knowledge of others' minds, even not knowing the thoughts and actions of sentient beings in billions of nayutas of hundreds of thousands of Buddha lands, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land do not obtain the supernatural power of freedom, the paramita (perfection) of being able to surpass billions of nayutas of hundreds of thousands of Buddha-ksetras (Buddha lands) in a single moment, I shall not attain enlightenment.' 'If I become a Buddha, and if the sentient beings in my land give rise to even a small thought of self or what belongs to self, I shall not attain Bodhi (enlightenment).' 'If I become a Buddha, and if the sentient beings in my land do not definitely attain perfect enlightenment and realize great Nirvana (liberation), I shall not attain Bodhi.' 'If I become a Buddha, and if my light is limited, even not illuminating billions of nayutas of hundreds of thousands and countless Buddha-ksetras, I shall not attain Bodhi.' 'If I become a Buddha, and if my lifespan is limited, even only lasting for kotis (a unit of number) of nayutas of hundreds of thousands and countless kalpas, I shall not attain Bodhi.' 'If I become a Buddha, and if the number of Sravakas (disciples who hear the teachings) in my land cannot be known, even if three thousand

大千世界滿中有情及諸緣覺，于百千歲盡其智算亦不能知；若有知者，不取正覺。

「『若我成佛，國中有情壽量有限齊者，不取菩提；唯除願力而受生者。

「『若我成佛，國中眾生若有不善名者，不取正覺。

「『若我成佛，彼無量剎中無數諸佛不共咨嗟稱歎我國者，不取正覺。

「『若我證得無上覺時，余佛剎中諸有情類聞我名已，所有善根心心迴向愿生我國，乃至十念若不生者，不取菩提；唯除造無間惡業、誹謗正法及諸聖人。

「『若我成佛，於他剎土有諸眾生髮菩提心，及於我所起清凈念，復以善根迴向愿生極樂。彼人臨命終時，我與諸比丘眾現其人前。若不爾者，不取正覺。

「『若我成佛，無量國中所有眾生聞說我名，以己善根迴向極樂。若不生者，不取菩提。

「『若我成佛，國中菩薩皆不成就三十二相者，不取菩提。

「『若我成佛，于彼國中所有菩薩，于大菩提咸悉位階一生補處。唯除大愿諸菩薩等，為諸眾生被精進甲，勤行利益修大涅槃，遍諸佛國行菩薩行，供養一切諸佛如來，安立洹沙眾生住無上覺，所修諸行復勝於前，行普賢道而得出離。若不爾者，不取菩提。

「『若我成佛，國中菩薩每於晨朝供養他方乃至無量億那由他百

【現代漢語翻譯】現代漢語譯本：大千世界中充滿有情眾生和緣覺（pratyekabuddha，獨自覺悟者），即使他們用百千年的時間竭盡智慧去推算，也無法完全知曉；如果有人能完全知曉，那他就不會去追求正覺（samyak-sambodhi，完全的覺悟）。『如果我成佛，我的國土中的有情眾生的壽命有有限的期限，我就不證得菩提（bodhi，覺悟）；除非是發願力而受生的眾生。』『如果我成佛，我的國土中的眾生如果有不好的名聲，我就不證得正覺。』『如果我成佛，在無量佛土中，無數的諸佛不共同讚歎我的國土，我就不證得正覺。』『如果我證得無上覺悟時，其他佛土中的所有有情眾生聽到我的名字后，將所有善根心心迴向，發願往生我的國土，乃至念十聲我的名號，如果不能往生，我就不證得菩提；除非是造作無間地獄惡業、誹謗正法以及諸位聖人。』『如果我成佛，在其他國土中有眾生髮菩提心（bodhicitta，求證覺悟的心），並且對我生起清凈的念頭，又以善根迴向，發願往生極樂世界。當這些人臨命終時，我將與諸比丘眾出現在他們面前。如果不是這樣，我就不證得正覺。』『如果我成佛，無量國土中的所有眾生聽到我的名字，用自己的善根迴向極樂世界。如果不能往生，我就不證得菩提。』『如果我成佛，我的國土中的菩薩都不能成就三十二相（lakshana，佛陀的特徵），我就不證得菩提。』『如果我成佛，我的國土中的所有菩薩，對於大菩提（maha-bodhi，偉大的覺悟）都達到一生補處（ekajati-pratibaddha，下一生必定成佛的菩薩）的階位。除非是大愿菩薩等，爲了眾生披上精進的鎧甲，勤奮地利益眾生，修習大涅槃（maha-nirvana，偉大的寂滅），遍行諸佛國土，行菩薩行，供養一切諸佛如來，安立恒河沙數眾生住于無上覺悟，他們所修的諸行又勝過之前，行普賢菩薩之道而得出離。如果不是這樣，我就不證得菩提。』『如果我成佛，我的國土中的菩薩每天早晨供養他方乃至無量億那由他百千佛陀，

【English Translation】 English version: The sentient beings and pratyekabuddhas (those who achieve enlightenment on their own) in the great trichiliocosm, even if they exhaust their wisdom to calculate for hundreds of thousands of years, cannot fully know; if there is someone who can fully know, then they will not seek samyak-sambodhi (perfect enlightenment). 'If I become a Buddha, and the sentient beings in my land have a limited lifespan, I will not attain bodhi (enlightenment); except for those who are born by the power of their vows.' 'If I become a Buddha, and the sentient beings in my land have a bad reputation, I will not attain perfect enlightenment.' 'If I become a Buddha, and countless Buddhas in immeasurable Buddha lands do not jointly praise my land, I will not attain perfect enlightenment.' 'If I attain unsurpassed enlightenment, and all sentient beings in other Buddha lands, upon hearing my name, wholeheartedly dedicate all their roots of goodness, wishing to be reborn in my land, even if they recite my name ten times, if they are not reborn, I will not attain bodhi; except for those who commit the evil deeds of the Avici hell, slander the true Dharma, and the noble ones.' 'If I become a Buddha, and in other lands there are sentient beings who generate bodhicitta (the mind of enlightenment), and have pure thoughts about me, and dedicate their roots of goodness, wishing to be reborn in the Land of Ultimate Bliss. When these people are about to die, I will appear before them with the assembly of bhikshus (monks). If this is not the case, I will not attain perfect enlightenment.' 'If I become a Buddha, and all sentient beings in immeasurable lands, upon hearing my name, dedicate their own roots of goodness to the Land of Ultimate Bliss. If they are not reborn, I will not attain bodhi.' 'If I become a Buddha, and the bodhisattvas in my land do not all achieve the thirty-two lakshanas (marks of a Buddha), I will not attain bodhi.' 'If I become a Buddha, and all the bodhisattvas in my land have reached the stage of ekajati-pratibaddha (a bodhisattva who will become a Buddha in their next life) in relation to maha-bodhi (great enlightenment). Except for the bodhisattvas of great vows, who for the sake of sentient beings, put on the armor of diligence, diligently benefit sentient beings, practice maha-nirvana (great extinction), travel throughout the Buddha lands, practice the bodhisattva path, make offerings to all the Buddhas and Tathagatas, establish countless sentient beings in unsurpassed enlightenment, and their practices surpass the previous ones, practicing the path of Samantabhadra and attaining liberation. If this is not the case, I will not attain bodhi.' 'If I become a Buddha, the bodhisattvas in my land will offer morning offerings to other lands, even to immeasurable billions of nayutas of hundreds of thousands of Buddhas,

千諸佛，以佛威力即以食前還到本國。若不爾者，不取菩提。

「『若我成佛，于彼剎中諸菩薩眾所須種種供具，于諸佛所殖諸善根，如是色類不圓滿者，不取菩提。

「『若我當成佛時，國中菩薩說諸法要不善順入一切智者，不取菩提。

「『若我成佛，彼國所生諸菩薩等若無那羅延堅固力者，不取正覺。

「『若我成佛，周遍國中諸莊嚴具，無有眾生能總演說，乃至有天眼者不能了知所有雜類形色光相。若有能知及總宣說者，不取菩提。

「『若我成佛，國中具有無量色樹高百千由旬，諸菩薩中有善根劣者若不能了知，不取正覺。

「『若我成佛，國中眾生讀誦經典教授敷演，若不獲得勝辯才者，不取菩提。

「『若我成佛，國中菩薩有不成就無邊辯才者，不取菩提。

「『若我成佛，國土光凈遍無與等，徹照無量無數不可思議諸佛世界，如明鏡中現其面像。若不爾者，不取菩提。

「『若我成佛，國界之內地及虛空有無量種香，復有百千億那由他數眾寶香爐，香氣普熏遍虛空界，其香殊勝超過人天珍，奉如來及菩薩眾。若不爾者，不取菩提。

「『若我成佛，周遍十方無量無數不可思議無等界眾生之輩，蒙佛威光所照觸者，身心安樂超過人天。

【現代漢語翻譯】現代漢語譯本『如果我成佛，所有諸佛都能憑藉佛的威力，在用餐前回到各自的佛國。如果不能這樣，我就不證得菩提。』『如果我成佛，在我的佛國中，所有菩薩所需的各種供養用具，以及他們在諸佛那裡種下的各種善根，如果這些種類不圓滿，我就不證得菩提。』『如果我成佛，我的佛國中的菩薩們所說的佛法要義，如果不能善巧地契入一切智慧，我就不證得菩提。』『如果我成佛，我的佛國中出生的所有菩薩，如果沒有那羅延（Narayana，意為堅固）那樣的力量，我就不證得正覺。』『如果我成佛，我的佛國中所有的莊嚴之物，如果沒有眾生能夠完全演說，甚至有天眼的人也不能完全瞭解其所有的雜類、形狀、顏色和光相。如果有能知曉並完全宣說的人，我就不證得菩提。』『如果我成佛，我的佛國中會有無量色彩的樹木，高百千由旬（yojana，古印度長度單位），如果菩薩中有善根淺薄的人不能瞭解，我就不證得正覺。』『如果我成佛，我的佛國中的眾生讀誦經典、講授佛法，如果不能獲得殊勝的辯才，我就不證得菩提。』『如果我成佛，我的佛國中的菩薩如果有不能成就無邊辯才的，我就不證得菩提。』『如果我成佛，我的國土光明清凈，遍照無與倫比，能夠徹照無量無數不可思議的諸佛世界，就像在明鏡中顯現面容一樣。如果不能這樣，我就不證得菩提。』『如果我成佛，我的國土之內，地上和虛空中會有無量種香，還有百千億那由他（nayuta，數量單位）的寶香爐，香氣普遍熏遍虛空界，其香的殊勝程度超過人天珍寶，用來供奉如來和菩薩眾。如果不能這樣，我就不證得菩提。』『如果我成佛，周遍十方無量無數不可思議無等世界的眾生，凡是蒙受佛光照觸的，身心都會安樂，超過人天。』

【English Translation】 English version 'If I attain Buddhahood, all Buddhas, by the power of the Buddha, will return to their respective Buddha-lands before mealtime. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, in that Buddha-land of mine, all the various offerings needed by the Bodhisattvas, and the various roots of goodness they have planted with the Buddhas, if these kinds are not complete, may I not attain Bodhi.' 'If I attain Buddhahood, the essential teachings of the Dharma spoken by the Bodhisattvas in my Buddha-land, if they cannot skillfully enter into all wisdom, may I not attain Bodhi.' 'If I attain Buddhahood, all the Bodhisattvas born in my Buddha-land, if they do not have the strength of Narayana (meaning firm), may I not attain perfect enlightenment.' 'If I attain Buddhahood, all the adornments in my Buddha-land, if there are no beings who can fully describe them, and even those with heavenly eyes cannot fully understand all their varieties, shapes, colors, and light aspects. If there are those who can know and fully describe them, may I not attain Bodhi.' 'If I attain Buddhahood, in my Buddha-land there will be trees of immeasurable colors, a hundred thousand yojanas (an ancient Indian unit of length) in height, if there are Bodhisattvas with weak roots of goodness who cannot understand them, may I not attain perfect enlightenment.' 'If I attain Buddhahood, the beings in my Buddha-land who recite scriptures and teach the Dharma, if they do not obtain superior eloquence, may I not attain Bodhi.' 'If I attain Buddhahood, if there are Bodhisattvas in my Buddha-land who do not achieve boundless eloquence, may I not attain Bodhi.' 'If I attain Buddhahood, the light of my land will be pure and incomparable, illuminating countless, immeasurable, and inconceivable Buddha-worlds, just like a face appearing in a clear mirror. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, within my land, on the ground and in the sky, there will be immeasurable kinds of incense, and hundreds of thousands of billions of nayutas (a unit of number) of precious incense burners, the fragrance of which will pervade the entire space, and its excellence will surpass human and heavenly treasures, offered to the Tathagata and the Bodhisattva assembly. If this is not so, may I not attain Bodhi.' 'If I attain Buddhahood, the beings throughout the immeasurable, countless, inconceivable, and incomparable worlds of the ten directions, those who are touched by the Buddha's light, will have peace and joy in body and mind, surpassing that of humans and gods.'

若不爾者，不取正覺。

「『若我成佛，無量不可思議無等界諸佛剎中菩薩之輩聞我名已，若不證得離生、獲陀羅尼者，不取正覺。

「『若我成佛，周遍無數不可思議無有等量諸佛國中所有女人，聞我名已得清凈信，發菩提心厭患女身。若於來世不捨女人身者，不取菩提。

「『若我成佛，無量無數不可思議無等佛剎菩薩之眾，聞我名已得離生法，若不修行殊勝梵行，乃至到于大菩提者，不取正覺。

「『若我成佛，周遍十方無有等量諸佛剎中所有菩薩，聞我名已五體投地，以清凈心修菩薩行。若諸天人不禮敬者，不取正覺。

「『若我成佛，國中眾生所須衣服隨念即至，如佛命：「善來，比丘。」法服自然在體。若不爾者，不取菩提。

「『若我成佛，諸眾生類才生我國中，若不皆獲資具心凈安樂如得漏盡諸比丘者，不取菩提。

「『若我成佛，國中群生隨心欲見諸佛凈國殊勝莊嚴，于寶樹間悉皆出現，猶如明鏡見其面像。若不爾者，不取菩提。

「『若我成佛，余佛剎中所有眾生聞我名已，乃至菩提諸根有闕、德用非廣者，不取菩提。

「『若我成佛，余佛剎中所有菩薩聞我名已，若不皆善分別勝三摩地名字語言，菩薩住彼三摩地中，於一剎那言說之

【現代漢語翻譯】現代漢語譯本如果不是這樣，我就不成正覺（anuttara-samyak-sambodhi，無上正等正覺）。『如果我成佛，在無量不可思議、無等量的諸佛剎土中的菩薩們，聽到我的名字后，如果不能證得離生（離欲界之生）並獲得陀羅尼（dharani，總持，記憶和理解佛法的能力），我就不成正覺。』『如果我成佛，周遍無數不可思議、無有等量的諸佛國土中所有的女人，聽到我的名字后，能生起清凈的信心，發起菩提心（bodhicitta，覺悟之心），厭惡自己的女身。如果她們在來世不能捨棄女身，我就不成菩提（bodhi，覺悟）。』『如果我成佛，在無量無數不可思議、無等量的佛剎土中的菩薩們，聽到我的名字后能獲得離生法，如果他們不修行殊勝的梵行（brahmacarya，清凈行），乃至到達大菩提，我就不成正覺。』『如果我成佛，周遍十方無有等量的諸佛剎土中所有的菩薩，聽到我的名字后，五體投地，以清凈的心修行菩薩行（bodhisattva-caryā，菩薩的修行）。如果諸天人不禮敬他們，我就不成正覺。』『如果我成佛，我國中的眾生所需要的衣服，隨念即至，如同佛陀命令：『善來，比丘（bhikkhu，出家修行者）。』法服自然穿在身上。如果不是這樣，我就不成菩提。』『如果我成佛，所有眾生一旦生到我的國土中，如果不能都獲得資具，內心清凈安樂，如同獲得漏盡（asrava-ksaya，煩惱斷盡）的比丘們一樣，我就不成菩提。』『如果我成佛，我國中的眾生隨心所欲想見諸佛凈土殊勝莊嚴，在寶樹之間都會顯現出來，如同在明鏡中看到自己的面容一樣。如果不是這樣，我就不成菩提。』『如果我成佛，其他佛剎土中所有的眾生聽到我的名字后，乃至菩提，如果諸根（indriya，眼、耳、鼻、舌、身、意六根）有缺陷、德行不廣大，我就不成菩提。』『如果我成佛，其他佛剎土中所有的菩薩聽到我的名字后，如果不能都善於分別殊勝的三摩地（samadhi，禪定）的名字和語言，菩薩安住於此三摩地中，在一剎那間說出

【English Translation】 English version If it is not so, may I not attain perfect enlightenment (anuttara-samyak-sambodhi). 'If I attain Buddhahood, if the Bodhisattvas in the immeasurable, inconceivable, and unequaled Buddha-lands, upon hearing my name, do not attain the state of being free from birth (separation from the desire realm) and acquire dharani (the power to retain and understand the Dharma), may I not attain perfect enlightenment.' 'If I attain Buddhahood, if all women in the countless, inconceivable, and immeasurable Buddha-lands, upon hearing my name, gain pure faith, generate the Bodhi mind (bodhicitta, the mind of enlightenment), and abhor their female bodies, and if they do not relinquish their female bodies in future lives, may I not attain Bodhi (enlightenment).' 'If I attain Buddhahood, if the multitude of Bodhisattvas in the immeasurable, countless, inconceivable, and unequaled Buddha-lands, upon hearing my name, attain the Dharma of being free from birth, and if they do not cultivate superior pure conduct (brahmacarya) until they reach great Bodhi, may I not attain perfect enlightenment.' 'If I attain Buddhahood, if all Bodhisattvas in the immeasurable Buddha-lands throughout the ten directions, upon hearing my name, prostrate themselves with their five limbs touching the ground, and cultivate the Bodhisattva path (bodhisattva-caryā) with pure minds, and if the gods and humans do not pay homage to them, may I not attain perfect enlightenment.' 'If I attain Buddhahood, if the clothing needed by the beings in my land appears instantly upon their thought, just as the Buddha commands: 『Welcome, Bhikkhu (monk).』 The Dharma robes will naturally be on their bodies. If it is not so, may I not attain Bodhi.' 'If I attain Buddhahood, if all beings born in my land do not obtain the necessary resources, pure minds, and happiness, like the Bhikkhus who have attained the extinction of outflows (asrava-ksaya), may I not attain Bodhi.' 'If I attain Buddhahood, if the beings in my land, according to their wishes, can see the magnificent adornments of the pure lands of all Buddhas, which will appear among the jeweled trees, just as one sees their face in a clear mirror, if it is not so, may I not attain Bodhi.' 'If I attain Buddhahood, if all beings in other Buddha-lands, upon hearing my name, until Bodhi, have deficient faculties (indriya, the six senses: eyes, ears, nose, tongue, body, and mind) or their virtues are not extensive, may I not attain Bodhi.' 'If I attain Buddhahood, if all Bodhisattvas in other Buddha-lands, upon hearing my name, are not all skilled in distinguishing the names and languages of the superior samadhi (meditative concentration), and if the Bodhisattvas, abiding in that samadhi, cannot speak in a single instant'

頃不能供養無量無數不可思議無等諸佛，又不現證六三摩地者，不取正覺。

「『若我成佛，余佛土中有諸菩薩聞我名已，壽終之後若不得生豪貴家者，不取正覺。

「『若我成佛，余佛剎中所有菩薩聞我名已，若不應時修菩薩行，清凈歡喜得平等住具諸善根，不取正覺。

「『若我成佛，他方菩薩聞我名已，皆得平等三摩地門，住是定中常供無量無等諸佛，乃至菩提終不退轉。若不爾者，不取正覺。

「『若我成佛，國中菩薩隨其志願，所欲聞法自然得聞。若不爾者，不取正覺。

「『若我證得無上菩提，余佛剎中所有菩薩聞我名已，于阿耨多羅三藐三菩提有退轉者，不取正覺。

「『若我成佛，余佛國中所有菩薩若聞我名，應時不獲一二三忍、于諸佛法不能現證不退轉者，不取菩提。』」

爾時佛告阿難：「彼法處比丘於世間自在王如來前發此愿已，承佛威神而說頌曰：

「『今對如來發弘誓，　　當證無上菩提日，　　若不滿足諸上愿，　　不取十力無等尊。　　心或不堪常行施，　　廣濟貧窮免諸苦，　　利益世間使安樂，　　不成救世之法王。　　我證菩提坐道場，　　名聞不遍十方界，　　無量無邊異佛剎，　　不取十力世中尊。　　方趣無

【現代漢語翻譯】現代漢語譯本『如果我不能供養無量無數不可思議無與倫比的諸佛，又不能立即證得六種三摩地（samadhi，禪定），我就不證得正覺（samyak-sambodhi，無上正等正覺）。』『如果我成佛，其他佛土中的菩薩聽到我的名字后，如果他們壽命終結后不能投生到豪門貴族之家，我就不證得正覺。』『如果我成佛，其他佛剎中的所有菩薩聽到我的名字后，如果他們不能及時修行菩薩行，清凈歡喜地獲得平等安住，具足一切善根，我就不證得正覺。』『如果我成佛，其他世界的菩薩聽到我的名字后，都能獲得平等的各種三摩地之門，安住于這些禪定中，常常供養無量無與倫比的諸佛，乃至證得菩提（bodhi，覺悟）終不退轉。如果不是這樣，我就不證得正覺。』『如果我成佛，我佛國中的菩薩可以隨自己的意願，想要聽聞的佛法自然就能聽到。如果不是這樣，我就不證得正覺。』『如果我證得無上菩提，其他佛剎中的所有菩薩聽到我的名字后，如果他們對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）有退轉，我就不證得正覺。』『如果我成佛，其他佛國中的所有菩薩如果聽到我的名字，不能立即獲得一二三忍（ksanti，忍辱），對於諸佛的教法不能立即證得不退轉，我就不證得菩提。』這時，佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『那位法處比丘在世間自在王如來（Lokasvabhava-raja-tathagata）面前發下這些誓願后，承蒙佛的威神之力，說了以下偈頌：』『如今我面對如來發下宏大誓願，當證得無上菩提之日，如果不能滿足這些殊勝的願望，我就不證得具有十力（dasabala，如來十種智慧力）的無與倫比的至尊。』『如果我的心不能經常行佈施，廣泛救濟貧窮的人們免除各種痛苦，利益世間使之安樂，我就不成救世的法王。』『我證得菩提坐在道場時，如果我的名聲不能遍佈十方世界，無量無邊的其他佛剎，我就不證得具有十力的世間至尊。』『我將趨向無上菩提，』

【English Translation】 English version 'If I cannot make offerings to immeasurable, countless, inconceivable, and incomparable Buddhas, and if I do not immediately realize the six samadhis (meditative absorptions), I shall not attain perfect enlightenment (samyak-sambodhi).' 'If I attain Buddhahood, and if, after hearing my name, the Bodhisattvas in other Buddha-lands do not get reborn into noble and wealthy families after their lives end, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, all the Bodhisattvas in other Buddha-fields do not promptly practice the Bodhisattva path, joyfully obtain equal abiding, and possess all good roots, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, Bodhisattvas from other worlds all obtain the doors to equal samadhis, abide in these samadhis, constantly make offerings to immeasurable and incomparable Buddhas, and never regress until they attain Bodhi (enlightenment), then I shall attain perfect enlightenment. If not, I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if the Bodhisattvas in my Buddha-land can naturally hear the Dharma they wish to hear according to their own desires, then I shall attain perfect enlightenment. If not, I shall not attain perfect enlightenment.' 'If I attain supreme Bodhi, and if, after hearing my name, any Bodhisattvas in other Buddha-lands regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall not attain perfect enlightenment.' 'If I attain Buddhahood, and if, after hearing my name, all the Bodhisattvas in other Buddha-lands do not immediately obtain the first, second, or third kshanti (patience), and cannot immediately realize non-regression in the Buddhas' teachings, I shall not attain Bodhi.' At that time, the Buddha told Ananda (one of the Buddha's ten great disciples): 'After that Dharma-abiding Bhikshu made these vows before the Tathagata (Buddha) Lokasvabhava-raja, he spoke the following verses by the power of the Buddha's divine might:' 'Now I make great vows before the Tathagata, on the day I attain supreme Bodhi, if I do not fulfill these supreme vows, I shall not attain the incomparable尊 (Venerable One) with the ten powers (dasabala, the ten powers of a Buddha).' 'If my mind is not capable of constantly practicing generosity, widely relieving the poor from all suffering, and benefiting the world to bring them happiness, I shall not become the Dharma King who saves the world.' 'When I attain Bodhi and sit in the Bodhimanda (place of enlightenment), if my name does not spread throughout the ten directions, and to the immeasurable and boundless other Buddha-lands, I shall not attain the Venerable One with the ten powers in the world.' 'I shall strive towards supreme Bodhi,'

上大菩提，　　出家為求于欲境，　　于彼念慧行無有，　　不作調御天人師。　　愿獲如來無量光，　　普照十方諸佛土，　　能滅一切貪恚癡，　　亦斷世間諸惡趣。　　愿得光開凈慧眼，　　于諸有中破冥暗，　　除滅諸難使無餘，　　安處天人大威者。　　修習本行已清凈，　　獲得無量勝威光，　　日月諸天摩尼火，　　所有光暉皆映蔽。　　最勝丈夫修行已，　　于彼貧窮為伏藏，　　圓滿善法無等倫，　　于大眾中師子吼。　　往昔供養自然智，　　多劫勤修諸苦行，　　為求最勝諸慧蘊，　　滿足本願天人尊。　　如來知見無所礙，　　一切有為皆能了，　　愿我當成無與等，　　最勝智者真導師。　　我若當證大菩提，　　如斯弘誓實圓滿，　　愿動三千大千界，　　天眾空中皆雨花。　　是時大地咸震動，　　天花鼓樂滿虛空，　　並雨栴檀細末香，　　唱言未來當作佛。』」

佛告阿難：「彼法處比丘於世間自在王如來。及諸天人魔梵沙門婆羅門等前，廣發如是大弘誓願，皆已成就世間希有。發是愿已，如實安住種種功德，具足莊嚴威德廣大清凈佛土。修習如是菩薩行時，經于無量無數不可思議無有等等億那由他百千劫內，初未曾起貪瞋及癡欲害恚

【現代漢語翻譯】現代漢語譯本爲了追求慾望的境界而出家，卻不能達到至上的菩提（覺悟），對於（佛法的）正念和智慧的修行毫無進展，不能成為調御天人（引導眾生）的導師。我願獲得如來（佛）的無量光明，普照十方諸佛的國土，能夠滅除一切貪婪、嗔恨和愚癡，也斷絕世間一切惡道。愿我能得到光明開啟的清凈智慧之眼，在一切存在中破除黑暗，消除一切苦難，使其不再存在，安頓天人和具有大威德的人。修習根本的修行已經清凈，獲得無量殊勝的威光，日月、諸天、摩尼（寶珠）和火焰，它們所有的光輝都被遮蔽。最殊勝的丈夫（指佛）修行圓滿后，對於貧窮的人來說是寶藏，圓滿的善法無與倫比，在大眾之中發出獅子吼（比喻佛陀說法）。過去供養自然智（指佛的智慧），多劫勤修各種苦行，爲了追求最殊勝的智慧蘊藏，滿足本來的願望，成為天人所尊敬的。如來的知見沒有障礙，對於一切有為法都能明瞭，愿我能成就無與倫比的，最殊勝的智者和真正的導師。我如果能夠證得大菩提（覺悟），像這樣弘大的誓願真實圓滿，愿三千大千世界都震動，天上的眾神在空中都散落鮮花。那時大地都震動，天花和鼓樂充滿虛空，並且降下栴檀（一種香木）的細末香，宣告未來將成佛。』

佛陀告訴阿難：『那位法處比丘在世間自在王如來（佛名）以及諸天、人、魔、梵、沙門（出家修行者）、婆羅門（祭司）等面前，廣發如此宏大的誓願，都已成就世間罕見的事。發了這些誓願后，如實安住于種種功德，具足莊嚴威德廣大清凈的佛土。修習這樣的菩薩行時，經過無量無數不可思議無有等等億那由他百千劫的時間裡，最初未曾生起貪婪、嗔恨以及愚癡的慾望和傷害。'

【English Translation】 English version Having renounced the world to seek the realm of desire, yet not attaining supreme Bodhi (enlightenment), With no progress in the practice of mindfulness and wisdom, unable to become a tamer of gods and humans (a guide for sentient beings). I wish to obtain the immeasurable light of the Tathagata (Buddha), illuminating all the Buddha lands in the ten directions, Able to extinguish all greed, hatred, and delusion, and also sever all evil paths in the world. May I obtain the pure eye of wisdom opened by light, breaking through darkness in all existences, Eliminating all difficulties, leaving none remaining, and settling gods and humans with great power. Having purified the fundamental practice, obtaining immeasurable and supreme majestic light, The sun, moon, gods, mani (jewels), and fire, all their radiance is overshadowed. The most excellent man (referring to the Buddha), having completed his practice, is a treasure for the poor, Perfecting the unsurpassed good Dharma, roaring like a lion among the assembly (a metaphor for the Buddha's teachings). In the past, having made offerings to the natural wisdom (referring to the Buddha's wisdom), diligently practicing various austerities for many kalpas, Seeking the most excellent store of wisdom, fulfilling the original vows, and becoming revered by gods and humans. The Tathagata's knowledge and vision are unobstructed, understanding all conditioned phenomena, May I achieve the unsurpassed, most excellent wise one and true guide. If I can attain great Bodhi (enlightenment), and such grand vows are truly fulfilled, May the three thousand great thousand worlds shake, and the heavenly beings scatter flowers in the sky. At that time, the earth will shake, heavenly flowers and music will fill the void, And fine powder of sandalwood (a fragrant wood) will rain down, proclaiming that the future Buddha will be born.』

The Buddha told Ananda: 『That Dharma-abiding Bhikshu (monk) before the World-Free King Tathagata (a Buddha's name), and gods, humans, demons, Brahma, Shramanas (ascetics), Brahmins (priests), and others, made such great vows, all of which have achieved what is rare in the world. Having made these vows, he truly abided in various merits, fully adorned with majestic and vast pure Buddha lands. While practicing such Bodhisattva conduct, through countless, immeasurable, inconceivable, and innumerable nayutas of hundreds of thousands of kalpas, he never once arose with greed, hatred, or the desire for delusion and harm.』

想，不起色聲香味觸想，于諸眾生常樂愛敬猶如親屬，其性溫和易可同處。有來求者不逆其意，善言勸諭無不從心，資養所須趣支身命。少欲知足常樂虛閑，稟識聰明而無矯妄。其性調順無有暴惡，于諸有情常懷慈忍。心不詐諂亦無懈怠，善言策進求諸白法。普為群生勇猛無退，利益世間大愿圓滿。奉事師長敬佛法僧，于菩薩行常被甲冑，志樂寂靜離諸染著。為令眾生常修白法，于善法中而為上首，住空無相無愿、無作無生、不起不滅無有憍慢。而彼正士行菩薩道時，常護語言，不以語言害他及己，常以語業利己及人。若入王城及諸村落，雖見諸色心無所染，以清凈心不愛不恚。菩薩爾時于檀波羅蜜起自行已，又能令他行於惠施。于尸波羅蜜乃至般若波羅蜜，起前二行皆悉圓滿。由成如是諸善根故，所生之處有無量億那由他百千伏藏自然涌出，復令無量無數不可思議無等無邊諸眾生類，安住阿耨多羅三藐三菩提。如是無邊諸菩薩眾起諸妙行，供養奉事于諸世尊乃至成佛，皆不可以語言分別之所能知。或作輪王、帝釋、蘇焰摩天、兜率陀天、善化天、他化自在天、大梵天王，皆能奉事供養諸佛，及能請佛轉於法輪。若作閻浮提王及諸長者、宰官、婆羅門、剎帝利等，諸種姓中皆能尊重供養諸佛，又能演說無量法門。從此

【現代漢語翻譯】現代漢語譯本：不執著於色、聲、香、味、觸、法這些感受，對於一切眾生，常常以如同對待親人般的愛敬之心對待他們，性情溫和，容易相處。對於前來求助的人，不違逆他們的意願，用善言勸導，沒有不從心底接受的，並提供他們生活所需的資助，以維持生命。他們少欲知足，常常喜歡清靜閒適，天資聰穎而不虛偽。他們的性情調順，沒有暴戾邪惡，對於一切有情眾生，常常懷有慈悲和忍耐之心。內心不虛偽欺詐，也沒有懈怠，用善言激勵自己，追求各種清凈的法門。爲了普度眾生，勇猛精進，永不退縮，利益世間的大愿圓滿。他們侍奉師長，尊敬佛、法、僧三寶，對於菩薩的修行，常常披上鎧甲，立志追求寂靜，遠離各種染著。爲了使眾生常常修習清凈的法門，在善法中成為領導者，安住于空性、無相、無愿、無作、無生、不生不滅的境界，沒有驕慢之心。當這些正士修行菩薩道時，常常守護自己的語言，不以語言傷害他人和自己，常常用語言的善業利益自己和他人。如果進入王城或各個村落，即使看到各種美好的事物，內心也不會被污染，以清凈的心不愛不恨。菩薩在此時，在佈施波羅蜜（檀波羅蜜）上，自己修行圓滿后，又能使他人也行佈施。在持戒波羅蜜（尸波羅蜜）乃至智慧波羅蜜（般若波羅蜜）上，也發起前述的兩種修行，都達到圓滿。由於成就了這些善根，他們所出生的地方，會有無量億那由他百千的伏藏自然涌出，又使無量無數不可思議、無等無邊的眾生，安住于阿耨多羅三藐三菩提（無上正等正覺）。像這樣無邊的菩薩眾，發起各種殊勝的修行，供養侍奉諸佛世尊，乃至成佛，這些都無法用語言分別來了解。他們或者成為轉輪聖王、帝釋（天主）、蘇焰摩天（夜摩天）、兜率陀天（知足天）、善化天（樂變化天）、他化自在天（欲界頂天）、大梵天王，都能侍奉供養諸佛，並且能夠請佛轉法輪。如果他們成為閻浮提（我們所居住的世界）的國王，或者各個長者、宰官、婆羅門、剎帝利等，在各種姓氏中，都能尊重供養諸佛，並且能夠演說無量的法門。從這裡開始 English version: Not clinging to the sensations of form, sound, smell, taste, touch, and thought, they treat all sentient beings with love and respect as if they were their own relatives, their nature is gentle, and they are easy to get along with. To those who come seeking help, they do not go against their wishes, they advise them with kind words, and there is no one who does not accept it from the bottom of their heart, and they provide them with the necessary resources to sustain their lives. They have few desires and are content, they often enjoy peace and quiet, they are naturally intelligent and not hypocritical. Their nature is harmonious, without violence or evil, and they always have compassion and patience for all sentient beings. Their hearts are not deceitful or lazy, they encourage themselves with kind words, and they seek all pure dharmas. For the sake of universally saving all beings, they are courageous and diligent, never retreating, and their great vows to benefit the world are fulfilled. They serve their teachers, respect the Buddha, Dharma, and Sangha, and for the practice of the Bodhisattva, they are always armored, determined to pursue tranquility, and stay away from all attachments. In order to make sentient beings always practice pure dharmas, they become leaders in good dharmas, dwelling in the realm of emptiness, non-form, non-desire, non-action, non-birth, non-arising and non-ceasing, without arrogance. When these righteous ones practice the Bodhisattva path, they always guard their speech, not harming others or themselves with their words, and they always use the good karma of speech to benefit themselves and others. If they enter royal cities or villages, even if they see all kinds of beautiful things, their hearts will not be defiled, and with a pure heart, they neither love nor hate. At this time, the Bodhisattva, having completed their own practice of the perfection of giving (Dāna pāramitā), can also cause others to practice giving. In the perfection of morality (Śīla pāramitā) up to the perfection of wisdom (Prajñā pāramitā), they also initiate the aforementioned two practices, and all are perfected. Because of accomplishing these good roots, in the places where they are born, countless billions of nayutas of hundreds of thousands of hidden treasures will naturally emerge, and they will also cause countless, immeasurable, inconceivable, incomparable, and boundless sentient beings to abide in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such boundless Bodhisattvas initiate various wonderful practices, making offerings and serving all the World Honored Ones, until they become Buddhas, and these cannot be understood by the distinctions of language. They may become a Universal Monarch, Indra (Lord of the Gods), Suyāma Heaven (Yama Heaven), Tuṣita Heaven (Contentment Heaven), Sunirmita Heaven (Heaven of Delight in Transformation), Paranirmita-vaśavartin Heaven (Heaven of Mastery over the Transformations of Others), or the Great Brahma King, and they can all serve and make offerings to the Buddhas, and they can invite the Buddhas to turn the Dharma wheel. If they become kings of Jambudvīpa (the world we live in), or various elders, ministers, Brahmins, Kshatriyas, etc., in all kinds of lineages, they can respect and make offerings to the Buddhas, and they can expound countless Dharma teachings. From here on

【English Translation】 Not clinging to the sensations of form, sound, smell, taste, touch, and thought, they treat all sentient beings with love and respect as if they were their own relatives, their nature is gentle, and they are easy to get along with. To those who come seeking help, they do not go against their wishes, they advise them with kind words, and there is no one who does not accept it from the bottom of their heart, and they provide them with the necessary resources to sustain their lives. They have few desires and are content, they often enjoy peace and quiet, they are naturally intelligent and not hypocritical. Their nature is harmonious, without violence or evil, and they always have compassion and patience for all sentient beings. Their hearts are not deceitful or lazy, they encourage themselves with kind words, and they seek all pure dharmas. For the sake of universally saving all beings, they are courageous and diligent, never retreating, and their great vows to benefit the world are fulfilled. They serve their teachers, respect the Buddha, Dharma, and Sangha, and for the practice of the Bodhisattva, they are always armored, determined to pursue tranquility, and stay away from all attachments. In order to make sentient beings always practice pure dharmas, they become leaders in good dharmas, dwelling in the realm of emptiness, non-form, non-desire, non-action, non-birth, non-arising and non-ceasing, without arrogance. When these righteous ones practice the Bodhisattva path, they always guard their speech, not harming others or themselves with their words, and they always use the good karma of speech to benefit themselves and others. If they enter royal cities or villages, even if they see all kinds of beautiful things, their hearts will not be defiled, and with a pure heart, they neither love nor hate. At this time, the Bodhisattva, having completed their own practice of the perfection of giving (Dāna pāramitā), can also cause others to practice giving. In the perfection of morality (Śīla pāramitā) up to the perfection of wisdom (Prajñā pāramitā), they also initiate the aforementioned two practices, and all are perfected. Because of accomplishing these good roots, in the places where they are born, countless billions of nayutas of hundreds of thousands of hidden treasures will naturally emerge, and they will also cause countless, immeasurable, inconceivable, incomparable, and boundless sentient beings to abide in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such boundless Bodhisattvas initiate various wonderful practices, making offerings and serving all the World Honored Ones, until they become Buddhas, and these cannot be understood by the distinctions of language. They may become a Universal Monarch, Indra (Lord of the Gods), Suyāma Heaven (Yama Heaven), Tuṣita Heaven (Contentment Heaven), Sunirmita Heaven (Heaven of Delight in Transformation), Paranirmita-vaśavartin Heaven (Heaven of Mastery over the Transformations of Others), or the Great Brahma King, and they can all serve and make offerings to the Buddhas, and they can invite the Buddhas to turn the Dharma wheel. If they become kings of Jambudvīpa (the world we live in), or various elders, ministers, Brahmins, Kshatriyas, etc., in all kinds of lineages, they can respect and make offerings to the Buddhas, and they can expound countless Dharma teachings. From here on

永棄世間，成無上覺。然彼菩薩能以上妙衣服臥具飲食醫藥，盡形供養一切如來得安樂住。如是種種圓滿善根，非以語言能盡邊際。口中常出栴檀妙香，其香普熏無量無數乃至億那由他百千世界，復從一切毛孔出過人天優缽羅花上妙香氣。隨所生處，相好端嚴殊勝圓滿。又得諸資具自在波羅蜜多，一切服用周遍無乏。所謂諸寶香花幢幡繒蓋、上妙衣服飲食湯藥，及諸伏藏珍玩所須，皆從菩薩掌中自然流出，身諸毛孔流出一切人天音樂。由是因緣，能令無量無數不可思議諸眾生等，安住阿耨多羅三藐三菩提。阿難！我今已說法處菩薩本所修行。」

爾時阿難白佛言：「世尊！彼法處菩薩成菩提者，為過去耶？為未來耶？為今現在他方世界耶？」

佛告阿難：「西方去此十萬億佛剎，彼有世界名曰極樂。法處比丘在彼成佛，號無量壽，今現在說法，無量菩薩及聲聞眾恭敬圍繞。

「阿難！彼佛光明普照佛剎無量無數不可思議，我今略說，光照東方如恒河沙等國土，南西北方四維上下亦復如是，唯除諸佛本願威神所加，悉皆照燭。是諸佛光，或有加一尋者，或有加一由旬乃至億那由他百千由旬光者，或普照佛剎者。阿難，以是義故，無量壽佛復有異名，謂無量光、無邊光、無著光、無礙光、光照王端嚴光

【現代漢語翻譯】現代漢語譯本永遠捨棄世間，成就無上正覺。然而，那位菩薩能夠以最上等的衣服、臥具、飲食、醫藥，盡其一生供養一切如來，使其安樂居住。像這樣種種圓滿的善根，不是用語言能夠完全描述的。他的口中常常散發出栴檀（一種香木）的奇妙香氣，這香氣普遍薰染無量無數乃至億那由他（極大的數量單位）百千世界，而且從他的一切毛孔中散發出勝過人天所擁有的優缽羅花（藍色蓮花）的絕妙香氣。無論他轉生到哪裡，相貌都端正莊嚴，殊勝圓滿。他還獲得了諸資具自在波羅蜜多（到達彼岸的修行方法），一切所需用度都周全無缺。諸如各種寶物、香花、幢幡、繒蓋、上等衣服、飲食、湯藥，以及各種伏藏的珍寶玩物，都從菩薩的手掌中自然流出，身體的各個毛孔中流出一切人天音樂。由於這些因緣，能夠使無量無數不可思議的眾生，安住于阿耨多羅三藐三菩提（無上正等正覺）。阿難！我現在已經講述了法處菩薩原本所修行的法門。這時，阿難對佛說：『世尊！那位法處菩薩成就菩提，是過去佛呢？還是未來佛呢？還是現在在其他世界的佛呢？』佛告訴阿難：『西方距離這裡有十萬億佛剎（佛所教化的世界），那裡有一個世界名叫極樂。法處比丘在那裡成佛，號為無量壽（阿彌陀佛），現在正在說法，有無量菩薩和聲聞大眾恭敬圍繞。『阿難！那位佛的光明普遍照耀佛剎，無量無數不可思議。我現在簡略地說，他的光明照耀東方如恒河沙數般的國土，南方、西方、北方、四維、上下也都是這樣，唯獨諸佛本願威神所加持的地方，都完全照耀。這些佛光，有的增加一尋（古代長度單位），有的增加一由旬（古代長度單位），乃至增加億那由他百千由旬的光，有的普遍照耀佛剎。阿難，因為這個緣故，無量壽佛還有其他的名字，叫做無量光、無邊光、無著光、無礙光、光照王端嚴光。』

【English Translation】 English version Having forever abandoned the world, he attains unsurpassed enlightenment. However, that Bodhisattva is able to use the finest clothes, bedding, food, and medicine to offer to all Tathagatas throughout his life, allowing them to dwell in peace and comfort. Such various perfect roots of goodness cannot be fully described by language. From his mouth constantly emanates the wonderful fragrance of sandalwood, which pervades countless, immeasurable, even billions of nayutas (a large unit of number) of hundreds of thousands of worlds. Moreover, from all his pores emanates a sublime fragrance surpassing that of the utpala (blue lotus) flower of humans and devas. Wherever he is born, his appearance is upright, dignified, extraordinary, and perfect. He also attains the Paramita (perfection) of mastery over all resources, with all necessities being complete and without lack. Such as various treasures, fragrant flowers, banners, canopies, fine clothes, food, medicine, and all hidden treasures and precious objects needed, all naturally flow from the Bodhisattva's palms, and from all the pores of his body flow all the music of humans and devas. Because of these causes and conditions, he is able to enable countless, immeasurable, and inconceivable beings to abide in Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Ananda! I have now spoken of the Dharma practices that the Bodhisattva Dharmaksetra originally cultivated. At that time, Ananda said to the Buddha, 'World Honored One! When that Bodhisattva Dharmaksetra attains Bodhi, is he a Buddha of the past? Or a Buddha of the future? Or a Buddha in another world in the present?' The Buddha told Ananda, 'To the west, ten billion Buddha-lands away from here, there is a world called Sukhavati (the Land of Bliss). The Bhikshu Dharmaksetra attained Buddhahood there, and is named Amitayus (Immeasurable Life), and is now expounding the Dharma, surrounded by countless Bodhisattvas and Sravakas (disciples) who respectfully attend him. 'Ananda! The light of that Buddha universally illuminates countless, immeasurable, and inconceivable Buddha-lands. I will now briefly say that his light illuminates the lands to the east as numerous as the sands of the Ganges River, and the same is true for the south, west, north, the four intermediate directions, and above and below. Only those places where the Buddhas' original vows and majestic power are added are completely illuminated. These Buddha lights, some increase by one span (an ancient unit of length), some increase by one yojana (an ancient unit of length), even up to billions of nayutas of hundreds of thousands of yojanas of light, and some universally illuminate the Buddha-lands. Ananda, for this reason, the Buddha Amitayus also has other names, called Immeasurable Light, Boundless Light, Unobstructed Light, Unimpeded Light, and Light of the King of Radiance and Dignity.'

、愛光、喜光、可觀光、不思議光、無等光、不可稱量光、映蔽日光、映蔽月光、掩奪日月光。彼之光明清凈廣大，普令眾生身心悅樂，復令一切余佛剎中天、龍、夜叉、阿修羅等皆得歡悅。阿難！我今開示彼佛光明，滿足一劫說不能盡。

「複次阿難！彼無量壽如來，諸聲聞眾不可稱量知其邊際。假使比丘滿億那由他百千數量，皆如大目揵連神通自在，于晨朝時周曆大千世界、須臾之頃還至本處，彼經億那由他百千歲數欲共計算無量壽佛初會之中諸聲聞眾，盡其神力乃至滅度，于百分中不知其一、于千分百千分乃至鄔波尼殺曇分中亦不知其一。阿難！譬如大海深八萬四千由旬，以目極觀不知邊際。若有丈夫析一毛端為五十分，以其一分于大海中沾取一滴。阿難！彼之水滴比于大海，何者為多？」

阿難白言：「假使取千由旬水，猶以為少，況以毛端一分而可方之！」

佛告阿難：「假使比丘滿億那由他百千數量，皆如大目揵連，經百千億那由他歲皆共算數彼無量壽如來初會聲聞，所知數量如彼毛端一滴之水，余不測者猶如大海。諸菩薩摩訶薩眾亦復如是，非以算計之所能知。

「阿難！彼佛壽命無量無邊，不可知其劫數多少；聲聞、菩薩及諸天人，壽量亦爾。」

阿難白佛言：「世

【現代漢語翻譯】現代漢語譯本：還有愛光（指佛光能使眾生生愛慕之心）、喜光（指佛光能使眾生生歡喜之心）、可觀光（指佛光可以被觀察到）、不思議光（指佛光不可思議）、無等光（指佛光無與倫比）、不可稱量光（指佛光無法衡量）、映蔽日光（指佛光能遮蔽日光）、映蔽月光（指佛光能遮蔽月光）、掩奪日月光（指佛光能掩蓋日月的光芒）。他的光明清凈廣大，普遍使眾生身心喜悅安樂，又使其他一切佛剎中的天、龍、夜叉、阿修羅等都感到歡喜。阿難！我現在開示那佛的光明，即使說滿一個劫也說不完。「再者，阿難！那無量壽如來（指阿彌陀佛）的聲聞弟子眾，數量之多無法衡量，無法知道他們的邊際。假設有比丘滿億那由他百千之數，都像大目犍連（佛陀十大弟子之一，以神通著稱）一樣神通自在，在早晨時周遊大千世界，須臾之間回到本處，他們經過億那由他百千歲的時間，想要共同計算無量壽佛初次法會中的聲聞弟子眾，即使耗盡他們的神通力量直到滅度，在百分之中也無法知道其一，在千分、百千分乃至鄔波尼殺曇分（極小的數量單位）中也無法知道其一。阿難！譬如大海深八萬四千由旬，用眼睛極力觀察也無法知道它的邊際。如果有人把一根毛髮分成五十分，用其中的一分在大海中沾取一滴水。阿難！那一滴水比于大海，哪個更多呢？」阿難回答說：『即使取千由旬的水，也還覺得少，何況用毛髮一分所沾的水來相比呢！』佛告訴阿難：『假設有比丘滿億那由他百千之數，都像大目犍連一樣，經過百千億那由他歲的時間，共同計算那無量壽如來初次法會中的聲聞弟子，所知道的數量就像那毛端一滴的水，其餘無法測量的就像大海一樣。諸菩薩摩訶薩（指大菩薩）眾也是如此，不是用算計所能知道的。「阿難！那佛的壽命無量無邊，無法知道他的劫數有多少；聲聞、菩薩以及諸天人的壽命也是如此。」阿難對佛說：『世尊！'

【English Translation】 English version: Moreover, there are the lights of love, the lights of joy, the lights that can be observed, the lights of inconceivability, the lights of incomparability, the lights that cannot be measured, the lights that outshine the sun, the lights that outshine the moon, and the lights that eclipse the sun and moon. His light is pure, vast, and extensive, universally bringing joy and happiness to the bodies and minds of all sentient beings. It also brings joy to all the gods, dragons, yakshas, asuras, and others in all other Buddha lands. Ananda! I am now revealing the light of that Buddha, and even if I were to speak for a kalpa, I could not fully describe it. Furthermore, Ananda! The assembly of the Shravakas (hearers) of that Tathagata Amitayus (Buddha of Infinite Life) is immeasurable, and their limits cannot be known. Suppose there were billions of nayutas of hundreds of thousands of Bhikshus (monks), all with the same supernatural powers as Maha Maudgalyayana (one of Buddha's ten great disciples, known for his supernatural powers), who could travel throughout the great thousand world system in the morning and return to their original place in an instant. If they were to spend billions of nayutas of hundreds of thousands of years trying to calculate the number of Shravakas in the first assembly of Amitayus Buddha, even if they exhausted their supernatural powers until their extinction, they would not know one part in a hundred, one part in a thousand, one part in a hundred thousand, or even one part in an upanishad (an extremely small unit). Ananda! It is like the ocean, which is 84,000 yojanas deep, and even if one looks with all one's might, one cannot see its limits. If a man were to split a hair into fifty parts and take one of those parts to dip into the ocean, Ananda! Which would be greater, that drop of water or the ocean? Ananda replied, 'Even if one were to take a thousand yojanas of water, it would still be considered little, how much less could one compare it to a drop of water taken with one part of a hair!' The Buddha told Ananda, 'Suppose there were billions of nayutas of hundreds of thousands of Bhikshus, all like Maha Maudgalyayana, who spent hundreds of thousands of billions of nayutas of years calculating the number of Shravakas in the first assembly of that Tathagata Amitayus. The number they would know would be like that drop of water on the tip of a hair, while the immeasurable remainder would be like the ocean. The assembly of Bodhisattva Mahasattvas (great Bodhisattvas) is also like this, and cannot be known by calculation. Ananda! The life span of that Buddha is immeasurable and boundless, and the number of kalpas cannot be known. The life spans of the Shravakas, Bodhisattvas, and all the gods are also like this.' Ananda said to the Buddha, 'World Honored One!'

尊！彼佛出世於今幾時，能得如是無量壽命？」

佛告阿難：「彼佛受生，經今十劫。

「複次阿難！彼極樂界無量功德具足莊嚴，國土豐稔天人熾盛，志意和適常得安隱，無有地獄、畜生及琰魔王界。有種種香周遍芬馥，種種妙花亦皆充滿。有七寶幢周布行列，其寶幢上懸諸幡蓋及眾寶鈴，具足百千諸妙雜色。

「阿難！彼如來國多諸寶樹，或純黃金、白銀、琉璃、頗梨、赤珠、馬瑙、玉樹，唯一寶成不雜余寶，或以二寶乃至七寶莊嚴。阿難！彼金為樹者，以金為根莖，白銀為葉及以花果。白銀之樹，銀為根莖，黃金為葉及以花果。馬瑙之樹，馬瑙根莖，美玉為葉及以花果。美玉樹者，玉為根莖，七寶為葉及諸花果。或有金樹，黃金為根，白銀為莖，琉璃為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。或有銀樹，以銀為根，黃金為莖，餘枝果等飾同金樹。琉璃樹者，琉璃為根，黃金為莖，白銀為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。頗梨、真珠、馬瑙等樹，諸寶轉飾皆若琉璃。復有玉樹，玉為其根，黃金為莖，白銀為枝，琉璃為條，頗梨為葉，赤珠為花，馬瑙為果。復有無量摩尼珠等寶莊嚴樹，周遍其國。是諸寶樹光輝赫奕世無能比，以七寶羅網而覆其上，其網柔軟如兜羅綿。

【現代漢語翻譯】現代漢語譯本：『尊者！那尊佛陀成道至今有多久了，才能獲得如此無量的壽命？』佛陀告訴阿難：『那尊佛陀受生至今，已經過了十劫（劫：佛教時間單位，極長的時間）。』『再者，阿難！那極樂世界具備無量的功德，莊嚴殊勝，國土富饒，天人興盛，心意平和安適，常得安穩，沒有地獄、畜生和琰魔王（琰魔王：地獄之主）的境界。那裡有種種香氣周遍散發芬芳，種種美妙的花朵也充滿其中。有七寶（七寶：佛教中珍貴的七種寶物）寶幢周布排列，寶幢上懸掛著各種幡蓋和眾多的寶鈴，具備百千種美妙的雜色。』『阿難！那如來（如來：佛的稱號）的國度里有很多寶樹，有的純粹是黃金、白銀、琉璃、頗梨（頗梨：透明的寶石）、赤珠、馬瑙（馬瑙：一種寶石）、玉樹，只有一種寶物構成，不摻雜其他寶物，有的用兩種寶物乃至七種寶物來莊嚴。阿難！那黃金為樹的，以黃金為根莖，白銀為葉子和花果。白銀的樹，以白銀為根莖，黃金為葉子和花果。馬瑙的樹，以馬瑙為根莖，美玉為葉子和花果。美玉的樹，以玉為根莖，七寶為葉子和各種花果。有的金樹，黃金為根，白銀為莖，琉璃為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。有的銀樹，以銀為根，黃金為莖，其餘的枝條果實等裝飾與金樹相同。琉璃樹，以琉璃為根，黃金為莖，白銀為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。頗梨、真珠、馬瑙等樹，各種寶物交相輝映，都像琉璃一樣。還有玉樹，玉為根，黃金為莖，白銀為枝，琉璃為條，頗梨為葉，赤珠為花，馬瑙為果。還有無量的摩尼珠（摩尼珠：能發出光芒的寶珠）等寶物莊嚴的樹，周遍整個國度。這些寶樹光輝燦爛，世間沒有能比得上的，用七寶羅網覆蓋在上面，那羅網柔軟得像兜羅綿（兜羅綿：一種柔軟的棉花）。』

【English Translation】 English version: 'Venerable One! How long has it been since that Buddha appeared in the world, that he could attain such immeasurable life?' The Buddha told Ananda, 'That Buddha has been born for ten kalpas (kalpa: a very long period of time in Buddhism).' 'Furthermore, Ananda! That Land of Ultimate Bliss is adorned with immeasurable merits, the land is prosperous, the gods and humans are flourishing, their minds are peaceful and comfortable, and they are always at ease. There are no realms of hell, animals, or Yama (Yama: the lord of hell). There are various fragrances that spread everywhere, and various wonderful flowers are also abundant. There are seven-jeweled (seven jewels: precious gems in Buddhism) banners arranged all around, and on the banners are hung various canopies and many jeweled bells, possessing hundreds and thousands of wonderful and varied colors.' 'Ananda! In that Tathagata's (Tathagata: an epithet of the Buddha) land, there are many jeweled trees, some made purely of gold, silver, lapis lazuli, crystal, red pearls, agate, or jade, made of only one jewel without mixing with other jewels, and some are adorned with two or even seven jewels. Ananda! Those trees made of gold have gold as their roots and stems, and silver as their leaves, flowers, and fruits. The silver trees have silver as their roots and stems, and gold as their leaves, flowers, and fruits. The agate trees have agate as their roots and stems, and beautiful jade as their leaves, flowers, and fruits. The beautiful jade trees have jade as their roots and stems, and seven jewels as their leaves and various flowers and fruits. Some gold trees have gold as their roots, silver as their stems, lapis lazuli as their branches, crystal as their twigs, red pearls as their leaves, agate as their flowers, and beautiful jade as their fruits. Some silver trees have silver as their roots, gold as their stems, and the rest of their branches and fruits are adorned like the gold trees. The lapis lazuli trees have lapis lazuli as their roots, gold as their stems, silver as their branches, crystal as their twigs, red pearls as their leaves, agate as their flowers, and beautiful jade as their fruits. The crystal, pearl, agate, and other trees, with various jewels interchanging, all shine like lapis lazuli. There are also jade trees, with jade as their roots, gold as their stems, silver as their branches, lapis lazuli as their twigs, crystal as their leaves, red pearls as their flowers, and agate as their fruits. There are also countless trees adorned with mani jewels (mani jewel: a luminous gem) and other treasures, spreading throughout the land. These jeweled trees shine brilliantly, unmatched in the world, and are covered with seven-jeweled nets, which are as soft as cotton.'

「複次阿難！無量壽佛有菩提樹，高十六億由旬，枝葉垂布八億由旬。樹本隆起高五千由旬，周圓亦爾。其條葉花果常有無量百千種種妙色，及諸珍寶殊勝莊嚴，謂月光摩尼寶、釋迦毗楞伽寶、心王摩尼寶、海乘流注摩尼寶，光輝遍照超過人天。于其樹上有諸金鎖垂寶瓔珞周遍莊嚴，謂盧遮迦寶、末瑳寶，及赤白青色真珠等寶以為瓔珞。有師子云聚寶等以為其鎖，飾諸寶柱。又以純金真珠雜寶鈴鐸以為其網，莊嚴寶鎖彌覆其上，以頗梨萬字半月寶等互相映飾，微風吹動出種種聲，令千世界諸眾生等隨樂差別，于甚深法證無生忍。阿難！彼千世界諸有情等聞此音已，住不退轉無上菩提，及無量無數有情得無生法忍。

「複次阿難！若有眾生見菩提樹、聞聲、嗅香、嘗其果味、觸其光影、念樹功德，由此因緣乃至涅槃，五根無患心無散亂，皆于阿耨多羅三藐三菩提得不退轉。復由見彼菩提樹故獲三種忍。何等為三？一者隨聲忍，二者隨順忍，三者無生法忍。此皆無量壽佛本願威神見所加，及往修靜慮無比喻故、無缺減故、善修習故、善攝受故、善成就故。

大寶積經卷第十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十八

大唐三藏菩提流志奉　詔譯無量壽會

【現代漢語翻譯】現代漢語譯本：「阿難，再者，無量壽佛（Amitayus Buddha）有一棵菩提樹（Bodhi tree），高十六億由旬（yojana，古印度長度單位），枝葉垂布八億由旬。樹根隆起高五千由旬，周長也一樣。它的枝條、葉子、花朵、果實常常有無量百千種美妙的顏色，以及各種珍寶殊勝的莊嚴，如月光摩尼寶（Moonlight Mani Jewel）、釋迦毗楞伽寶（Shakya-Vairagya Jewel）、心王摩尼寶（Heart King Mani Jewel）、海乘流注摩尼寶（Ocean-Current Mani Jewel），光輝遍照，超過人天。樹上還有金鎖垂掛，寶瓔珞周遍莊嚴，如盧遮迦寶（Rucaka Jewel）、末瑳寶（Masara Jewel），以及赤、白、青色真珠等寶作為瓔珞。有師子云聚寶（Lion-Cloud Cluster Jewel）等作為鎖鏈，裝飾著寶柱。又用純金、真珠、雜寶鈴鐸作為網，莊嚴寶鎖覆蓋其上，用頗梨（Sphatika，水晶）萬字、半月寶等互相映襯裝飾，微風吹動發出種種聲音，使千世界的所有眾生，隨各自的喜好差別，在甚深佛法中證得無生法忍（Anutpattika-dharma-kshanti）。阿難，那千世界的所有眾生聽到這聲音后，住于不退轉的無上菩提（Anuttara-samyak-sambodhi），以及無量無數的眾生得到無生法忍。「阿難，再者，如果有眾生見到菩提樹、聽到聲音、嗅到香氣、嚐到果味、觸到光影、憶念樹的功德，由此因緣乃至涅槃，五根（indriya，眼、耳、鼻、舌、身五種感覺器官）沒有疾病，心無散亂，都能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。又因為見到那菩提樹的緣故，獲得三種忍。哪三種呢？一是隨聲忍（Anusvara-kshanti），二是隨順忍（Anuloma-kshanti），三是無生法忍（Anutpattika-dharma-kshanti）。這些都是無量壽佛的本願威神加持所致，以及往昔修習禪定無比喻、無缺減、善修習、善攝受、善成就的緣故。」

【English Translation】 English version: 「Furthermore, Ananda, Amitayus Buddha has a Bodhi tree, sixteen billion yojanas (an ancient Indian unit of distance) in height, with branches and leaves spreading eight billion yojanas. The base of the tree rises five thousand yojanas high, and its circumference is the same. Its branches, leaves, flowers, and fruits always possess immeasurable hundreds and thousands of various wonderful colors, as well as various precious and magnificent adornments, such as the Moonlight Mani Jewel, the Shakya-Vairagya Jewel, the Heart King Mani Jewel, and the Ocean-Current Mani Jewel, its radiance illuminating everywhere, surpassing that of humans and gods. On the tree, there are golden locks hanging down, and jeweled necklaces adorning it all around, such as the Rucaka Jewel, the Masara Jewel, and red, white, and blue pearls and other jewels as necklaces. There are Lion-Cloud Cluster Jewels and others as chains, decorating the jeweled pillars. Also, pure gold, pearls, and various jeweled bells are used as nets, adorning the jeweled locks covering it, with crystal (Sphatika) swastikas, half-moon jewels, and others reflecting and decorating each other. A gentle breeze blows, producing various sounds, enabling all beings in the thousand worlds to, according to their individual preferences, attain the Anutpattika-dharma-kshanti (the patience of non-arising dharmas) in the profound Dharma. Ananda, after hearing this sound, all beings in those thousand worlds dwell in the non-retrogressive Anuttara-samyak-sambodhi (supreme perfect enlightenment), and immeasurable and countless beings attain the Anutpattika-dharma-kshanti. 「Furthermore, Ananda, if there are beings who see the Bodhi tree, hear the sound, smell the fragrance, taste the fruit, touch the light and shadow, and remember the merits of the tree, due to these causes, until Nirvana, their five indriyas (sense organs) will be free from illness, their minds will be without distraction, and they will all attain non-retrogression in Anuttara-samyak-sambodhi. Moreover, by seeing that Bodhi tree, they obtain three kinds of kshanti (patience). What are the three? First is Anusvara-kshanti (patience of sound), second is Anuloma-kshanti (patience of conformity), and third is Anutpattika-dharma-kshanti (patience of non-arising dharmas). These are all due to the power of Amitayus Buddha's original vows, as well as the result of past practice of meditation, which was incomparable, without deficiency, well-practiced, well-received, and well-accomplished.」

第五之二

「複次阿難！彼極樂界，無諸黑山、鐵圍山、大鐵圍山、妙高山等。」

阿難白佛言：「世尊！其四天王天、三十三天，既無諸山，依何而住？」

佛告阿難：「于汝意云何？妙高已上有夜摩天乃至他化自在天，及色界諸天等，依何而住？」

阿難白佛言：「世尊！不可思議業力所致。」

佛語阿難：「不思議業汝可知耶？」

答言：「不也。」

佛告阿難：「諸佛及眾生善根業力，汝可知耶？」

答言：「不也。世尊！我今於此法中實無所惑，為破未來疑網故發斯問。」

佛告阿難：「彼極樂界，其地無海而有諸河，河之狹者滿十由旬，水之淺者十二由旬，如是諸河深廣之量或二十、三十乃至百數，或有極深廣者至千由旬。其水清冷具八功德，浚流恒激出微妙音，譬若諸天百千伎樂，安樂世界其聲普聞。有諸名花沿流而下，和風微動出種種香。居兩岸邊多栴檀樹，修條密葉交覆于河，結實開花芳輝可玩。群生遊樂隨意往來，或有涉河濯流嬉戲，感諸天水善順物宜，深淺寒溫曲從人好。阿難！大河之下地布金砂，有諸天香世無能喻，隨風散馥，雜水流馚。天曼陀羅花、優缽羅花、波頭摩花、拘物頭華、芬陀利花彌覆其上。

「複次阿難！彼

【現代漢語翻譯】現代漢語譯本「再者，阿難！那個極樂世界，沒有黑山、鐵圍山、大鐵圍山、妙高山等山。」阿難對佛說：「世尊！那四天王天、三十三天，既然沒有山，是依靠什麼而住呢？」佛告訴阿難：「你的意思如何？妙高山以上有夜摩天乃至他化自在天，以及諸天等，是依靠什麼而住呢？」阿難對佛說：「世尊！這是不可思議的業力所導致的。」佛對阿難說：「不可思議的業力，你能夠知道嗎？」阿難回答說：「不能。」佛告訴阿難：「諸佛和眾生善根的業力，你能夠知道嗎？」阿難回答說：「不能。世尊！我現在對於這個法理確實沒有疑惑，只是爲了破除未來眾生的疑惑才提出這個問題。」佛告訴阿難：「那個極樂世界，地面沒有大海卻有各種河流，河流狹窄的也有十由旬（古印度長度單位，約合12-15公里），水淺的也有十二由旬，像這樣的河流，深廣的程度有二十、三十乃至一百由旬，也有極深廣的達到一千由旬。河水清澈寒冷，具備八種功德，水流湍急，發出微妙的聲音，就像諸天百千種樂器演奏一樣，安樂世界到處都能聽到這種聲音。有各種名貴的花朵順著河流漂流而下，和風輕輕吹動，散發出各種香味。河流兩岸生長著許多栴檀樹（一種香木），茂密的枝條和葉子交錯覆蓋在河流上，結出的果實和開放的花朵，芳香美麗，令人賞心悅目。各種生物在其中游玩嬉戲，隨意來往，有的在河中涉水嬉戲，感受著天水的善妙和順應萬物的特性，深淺寒溫都隨人的喜好而變化。阿難！大河的下面鋪滿了金色的沙子，有各種天上的香氣，世間沒有可以比擬的，隨著風散發香氣，與水流的芬芳混合在一起。天上的曼陀羅花、優缽羅花（藍色蓮花）、波頭摩花（紅色蓮花）、拘物頭花（白色蓮花）、芬陀利花（白色蓮花）覆蓋在水面上。」「再者，阿難！那個極樂世界，

【English Translation】 English version 「Furthermore, Ananda! That Land of Ultimate Bliss has no Black Mountains, Iron Ring Mountains, Great Iron Ring Mountains, Mount Sumeru (a mythical cosmic mountain) and the like.」 Ananda said to the Buddha, 「World Honored One! The Four Heavenly Kings』 Heaven and the Thirty-three Heavens, since they have no mountains, what do they rely on to abide?」 The Buddha told Ananda, 「What do you think? Above Mount Sumeru, there are the Yama Heaven, and even the Paranirmitavasavartin Heaven, and all the heavens, what do they rely on to abide?」 Ananda said to the Buddha, 「World Honored One! It is caused by inconceivable karmic power.」 The Buddha said to Ananda, 「Can you know the inconceivable karmic power?」 Ananda replied, 「No, I cannot.」 The Buddha told Ananda, 「Can you know the karmic power of the Buddhas and the good roots of sentient beings?」 Ananda replied, 「No, I cannot. World Honored One! I have no doubts about this Dharma, but I ask this question to dispel the doubts of future beings.」 The Buddha told Ananda, 「That Land of Ultimate Bliss has no seas but has various rivers. The narrowest rivers are ten yojanas (an ancient Indian unit of distance, approximately 12-15 kilometers) wide, and the shallowest are twelve yojanas deep. The depth and width of such rivers are twenty, thirty, or even a hundred yojanas, and some are extremely deep and wide, reaching a thousand yojanas. The water is clear and cold, possessing eight merits. The swift currents constantly produce subtle sounds, like the music of hundreds of thousands of heavenly instruments. This sound is heard throughout the Land of Bliss. Various precious flowers float down the rivers, and the gentle breeze carries various fragrances. On both banks of the rivers, there are many sandalwood trees (a type of fragrant wood), with dense branches and leaves covering the rivers. The fruits and flowers are fragrant and beautiful, pleasing to the eye. Various beings play and frolic in them, coming and going as they please. Some wade in the rivers, enjoying the goodness and suitability of the heavenly water, with its depth, temperature, and coolness changing according to people』s preferences. Ananda! The ground beneath the great rivers is covered with golden sand, and there are various heavenly fragrances that cannot be compared to anything in the world. They spread with the wind, mixing with the fragrance of the flowing water. Heavenly Mandarava flowers, Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white lotuses) cover the surface of the water.」「Furthermore, Ananda! That Land of Ultimate Bliss,

國人眾或時遊覽同萃河濱，有不願聞激流之響，雖獲天耳終竟不聞。或有愿聞，即時領悟百千萬種喜愛之聲，所謂佛法僧聲、止息之聲、無性聲、波羅蜜聲、十力四無所畏聲、神通聲、無作聲、無生無滅聲、寂靜聲、邊寂靜聲、極寂靜聲、大慈大悲聲、無生法忍聲、灌頂受位聲。得聞如是種種聲已，獲得廣大愛樂歡悅，而與觀察相應、厭離相應、滅壞相應、寂靜相應、邊寂靜相應、極寂靜相應、義味相應、佛法僧相應、力無畏相應、神通相應、止息相應、菩提相應、聲聞相應、涅槃相應。

「複次阿難！彼極樂世界，不聞諸惡趣名、邊無障礙煩惱覆蔽名、無有地獄琰摩畜生名、邊無八難名，亦無苦受不苦不樂受名，尚無假設何況實苦，是故彼國名為極樂。阿難！我今略說極樂因緣，若廣說者窮劫不盡。

「複次阿難！彼極樂世界所有眾生，或已生、或現生、或當生，皆得如是諸妙色身，形貌端正神通自在，福力具足，受用種種宮殿園林、衣服飲食、香華瓔珞，隨意所須悉皆如念，譬如他化自在諸天。

「複次阿難！彼佛國中有微細食，諸有情類嘗無啖者，如第六天隨所思念如是飲食即同食已，色力增長而無便穢。復有無量如意妙香、涂香、末香，其香普熏彼佛國界。及散花幢幡亦皆遍滿。其有欲聞

【現代漢語翻譯】現代漢語譯本：

人們有時會聚集在河邊遊玩，有些人不願聽湍急的水流聲，即使擁有天耳（一種能聽到所有聲音的神通），最終也聽不到。有些人則願意聽，立刻就能領悟到成百上千種令人喜愛的聲音，例如佛法僧（佛教的三寶）的聲音、止息（平靜）的聲音、無性（空性）的聲音、波羅蜜（到達彼岸）的聲音、十力（佛的十種力量）四無所畏（佛的四種無畏）的聲音、神通的聲音、無作（無為）的聲音、無生無滅的聲音、寂靜的聲音、邊寂靜（遠離煩惱的寂靜）的聲音、極寂靜（最徹底的寂靜）的聲音、大慈大悲的聲音、無生法忍（對無生之法的忍可）的聲音、灌頂受位（接受佛的加持和地位）的聲音。聽到這些種種聲音后，他們會獲得廣大的喜愛和歡悅，並與觀察相應、厭離相應、滅壞相應、寂靜相應、邊寂靜相應、極寂靜相應、義味相應、佛法僧相應、力無畏相應、神通相應、止息相應、菩提（覺悟）相應、聲聞（佛的弟子）相應、涅槃（寂滅）相應。

『再者，阿難！那個極樂世界，聽不到任何惡趣（地獄、餓鬼、畜生）的名字，沒有障礙煩惱覆蓋的名字，沒有地獄、閻摩（地獄之王）、畜生的名字，也沒有八難（難以修行佛法的八種障礙）的名字，甚至沒有苦受、不苦不樂受的名字，連假設的苦都沒有，更何況真實的苦，所以那個國家被稱為極樂。阿難！我現在簡略地說說極樂的因緣，如果詳細說，窮盡劫數也說不完。』

『再者，阿難！那個極樂世界的所有眾生，無論是已經往生的、現在往生的、還是將來往生的，都得到這樣美妙的色身，形貌端正，神通自在，福力具足，享用各種宮殿園林、衣服飲食、香花瓔珞，想要什麼就有什麼，就像他化自在天的諸天一樣。』

『再者，阿難！那個佛國中有微細的食物，所有的有情眾生都不需要吃，就像第六天（他化自在天）一樣，只要心中想，食物就如同吃過一樣，色力增長而沒有大小便。還有無量如意妙香、涂香、末香，這些香氣普遍薰染那個佛國。以及散落的花朵和寶幡也遍滿各處。那些想要聽 English version:

People sometimes gather by the river to stroll, and some do not wish to hear the sound of the rushing water. Even if they possess heavenly ears (a supernatural power to hear all sounds), they ultimately do not hear it. Others, however, wish to hear, and immediately perceive hundreds of thousands of delightful sounds, such as the sounds of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), the sound of cessation (peace), the sound of no-self (emptiness), the sound of paramita (perfection), the sounds of the ten powers (of a Buddha) and four fearlessnesses (of a Buddha), the sound of supernatural powers, the sound of non-action, the sound of no birth and no death, the sound of tranquility, the sound of border tranquility (tranquility away from afflictions), the sound of ultimate tranquility, the sound of great compassion, the sound of the acceptance of the non-arising of phenomena, and the sound of empowerment and receiving position. Having heard these various sounds, they obtain great love and joy, and are in accordance with observation, in accordance with detachment, in accordance with destruction, in accordance with tranquility, in accordance with border tranquility, in accordance with ultimate tranquility, in accordance with the meaning, in accordance with the Buddha, Dharma, and Sangha, in accordance with power and fearlessness, in accordance with supernatural powers, in accordance with cessation, in accordance with Bodhi (enlightenment), in accordance with Sravakas (disciples of the Buddha), and in accordance with Nirvana (extinction).

'Furthermore, Ananda! That Land of Ultimate Bliss does not hear the names of the evil realms (hell, hungry ghosts, animals), there are no names of obstructions and afflictions, there are no names of hell, Yama (the king of hell), or animals, nor are there names of the eight difficulties (eight obstacles to practicing the Dharma), nor even the names of painful feelings or neither-painful-nor-pleasant feelings. There is not even the assumption of suffering, let alone real suffering. Therefore, that land is called Ultimate Bliss. Ananda! I am now briefly speaking about the causes and conditions of Ultimate Bliss. If I were to speak in detail, it would not be exhausted even after countless eons.'

'Furthermore, Ananda! All beings in that Land of Ultimate Bliss, whether they have already been born there, are currently being born there, or will be born there, all obtain such wonderful forms, with upright appearances, supernatural powers, and abundant blessings. They enjoy various palaces, gardens, clothing, food, fragrant flowers, and ornaments. Whatever they desire, they obtain as soon as they think of it, just like the gods of the Paranirmitavasavartin heaven.'

'Furthermore, Ananda! In that Buddha-land, there is subtle food, which all sentient beings do not need to eat. Like the sixth heaven (Paranirmitavasavartin), as soon as they think of it, the food is as if they have eaten it, their strength and complexion increase, and there is no excretion. There are also countless wish-fulfilling wonderful fragrances, perfumes, and powders, the fragrance of which pervades that Buddha-land. And scattered flowers and banners also fill the place. Those who wish to hear

【English Translation】 People sometimes gather by the river to stroll, and some do not wish to hear the sound of the rushing water. Even if they possess heavenly ears (a supernatural power to hear all sounds), they ultimately do not hear it. Others, however, wish to hear, and immediately perceive hundreds of thousands of delightful sounds, such as the sounds of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), the sound of cessation (peace), the sound of no-self (emptiness), the sound of paramita (perfection), the sounds of the ten powers (of a Buddha) and four fearlessnesses (of a Buddha), the sound of supernatural powers, the sound of non-action, the sound of no birth and no death, the sound of tranquility, the sound of border tranquility (tranquility away from afflictions), the sound of ultimate tranquility, the sound of great compassion, the sound of the acceptance of the non-arising of phenomena, and the sound of empowerment and receiving position. Having heard these various sounds, they obtain great love and joy, and are in accordance with observation, in accordance with detachment, in accordance with destruction, in accordance with tranquility, in accordance with border tranquility, in accordance with ultimate tranquility, in accordance with the meaning, in accordance with the Buddha, Dharma, and Sangha, in accordance with power and fearlessness, in accordance with supernatural powers, in accordance with cessation, in accordance with Bodhi (enlightenment), in accordance with Sravakas (disciples of the Buddha), and in accordance with Nirvana (extinction). 'Furthermore, Ananda! That Land of Ultimate Bliss does not hear the names of the evil realms (hell, hungry ghosts, animals), there are no names of obstructions and afflictions, there are no names of hell, Yama (the king of hell), or animals, nor are there names of the eight difficulties (eight obstacles to practicing the Dharma), nor even the names of painful feelings or neither-painful-nor-pleasant feelings. There is not even the assumption of suffering, let alone real suffering. Therefore, that land is called Ultimate Bliss. Ananda! I am now briefly speaking about the causes and conditions of Ultimate Bliss. If I were to speak in detail, it would not be exhausted even after countless eons.' 'Furthermore, Ananda! All beings in that Land of Ultimate Bliss, whether they have already been born there, are currently being born there, or will be born there, all obtain such wonderful forms, with upright appearances, supernatural powers, and abundant blessings. They enjoy various palaces, gardens, clothing, food, fragrant flowers, and ornaments. Whatever they desire, they obtain as soon as they think of it, just like the gods of the Paranirmitavasavartin heaven.' 'Furthermore, Ananda! In that Buddha-land, there is subtle food, which all sentient beings do not need to eat. Like the sixth heaven (Paranirmitavasavartin), as soon as they think of it, the food is as if they have eaten it, their strength and complexion increase, and there is no excretion. There are also countless wish-fulfilling wonderful fragrances, perfumes, and powders, the fragrance of which pervades that Buddha-land. And scattered flowers and banners also fill the place. Those who wish to hear

香者隨愿即聞，或不樂者終無所受。復有無量上妙衣服寶冠、環釧耳珰、瓔珞花鬘帶鎖，諸寶莊嚴，無量光明百千妙色悉皆具足，自然在身。復有金銀真珠妙寶之網，懸諸寶鈴周遍嚴飾。若諸有情所須宮殿樓閣等，隨所樂欲高下長短廣狹方圓，及諸床座妙衣敷上，以種種寶而嚴飾之，于眾生前自然出現，人皆自謂各處其宮。

「複次阿難！極樂國土所有眾生無差別相，順余方俗有天人名。阿難！譬如下賤半挓迦人，對於輪王則無可諭，威光德望悉皆無有。又如帝釋方第六天，威光等類皆所不及，園苑宮殿、衣服雜飾、尊貴自在、階位神通及以變化不可為比，唯受法樂則無差別。阿難應知，彼國有情猶如他化自在天王。

「阿難！彼極樂界于晨朝時，周遍四方和風微動不逆不亂，吹諸雜花種種香氣，其香普熏周遍國界。一切有情為風觸身，安和調適猶如比丘得滅盡定。其風吹動七寶樹林，華飄成聚高七人量，種種色光照曜佛土。譬如有人以花布地手按令平，隨雜色花間錯分佈。彼諸花聚亦復如是，其花微妙廣大柔軟如兜羅綿，若諸有情足蹈彼花沒深四指，隨其舉足還復如初。過晨朝已其花自然沒入于地，舊花既沒大地清凈，更雨新花還復周遍。如是中時、晡時、初中后夜，飄花成聚亦復如是。阿難！一切廣

【現代漢語翻譯】現代漢語譯本：香氣隨著意願就能聞到，不喜歡的就什麼也感受不到。還有無量上妙的衣服、寶冠、手鐲、耳環、瓔珞、花鬘、帶鎖，各種珍寶裝飾，無量的光明和成百上千的奇妙色彩都具備，自然地穿戴在身上。還有金銀、珍珠等奇妙珍寶編織成的網，懸掛著各種寶鈴，周遍裝飾。如果眾生需要宮殿樓閣等，隨著他們喜歡的樣式，高低長短、廣狹方圓，以及各種床座，鋪上美妙的衣物，用各種珍寶裝飾，在眾生面前自然出現，人們都認為自己住在自己的宮殿里。『再者，阿難！極樂國土所有眾生沒有差別相，只是順應其他地方的風俗，有天人這樣的名稱。阿難！譬如半挓迦人（指地位低下的人），對於轉輪王（擁有統治世界的君主）來說，就無法相比，威望和德行都完全沒有。又如帝釋（忉利天之主）與第六天（他化自在天）相比，威光等各方面都比不上，園林宮殿、衣服裝飾、尊貴自在、階位神通以及變化都無法相比，只有在享受佛法之樂方面沒有差別。阿難，你應該知道，那個國度的眾生就像他化自在天王一樣。『阿難！那個極樂世界在早晨的時候，周遍四方，和風輕輕吹動，不逆不亂，吹動各種雜花，散發出各種香氣，香氣普遍薰染整個國界。一切眾生被風吹拂身體，安詳平和，就像比丘進入滅盡定（一種禪定狀態）一樣。風吹動七寶樹林，花朵飄落成堆，高達七人左右，各種色彩的光芒照耀著佛土。譬如有人用花鋪地，用手按平，各種顏色的花錯落分佈。那些花堆也是這樣，花朵微妙廣大，柔軟如兜羅綿（一種柔軟的棉花），如果眾生用腳踩在花上，會沒入四指深，抬起腳后又恢復原狀。過了早晨，花自然沒入地下，舊花消失後，大地清凈，又降下新花，再次遍佈。像這樣，中午、下午、初夜、中夜、后夜，飄落的花朵成堆也是這樣。阿難！一切廣闊的

【English Translation】 English version: Fragrances are immediately perceived according to one's wishes, while those who dislike them receive nothing. Moreover, there are immeasurable, supreme garments, jeweled crowns, bracelets, earrings, necklaces, flower garlands, belts, and locks, all adorned with various treasures, possessing immeasurable light and hundreds of thousands of exquisite colors, naturally appearing on their bodies. There are also nets of gold, silver, pearls, and other precious jewels, adorned with hanging jeweled bells all around. If sentient beings require palaces, pavilions, etc., according to their preferences for height, length, width, squareness, or roundness, as well as various beds and seats covered with exquisite garments, adorned with various treasures, they naturally appear before the beings, and each person believes they are residing in their own palace. 『Furthermore, Ananda! All sentient beings in the Land of Ultimate Bliss have no distinguishing characteristics, but follow the customs of other realms and are called gods and humans. Ananda! For example, a half-man (a person of low status) is incomparable to a Wheel-Turning King (a monarch who rules the world), lacking all prestige and virtue. Also, like Indra (the lord of the Trayastrimsha Heaven) compared to the Sixth Heaven (the Paranirmitavasavartin Heaven), he is inferior in terms of majestic light, gardens, palaces, clothing, adornments, nobility, freedom, rank, supernatural powers, and transformations. They are only equal in the joy of the Dharma. Ananda, you should know that the sentient beings in that land are like the Paranirmitavasavartin Heaven King. 『Ananda! In that Land of Ultimate Bliss, in the morning, gentle breezes blow softly in all directions, without opposition or disorder, carrying various mixed flowers and fragrances, which pervade the entire realm. When all sentient beings are touched by the wind, they feel peaceful and harmonious, like a bhikshu (monk) who has attained the cessation of perception and feeling (a state of meditative absorption). The wind blows through the seven-jeweled forests, causing flowers to fall and gather in heaps, reaching a height of about seven people, with various colors of light illuminating the Buddha-land. It is like someone spreading flowers on the ground and pressing them flat with their hands, with various colors of flowers distributed in a scattered pattern. The flower heaps are also like this, with the flowers being subtle, vast, and soft like tula cotton (a soft type of cotton). If sentient beings step on the flowers, their feet sink in about four fingers deep, and when they lift their feet, the flowers return to their original state. After the morning, the flowers naturally sink into the ground, and once the old flowers have disappeared, the ground becomes clean, and new flowers fall again, covering the entire area. This also happens at noon, in the afternoon, and during the early, middle, and late night. Ananda! All the vast

大珍奇之寶，無有不生極樂界者。

「阿難！彼佛國中有七寶蓮花，一一蓮花有無量百千億葉，其葉有無量百千珍奇異色，以百千摩尼妙寶莊嚴，覆以寶網轉相映飾。阿難！彼蓮花量或半由旬，或一二三四乃至百千由旬者。是一一花出三十六億那由他百千光明，一一光中出三十六億那由他百千諸佛，身如金色，具三十二大丈夫相、八十隨好，殊勝莊嚴，放百千光普照世界。是諸佛等，現往東方為眾說法，皆為安立無量有情于佛法中；南西北方四維上下亦復如是。

「複次阿難！極樂世界無有昏闇亦無火光，涌泉陂湖彼皆非有，亦無住著家室林苑之名，及表示之像幼童色類，亦無日月晝夜之像。於一切處標式既無亦無名號，唯除如來所加威者。

「阿難！彼國眾生若當生者，皆悉究竟無上菩提到涅槃處。何以故？若邪定聚及不定聚，不能了知建立彼因故。

「阿難！東方如恒沙界，一一界中如恒沙佛，彼諸佛等各各稱歎阿彌陀佛無量功德；南西北方四維上下諸佛稱讚亦復如是。何以故？他方佛國所有眾生聞無量壽如來名號，乃至能發一念凈信歡喜愛樂，所有善根迴向愿生無量壽國者，隨愿皆生，得不退轉乃至無上正等菩提，除五無間、誹毀正法及謗聖者。

「阿難！若有眾生於他佛剎發

【現代漢語翻譯】現代漢語譯本極其珍奇的寶物，沒有不是在極樂世界產生的。『阿難！那個佛國中有七寶蓮花，每一朵蓮花都有無量百千億片花瓣，那些花瓣有無量百千種珍奇的顏色，用百千摩尼妙寶裝飾，覆蓋著寶網互相映襯裝飾。阿難！那些蓮花的大小，有的半由旬（古印度長度單位），有的有一二三四乃至百千由旬。每一朵花都發出三十六億那由他（數量單位）百千光明，每一道光中都出現三十六億那由他百千諸佛，身如金色，具足三十二大丈夫相、八十隨形好，殊勝莊嚴，放出百千光明普照世界。這些佛等，前往東方為眾生說法，都是爲了安立無量有情于佛法之中；南西北方四維上下也是這樣。『再者，阿難！極樂世界沒有昏暗也沒有火光，涌泉、池塘、湖泊那些都沒有，也沒有住著的家室、林苑的名稱，以及表示的形象、幼童的模樣，也沒有日月晝夜的景象。在一切地方，標記和名稱都沒有，唯有如來所加持的威德。『阿難！那個國度的眾生如果將要往生，都將最終達到無上菩提，到達涅槃之處。為什麼呢？因為邪定聚（註定墮落者）和不定聚（可能墮落也可能不墮落者），不能瞭解建立那個（往生極樂）的原因。『阿難！東方如恒河沙數的世界，每一個世界中都有如恒河沙數的佛，那些佛都各自稱讚阿彌陀佛無量的功德；南西北方四維上下的諸佛稱讚也是這樣。為什麼呢？其他佛國的所有眾生，聽到無量壽如來的名號，乃至能發一念清凈的信心、歡喜愛樂，所有善根迴向愿生無量壽國的人，都能隨愿往生，得到不退轉，乃至無上正等菩提，除了犯五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法以及詆譭聖者的人。『阿難！如果有眾生在其他佛剎發

【English Translation】 English version The most precious treasures, none are not produced in the Land of Ultimate Bliss. 『Ananda! In that Buddha-land, there are seven-jeweled lotuses. Each lotus has countless hundreds of thousands of millions of petals. These petals have countless hundreds of thousands of precious and strange colors, adorned with hundreds of thousands of mani jewels, covered with jeweled nets that reflect and embellish each other. Ananda! The size of these lotuses is sometimes half a yojana (an ancient Indian unit of distance), sometimes one, two, three, four, or even hundreds of thousands of yojanas. Each flower emits thirty-six billion nayutas (a unit of number) of hundreds of thousands of lights. In each light, there appear thirty-six billion nayutas of hundreds of thousands of Buddhas, their bodies golden, possessing the thirty-two marks of a great man and the eighty minor marks, supremely adorned, emitting hundreds of thousands of lights that illuminate the world. These Buddhas go to the east to preach the Dharma to sentient beings, all to establish countless sentient beings in the Buddha-dharma; the same is true in the south, west, north, the four intermediate directions, and above and below. 『Furthermore, Ananda! In the Land of Ultimate Bliss, there is no darkness nor firelight. There are no springs, ponds, or lakes. There are no names for dwellings, gardens, or forests, nor are there any representations of forms, or appearances of children, nor are there any images of the sun, moon, day, or night. In all places, there are no signs or names, except for the majestic power bestowed by the Tathagata. 『Ananda! If the sentient beings of that land are to be born there, they will all ultimately attain unsurpassed Bodhi and reach Nirvana. Why is this? Because those of the fixedly wrong group (those destined to fall) and the uncertain group (those who may or may not fall) cannot understand the cause of establishing that (rebirth in the Land of Ultimate Bliss). 『Ananda! In the east, in worlds as numerous as the sands of the Ganges, in each world there are Buddhas as numerous as the sands of the Ganges. These Buddhas each praise the immeasurable merits of Amitabha Buddha; the Buddhas in the south, west, north, the four intermediate directions, and above and below also praise him in the same way. Why is this? All sentient beings in other Buddha-lands who hear the name of the Tathagata of Immeasurable Life, and even if they can generate a single thought of pure faith, joy, and love, and dedicate all their roots of goodness to be reborn in the Land of Immeasurable Life, will be reborn there according to their wishes, attaining non-retrogression and even unsurpassed, perfect enlightenment, except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), slander the true Dharma, and defame the sages. 『Ananda! If there are sentient beings in other Buddha-lands who generate

菩提心，專念無量壽佛，及恒種殖眾多善根，發心迴向愿生彼國。是人臨命終時，無量壽佛與比丘眾前後圍繞現其人前，即隨如來往生彼國得不退轉，當證無上正等菩提。是故阿難！若有善男子、善女人，愿生極樂世界、欲見無量壽佛者，應發無上菩提心，復當專念極樂國土，積集善根應持迴向，由此見佛生彼國中，得不退轉乃至無上菩提。阿難！若他國眾生髮菩提心，雖不專念無量壽佛，亦非恒種眾多善根，隨己修行諸善功德，迴向彼佛愿欲往生。此人臨命終時，無量壽佛即遣化身，與比丘眾前後圍繞，其所化佛光明相好與真無異，現其人前攝受導引。即隨化佛往生其國，得不退轉無上菩提。阿難！若有眾生住大乘者，以清凈心向無量壽如來，乃至十唸唸無量壽佛愿生其國，聞甚深法即生信解，心無疑惑。乃至獲得一念凈心，發一念心念無量壽佛，此人臨命終時，如在夢中見無量壽佛，定生彼國得不退轉無上菩提。阿難！以此義利故，無量無數不可思議無有等等無邊世界諸佛如來，皆共稱讚無量壽佛所有功德。」

佛告阿難：「東方如恒河沙界，一一界中有如恒沙菩薩，為欲瞻禮供養無量壽佛及諸聖眾來詣佛所；南西北方四維上下亦復如是。」

爾時世尊而說頌曰：

「東方諸佛剎，　　數如恒河沙

【現代漢語翻譯】現代漢語譯本：發菩提心（覺悟之心），專心念誦無量壽佛（阿彌陀佛），並持續種植眾多善根，發願迴向希望往生那個佛國。這樣的人在臨終時，無量壽佛會與比丘僧眾前後圍繞顯現在他面前，他會立即跟隨如來往生到那個佛國，獲得不退轉的境界，最終證得無上正等菩提（最高的覺悟）。所以，阿難！如果有善男子、善女人，希望往生極樂世界，想要見到無量壽佛，就應當發起無上菩提心，還要專心念誦極樂國土，積累善根並回向，這樣就能見到佛並往生到那個佛國，獲得不退轉的境界，乃至證得無上菩提。阿難！如果其他國土的眾生髮菩提心，即使不專心念誦無量壽佛，也沒有持續種植眾多善根，只是隨自己的修行所做的各種善功德，迴向給那位佛，希望往生。這個人臨終時，無量壽佛會派遣化身，與比丘僧眾前後圍繞，化身佛的光明相好與真佛沒有差別，顯現在他面前攝受引導。他會立即跟隨化身佛往生到那個佛國，獲得不退轉的無上菩提。阿難！如果有眾生安住于大乘佛法，以清凈的心向無量壽如來，乃至十念都唸誦無量壽佛，希望往生那個佛國，聽到甚深的佛法就產生信解，心中沒有疑惑。乃至獲得一念清凈的心，發一念心念誦無量壽佛，這個人臨終時，就像在夢中見到無量壽佛，必定往生到那個佛國，獲得不退轉的無上菩提。阿難！因為這個意義和利益，無量無數不可思議、無與倫比、無邊世界的諸佛如來，都共同稱讚無量壽佛的所有功德。佛告訴阿難：『東方如同恒河沙數的世界，每一個世界中都有如同恒河沙數的菩薩，爲了瞻仰禮拜供養無量壽佛和諸位聖眾，來到佛的處所；南方、西方、北方、四維、上下也是如此。』這時，世尊說了偈頌：『東方諸佛的剎土，數量如同恒河沙』

【English Translation】 English version: The Bodhi mind (mind of enlightenment), focusing solely on reciting Amitayus Buddha (the Buddha of Infinite Life), and constantly cultivating numerous roots of goodness, making a vow to dedicate these merits to be reborn in that Buddha-land. When such a person approaches the end of their life, Amitayus Buddha, surrounded by a retinue of Bhikkhus (monks), will appear before them. They will immediately follow the Tathagata (the Buddha) to be reborn in that land, attain the state of non-retrogression, and ultimately realize Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, Ananda! If there are good men or good women who wish to be reborn in the Land of Bliss and desire to see Amitayus Buddha, they should arouse the supreme Bodhi mind, focus on reciting the name of the Land of Bliss, accumulate roots of goodness, and dedicate these merits. By doing so, they will see the Buddha, be reborn in that land, attain the state of non-retrogression, and eventually achieve supreme enlightenment. Ananda! If beings from other lands arouse the Bodhi mind, even if they do not solely focus on reciting Amitayus Buddha, nor constantly cultivate numerous roots of goodness, but instead dedicate the various meritorious deeds they have performed through their own practice to that Buddha, wishing to be reborn there. When this person approaches the end of their life, Amitayus Buddha will send a manifested body, surrounded by a retinue of Bhikkhus. The light and marks of this manifested Buddha will be no different from the true Buddha, appearing before them to receive and guide them. They will immediately follow the manifested Buddha to be reborn in that land, attaining non-retrogressive supreme enlightenment. Ananda! If there are beings who abide in the Mahayana (Great Vehicle) teachings, with a pure mind turning towards Amitayus Tathagata, even with ten recitations of Amitayus Buddha, wishing to be reborn in that land, and upon hearing the profound Dharma, they generate faith and understanding, without any doubt in their minds. Even if they attain one moment of pure mind, and with one thought recite Amitayus Buddha, when this person approaches the end of their life, they will see Amitayus Buddha as if in a dream, and will certainly be reborn in that land, attaining non-retrogressive supreme enlightenment. Ananda! Because of this meaning and benefit, countless, immeasurable, inconceivable, incomparable, and boundless Buddhas and Tathagatas in all worlds, all together praise the merits of Amitayus Buddha. The Buddha told Ananda: 'In the east, in worlds as numerous as the sands of the Ganges River, in each of these worlds, there are Bodhisattvas as numerous as the sands of the Ganges River, who come to the Buddha's place to pay homage, venerate, and make offerings to Amitayus Buddha and all the holy assembly; the same is true in the south, west, north, the four intermediate directions, and above and below.' At that time, the World Honored One spoke in verse: 'The Buddha-lands in the east, their number is like the sands of the Ganges River.'

，　如是佛土中，　　恒沙菩薩眾，　皆現神通來，　　禮無量壽佛；　三方諸聖眾，　　禮覲亦同歸。　彼于沙界中，　　道光諸辯論，　住深禪定樂，　　四無所畏心。　各赍眾妙花，　　名香皆可悅，　並奏諸天樂，　　百千和雅音，　以獻天人師，　　名聞十方者。　究竟威神力，　　善學諸法門，　種種供養中，　　勤修無懈倦，　功德智慧景，　　能破諸幽冥，　咸以尊重心，　　奉諸珍妙供。　彼觀殊勝剎，　　菩薩眾無邊，　愿速成菩提，　　凈界如安樂。　世尊知欲樂，　　廣大不思議，　微笑現金容，　　告成如所愿。　了諸法如幻，　　佛國猶夢響，　恒發誓莊嚴，　　當成微妙土。　菩薩以願力，　　修勝菩提行，　知土如影像，　　發諸弘誓心。　若求遍清凈，　　殊勝無邊剎，　聞佛聖德名，　　愿生安樂國。　若有諸菩薩，　　志求清凈土，　了知法無我，　　愿生安樂國。

「複次阿難！極樂世界所有菩薩，于無上菩提皆悉安住一生補處，唯除大愿能師子吼擐大甲冑摩訶薩眾為度群生修大涅槃者。

「複次阿難！彼佛剎中諸聲聞眾，皆有身光能照一尋。菩薩光照極百千尋，除二菩薩光明常照三千大千世界。」

【現代漢語翻譯】現代漢語譯本在這樣的佛土中，如同恒河沙數般的菩薩眾，都顯現神通前來，禮敬無量壽佛（Amitayus Buddha）。來自三方的聖眾，也一同前來禮拜覲見。他們在沙界之中，闡述佛法，辯論真理，安住于深厚的禪定之樂，擁有四種無所畏懼的信心。他們各自攜帶各種美妙的花朵，芬芳的香氣令人愉悅，並演奏各種天樂，發出百千種和諧優雅的聲音。以此獻給天人導師，名聞十方諸佛的無量壽佛。他們究竟掌握了佛的威神之力，善於學習各種佛法，在各種供養中，勤奮修行，從不懈怠。他們的功德和智慧如同光芒，能夠破除一切黑暗，都以無比的尊重之心，奉獻各種珍貴的妙供。他們觀察這殊勝的佛土，菩薩眾無邊無際，都發愿迅速成就菩提（bodhi，覺悟），使凈土如同安樂世界。世尊知道他們的願望和喜樂，廣大而不可思議，於是面露微笑，告訴他們願望將會實現。他們了知一切法如同幻象，佛國也如同夢中的迴響，因此恒常發誓要莊嚴國土，將來成就微妙的凈土。菩薩們以願力，修習殊勝的菩提之行，了知佛土如同影像，從而發起各種弘大的誓願。如果有人想要遍及清凈，殊勝無邊的佛土，聽到佛的聖德名號，就發願往生安樂國（Sukhavati）。如果有諸位菩薩，立志追求清凈的佛土，了知諸法無我，也發願往生安樂國。『再者，阿難（Ananda）！極樂世界（Sukhavati）所有的菩薩，對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）都安住於一生補處（ekajati-pratibaddha，指下一生即可成佛的菩薩），唯有發大愿，能如獅子吼般宣說佛法，身披大鎧甲的摩訶薩（Mahasattva，大菩薩）眾，爲了度化眾生而修習大涅槃（Maha-parinirvana，大圓寂）。』『再者，阿難！那個佛土中的所有聲聞（Sravaka，聽聞佛法而修行的人）眾，都有身光能夠照耀一尋（古代長度單位）。菩薩的光明能夠照耀百千尋，除了兩位菩薩的光明能夠常照三千大千世界。』

【English Translation】 English version In such a Buddha-land, countless Bodhisattvas, like the sands of the Ganges, all manifest their spiritual powers and come to pay homage to Amitayus Buddha (Immeasurable Life Buddha). The holy beings from the three directions also come together to pay their respects and have an audience. In those sand-like realms, they expound the Dharma, debate the truth, dwell in the joy of deep meditation, and possess the four kinds of fearlessness. They each carry various exquisite flowers, and the fragrant scents are delightful, and they play various celestial music, producing hundreds and thousands of harmonious and elegant sounds. They offer these to the teacher of gods and humans, Amitayus Buddha, who is renowned in the ten directions. They have ultimately mastered the Buddha's majestic spiritual power, are skilled in learning various Dharma teachings, and in all kinds of offerings, they diligently cultivate without any weariness. Their merits and wisdom are like light, capable of dispelling all darkness, and they all offer various precious and wonderful offerings with utmost respect. They observe this extraordinary Buddha-land, where the Bodhisattvas are boundless, and they all vow to quickly attain Bodhi (enlightenment), making the pure land like the Land of Bliss. The World-Honored One knows their desires and joys, which are vast and inconceivable, so he smiles and tells them that their wishes will be fulfilled. They understand that all dharmas are like illusions, and the Buddha-land is like an echo in a dream, therefore they constantly vow to adorn the land, and in the future, they will achieve a subtle pure land. The Bodhisattvas, through their vows, cultivate the supreme Bodhi practice, knowing that the Buddha-land is like an image, and thus they make various great vows. If someone seeks a universally pure, extraordinary, and boundless Buddha-land, upon hearing the holy name of the Buddha, they vow to be reborn in the Land of Bliss (Sukhavati). If there are Bodhisattvas who aspire to a pure Buddha-land, understanding that all dharmas are without self, they also vow to be reborn in the Land of Bliss. 'Furthermore, Ananda! All the Bodhisattvas in the Land of Bliss (Sukhavati) are established in the stage of 'one birth away from Buddhahood' (ekajati-pratibaddha) regarding the unsurpassed Bodhi (Anuttara-samyak-sambodhi), except for those Mahasattvas (great beings) who have made great vows, can roar like a lion, wear great armor, and cultivate great Nirvana (Maha-parinirvana) to liberate sentient beings.' 'Furthermore, Ananda! All the Sravakas (hearers) in that Buddha-land have a body radiance that can illuminate one yojana (ancient unit of distance). The radiance of the Bodhisattvas can illuminate hundreds and thousands of yojanas, except for the radiance of two Bodhisattvas, which constantly illuminates the three thousand great thousand worlds.'

阿難白佛言：「世尊！彼二菩薩名為何等？」

佛告阿難：「汝今諦聽。彼二菩薩，一名觀自在，二名大勢至。阿難！此二菩薩從娑婆世界舍壽量已往生彼國。

「阿難！彼極樂界所生菩薩皆具三十二相，膚體柔軟、諸根聰利、智慧善巧，於差別法無不了知，禪定神通善能遊戲，皆非薄德鈍根之流。彼菩薩中有得初忍或第二忍者無量無邊，或有證得無生法忍。

「阿難！彼國菩薩，乃至菩提不墮惡趣，生生之處能了宿命，唯除五濁剎中出現於世。

「阿難！彼國菩薩皆于晨朝供養他方無量百千諸佛，隨所希求種種花鬘、涂香、末香、幢幡、繒蓋及諸音樂，以佛神力皆現手中供養諸佛。如是供具廣大甚多，無數無邊不可思議。若復樂求種種名花，花有無量百千光色，皆現手中奉散諸佛。阿難！其所散花，即于空中變成花蓋，蓋之小者滿十由旬，若不更以新花重散，前所散花終不墮落。阿難！或有花蓋滿二十由旬，如是三十四十乃至千由旬，或等四洲或遍小千中千，乃至三千大千世界。此諸菩薩生希有心得大喜愛，于晨朝時奉事供養尊重讚歎無量百千億那由他佛，及種諸善根已，即于晨朝還到本國。此皆由無量壽佛本願加威，及曾供如來善根相續無缺減故、善修習故、善攝取故、善成就故。

【現代漢語翻譯】現代漢語譯本：阿難對佛說：『世尊！那兩位菩薩叫什麼名字？』佛告訴阿難：『你仔細聽著。那兩位菩薩，一位名叫觀自在（Avalokiteśvara，意為觀照世間聲音而自在的菩薩），另一位名叫大勢至（Mahāsthāmaprāpta，意為以大智慧之光普照一切，令眾生離三途苦的菩薩）。阿難！這兩位菩薩從娑婆世界（Sahā，意為充滿煩惱和痛苦的世界）捨棄壽命后往生到那個極樂世界。』『阿難！那個極樂世界所出生的菩薩都具備三十二種殊勝的相貌，面板柔嫩，諸根聰慧敏銳，智慧巧妙，對於各種不同的法門沒有不瞭解的，禪定神通運用自如，都不是德行淺薄、根器遲鈍的人。那些菩薩中有證得初忍或第二忍的，數量無量無邊，也有證得無生法忍的。』『阿難！那個極樂世界的菩薩，乃至成佛之前都不會墮入惡道，生生世世都能了知自己的宿命，只有在五濁惡世（意為充滿五種污濁的世界）才會出現於世間。』『阿難！那個極樂世界的菩薩都在早晨供養他方無量百千諸佛，隨他們所希望的，用各種花鬘、涂香、末香、幢幡、繒蓋以及各種音樂，憑藉佛的神力都顯現在手中供養諸佛。這樣的供養物品廣大眾多，無數無邊不可思議。如果又想求各種名貴的花，花有無量百千種光色，都顯現在手中奉獻給諸佛。阿難！他們所散的花，立刻在空中變成花蓋，花蓋小的有十由旬（Yojana，古印度長度單位）那麼大，如果不再次用新花散佈，先前散的花終究不會墜落。阿難！有的花蓋有二十由旬那麼大，像這樣三十、四十乃至千由旬，或者等於四洲，或者遍佈小千世界、中千世界，乃至三千大千世界。這些菩薩生起稀有的心，得到極大的喜悅，在早晨奉事供養、尊重讚歎無量百千億那由他（Nayuta，意為極大的數目）佛，並且種下各種善根之後，就在早晨回到自己的國土。這都是由於無量壽佛（Amitāyus，意為壽命無量的佛）的本願加持，以及曾經供養如來的善根相續不斷、沒有減少、善於修習、善於攝取、善於成就的緣故。』

【English Translation】 English version: Ānanda said to the Buddha, 『World Honored One, what are the names of those two Bodhisattvas?』 The Buddha told Ānanda, 『Listen carefully. Those two Bodhisattvas, one is named Avalokiteśvara (the Bodhisattva who perceives the sounds of the world), and the other is named Mahāsthāmaprāpta (the Bodhisattva who has attained great power). Ānanda, these two Bodhisattvas, after relinquishing their life spans in the Sahā world (the world of suffering), were reborn in that land of ultimate bliss.』『Ānanda, the Bodhisattvas born in that Land of Bliss all possess the thirty-two marks of greatness, their skin is soft, their senses are sharp and intelligent, their wisdom is skillful, they understand all the different teachings, they are adept at meditative concentration and supernatural powers, and they are not of shallow virtue or dull faculties. Among those Bodhisattvas, there are countless who have attained the first or second forbearance, and some have attained the forbearance of non-arising.』『Ānanda, the Bodhisattvas of that land, until they attain Buddhahood, will not fall into evil realms. In each of their lives, they can know their past lives, except when they appear in the world within the five turbidities.』『Ānanda, the Bodhisattvas of that land all make offerings to countless hundreds of thousands of Buddhas in other directions every morning. According to their wishes, they offer various flower garlands, scented ointments, powdered incense, banners, canopies, and music. By the power of the Buddha, all these appear in their hands to offer to the Buddhas. Such offerings are vast and numerous, countless and inconceivable. If they wish to seek various precious flowers, the flowers have countless hundreds of thousands of colors, all of which appear in their hands to offer to the Buddhas. Ānanda, the flowers they scatter immediately transform into flower canopies in the sky. The smaller canopies are ten yojanas (an ancient Indian unit of distance) in size. If they do not scatter new flowers again, the previous flowers will not fall. Ānanda, some flower canopies are twenty yojanas in size, and so on, thirty, forty, up to a thousand yojanas, or equal to the four continents, or pervading the small chiliocosm, the medium chiliocosm, and even the great chiliocosm. These Bodhisattvas generate rare minds and great joy. In the morning, they serve, make offerings, respect, and praise countless hundreds of thousands of billions of nayutas (a large number) of Buddhas. After planting various good roots, they return to their own land in the morning. All of this is due to the power of the original vows of Amitāyus (the Buddha of Infinite Life), and because their good roots from having made offerings to the Tathāgata are continuous, without decrease, well-practiced, well-collected, and well-accomplished.』

「複次阿難！彼極樂界諸菩薩眾，所說語言與一切智相應，于所受用皆無攝取，遍游佛剎無愛無厭亦無希求。不希求想，無自想、無煩惱想、無我想、無斗諍相違怨瞋之想。何以故？彼諸菩薩於一切眾生有大慈悲利益心故，有柔軟無障礙心、不濁心、無忿恨心，有平等調伏寂靜之心、忍心、忍調伏心，有等引澄凈無散亂心、無覆蔽心、凈心、極凈心、照曜心、無塵心、大威德心、善心、廣大心、無比心、甚深心、愛法心、喜法心、善意心、舍離一切執著心、斷一切眾生煩惱心、閉一切惡趣心故，行智慧行已成就無量功德，于禪定覺分善能演說，而常遊戲無上菩提勤修敷演。肉眼發生能有簡擇，天眼出現鑒諸佛土，法眼清凈能離諸著，慧眼通達到于彼岸，佛眼成就覺悟開示，生無礙慧為他廣說。於三界中平等勤修，既自調伏亦能調伏一切有情，能令獲得勝奢摩他。於一切法證無所得，善能說法言辭巧妙，勤修供養一切諸佛，摧伏有情一切煩惱，為諸如來之所悅可，而能如是如是思惟。作是思惟時，能集能見一切諸法皆無所得，以方便智修行滅法，善知取捨理非理趣，于理趣非理趣中皆得善巧。於世語言心不愛樂，出世經典誠信勤修，善巧尋求一切諸法，求一切法增長了知。知法本無實不可得，于所行處亦無取捨，

解脫老病住諸功德，從本已來安住神通勤修深法，于甚深法而無退轉，于難解法悉能通達，得一乘道無有疑惑。于佛教法不由他悟，其智宏深譬之巨海，菩提高廣喻若須彌，自身威光超于日月。凡所思擇與慧相應，猶如雪山其心潔白。光明普照無邊功德，燒煩惱薪方之於火。不為善惡之所動搖，心靜常安猶如大地。洗滌煩惑如清凈水，心無所主猶如火，不著世間猶如風，養諸有情猶如地，觀諸世界如虛空。荷載眾生猶如良乘，不染世法譬之蓮花，遠暢法音猶如雷震，雨一切法方之大雨，光蔽賢聖猶彼大仙，善能調伏如大龍象，勇猛無畏如師子王，覆護眾生如尼拘陀樹，他論不動如鐵圍山，修慈無量如彼恒河。諸善法王能為前導如大梵天，無所聚積猶如飛鳥，摧伏他論如金翅王，難遇希有如優曇花。最勝丈夫其心正直，無有懈怠能善修行，于諸見中善巧決定，柔和忍辱無嫉妒心。論法無厭求法不倦，常勤演說利益眾生。戒若琉璃內外明潔，善聞諸法而為勝寶，其所說言令眾悅伏。以智慧力建大法幢、吹大法螺、擊大法鼓，常樂勤修建諸法表。由智慧光心無迷惑，遠眾過失亦無損害。以淳凈心離諸穢染，常行惠施永舍慳貪，稟性溫和常懷慚恥。其心寂定智慧明察，作世間燈破眾生闇，堪受利養殊勝福田，為大導師賙濟群物

【現代漢語翻譯】現代漢語譯本解脫老病，安住于諸功德之中，從根本以來就安住于神通，勤奮修行深奧的佛法，對於甚深的佛法沒有退轉，對於難以理解的佛法都能通達，證得一乘道（唯一能引導眾生解脫的道路）而沒有疑惑。對於佛教的教法，不依賴他人而自己領悟，他的智慧宏大深遠，如同巨大的海洋；菩提（覺悟）高廣，如同須彌山（傳說中的山王）；自身的光輝超越日月。凡是所思所想都與智慧相應，如同雪山一樣內心潔白。光明普遍照耀無邊的功德，燃燒煩惱如同火焰。不被善惡所動搖，心境平靜安穩如同大地。洗滌煩惱迷惑如同清凈的水，心無所執著如同火焰，不執著於世間如同風，養育一切眾生如同大地，觀察諸世界如同虛空。承載眾生如同良馬，不被世俗污染如同蓮花，弘揚佛法如同雷鳴，降下一切佛法如同大雨，光芒遮蔽賢聖如同大仙，善於調伏如同大龍象，勇猛無畏如同獅子王，庇護眾生如同尼拘陀樹（一種大樹），不被其他理論動搖如同鐵圍山（傳說中的山），修習慈悲無量如同恒河。作為諸善法之王，能夠引導眾生如同大梵天（色界天的最高神），沒有積聚如同飛鳥，摧毀其他理論如同金翅鳥王（傳說中的神鳥），難以遇到稀有如同優曇花（傳說中三千年一開的花）。最殊勝的丈夫，內心正直，沒有懈怠，能夠好好修行，對於各種見解能夠巧妙地做出決斷，性格柔和，能夠忍辱，沒有嫉妒心。討論佛法沒有厭倦，追求佛法沒有疲憊，經常勤奮地演說佛法，利益眾生。戒律如同琉璃一樣內外明凈，善於聽聞各種佛法，是殊勝的珍寶，所說的話語令眾人心悅誠服。以智慧的力量建立大法幢（佛教的旗幟），吹大法螺（佛教的法器），擊大法鼓（佛教的法器），經常樂於勤奮地修行各種佛法的表徵。由於智慧的光芒，內心沒有迷惑，遠離各種過失，也沒有損害。以純凈的心遠離各種污穢，經常施行佈施，永遠捨棄慳吝貪婪，秉性溫和，經常懷有慚愧之心。他的心寂靜安定，智慧明察，作為世間的明燈，破除眾生的黑暗，堪受供養，是殊勝的福田，作為偉大的導師，賙濟一切眾生。

【English Translation】 English version Liberated from old age and sickness, dwelling in all merits, from the beginning abiding in spiritual powers, diligently cultivating profound Dharma, without regression in the profound Dharma, able to understand all difficult Dharma, attaining the One Vehicle Path (the only path that leads to liberation) without doubt. Regarding the Buddha's teachings, he understands them without relying on others, his wisdom is vast and profound, like a great ocean; his Bodhi (enlightenment) is high and broad, like Mount Sumeru (the legendary king of mountains); his own radiance surpasses the sun and moon. All his thoughts and choices are in accordance with wisdom, his heart is as pure as a snow mountain. His light universally illuminates boundless merits, burning away afflictions like fire. He is not moved by good or evil, his mind is calm and stable like the earth. He washes away afflictions and delusions like pure water, his mind is unattached like fire, he is not attached to the world like wind, he nurtures all sentient beings like the earth, he observes all worlds like empty space. He carries sentient beings like a good steed, he is not defiled by worldly matters like a lotus flower, he proclaims the Dharma like thunder, he rains down all Dharma like great rain, his light obscures the wise and holy like a great sage, he is skilled in taming like a great dragon elephant, he is courageous and fearless like a lion king, he protects sentient beings like a Nyagrodha tree (a large tree), he is not moved by other theories like the Iron Mountain Range (a legendary mountain), he cultivates boundless compassion like the Ganges River. As the king of all good Dharmas, he can guide sentient beings like the Great Brahma (the highest god in the realm of form), he has no accumulation like a flying bird, he destroys other theories like the Garuda King (a legendary divine bird), he is rare and difficult to encounter like the Udumbara flower (a legendary flower that blooms once every three thousand years). The most excellent man, his heart is upright, without laziness, able to cultivate well, he is skillful in making decisions about various views, his character is gentle, he can endure insults, he has no jealousy. He is not tired of discussing the Dharma, he is not weary of seeking the Dharma, he often diligently expounds the Dharma, benefiting sentient beings. His precepts are like crystal, clear inside and out, he is good at hearing all Dharmas, he is a supreme treasure, his words make people happy and convinced. With the power of wisdom, he establishes the great Dharma banner (the Buddhist flag), blows the great Dharma conch (a Buddhist instrument), beats the great Dharma drum (a Buddhist instrument), he is always happy to diligently cultivate all the signs of the Dharma. Because of the light of wisdom, his heart is without confusion, he is far from all faults, and he has no harm. With a pure heart, he is far from all defilements, he often practices giving, he forever abandons stinginess and greed, his nature is gentle, he always has a sense of shame. His mind is calm and stable, his wisdom is clear and discerning, as a lamp in the world, he breaks the darkness of sentient beings, he is worthy of receiving offerings, he is a supreme field of merit, as a great guide, he provides for all beings.

。遠離憎愛心凈無憂，勇進無怖為大法將，了知地獄調伏自他，利益有情拔諸毒箭，為世間解、為世間師，引導群生舍諸愛著。永離三垢遊戲神通，因力、緣力、願力、發起力、世俗力、出生力、善根力、三摩地力、聞力、舍力、戒力、忍力、精進力、定力、慧力、奢摩他力、毗缽舍那力、神通力、念力、覺力、摧伏一切大魔軍力，並他論法力、能破一切煩惱怨力及殊勝大力，威福具足相好端嚴，智慧辯才善根圓滿。目凈修廣人所愛樂，其身清潔遠離貢高。以尊重心奉事諸佛，于諸佛所植眾善本，拔除憍慢離貪瞋癡，殊勝吉祥應供中最。住勝智境赫奕慧光，心生歡喜雄猛無畏，福智具足無有滯限，但說所聞開示群物，隨所聞法皆能解了。于菩提分法勇猛勤修，空無相愿而常安住，及不生不滅諸三摩地，行遍道場遠二乘境。阿難！我今略說彼極樂界所生菩薩摩訶薩眾真實功德悉皆如是。阿難！假令我身住壽百千億那由他劫，以無礙辯欲具稱揚彼諸菩薩摩訶薩等真實功德不可窮盡。阿難！彼諸菩薩摩訶薩等，盡其壽量亦不能知。」

爾時世尊告阿難言：「此是無量壽佛極樂世界。汝應從坐而起，合掌恭敬五體投地為佛作禮。彼佛名稱遍滿十方，彼一一方恒沙諸佛皆共稱讚無礙無斷。」

是時阿難即從坐起，偏

【現代漢語翻譯】現代漢語譯本：遠離憎恨和愛戀，內心清凈無憂，勇敢精進，無所畏懼，是大法將領。他們了知地獄，能夠調伏自己和他人，利益眾生，拔除一切煩惱的毒箭。他們是世間的解脫者，是世間的導師，引導眾生捨棄一切愛戀執著。他們永遠遠離貪、嗔、癡三垢，自在地運用神通。他們具備因的力量、緣的力量、愿的力量、發起的力量、世俗的力量、出生的力量、善根的力量、三摩地的力量、聽聞的力量、捨棄的力量、戒律的力量、忍辱的力量、精進的力量、禪定的力量、智慧的力量、奢摩他的力量、毗缽舍那的力量、神通的力量、唸的力量、覺的力量、摧伏一切大魔軍的力量，以及辯論法義的力量，能夠破除一切煩惱怨敵的力量，擁有殊勝的大力量。他們威德和福報具足，相貌端正莊嚴，智慧和辯才以及善根都圓滿。他們的眼睛清凈明亮，修養廣博，為人們所喜愛。他們的身體清潔，遠離貢高我慢。他們以恭敬的心奉事諸佛，在諸佛那裡種下各種善根，拔除驕慢，遠離貪嗔癡，是殊勝吉祥的應供者中最尊貴的。他們安住于殊勝的智慧境界，智慧的光芒閃耀，內心充滿歡喜，雄猛無畏。福德和智慧具足，沒有滯礙和限制。他們只是宣說所聽聞的佛法，開示一切眾生，隨所聽聞的佛法都能理解。他們對於菩提分法勇猛精進地修行，安住于空、無相、無愿的境界，以及不生不滅的各種三摩地，他們的修行遍及道場，遠離了二乘的境界。阿難！我現在簡略地說，那些極樂世界所生的菩薩摩訶薩的真實功德，都像我所說的那樣。阿難！即使我身住世百千億那由他劫（那由他：數量單位，意為極多的數量），以無礙的辯才想要完全稱揚那些菩薩摩訶薩的真實功德，也是無法窮盡的。阿難！那些菩薩摩訶薩們，即使盡其壽命，也不能完全知曉這些功德。這時，世尊告訴阿難說：『這裡是無量壽佛（Amitayus Buddha）的極樂世界（Sukhavati）。你應該從座位上站起來，合掌恭敬，五體投地向佛作禮。那位佛的名稱遍滿十方，每一方都有恒河沙數（Ganges river sand）的諸佛共同稱讚他，沒有障礙，沒有間斷。』這時，阿難立即從座位上站起來，偏袒右肩，右膝著地，合掌恭敬，向無量壽佛的方向作禮。

【English Translation】 English version: They are far from hatred and love, their minds are pure and free from worry, they are courageous and diligent, fearless, and are great Dharma generals. They understand the hells, are able to tame themselves and others, benefit sentient beings, and remove all the poisonous arrows of afflictions. They are the liberators of the world, the teachers of the world, guiding sentient beings to abandon all attachments. They are forever free from the three defilements of greed, hatred, and delusion, and freely use their supernatural powers. They possess the power of causes, the power of conditions, the power of vows, the power of initiation, the power of the mundane, the power of birth, the power of good roots, the power of samadhi, the power of hearing, the power of giving, the power of precepts, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of shamatha, the power of vipassana, the power of supernatural abilities, the power of mindfulness, the power of awareness, the power to subdue all the great armies of Mara, as well as the power of debating the Dharma, the power to break all the enemies of afflictions, and possess supreme great power. They are complete with virtue and blessings, their appearances are dignified and solemn, their wisdom and eloquence, as well as their good roots, are perfect. Their eyes are pure and bright, their cultivation is extensive, and they are loved by people. Their bodies are clean, and they are far from arrogance and pride. They serve all the Buddhas with respect, plant various good roots in the presence of the Buddhas, remove pride, and are free from greed, hatred, and delusion. They are the most honored among the most auspicious and worthy of offerings. They dwell in the realm of supreme wisdom, the light of their wisdom shines brightly, their hearts are filled with joy, they are courageous and fearless. Their blessings and wisdom are complete, without hindrance or limitation. They only proclaim the Dharma they have heard, enlighten all sentient beings, and are able to understand all the Dharma they have heard. They diligently cultivate the Bodhi-parting Dharma, abide in the realms of emptiness, signlessness, and wishlessness, as well as various samadhis of non-birth and non-death. Their practice pervades the Bodhimanda, and they are far from the realms of the two vehicles. Ananda! I have now briefly described the true merits of the Bodhisattva Mahasattvas born in the Land of Ultimate Bliss, and they are all as I have described. Ananda! Even if I were to live for hundreds of thousands of billions of nayutas (nayuta: a unit of number, meaning an extremely large number) of kalpas, with unimpeded eloquence, I would not be able to fully praise the true merits of those Bodhisattva Mahasattvas. Ananda! Even if those Bodhisattva Mahasattvas were to live out their lifespans, they would not be able to fully know these merits. At that time, the World Honored One said to Ananda, 'This is the Land of Ultimate Bliss (Sukhavati) of Amitayus Buddha. You should rise from your seat, join your palms respectfully, and prostrate yourself to the Buddha with your five limbs touching the ground. The name of that Buddha pervades the ten directions, and in each direction, countless Buddhas, as numerous as the sands of the Ganges River, all praise him together without obstruction or interruption.' At that time, Ananda immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and prostrated himself in the direction of Amitayus Buddha.

袒右肩，西面合掌五體投地，白佛言：「世尊！我今欲見極樂世界無量壽如來，並供養奉事無量百千億那由他佛及菩薩眾，種諸善根。」

時無量壽佛即于掌中放大光明，遍照百千俱胝那由他剎。彼諸佛剎所有大小諸山，黑山、寶山、須彌盧山、迷盧山、大迷盧山、目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山，叢薄園林及諸宮殿天人等物，以佛光明皆悉照見。譬如有人以凈天眼觀一尋地見諸所有，又如日光出現萬物斯睹。彼諸國中比丘、比丘尼、優婆塞、優婆夷，悉見無量壽如來如須彌山王照諸佛剎，時諸佛國皆悉明現如處一尋。以無量壽如來殊勝光明極清凈故，見彼高座及諸聲聞、菩薩等眾。譬如大地洪水盈滿，樹林山河皆沒不現，唯有大水。

「如是阿難！彼佛剎中無有他論及異形類，唯除一切大聲聞眾一尋光明，及彼菩薩摩訶薩逾繕那等百千尋光。」彼無量壽如來、應、正等覺光明，映蔽一切聲聞及諸菩薩，令諸有情悉皆得見。彼極樂界菩薩、聲聞、人天眾等，一切皆睹娑婆世界釋迦如來，及比丘眾圍繞說法。

爾時佛告彌勒菩薩言：「汝頗見具足清凈威德莊嚴佛剎，及見空中樹林園苑涌泉池沼不耶？汝見大地乃至色究竟天，于虛空中散花樹林以為莊嚴。復有眾鳥住虛空界出種種音，

【現代漢語翻譯】現代漢語譯本：他袒露右肩，面向西方合掌，五體投地，對佛說：『世尊！我現在想見極樂世界的無量壽如來（Amitayus Buddha），並供養侍奉無量百千億那由他（nayuta，數量單位，表示極大的數目）的佛和菩薩眾，種下各種善根。』當時，無量壽佛（Amitayus Buddha）立即從掌中放出大光明，遍照百千俱胝（koti，數量單位，表示千萬）那由他（nayuta）的佛剎（buddha-ksetra，佛的國土）。那些佛剎中所有的大小山，黑山、寶山、須彌盧山（Sumeru，佛教宇宙觀中的中心山）、迷盧山（Meru，須彌山的異名）、大迷盧山、目真鄰陀山（Mucilinda，傳說中的山名）、摩訶目真鄰陀山（Mahamucilinda，大目真鄰陀山）、鐵圍山（Cakravada，環繞世界的山）、大鐵圍山，叢林園林以及各種宮殿天人等物，都被佛的光明照見。譬如有人用清凈的天眼觀察一尋（古代長度單位）之地，能見到所有事物，又如太陽出現，萬物都能看見。那些國土中的比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），都看見無量壽如來（Amitayus Buddha）像須彌山王一樣照耀著各個佛剎，當時各個佛國都清晰顯現，如同處在一尋之地。因為無量壽如來（Amitayus Buddha）殊勝的光明極其清凈，所以能看見他的高座以及諸聲聞（sravaka，聽聞佛法而得道者）、菩薩（bodhisattva，發願成佛的修行者）等眾。譬如大地被洪水充滿，樹林山河都被淹沒而不顯現，只剩下大水。『就像這樣，阿難（Ananda，佛陀的十大弟子之一）！那個佛剎中沒有其他爭論和不同的形體種類，只有一切大聲聞眾的一尋光明，以及那些菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）超過由旬（yojana，古代長度單位）等百千尋的光明。』那無量壽如來（Amitayus Buddha）、應（arhat，應供）、正等覺（samyaksambuddha，正等覺悟者）的光明，遮蔽了一切聲聞和諸菩薩，使一切有情眾生都能看見。那個極樂世界（Sukhavati）的菩薩、聲聞、人天等眾，都能看見娑婆世界（Sahaloka）的釋迦如來（Sakyamuni Buddha），以及比丘眾圍繞著他說法。當時，佛告訴彌勒菩薩（Maitreya Bodhisattva）說：『你是否看見具足清凈威德莊嚴的佛剎，以及看見空中樹林園苑、涌泉池沼呢？你是否看見大地乃至色究竟天（Akanistha，色界天最高層），在虛空中散佈花樹林作為莊嚴。還有各種鳥類住在虛空中發出各種聲音，』

【English Translation】 English version: He bared his right shoulder, faced west, joined his palms, prostrated himself with his five limbs to the ground, and said to the Buddha: 'World Honored One! I now wish to see the Amitayus Tathagata (Amitayus Buddha) of the Land of Bliss, and to make offerings and serve countless hundreds of thousands of nayutas (nayuta, a unit of large number) of Buddhas and Bodhisattvas, and plant all kinds of good roots.' At that time, Amitayus Buddha immediately emitted great light from his palm, illuminating hundreds of thousands of kotis (koti, a unit of ten million) of nayutas (nayuta) of Buddha-lands (buddha-ksetra). All the large and small mountains in those Buddha-lands, the Black Mountains, the Treasure Mountains, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), Mount Meru (Meru, another name for Sumeru), the Great Mount Meru, Mount Mucilinda (Mucilinda, a legendary mountain), Mount Mahamucilinda (Mahamucilinda, the Great Mucilinda), Mount Cakravada (Cakravada, the mountain surrounding the world), the Great Mount Cakravada, the thickets, gardens, and all the palaces, heavenly beings, and other things, were all illuminated by the Buddha's light. It was like a person using pure heavenly eyes to observe a span (an ancient unit of length) of land and see everything, or like the sun appearing, and all things being visible. The bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) in those lands all saw Amitayus Tathagata (Amitayus Buddha) shining like Mount Sumeru, illuminating all the Buddha-lands. At that time, all the Buddha-lands appeared clearly, as if they were within a span of land. Because the extraordinary light of Amitayus Tathagata (Amitayus Buddha) was extremely pure, they could see his high seat and all the sravakas (sravaka, those who attain enlightenment by hearing the Dharma), Bodhisattvas (bodhisattva, those who aspire to Buddhahood), and other beings. It was like the earth being filled with floodwaters, where forests, mountains, and rivers are submerged and not visible, leaving only the great water. 'It is like this, Ananda (Ananda, one of the Buddha's ten great disciples)! In that Buddha-land, there are no other disputes or different kinds of forms, only the one-span light of all the great sravakas, and the light of those Bodhisattva-mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) that exceeds yojanas (yojana, an ancient unit of length) by hundreds of thousands of spans.' The light of that Amitayus Tathagata (Amitayus Buddha), Arhat (arhat, worthy of offerings), and Samyaksambuddha (samyaksambuddha, perfectly enlightened one), obscured all the sravakas and Bodhisattvas, allowing all sentient beings to see. The Bodhisattvas, sravakas, humans, and devas (deva, heavenly beings) of that Land of Bliss (Sukhavati) could all see Sakyamuni Tathagata (Sakyamuni Buddha) of the Saha world (Sahaloka), and the assembly of bhiksus surrounding him as he taught the Dharma. At that time, the Buddha said to Maitreya Bodhisattva (Maitreya Bodhisattva): 'Have you seen the Buddha-land that is complete with pure, majestic, and adorned virtues, and have you seen the forests, gardens, springs, and ponds in the sky? Have you seen the earth, even up to the Akanistha heaven (Akanistha, the highest heaven in the realm of form), adorned with scattered flower trees in the empty space? And there are various birds dwelling in the empty space, emitting various sounds,'

猶如佛聲普聞世界。是諸眾鳥皆是化作，非實畜生。汝見是耶？」

彌勒白佛言：「唯然已見。」

佛復告彌勒菩薩言：「汝見此諸眾生入逾繕那百千宮殿已，遊行虛空無著無礙，遍諸剎土供養諸佛，及見彼有情于晝夜分唸佛相續不耶？」

彌勒白言：「唯然盡見。」

佛復告言：「汝見他化自在天與極樂諸人受用資具有差別不？」

彌勒白言：「我不見彼有少差別。」

佛告彌勒：「汝見極樂世界人住胎不？」

彌勒白言：「世尊！譬如三十三天夜摩天等，入百由旬若五百由旬宮殿之內遊戲歡樂。我見極樂世界人住胎者如夜摩天處於宮殿，又見眾生於蓮華內結加趺坐自然化生。」

時彌勒菩薩復白佛言：「世尊！何因緣故，彼國眾生有胎生者、化生者？」

佛告彌勒：「若有眾生墮于疑悔積集善根，希求佛智、普遍智、不思議智、無等智、威德智、廣大智。于自善根不能生信，以此因緣，於五百歲住宮殿中，不見佛、不聞法、不見菩薩及聲聞眾。若有眾生斷除疑悔積集善根，希求佛智乃至廣大智，信已善根。此人于蓮華內結加趺坐忽然化生，瞬息而出。譬如他國有人來至，而此菩薩亦復如是。余國發心來生極樂，見無量壽佛奉事供養，及諸菩薩聲聞之眾。

【現代漢語翻譯】現代漢語譯本：『就像佛的聲音普遍傳遍世界。那些鳥都是變化而成的，不是真實的畜生。你看到這些了嗎？』彌勒菩薩回答佛說：『是的，我看到了。』佛又告訴彌勒菩薩說：『你看到這些眾生進入百千由旬（yojana，古印度長度單位，約合7-9公里）的宮殿後，在虛空中沒有阻礙，遍佈各個佛土供養諸佛，並且看到那些有情眾生在白天和夜晚都持續不斷地念佛嗎？』彌勒菩薩回答說：『是的，我都看到了。』佛又告訴他說：『你看到他化自在天（Paranirmitavasavartin，欲界第六天）和極樂世界的人所享用的資財用具有差別嗎？』彌勒菩薩回答說：『我沒有看到它們有絲毫差別。』佛告訴彌勒：『你看到極樂世界的人住在胎中嗎？』彌勒菩薩回答說：『世尊！就像三十三天（Trayastrimsa，欲界第二天）和夜摩天（Yama，欲界第三天）等，進入百由旬或五百由旬的宮殿內遊戲歡樂。我看到極樂世界的人住在胎中就像夜摩天處於宮殿中一樣，又看到眾生在蓮花內結跏趺坐自然化生。』這時，彌勒菩薩又問佛說：『世尊！是什麼因緣，那個世界的眾生有胎生的，也有化生的呢？』佛告訴彌勒：『如果有眾生陷入疑惑和後悔，積累善根，希望得到佛的智慧、普遍的智慧、不可思議的智慧、無與倫比的智慧、威德的智慧、廣大的智慧。對於自己的善根不能生起信心，因為這個因緣，他們會在五百歲的時間裡住在宮殿中，見不到佛，聽不到法，見不到菩薩和聲聞大眾。如果有眾生斷除了疑惑和後悔，積累善根，希望得到佛的智慧乃至廣大的智慧，並且相信自己的善根。這個人會在蓮花內結跏趺坐，忽然化生，瞬間就出來了。就像其他國家有人來到這裡一樣，這位菩薩也是如此。其他國家發心來往生極樂世界的人，會見到無量壽佛（Amitayus，阿彌陀佛）並奉事供養，以及諸位菩薩和聲聞大眾。』

【English Translation】 English version: 'Just as the Buddha's voice is heard throughout the world. All these birds are transformations, not real animals. Do you see this?' Maitreya replied to the Buddha, 'Yes, I have seen it.' The Buddha further said to Bodhisattva Maitreya, 'Do you see these beings entering palaces of hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 kilometers), unobstructed in the void, offering to all Buddhas throughout all Buddha lands, and do you see those sentient beings continuously contemplating the Buddha day and night?' Maitreya replied, 'Yes, I have seen all of that.' The Buddha further said, 'Do you see any difference between the resources enjoyed by the Paranirmitavasavartin (the sixth heaven of the desire realm) and the people of the Land of Bliss?' Maitreya replied, 'I do not see any difference between them.' The Buddha said to Maitreya, 'Do you see people in the Land of Bliss dwelling in wombs?' Maitreya replied, 'World Honored One! Just like the Trayastrimsa (the second heaven of the desire realm) and Yama (the third heaven of the desire realm) heavens, who play and rejoice within palaces of a hundred or five hundred yojanas. I see people in the Land of Bliss dwelling in wombs like the Yama heaven beings dwelling in palaces, and I also see beings naturally born by sitting cross-legged within lotuses.' Then, Bodhisattva Maitreya again asked the Buddha, 'World Honored One! What is the cause and condition that some beings in that land are born from wombs, while others are born by transformation?' The Buddha told Maitreya, 'If there are beings who fall into doubt and regret, accumulate good roots, and aspire to the wisdom of the Buddha, universal wisdom, inconceivable wisdom, incomparable wisdom, majestic wisdom, and vast wisdom. If they cannot generate faith in their own good roots, due to this cause, they will dwell in palaces for five hundred years, not seeing the Buddha, not hearing the Dharma, and not seeing the Bodhisattvas and the assembly of Sravakas. If there are beings who have eliminated doubt and regret, accumulated good roots, aspire to the wisdom of the Buddha and even vast wisdom, and believe in their own good roots. These people will sit cross-legged within lotuses and be born by transformation in an instant. Just as someone from another country comes here, so too is this Bodhisattva. Those from other countries who aspire to be reborn in the Land of Bliss will see Amitayus (Amitabha Buddha) and serve and make offerings to him, as well as to the Bodhisattvas and the assembly of Sravakas.'

阿逸多！汝觀殊勝智者，彼因廣慧力故受彼化生，于蓮花中結加趺坐。汝觀下劣之輩，於五百歲中不見佛、不聞法、不見菩薩及聲聞眾，不知菩薩威儀法則，不能修習諸功德故，無因奉事無量壽佛。是諸人等皆為昔緣疑悔所致。譬如剎帝利王其子犯法，幽之內宮、處以花觀，層樓綺殿妙飾奇珍，寶帳金床重敷茵褥，名花布地燒大寶香，服御所資悉皆豐備，而以閻浮金鎖系其兩足。」

佛告彌勒：「于意云何？彼王子心寧樂此不？」

答言：「不也。世尊！彼幽縶時常思解脫，求諸親識居士宰官長者近臣。王之太子雖希出離終不從心，乃至剎帝利王心生歡喜方得解脫。」

佛告彌勒：「如是如是。若有墮于疑悔，種諸善根希求佛智乃至廣大智，于自善根不能生信。由聞佛名起信心故，雖生彼國，于蓮花中不得出現。彼等眾生處花胎中，猶如園苑宮殿之想。何以故？彼中清凈無諸穢惡，一切無有不可樂者。然彼眾生於五百歲，不見佛、不聞法、不見菩薩及聲聞眾，不得供養奉事諸佛，不得問于菩薩法藏。遠離一切殊勝善根，彼等於中不生欣樂，不能出現修習善法；往昔世中過失盡已然後乃出，彼于出時，心迷上下四方之所。若五百歲無疑惑者，即當供養無量百千俱胝那由他佛，並種無量無邊善根。汝阿

【現代漢語翻譯】現代漢語譯本：阿逸多（Maitreya，彌勒菩薩）！你觀察那些殊勝的智者，他們因為廣大的智慧力量，所以受化生，在蓮花中結跏趺坐。你再觀察那些下劣的眾生，他們在五百歲中見不到佛，聽不到佛法，見不到菩薩和聲聞眾，不知道菩薩的威儀法則，不能修習各種功德，所以沒有因緣奉事無量壽佛（Amitābha，阿彌陀佛）。這些眾生都是因為過去世的疑惑和後悔所導致的。譬如剎帝利王（Kshatriya，古印度統治階級）的兒子犯了法，被幽禁在內宮，安置在華麗的樓閣中，用奇珍異寶裝飾，寶帳金床鋪著厚厚的茵褥，地上鋪滿名花，焚燒著珍貴的香，所用的東西都非常豐盛，但是用閻浮金鎖鎖住了他的雙腳。佛告訴彌勒：『你認為怎麼樣？那位王子心裡會喜歡這樣嗎？』彌勒回答說：『不會的，世尊！他被幽禁的時候，常常想著要解脫，尋求親戚、居士、宰官、長者、近臣的幫助。這位剎帝利王的太子雖然希望離開，但始終不能如願，直到剎帝利王心裡高興了，才能得到解脫。』佛告訴彌勒：『是這樣的，是這樣的。如果有人墮入疑惑和後悔，種下各種善根，希望得到佛的智慧乃至廣大的智慧，卻對自己所種的善根不能生起信心。因為聽到佛的名號而生起信心，雖然往生到那個佛國，卻在蓮花中不能出現。這些眾生處在花胎中，就像在園林宮殿中一樣。為什麼呢？因為那裡清凈沒有污穢，一切都沒有不令人喜歡的。然而這些眾生在五百歲中，見不到佛，聽不到佛法，見不到菩薩和聲聞眾，不能供養奉事諸佛，不能向菩薩請教佛法。他們遠離一切殊勝的善根，在其中不感到快樂，不能出現修習善法；只有過去世的過失都消盡了，然後才能出來，出來的時候，心裡迷茫，不知道上下四方。如果五百歲中沒有疑惑，就能供養無量百千俱胝那由他（Nayuta，數量單位）的佛，並種下無量無邊的善根。你，阿逸多！』

【English Translation】 English version: 'Ajita (Maitreya)! You observe those superior wise beings, who, due to the power of their vast wisdom, are born by transformation, sitting in full lotus posture within the lotus flowers. And you observe those inferior beings, who for five hundred years do not see the Buddha, do not hear the Dharma, do not see the Bodhisattvas and Śrāvakas (hearers), do not know the rules of conduct for Bodhisattvas, and cannot cultivate various merits, thus having no cause to serve Amitābha (Infinite Light Buddha). These beings are all due to past causes of doubt and regret. For example, a Kshatriya (warrior caste) king's son commits a crime and is confined within the inner palace, placed in a flower pavilion, with multi-storied buildings and magnificent halls adorned with rare treasures, a jeweled tent and a golden bed covered with thick cushions, famous flowers spread on the ground, precious incense burning, and all the necessities of life fully provided, but his two feet are bound with shackles of Jambudvipa gold.' The Buddha said to Maitreya, 'What do you think? Would that prince be happy with this?' Maitreya replied, 'No, World Honored One! When he is confined, he constantly thinks of liberation, seeking help from relatives, lay practitioners, ministers, elders, and close officials. Although this Kshatriya king's son desires to leave, he cannot fulfill his wish until the Kshatriya king is pleased, and then he can be released.' The Buddha said to Maitreya, 'It is so, it is so. If there are those who fall into doubt and regret, plant various good roots, and hope to attain the wisdom of the Buddha, even vast wisdom, but cannot generate faith in their own good roots. Because they hear the name of the Buddha and generate faith, although they are born in that land, they cannot emerge from the lotus flower. These beings are in the flower womb, like being in a garden palace. Why is that? Because it is pure and without any defilement, and everything is pleasing. However, these beings for five hundred years do not see the Buddha, do not hear the Dharma, do not see the Bodhisattvas and Śrāvakas, cannot make offerings to the Buddhas, and cannot ask the Bodhisattvas about the Dharma treasury. They are far from all superior good roots, and they do not feel joy in it, and cannot emerge to cultivate good practices; only after the faults of past lives are exhausted can they emerge, and when they emerge, their minds are confused, not knowing the directions above, below, and the four cardinal points. If there is no doubt for five hundred years, they will then make offerings to countless hundreds of thousands of kotis (ten million) of Nayutas (a large number) of Buddhas, and plant immeasurable and boundless good roots. You, Ajita!'

逸多！當知疑惑與諸菩薩為大損害。」

爾時彌勒菩薩白佛言：「世尊！於此國界不退菩薩，當生極樂國者，其數幾何？」

佛告彌勒：「此佛土中有七十二億菩薩，彼于無量億那由他百千佛所種諸善根成不退轉，當生彼國。況余菩薩由少善根生彼國者，不可稱計。阿逸多！從難忍如來佛國，有十八億不退菩薩當生極樂世界。東北方寶藏佛國中，有九十億不退菩薩當生彼土。從無量聲如來國中，有二十二億不退菩薩當生彼土。從光明如來國中，有三十二億不退菩薩當生彼土。從龍天如來國中，有十四億不退菩薩當生彼土。從勝天力如來國中，有十二千不退菩薩當生彼土。從師子如來國中，有五百不退菩薩當生彼土。從離塵如來國中，有八十一億不退菩薩當生彼土。從世天如來國中，有六十億不退菩薩當生彼土。從勝積如來國中，有六十億不退菩薩當生彼土。從人王如來國中，有十俱胝不退菩薩當生彼土。從勝花如來國中，有五百菩薩具大精進發趣一乘，於七日中能令眾生離百千億那由他劫生死流轉，彼等亦當生極樂界。從發起精進如來國中，有六十九億不退菩薩當生彼土，到彼國已，供養禮拜無量壽如來及菩薩眾。阿逸多！我若具說諸方菩薩生極樂界，若已到、今到、當到，為供養禮拜瞻仰無量壽佛等者

【現代漢語翻譯】現代漢語譯本：阿逸多（Maitreya的別稱）！你要知道，疑惑對於各位菩薩來說是極大的損害。

這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！在這個國土中，有多少不退轉的菩薩將往生到極樂世界？』

佛告訴彌勒：『在這個佛土中有七十二億菩薩，他們在無量億那由他（Nayuta，數量單位，表示極大的數字）百千佛所種下各種善根，成就了不退轉，他們將往生到那個極樂世界。更何況其他菩薩，只是憑藉少許善根就能往生到那個世界的，數量更是不可計數。阿逸多！從難忍如來（Durnirvikara Tathagata）佛國，有十八億不退轉菩薩將往生到極樂世界。從東北方的寶藏佛國，有九十億不退轉菩薩將往生到那個國土。從無量聲如來（Anantaghosa Tathagata）佛國，有二十二億不退轉菩薩將往生到那個國土。從光明如來（Prabhasa Tathagata）佛國，有三十二億不退轉菩薩將往生到那個國土。從龍天如來（Naga-deva Tathagata）佛國，有十四億不退轉菩薩將往生到那個國土。從勝天力如來（Uttamabalavira Tathagata）佛國，有一萬二千不退轉菩薩將往生到那個國土。從師子如來（Simha Tathagata）佛國，有五百不退轉菩薩將往生到那個國土。從離塵如來（Vigata-rajas Tathagata）佛國，有八十一億不退轉菩薩將往生到那個國土。從世天如來（Loka-deva Tathagata）佛國，有六十億不退轉菩薩將往生到那個國土。從勝積如來（Uttamasamcaya Tathagata）佛國，有六十億不退轉菩薩將往生到那個國土。從人王如來（Naradhipa Tathagata）佛國，有一十俱胝（Koti，數量單位，表示千萬）不退轉菩薩將往生到那個國土。從勝花如來（Uttamapuspita Tathagata）佛國，有五百菩薩具足大精進，發趣一乘（Ekayana，佛教的唯一乘），在七日之中能使眾生脫離百千億那由他劫的生死流轉，他們也將往生到極樂世界。從發起精進如來（Pranidhiviryodbhava Tathagata）佛國，有六十九億不退轉菩薩將往生到那個國土，到達那個國土后，他們將供養禮拜無量壽如來（Amitayus Tathagata）以及菩薩眾。阿逸多！我如果詳細說出各方菩薩往生極樂世界，無論是已經到達、現在到達、還是將要到達，爲了供養禮拜瞻仰無量壽佛等等的菩薩』

【English Translation】 English version: 'Ajita! Know that doubt is a great harm to all Bodhisattvas.'

At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! In this land, how many non-retrogressing Bodhisattvas will be born in the Land of Ultimate Bliss?'

The Buddha told Maitreya, 'In this Buddha-land, there are seventy-two billion Bodhisattvas who have planted various roots of goodness at the places of countless billions of Nayutas (a large number) of hundreds of thousands of Buddhas, achieving non-retrogression, and they will be born in that land. Moreover, the number of other Bodhisattvas who will be born in that land with only a few roots of goodness is immeasurable. Ajita! From the Buddha-land of Durnirvikara Tathagata, there are eighteen billion non-retrogressing Bodhisattvas who will be born in the Land of Ultimate Bliss. From the Treasure Buddha-land in the northeast, there are ninety billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Anantaghosa Tathagata, there are twenty-two billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Prabhasa Tathagata, there are thirty-two billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Naga-deva Tathagata, there are fourteen billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamabalavira Tathagata, there are twelve thousand non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Simha Tathagata, there are five hundred non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Vigata-rajas Tathagata, there are eighty-one billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Loka-deva Tathagata, there are sixty billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamasamcaya Tathagata, there are sixty billion non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Naradhipa Tathagata, there are ten Kotis (a unit of ten million) of non-retrogressing Bodhisattvas who will be born in that land. From the Buddha-land of Uttamapuspita Tathagata, there are five hundred Bodhisattvas who possess great diligence, aspire to the One Vehicle (Ekayana), and within seven days can liberate sentient beings from the cycle of birth and death for hundreds of thousands of billions of Nayutas of kalpas, and they will also be born in the Land of Ultimate Bliss. From the Buddha-land of Pranidhiviryodbhava Tathagata, there are sixty-nine billion non-retrogressing Bodhisattvas who will be born in that land, and after arriving in that land, they will make offerings and pay homage to Amitayus Tathagata and the assembly of Bodhisattvas. Ajita! If I were to fully describe the Bodhisattvas from all directions who are born in the Land of Ultimate Bliss, whether they have already arrived, are arriving now, or will arrive, to make offerings, pay homage, and gaze upon Amitayus Buddha, etc.'

，但說其名窮劫不盡。

「阿逸多！汝觀彼諸菩薩摩訶薩善獲利益，若有聞彼佛名能生一念喜愛之心，當獲如上所說功德，心無下劣亦不貢高，成就善根悉皆增上。阿逸多！是故告汝及天人、世間、阿修羅等，今此法門付囑于汝。應當愛樂修習，乃至經一晝夜受持讀誦生希望心，于大眾中為他開示，當令書寫執持經卷，於此經中生導師想。

「阿逸多！是故菩薩摩訶薩，欲令無量諸眾生等速疾安住不退轉于阿耨多羅三藐三菩提，及欲見彼廣大莊嚴攝受殊勝佛剎圓滿功德者，應當起精進力聽此法門。假使經過大千世界滿中猛火，為求法故不生退屈諂偽之心，讀誦受持書寫經卷，乃至於須臾頃為他開示，勸令聽聞不生憂惱，設入大火不應疑悔。何以故？彼無量億諸菩薩等皆悉求此微妙法門，尊重聽聞不生違背。是故汝等應求此法。阿逸多！彼諸眾生獲大善利，若於來世乃至正法滅時，當有眾生殖諸善本，已曾供養無量諸佛，由彼如來加威力故，能得如是廣大法門，一切如來稱讚悅可。若於彼法攝取受持，當獲廣大一切智智，隨意所樂種諸善根。若善男子善女人等，于彼法中廣大勝解之者，當能聽聞獲大歡喜，受持讀誦廣為他說常樂修行。阿逸多！無量億數諸菩薩等求請此法不曾厭背，是故汝等諸善男子及善女

【現代漢語翻譯】現代漢語譯本：但說他們的名字，窮盡劫數也說不完。

『阿逸多（彌勒菩薩的別名）！你看看那些菩薩摩訶薩（大菩薩）善於獲得利益，如果有人聽到那些佛的名號，能生起一念喜愛之心，就會獲得如上所說的功德，心中沒有卑劣的想法，也不驕傲自大，成就的善根都會增長。阿逸多！因此我告訴你以及天人、世間、阿修羅等，現在這個法門就託付給你了。應當喜愛並修習，乃至經過一晝夜受持讀誦，生起希望之心，在大眾中為他人開示，應當令人書寫執持經卷，對於這部經產生導師一般的敬意。

『阿逸多！因此，菩薩摩訶薩，想要讓無量眾生等迅速安住于不退轉的阿耨多羅三藐三菩提（無上正等正覺），以及想要見到那些廣大莊嚴、攝受殊勝的佛剎（佛的國土）圓滿功德的人，應當發起精進的力量來聽聞這個法門。假使經過充滿猛火的大千世界，爲了求法也不生退縮和虛偽之心，讀誦受持書寫經卷，乃至在須臾之間為他人開示，勸導他人聽聞，不生憂愁煩惱，即使進入大火也不應該懷疑後悔。為什麼呢？因為那無量億的菩薩等都尋求這個微妙的法門，尊重聽聞而不違背。所以你們應當尋求這個法門。阿逸多！那些眾生獲得巨大的善利，如果在未來世，乃至正法滅盡的時候，當有眾生種下各種善根，曾經供養過無量諸佛，由於那些如來的加持力，能夠得到這樣廣大的法門，一切如來都稱讚歡喜。如果對於這個法門攝取受持，就會獲得廣大的智慧，隨心所欲地種下各種善根。如果善男子善女人等，對於這個法門有廣大殊勝的理解，就能夠聽聞並獲得巨大的歡喜，受持讀誦並廣為他人宣說，常常樂於修行。阿逸多！無量億數的菩薩等求請這個法門，不曾厭倦退縮，所以你們這些善男子以及善女人』

【English Translation】 English version: But to speak their names, even for endless kalpas, would not be exhaustive.

'Ajita (another name for Bodhisattva Maitreya)! Observe those Bodhisattva Mahasattvas (great Bodhisattvas) who skillfully obtain benefits. If anyone hears the names of those Buddhas and generates a single thought of loving-kindness, they will obtain the merits described above. Their minds will be free from inferiority and arrogance, and the good roots they cultivate will all increase. Ajita! Therefore, I tell you, as well as the devas, humans, asuras, and others in the world, that I now entrust this Dharma gate to you. You should cherish and practice it, even if it is only for one day and night, reciting and upholding it, generating a hopeful mind. In the assembly, you should explain it to others, and you should encourage people to write and hold the scriptures, regarding this scripture as a guide.

'Ajita! Therefore, Bodhisattva Mahasattvas, who wish to enable countless sentient beings to quickly abide in non-retrogression towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and who wish to see the vast and magnificent adornments, the supremely excellent Buddha-lands, and the perfect merits, should generate diligent effort to listen to this Dharma gate. Even if they had to pass through a great chiliocosm filled with raging fire, they would not retreat or be deceitful in their pursuit of the Dharma. They would recite, uphold, and write the scriptures, and even for a moment, they would explain it to others, encouraging them to listen without generating sorrow or distress. Even if they entered a great fire, they should not doubt or regret it. Why? Because countless billions of Bodhisattvas are all seeking this subtle Dharma gate, respectfully listening without opposition. Therefore, you should seek this Dharma. Ajita! Those sentient beings will obtain great benefits. If, in the future, even when the True Dharma is about to perish, there are sentient beings who have planted good roots, having previously made offerings to countless Buddhas, they will, through the power of those Tathagatas, be able to obtain such a vast Dharma gate, which all Tathagatas praise and rejoice in. If they embrace and uphold this Dharma, they will obtain vast all-knowing wisdom, and they will plant various good roots according to their wishes. If good men and good women have a vast and profound understanding of this Dharma, they will be able to hear it and obtain great joy, upholding, reciting, and widely explaining it to others, always delighting in practice. Ajita! Countless billions of Bodhisattvas have sought this Dharma without ever being weary or turning away. Therefore, you good men and good women'

人，於今來世能於是法，若已求、現求、當求者，皆獲善利。

「阿逸多！如來所應作者皆已作之。汝等應當安住無疑種諸善本，應常修學使無疑滯，不入一切種類珍寶成就牢獄。阿逸多！如是等類大威德者，能生廣大佛法異門，由於此法不聽聞故，有一億菩薩退轉阿耨多羅三藐三菩提。阿逸多！佛出世難，離八難身亦為難得。諸佛如來無上之法，十力無畏無礙無著甚深之法，及波羅蜜等菩薩之法，能說法人亦難開示。阿逸多！善說法人非易可遇，堅固深信時亦難遭。是故我今如理宣說，汝等修習應如教住。

「汝阿逸多！我以此法門及諸佛法囑累于汝，汝當修行無令滅沒。如是廣大微妙法門，一切諸佛之所稱讚。勿違佛教而棄捨之，當令汝等獲不善利，淪沒長夜備眾危苦。是故我今為大囑累，當令是法久住不滅，應勤修行隨順我教。」

爾時世尊而說頌曰：

「若於福德初未修，　　終不聞斯微妙法；　勇猛能成諸善利，　　當聞如是甚深經。　彼人曾見諸世尊，　　能作大光拯濁世，　多聞總持如巨海，　　彼獲聖賢喜愛心。　懈怠邪見下劣人，　　不信如來斯正法；　若曾於佛殖眾善，　　救世之行彼能修。　譬如盲人恒處闇，　　不能開導於他路；　聲聞于佛智亦然，　

【現代漢語翻譯】現代漢語譯本人，在今生來世如果能夠修習這個法門，無論是已經求得、正在求得還是將來求得，都將獲得極大的利益。『阿逸多（Maitreya，彌勒菩薩）！如來（Tathagata，佛的稱號）所應該做的事情都已經做完了。你們應當安住于不疑惑的善根，應當經常修習，使自己不被疑惑所滯礙，不陷入一切種類珍寶成就的牢獄。阿逸多！像這樣具有大威德的人，能夠產生廣大的佛法異門，由於不聽聞這個法門，有一億菩薩會從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）退轉。阿逸多！佛陀出世很難，脫離八難之身也很難得到。諸佛如來的無上之法，十力（Tathagata's Ten Powers）無畏（Four Fearlessnesses）無礙無著的甚深之法，以及波羅蜜（Paramita，到彼岸）等菩薩的法門，能夠說法的人也很難開示。阿逸多！善於說法的人不容易遇到，堅固的深信也很難遇到。因此，我現在如理宣說，你們修習應當按照教導安住。』『你，阿逸多！我將這個法門以及諸佛的法囑託給你，你應當修行，不要讓它滅絕。這樣廣大微妙的法門，是一切諸佛所稱讚的。不要違背佛教而捨棄它，否則會讓你們獲得不好的利益，沉淪在漫長的黑夜中，遭受各種危難痛苦。因此，我現在鄭重囑託，應當讓這個法門長久住世不滅，應當勤奮修行，隨順我的教導。』這時，世尊說了偈頌：『如果最初沒有修習福德，最終不會聽聞這個微妙的法；勇猛精進能夠成就各種善利，應當聽聞這樣甚深的經典。那些人曾經見過諸世尊，能夠發出大光明拯救濁世，多聞總持如同大海一般，他們獲得聖賢的喜愛。懈怠邪見下劣的人，不相信如來的這個正法；如果曾經在佛前種植各種善根，他們能夠修行救世的行為。譬如盲人總是處於黑暗中，不能引導他人道路；聲聞對於佛的智慧也是如此，』

【English Translation】 English version People, in this life and the next, if they are able to practice this Dharma, whether they have already sought it, are currently seeking it, or will seek it in the future, will all obtain great benefits. 'Ajita (Maitreya, the Bodhisattva Maitreya)! What the Tathagata (Buddha's title) should do has already been done. You should dwell in the roots of good without doubt, and you should always practice so that you are not hindered by doubt, and do not fall into the prison of all kinds of precious achievements. Ajita! Those with such great power can generate vast and diverse aspects of the Buddha Dharma. Because they do not hear this Dharma, one hundred million Bodhisattvas will regress from Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Ajita! It is difficult for a Buddha to appear in the world, and it is also difficult to be free from the eight difficulties. The supreme Dharma of all Buddhas, the profound Dharma of the Ten Powers (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), unobstructed and unattached, and the Bodhisattva's Dharma such as Paramita (Perfection), are difficult for those who can preach to reveal. Ajita! It is not easy to meet a good preacher, and it is also difficult to encounter firm and deep faith. Therefore, I now proclaim it according to the truth, and you should practice and abide by the teachings.' 'You, Ajita! I entrust this Dharma and the Dharma of all Buddhas to you. You should practice it and not let it perish. This vast and subtle Dharma is praised by all Buddhas. Do not violate the Buddha's teachings and abandon it, otherwise it will cause you to obtain unfavorable benefits, sink into the long night, and suffer various dangers and pains. Therefore, I now solemnly entrust it, and you should let this Dharma abide in the world for a long time and not perish. You should diligently practice and follow my teachings.' At that time, the World Honored One spoke in verses: 'If one has not cultivated merit in the beginning, One will not hear this subtle Dharma in the end; If one is courageous and diligent, one can achieve all kinds of good benefits, One should hear such profound scriptures. Those people have seen all the World Honored Ones, They can emit great light to save the turbid world, Their learning and retention are like a vast ocean, They obtain the love of the sages. Those who are lazy, have wrong views, and are inferior, Do not believe in the Tathagata's true Dharma; If they have planted various good roots before the Buddha, They can practice the actions of saving the world. For example, a blind person is always in darkness, Unable to guide others on the path; The Sravakas are also like this regarding the wisdom of the Buddha,'

況余有情而悟解。　如來功德佛自知，　　唯有世尊能開示，　天龍夜叉所不及，　　二乘自絕於名言。　若諸有情當作佛，　　行超普賢登彼岸，　敷演一佛之功德，　　時逾多劫不思議，　於是中間身滅度，　　佛之勝慧莫能量。　是故具足於信聞，　　及諸善友之攝受，　得聞如是深妙法，　　當獲愛重諸聖尊。　如來勝智遍虛空，　　所說義言唯佛悟，　是故博聞諸智士，　　應信我教如實言。　人趣之身得甚難，　　如來出世遇亦難，　信慧多時方乃獲，　　是故修者應精進。　如是妙法已聽聞，　　常念諸佛而生喜，　彼人往昔真吾友，　　善能樂欲佛菩提。」

爾時世尊說是經已，天人世間有萬二千那由他億眾生遠塵離垢得法眼凈；二十億眾生得阿那含果；六千八百比丘諸漏已盡心得解脫；四十億菩薩于無上菩提住不退轉，被大甲冑當成正覺；有二十五億眾生得不退忍；有四萬億那由他百千眾生於無上菩提未曾發意，今始初發種諸善根，愿生極樂世界見阿彌陀佛，皆當往生彼如來土，各于異方次第成佛同名妙音。有八萬億那由他眾生，得授記法忍成無上菩提。彼無量壽佛昔行菩薩道時成熟有情，悉皆當生極樂世界，憶念儔昔所發思愿皆得成滿。

爾時三千大

【現代漢語翻譯】現代漢語譯本何況其他有情眾生能夠領悟理解呢？如來的功德只有佛自己才能完全知曉，唯有世尊才能開示說明。天龍（天神和龍）夜叉（一種守護神）等都無法企及，二乘（聲聞和緣覺）之人更是無法用言語表達。如果所有有情眾生都能成佛，修行超越普賢菩薩（佛教菩薩名）到達彼岸（涅槃），詳細闡述一尊佛的功德，即使經過無數劫（佛教時間單位）也難以思議。即使在這中間身體滅度，佛的殊勝智慧也是無法估量的。因此，要具備充足的信心和聽聞佛法的機會，以及善友的攝受（引導），才能聽聞如此深奧微妙的佛法，並獲得諸位聖者的愛重。如來的殊勝智慧遍佈虛空，所說的真理只有佛才能領悟。因此，廣博見聞的智者，應當相信我所說的真實不虛的教誨。得到人身非常困難，如來出世更是難得一遇，信心和智慧需要長時間才能獲得，因此修行者應當精進努力。既然已經聽聞如此微妙的佛法，應當常常憶念諸佛而心生歡喜。這樣的人在過去世就是我的真誠朋友，能夠樂於追求佛的菩提（覺悟）。

那時，世尊說完這部經后，天人世間有一萬二千那由他億（佛教數字單位）眾生遠離塵垢，得到清凈的法眼；二十億眾生證得阿那含果（佛教果位）；六千八百比丘（佛教出家男眾）諸漏已盡，心得解脫；四十億菩薩（佛教修行者）于無上菩提（最高覺悟）住不退轉，披上大鎧甲，將要成就正覺；有二十五億眾生得到不退忍（不退轉的忍辱）；有四萬億那由他百千眾生，對於無上菩提從未發心，現在才開始發心，種下各種善根，愿往生極樂世界見阿彌陀佛（西方極樂世界的佛），都將往生到那個如來的國土，在不同的地方次第成佛，都名為妙音。有八萬億那由他眾生，得到授記法忍，成就無上菩提。那些無量壽佛（阿彌陀佛）過去行菩薩道時所成熟的有情眾生，都將往生極樂世界，憶念他們過去所發的誓願，都將得到圓滿。

那時，三千大

【English Translation】 English version How much more so for other sentient beings to comprehend and understand? The merits and virtues of the Tathagata (Buddha) are known only to the Buddha himself; only the World Honored One can reveal and explain them. They are beyond the reach of Devas (gods) and Nagas (dragons), Yakshas (a type of guardian spirit), and the Pratyekabuddhas (solitary realizers) and Sravakas (hearers) are cut off from verbal expression. If all sentient beings were to become Buddhas, practicing beyond Samantabhadra (a Bodhisattva) and reaching the other shore (Nirvana), And were to expound on the merits of one Buddha, even after countless kalpas (eons), it would be inconceivable. Even if the body were to perish in the meantime, the Buddha's supreme wisdom cannot be measured. Therefore, one must possess sufficient faith and the opportunity to hear the Dharma, as well as the guidance of good friends, To hear such profound and subtle Dharma, and to gain the love and respect of all the noble ones. The Tathagata's supreme wisdom pervades the void, and the truths spoken are understood only by the Buddha. Therefore, the wise who have heard much should believe in my true and unadulterated teachings. It is very difficult to obtain a human body, and it is even more rare to encounter the appearance of a Tathagata. Faith and wisdom take a long time to acquire, therefore practitioners should strive diligently. Having heard such wonderful Dharma, one should always remember the Buddhas and rejoice. Such a person was truly my friend in past lives, and is able to joyfully seek the Bodhi (enlightenment) of the Buddha.

At that time, after the World Honored One finished speaking this sutra, twelve thousand nayutas (a large number) of billions of beings in the world of gods and humans were freed from defilement and obtained the pure Dharma eye; twenty billion beings attained the Anagami fruit (a stage of enlightenment); six thousand eight hundred Bhikkhus (Buddhist monks) had exhausted all their outflows and their minds were liberated; forty billion Bodhisattvas (Buddhist practitioners) dwelt in non-retrogression in Anuttara-samyak-sambodhi (supreme enlightenment), donned great armor, and were about to achieve perfect enlightenment; twenty-five billion beings obtained non-retrogressive patience; forty thousand nayutas of hundreds of thousands of beings, who had never before aspired to Anuttara-samyak-sambodhi, now began to aspire, planted various good roots, and wished to be reborn in the Pure Land to see Amitabha Buddha (the Buddha of the Western Pure Land), all of whom will be reborn in that Tathagata's land, and will successively become Buddhas in different places, all with the name Wonderful Sound. Eighty thousand nayutas of beings received the prediction of Dharma patience and achieved Anuttara-samyak-sambodhi. Those sentient beings who were matured by the Immeasurable Life Buddha (Amitabha Buddha) when he was practicing the Bodhisattva path will all be reborn in the Pure Land, and their past vows will all be fulfilled.

At that time, the three thousand great

千世界六種震動，並現種種希有神變，放大光明普照世界。無量億那由他百千天人，同時音樂不鼓自鳴，雨天曼陀羅花沒至於膝；乃至阿迦膩吒天，皆作種種殊妙供養。

佛說經已，彌勒菩薩等及尊者阿難，一切大眾，聞佛所說，皆大歡喜。

大寶積經卷第十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第十九

大唐三藏菩提流志奉　詔譯

不動如來會第六之一

授記莊嚴品第一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾千二百五十人俱，皆是阿羅漢眾所知識，諸漏已盡無復煩惱，心慧解脫自在無礙猶如大龍，所作已辦舍于重擔，逮得己利盡諸有結，正教通達到于彼岸；唯有阿難住于學地。爾時尊者舍利弗從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！云何往昔諸菩薩摩訶薩發趣阿耨多羅三藐三菩提，修行遍清凈行，被精進甲功德莊嚴。是諸菩薩由被甲故，于阿耨多羅三藐三菩提得不退轉。世尊！如是行愿及以發心，惟尊大慈開示演說。世尊！彼諸菩薩摩訶薩，為利益安樂天人世間，精勤修習遍清凈行被精進甲，由是利益安樂一切眾生，及為現在未來菩薩當作佛法光明，讚揚功德證獲善根故。使諸菩薩聞此法已，于真

【現代漢語翻譯】現代漢語譯本：

三千大千世界發生了六種震動，並顯現出種種稀有神奇的變化，放出巨大的光明普照整個世界。無數億那由他（極大的數量單位）百千的天人和人，同時奏響音樂，無需敲擊樂器便自行鳴響，天空中降下曼陀羅花，花瓣堆積到人的膝蓋那麼高；乃至阿迦膩吒天（色界頂層天），都做出了種種殊勝美妙的供養。

佛陀說完這部經后，彌勒菩薩等以及尊者阿難，所有在場的大眾，聽聞佛陀所說，都非常歡喜。

《大寶積經》卷第十八大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第十九

大唐三藏菩提流志奉詔譯

不動如來會第六之一

授記莊嚴品第一

如是我聞：

一時，佛陀在王舍城（古印度城市）的耆阇崛山（山名），與一千二百五十位大比丘（出家受具足戒的男性佛教徒）在一起，他們都是阿羅漢（斷盡煩惱，達到涅槃的聖者），為大眾所熟知，諸漏（煩惱）已盡，不再有煩惱，心智解脫，自在無礙，猶如大龍一般，該做的已做完，捨棄了重擔，獲得了自身的利益，斷盡了所有的束縛，正確地理解了教義，到達了彼岸；只有阿難（佛陀的十大弟子之一）還處於學習的階段。當時，尊者舍利弗（佛陀的十大弟子之一）從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀說道：『世尊！過去諸位菩薩摩訶薩（發大心的菩薩）是如何發起追求阿耨多羅三藐三菩提（無上正等正覺），修行圓滿清凈的行持，披上精進的鎧甲，以功德莊嚴自身？這些菩薩因為披上鎧甲的緣故，在阿耨多羅三藐三菩提的道路上不會退轉。世尊！這樣的行愿以及發心，請您以大慈悲心開示演說。世尊！那些菩薩摩訶薩，爲了利益安樂天人世間，精勤修習圓滿清凈的行持，披上精進的鎧甲，由此利益安樂一切眾生，並且為現在和未來的菩薩們，作為佛法的光明，讚揚功德，證得善根。使諸位菩薩聽聞此法后，對於真』 English version:

The three thousand great thousand worlds shook in six ways, and various rare and miraculous transformations appeared, emitting great light that illuminated the entire world. Countless billions of nayutas (an extremely large unit of quantity) of hundreds of thousands of devas (gods) and humans simultaneously played music, without any instruments being struck, they sounded on their own, and mandara flowers rained down from the sky, piling up to the height of people's knees; even the Akanistha heaven (the highest heaven in the realm of form) made various supremely wonderful offerings.

After the Buddha finished speaking this sutra, Bodhisattva Maitreya and others, as well as Venerable Ananda, and all the assembly present, upon hearing what the Buddha had said, were all greatly delighted.

The Great Treasure Accumulation Sutra, Volume 18 T11 No. 0310 The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 19

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Immovable Tathagata Assembly, Sixth of One

The Chapter on the Adornment of Predictions, First

Thus have I heard:

At one time, the Buddha was in the city of Rajagriha (an ancient Indian city) on Mount Gijjhakuta (a mountain name), together with a great assembly of twelve hundred and fifty bhikshus (fully ordained male Buddhist monks), all of whom were arhats (saints who have extinguished all defilements and attained nirvana), well-known to the assembly, their outflows (defilements) were exhausted, they no longer had afflictions, their minds were liberated, free and unhindered, like great dragons, what needed to be done was done, they had cast off their heavy burdens, obtained their own benefit, severed all bonds, correctly understood the teachings, and reached the other shore; only Ananda (one of the Buddha's ten great disciples) was still in the stage of learning. At that time, Venerable Sariputra (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How did the Bodhisattva Mahasattvas (Bodhisattvas who have generated great aspiration) of the past initiate the pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), cultivate perfectly pure conduct, and adorn themselves with the armor of diligence and merit? Because these Bodhisattvas wore this armor, they did not regress on the path to Anuttara-samyak-sambodhi. World Honored One! Please, with your great compassion, explain and expound upon such aspirations and initiations. World Honored One! Those Bodhisattva Mahasattvas, for the benefit and happiness of the world of gods and humans, diligently cultivate perfectly pure conduct, wear the armor of diligence, and thereby benefit and bring happiness to all sentient beings, and also serve as the light of the Dharma for present and future Bodhisattvas, praising merit and attaining roots of goodness. May all Bodhisattvas, upon hearing this Dharma, regarding the true'

【English Translation】 The three thousand great thousand worlds shook in six ways, and various rare and miraculous transformations appeared, emitting great light that illuminated the entire world. Countless billions of nayutas (an extremely large unit of quantity) of hundreds of thousands of devas (gods) and humans simultaneously played music, without any instruments being struck, they sounded on their own, and mandara flowers rained down from the sky, piling up to the height of people's knees; even the Akanistha heaven (the highest heaven in the realm of form) made various supremely wonderful offerings. After the Buddha finished speaking this sutra, Bodhisattva Maitreya and others, as well as Venerable Ananda, and all the assembly present, upon hearing what the Buddha had said, were all greatly delighted. The Great Treasure Accumulation Sutra, Volume 18 T11 No. 0310 The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Volume 19 Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree The Immovable Tathagata Assembly, Sixth of One The Chapter on the Adornment of Predictions, First Thus have I heard: At one time, the Buddha was in the city of Rajagriha (an ancient Indian city) on Mount Gijjhakuta (a mountain name), together with a great assembly of twelve hundred and fifty bhikshus (fully ordained male Buddhist monks), all of whom were arhats (saints who have extinguished all defilements and attained nirvana), well-known to the assembly, their outflows (defilements) were exhausted, they no longer had afflictions, their minds were liberated, free and unhindered, like great dragons, what needed to be done was done, they had cast off their heavy burdens, obtained their own benefit, severed all bonds, correctly understood the teachings, and reached the other shore; only Ananda (one of the Buddha's ten great disciples) was still in the stage of learning. At that time, Venerable Sariputra (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How did the Bodhisattva Mahasattvas (Bodhisattvas who have generated great aspiration) of the past initiate the pursuit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), cultivate perfectly pure conduct, and adorn themselves with the armor of diligence and merit? Because these Bodhisattvas wore this armor, they did not regress on the path to Anuttara-samyak-sambodhi. World Honored One! Please, with your great compassion, explain and expound upon such aspirations and initiations. World Honored One! Those Bodhisattva Mahasattvas, for the benefit and happiness of the world of gods and humans, diligently cultivate perfectly pure conduct, wear the armor of diligence, and thereby benefit and bring happiness to all sentient beings, and also serve as the light of the Dharma for present and future Bodhisattvas, praising merit and attaining roots of goodness. May all Bodhisattvas, upon hearing this Dharma, regarding the true'

如法性精勤修學，當得阿耨多羅三藐三菩提。」

佛言：「善哉善哉！舍利弗！汝能問過去未來菩薩摩訶薩凈行光明廣大甲冑闡揚功德，為攝受未來菩薩摩訶薩故。諦聽諦聽，如理思惟，當爲汝說。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛告舍利弗：「從是東方過千世界，彼有佛剎名曰妙喜。昔廣目如來、應、正等覺出現於彼，與諸菩薩摩訶薩說微妙法，從六波羅蜜為首。舍利弗！彼時有一比丘從座而起，偏袒右肩右膝著地，向佛合掌白言：『世尊！如佛所說菩薩法教，志願修行。』佛言：『善男子！汝今當知，菩薩教法難可修習。何以故？菩薩于諸眾生不生瞋害心故。』時彼比丘白佛言：『世尊！我從今日發阿耨多羅三藐三菩提心，以無諂無誑實語不異語，求一切智智乃至未得無上菩提，若於眾生起瞋害心者，則為違背無量無數無邊世界中現在說法諸佛如來。世尊！我今發此一切智心如是迴向，于其中間若發聲聞獨覺心者，則為欺誑一切諸佛。世尊！我今發此一切智心如是迴向，乃至未得無上菩提，若於眾生起愛慾瞋癡之心，或與惛沈貢高惡作相應，則為欺誑一切諸佛。世尊！我今發此一切智心安住迴向，乃至未得無上菩提，若生疑惑心，如是或起殺害、不與取心，或起邪見及非梵行、妄

【現代漢語翻譯】現代漢語譯本：

「如果依照佛法本性精勤修學，就應當證得阿耨多羅三藐三菩提（無上正等正覺）。」

佛說：「好啊，好啊！舍利弗！你能夠爲了攝受未來的菩薩摩訶薩，詢問過去和未來菩薩摩訶薩的清凈修行、光明廣大、如鎧甲般堅固的功德，真是太好了。仔細聽，仔細聽，好好思考，我將為你解說。」

舍利弗說：「是的，世尊！我非常樂意聽聞。」

佛告訴舍利弗：「從這裡向東方經過千個世界，那裡有一個佛國，名叫妙喜。過去有廣目如來（佛的稱號之一）、應供、正等正覺在那裡出現，為諸位菩薩摩訶薩宣說微妙的佛法，以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為首。舍利弗！那時有一位比丘從座位上站起來，袒露右肩，右膝跪地，向佛合掌說道：『世尊！我願意按照佛所說的菩薩法教修行。』佛說：『善男子！你現在應當知道，菩薩的教法難以修習。為什麼呢？因為菩薩對於一切眾生不會生起嗔恨傷害的心。』當時那位比丘對佛說：『世尊！我從今天起發阿耨多羅三藐三菩提心，以沒有諂媚、沒有欺騙的真實語言，不改變誓言，求得一切智智（佛的智慧），乃至沒有證得無上菩提之前，如果對眾生生起嗔恨傷害的心，就等於違背了無量無數無邊世界中現在正在說法的所有佛如來。世尊！我今天發此一切智心，這樣迴向，如果在這期間生起聲聞（小乘）或獨覺（中乘）的心，就等於欺騙了所有諸佛。世尊！我今天發此一切智心，這樣迴向，乃至沒有證得無上菩提之前，如果對眾生生起愛慾、嗔恨、愚癡之心，或者與昏沉、貢高、惡作（後悔）相應，就等於欺騙了所有諸佛。世尊！我今天發此一切智心，安住于迴向，乃至沒有證得無上菩提之前，如果生起疑惑心，或者生起殺害、偷盜之心，或者生起邪見以及非梵行（不凈行為）、妄語

【English Translation】 English version:

'If one diligently cultivates according to the Dharma nature, one should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

The Buddha said, 'Excellent, excellent! Shariputra! It is wonderful that you are able to inquire about the pure conduct, the vast and radiant, armor-like merits of the past and future Bodhisattva-Mahasattvas, for the sake of embracing future Bodhisattva-Mahasattvas. Listen carefully, listen carefully, contemplate thoroughly, and I will explain it to you.'

Shariputra said, 'Yes, World Honored One! I am eager to hear.'

The Buddha told Shariputra, 'From here, passing through a thousand worlds to the east, there is a Buddha-land called Wonderful Joy. In the past, the Tathagata (one of the titles of a Buddha), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) named Wide-Eyed appeared there, and spoke the subtle Dharma to the Bodhisattva-Mahasattvas, with the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) as the foremost. Shariputra! At that time, there was a Bhikshu (monk) who rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World Honored One! I am willing to practice according to the Bodhisattva teachings that the Buddha has spoken.' The Buddha said, 'Good man! You should know that the Bodhisattva teachings are difficult to practice. Why? Because Bodhisattvas do not generate thoughts of anger or harm towards any sentient beings.' At that time, that Bhikshu said to the Buddha, 'World Honored One! From this day forward, I generate the mind of Anuttara-samyak-sambodhi, with truthful words free from flattery and deceit, without changing my vow, seeking all-knowing wisdom, and until I attain supreme enlightenment, if I generate thoughts of anger or harm towards any sentient beings, then I would be going against all the Tathagatas, the Buddhas who are currently teaching in countless, immeasurable, and boundless worlds. World Honored One! I generate this mind of all-knowing wisdom and dedicate it in this way, and if in the meantime I generate the mind of a Shravaka (hearer) or Pratyekabuddha (solitary Buddha), then I would be deceiving all the Buddhas. World Honored One! I generate this mind of all-knowing wisdom and dedicate it in this way, and until I attain supreme enlightenment, if I generate thoughts of desire, anger, or ignorance towards any sentient beings, or if I am associated with dullness, arrogance, or remorse, then I would be deceiving all the Buddhas. World Honored One! I generate this mind of all-knowing wisdom and abide in this dedication, and until I attain supreme enlightenment, if I generate a mind of doubt, or if I generate thoughts of killing, stealing, or if I generate wrong views, non-celibate conduct, or false speech

語兩舌粗語相應，或與損害相應，則為欺誑一切諸佛。』舍利弗！時有異比丘作如是念：『此菩薩摩訶薩由初發心被精進甲，於一切眾生不為瞋等之所搖動。』舍利弗！時彼菩薩因此念故，妙喜國中號為不動。時廣目如來、應、正等覺見彼菩薩得不動名，隨喜贊善。四大天王、釋梵世主聞彼名已亦皆隨喜。

「舍利弗！彼不動菩薩摩訶薩于彼佛前作如是言：『世尊！我今發此一切智心，如是迴向阿耨多羅三藐三菩提，乃至未證無上正覺，所修行業或違此言者，則為欺誑無量無數世界諸佛如來安住說法者。世尊！我今發此大心如是迴向，乃至未證菩提，若於一一語言不與唸佛及一切智相應，則為欺誑一切諸佛。世尊！我今如是發心迴向，乃至未證無上菩提，生生在家不出家者，則為違背一切諸佛。世尊！我今發此一切智心，乃至未得無上菩提，生生出家若不乞食、不一坐食、不節減食、再食不食、不持三衣、不著糞掃衣、不隨所而坐、不常坐、不住阿蘭若、不安止樹下、不露坐、不住冢間，則為欺誑一切諸佛。世尊！我今發此大菩提心如是迴向，乃至未得一切智智，若不成就無礙辯才說諸妙法，則為欺誑無數諸佛。世尊！我今如是發心，乃至未得無上菩提，若不住三威儀，或立或坐或復經行，則為欺誑無量諸佛。

【現代漢語翻譯】現代漢語譯本：如果（菩薩）的言語與兩舌、粗語相應，或者與損害相應，那就是欺騙一切諸佛。』舍利弗！當時有一位比丘這樣想：『這位菩薩摩訶薩從最初發心就披上了精進的鎧甲，對於一切眾生不會被嗔恨等情緒所動搖。』舍利弗！當時那位菩薩因為這個念頭，在妙喜國中被稱為『不動』。當時廣目如來（Buddha with vast vision）、應供（worthy of offerings）、正等覺（perfectly enlightened one）見到那位菩薩得到『不動』的稱號，隨喜讚歎。四大天王、釋梵世主（Śakra and Brahmā）聽到這個名字后也都隨喜。舍利弗！那位不動菩薩摩訶薩在那位佛前這樣說：『世尊！我現在發此一切智心，這樣迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），乃至沒有證得無上正覺，所修的行業如果違背此言，那就是欺騙無量無數世界中安住說法的一切諸佛如來。世尊！我現在發此大心這樣迴向，乃至沒有證得菩提（bodhi，覺悟），如果每一句話不與唸佛及一切智相應，那就是欺騙一切諸佛。世尊！我現在這樣發心迴向，乃至沒有證得無上菩提，生生世世在家而不出家，那就是違背一切諸佛。世尊！我現在發此一切智心，乃至沒有得到無上菩提，生生世世出家如果不是乞食、不是一坐而食、不是節制飲食、不是過午不食、不持三衣（tricīvara，僧侶的三件袈裟）、不穿糞掃衣（pāṃśukūla，用丟棄的布料縫製的衣服）、不隨處而坐、不常坐、不住在阿蘭若（araṇya，寂靜處）、不安住在樹下、不露天而坐、不住在墳墓間，那就是欺騙一切諸佛。世尊！我現在發此大菩提心這樣迴向，乃至沒有得到一切智智（sarvajñātā，一切智），如果不能成就無礙辯才宣說諸妙法，那就是欺騙無數諸佛。世尊！我現在這樣發心，乃至沒有得到無上菩提，如果不住於三威儀（行走、站立、坐臥），或者站立、或者坐著、或者經行，那就是欺騙無量諸佛。』

【English Translation】 English version: 『If (a Bodhisattva's) speech is in accordance with divisive speech, harsh speech, or is in accordance with harm, then that is deceiving all the Buddhas.』 Śāriputra! At that time, there was a certain monk who thought thus: 『This Bodhisattva Mahāsattva, from the initial arising of his mind, has donned the armor of diligence, and towards all sentient beings, he is not shaken by anger and the like.』 Śāriputra! At that time, because of this thought, that Bodhisattva was known as 『Immovable』 in the Land of Wonderful Joy. At that time, the Tathāgata (Thus-gone One) of Vast Vision, the Arhat (Worthy One), the Samyaksaṃbuddha (Perfectly Enlightened One) saw that Bodhisattva had obtained the name 『Immovable』 and rejoiced and praised him. The Four Great Heavenly Kings, Śakra and Brahmā, upon hearing that name, also rejoiced. Śāriputra! That Immovable Bodhisattva Mahāsattva spoke thus before that Buddha: 『World-Honored One! I now generate this mind of all-knowing wisdom, and thus dedicate it towards anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and until I have not attained supreme enlightenment, if the practices I cultivate violate this vow, then that is deceiving all the Tathāgatas, the Buddhas who dwell and teach in countless worlds. World-Honored One! I now generate this great mind and thus dedicate it, and until I have not attained bodhi (enlightenment), if each and every word is not in accordance with mindfulness of the Buddha and all-knowing wisdom, then that is deceiving all the Buddhas. World-Honored One! I now generate this mind and thus dedicate it, and until I have not attained supreme enlightenment, if in life after life I remain at home and do not leave home, then that is violating all the Buddhas. World-Honored One! I now generate this mind of all-knowing wisdom, and until I have not attained supreme enlightenment, if in life after life, having left home, I do not beg for food, do not eat in one sitting, do not moderate my food, do not refrain from eating after noon, do not hold the three robes (tricīvara), do not wear discarded rag robes (pāṃśukūla), do not sit wherever I am, do not sit constantly, do not dwell in the araṇya (secluded place), do not dwell under a tree, do not sit in the open, do not dwell in a cemetery, then that is deceiving all the Buddhas. World-Honored One! I now generate this great Bodhi mind and thus dedicate it, and until I have not attained all-knowing wisdom (sarvajñātā), if I do not accomplish unobstructed eloquence in expounding the wonderful Dharma, then that is deceiving countless Buddhas. World-Honored One! I now generate this mind, and until I have not attained supreme enlightenment, if I do not abide in the three forms of deportment (walking, standing, sitting, and lying down), whether standing, or sitting, or walking, then that is deceiving countless Buddhas.』

世尊！我今發如上心，乃至未得一切智智，或於眾生犯根本罪，或作妄語及余世俗憒鬧之言，或起摧伏他論相應之心，則為欺誑無數諸佛。世尊！我今發此一切智心，安住迴向阿耨多羅三藐三菩提，或與婦人說法，若不起無常苦空無我之相，而取彼相及露齒而笑，則為欺誑一切諸佛。世尊！若我發此一切智心，安住迴向阿耨多羅三藐三菩提，于說法時顧指輕躁，或見余菩薩不生大師之想，則為欺誑無數諸佛。世尊！我今發此一切智心，乃至阿耨多羅三藐三菩提，若坐聽法及禮外道沙門婆羅門，唯除諸佛沙門弟子，則為欺誑一切諸佛。世尊！我今發此大心至無上覺，若行財法施時情有彼此，應供養所生簡異心，則為欺誑一切諸佛。世尊！我今發一切智心，乃至無上菩提，若見諸罪人將被刑罰，不捨身命而救護彼，則為欺誑一切諸佛。』舍利弗！時彼菩薩修此大行，乃至未證無上菩提，無一眾生將被刑罰不救護者。

「舍利弗！爾時有一比丘作如是念：『如來於此行者當爲作證，彼天、人、阿修羅等亦為證見。』舍利弗！時廣目如來、應、正等覺知彼比丘心之所念，告言：『如是如是。如來、應、正等覺之所證見，彼諸世間天、人、阿修羅等亦為證見。比丘！若復有菩薩摩訶薩被如是等大精進甲，趣向阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本：『世尊！我現在發起了這樣的心願，乃至尚未證得一切智智（佛的智慧），如果我對於眾生犯下根本重罪，或者說妄語以及其他世俗喧鬧的話語，或者生起想要摧毀他人論點的想法，那就是欺騙了無數的諸佛。世尊！我現在發起了這顆追求一切智慧的心，安住于迴向阿耨多羅三藐三菩提（無上正等正覺）的道路上，如果我給婦女說法時，沒有生起無常、苦、空、無我的觀念，反而執著于這些表象，並且露出牙齒而笑，那就是欺騙了一切諸佛。世尊！如果我發起了這顆追求一切智慧的心，安住于迴向阿耨多羅三藐三菩提的道路上，在說法時輕率地指指點點，或者看到其他菩薩時不生起如同對待大師一樣的敬意，那就是欺騙了無數的諸佛。世尊！我現在發起了這顆追求一切智慧的心，乃至證得阿耨多羅三藐三菩提，如果我坐著聽法或者禮拜外道沙門婆羅門（古印度宗教修行者），唯獨不禮拜諸佛的沙門弟子，那就是欺騙了一切諸佛。世尊！我現在發起了這顆大心，直至無上覺悟，如果在行財施和法施時，心中有親疏彼此的分別，對於應該供養的人產生分別心，那就是欺騙了一切諸佛。世尊！我現在發起了追求一切智慧的心，乃至證得無上菩提，如果看到罪人即將遭受刑罰，而不捨棄自己的生命去救護他們，那就是欺騙了一切諸佛。』舍利弗（佛陀的十大弟子之一）！那時，那位菩薩修持這種偉大的行為，乃至尚未證得無上菩提，沒有一個眾生即將遭受刑罰而不去救護的。『舍利弗！那時，有一位比丘（佛教出家修行者）這樣想：『如來（佛陀的稱號）對於這位修行者應當作為證明，那些天人、阿修羅（古印度神話中的神）等也應當作為見證。』舍利弗！那時，廣目如來、應、正等覺（佛陀的稱號）知道那位比丘心中所想，就告訴他說：『是這樣的，是這樣的。如來、應、正等覺所證見的，那些世間的天人、阿修羅等也作為見證。比丘！如果又有菩薩摩訶薩（大菩薩）披上這樣的大精進鎧甲，趨向阿耨多羅三藐三菩提，』

【English Translation】 English version: 'World Honored One! I now generate such a mind, and until I attain all-knowing wisdom (Buddha's wisdom), if I commit fundamental offenses against sentient beings, or speak falsehoods and other worldly, noisy words, or give rise to the intention to refute the arguments of others, then I am deceiving countless Buddhas. World Honored One! I now generate this mind seeking all wisdom, abiding in the dedication towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), if when teaching the Dharma to women, I do not give rise to the perception of impermanence, suffering, emptiness, and no-self, but instead cling to these appearances and smile with my teeth showing, then I am deceiving all Buddhas. World Honored One! If I generate this mind seeking all wisdom, abiding in the dedication towards Anuttara-samyak-sambodhi, and when teaching the Dharma, I point and gesture carelessly, or when seeing other Bodhisattvas, I do not generate the respect due to a great master, then I am deceiving countless Buddhas. World Honored One! I now generate this mind seeking all wisdom, until I attain Anuttara-samyak-sambodhi, if I sit and listen to the Dharma or pay respects to non-Buddhist Shramanas and Brahmins (ancient Indian religious practitioners), but not to the Shramana disciples of the Buddhas, then I am deceiving all Buddhas. World Honored One! I now generate this great mind until supreme enlightenment, if when practicing the giving of wealth and Dharma, I have a sense of partiality and discrimination, and generate a discriminating mind towards those who should be offered to, then I am deceiving all Buddhas. World Honored One! I now generate this mind seeking all wisdom, until supreme enlightenment, if I see criminals about to be punished, and do not give up my life to protect them, then I am deceiving all Buddhas.' Shariputra (one of Buddha's ten great disciples)! At that time, that Bodhisattva practiced this great conduct, and until he attained supreme enlightenment, there was not a single sentient being about to be punished whom he did not protect. 'Shariputra! At that time, there was a Bhikshu (Buddhist monastic) who thought thus: 『The Tathagata (title of the Buddha) should bear witness to this practitioner, and those Devas, humans, Asuras (gods in ancient Indian mythology), etc., should also bear witness.』 Shariputra! At that time, the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha), with the name 'Wide-Eyed', knowing the thoughts in that Bhikshu's mind, said: 『It is so, it is so. What the Tathagata, Arhat, Samyak-sambuddha has witnessed, those Devas, humans, Asuras, etc., in the world also bear witness. Bhikshu! If there is again a Bodhisattva Mahasattva (great Bodhisattva) who is clad in such great armor of diligence, and is heading towards Anuttara-samyak-sambodhi,』

三菩提，彼皆當成無上正覺。』

「舍利弗！時不動菩薩摩訶薩白佛言：『世尊！我今發此一切智心，乃至未證無上菩提，于其中間，若比丘、比丘尼、優婆塞、優婆夷有諸罪釁，若說其所犯，則為違背諸佛如來。世尊！我修是行，愿成無上正等菩提，使我剎中廣大清凈，諸聲聞眾悉無過失。世尊！若我發此一切智心，若未證得無上菩提，乃至夢中若生欲想而有所泄，則為違背諸佛如來。世尊！我修是行證無上覺，使彼國中出家菩薩，彼于夢間亦無漏泄。世尊！若我發此一切智心，乃至證得無上菩提，我佛剎中若諸女人有女過失如余土者，終不取正覺；若取正覺則為欺誑一切諸佛。』舍利弗！若菩薩以此大愿種子成就者，念隨出生如是諸法，能為眾生說種種教。

「舍利弗！時有比丘白不動菩薩言：『大士！若此誠心不退至言無妄者，愿以足指搖動大地。』時不動菩薩以佛威神及本願善根力故，令彼大地六種搖動，所謂動、大動、遍動，搖、大搖、遍搖。舍利弗！彼不動菩薩摩訶薩如昔所愿今已成辦。是故菩薩摩訶薩欲證阿耨多羅三藐三菩提者，應學不動菩薩摩訶薩。若有菩薩善修其行，當獲如彼佛剎，及能速證阿耨多羅三藐三菩提。」

爾時舍利弗白佛言：「世尊！不動菩薩初發心時，幾何天子

【現代漢語翻譯】現代漢語譯本『他們都將成就無上正覺（anuttara-samyak-sambodhi，無上正等正覺）。』『舍利弗（Sariputra）！當時，不動菩薩摩訶薩（Akshobhya Bodhisattva Mahasattva）對佛說：『世尊！我今發此一切智心（sarvajna-citta，求一切智慧的心），乃至未證得無上菩提（anuttara-bodhi，無上覺悟）的期間，如果比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）有任何罪過，如果我說出他們所犯的過錯，那就是違背了諸佛如來（Tathagata）。世尊！我修持這種行為，愿成就無上正等菩提（anuttara-samyak-sambodhi），使我的佛剎（buddha-ksetra，佛的國土）廣大清凈，所有的聲聞（sravaka，聽聞佛法而修行的人）眾都沒有過失。世尊！如果我發了這求一切智慧的心，如果我還沒有證得無上菩提，乃至在夢中如果生起慾望的想法而有所泄露，那就是違背了諸佛如來。世尊！我修持這種行為，證得無上覺悟，使我那個國土中出家的菩薩（bodhisattva），他們在夢中也沒有泄露。世尊！如果我發了這求一切智慧的心，乃至證得無上菩提，我的佛剎中如果那些女人有像其他國土一樣的女性過失，我終究不會成就正覺；如果成就正覺，那就是欺騙了一切諸佛。』舍利弗！如果菩薩以這種大愿種子成就，就會隨念出生這樣的諸法，能夠為眾生宣說種種教法。『舍利弗！當時，有一位比丘對不動菩薩說：『大士！如果你的誠心不退轉，所說的話真實不虛，愿你用腳趾搖動大地。』當時，不動菩薩憑藉佛的威神力以及本願的善根力，使大地發生六種震動，即動、大動、遍動，搖、大搖、遍搖。舍利弗！這位不動菩薩摩訶薩，像他過去所發願的那樣，現在已經成就了。因此，菩薩摩訶薩想要證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當學習不動菩薩摩訶薩。如果有菩薩善於修持這種行為，就會獲得像他那樣的佛剎，並且能夠迅速證得阿耨多羅三藐三菩提。』當時，舍利弗對佛說：『世尊！不動菩薩最初發心的時候，有多少天子（deva-putra）？』

【English Translation】 English version 'They will all attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi).' 'Sariputra! At that time, the Bodhisattva Mahasattva Akshobhya said to the Buddha: 'World Honored One! I have now generated this mind of all-knowing wisdom (sarvajna-citta), and until I attain unsurpassed enlightenment (anuttara-bodhi), if any bhikshus, bhikshunis, upasakas, or upasikas commit any offenses, if I were to speak of their transgressions, I would be going against all the Buddhas, the Tathagatas. World Honored One! I cultivate this practice, wishing to attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), so that my Buddha-field (buddha-ksetra) will be vast and pure, and all the sravakas (hearers) will be without fault. World Honored One! If I have generated this mind of all-knowing wisdom, and if I have not yet attained unsurpassed enlightenment, even in a dream if a desire arises and there is any emission, I would be going against all the Buddhas, the Tathagatas. World Honored One! I cultivate this practice, attaining unsurpassed enlightenment, so that the bodhisattvas who have left home in that land will not have any emissions even in their dreams. World Honored One! If I have generated this mind of all-knowing wisdom, and until I attain unsurpassed enlightenment, if the women in my Buddha-field have the same faults as women in other lands, I will never attain perfect enlightenment; if I were to attain perfect enlightenment, I would be deceiving all the Buddhas.' Sariputra! If a bodhisattva accomplishes this great vow seed, then such dharmas will arise in accordance with their thoughts, and they will be able to teach various doctrines to sentient beings. 'Sariputra! At that time, a bhikshu said to the Bodhisattva Akshobhya: 'Great One! If your sincere mind does not retreat and your words are true and not false, may you shake the earth with your toe.' At that time, the Bodhisattva Akshobhya, through the Buddha's majestic power and the power of his original vow's good roots, caused the earth to shake in six ways, namely, moving, greatly moving, completely moving, shaking, greatly shaking, and completely shaking. Sariputra! This Bodhisattva Mahasattva Akshobhya has now accomplished what he had wished for in the past. Therefore, a Bodhisattva Mahasattva who wishes to attain anuttara-samyak-sambodhi should learn from the Bodhisattva Mahasattva Akshobhya. If a bodhisattva cultivates this practice well, they will obtain a Buddha-field like his, and will be able to quickly attain anuttara-samyak-sambodhi.' At that time, Sariputra said to the Buddha: 'World Honored One! When the Bodhisattva Akshobhya first generated his mind, how many deva-putras (heavenly beings) were there?'

而來集會？」

佛告舍利弗：「彼時三千大千世界所有四大天王及與帝釋魔王、娑婆世界主梵天王等，皆歡喜合掌作如是言：『今此所聞被功德甲，我等昔未曾聞。世尊！彼不動菩薩當成佛時，于彼剎中所有眾生，不以下劣善根而得成就。』」

舍利弗白佛言：「世尊！如佛所說不動菩薩被甲功德，諸餘菩薩所未曾有。」

佛告舍利弗：「如是如是。諸餘菩薩被大甲冑，發趣無上菩提，無有如不動菩薩摩訶薩者。舍利弗！彼不動菩薩成就功德，于賢劫中一切菩薩皆悉無有。舍利弗！爾時廣目如來授不動菩薩摩訶薩阿耨多羅三藐三菩提記言：『善男子！汝于來世當得作佛，號曰不動如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。』如然燈佛與我授記。舍利弗！不動菩薩得授記時，有大光明普照世界，是時大地六種震動。如我往昔證一切智時，此大千界六動震動。

「複次舍利弗！彼時三千大千世界所有卉木叢林皆向菩薩傾靡，亦如我昔證菩提時一切草木傾向於我。

「複次舍利弗！不動菩薩蒙佛記時，彼大千界所有天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽，皆悉合掌頂禮菩薩。如我於此證大菩提，娑婆世界所有天龍等，皆悉合掌頂禮于

【現代漢語翻譯】現代漢語譯本：『從何而來？』佛告訴舍利弗：『那時，三千大千世界的所有四大天王（佛教護法神）、帝釋（天神之王）、魔王、娑婆世界主梵天王（創造之神）等，都歡喜地合掌說道：『今天聽聞的這種功德鎧甲，我們過去從未聽聞。世尊！那位不動菩薩（堅定不移的菩薩）成佛時，在他所在的佛土中的所有眾生，不會以低劣的善根而獲得成就。』舍利弗（佛陀的十大弟子之一）問佛說：『世尊！如佛所說，不動菩薩所擁有的功德鎧甲，是其他菩薩所沒有的。』佛告訴舍利弗：『是的，是的。其他菩薩雖然也披著大鎧甲，發願追求無上菩提（最高覺悟），但沒有像不動菩薩摩訶薩（偉大的菩薩）這樣的。舍利弗！不動菩薩所成就的功德，在賢劫（佛教宇宙論中的一個時期）中的所有菩薩中都是沒有的。舍利弗！那時，廣目如來（過去佛）給不動菩薩摩訶薩授記（預言成佛）說：『善男子！你將來會成佛，佛號為不動如來（堅定不移的佛）、應、正等覺（完全覺悟）、明行圓滿（智慧和行為完美）、善逝（善於解脫）、世間解（瞭解世間）、無上丈夫（無與倫比的導師）、調御士（調伏眾生者）、天人師（天人和人類的導師）、佛、世尊。』就像燃燈佛（過去佛）給我授記一樣。舍利弗！不動菩薩得到授記時，有大光明普照世界，那時大地發生六種震動。就像我過去證得一切智（佛的智慧）時，這個大千世界也發生六種震動。『再者，舍利弗！那時，三千大千世界的所有花草樹木都向菩薩傾斜，也像我過去證得菩提時，一切草木都傾向於我一樣。』『再者，舍利弗！不動菩薩蒙佛授記時，那個大千世界的所有天（天神）、龍（神獸）、夜叉（守護神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），都合掌向菩薩頂禮。就像我在這裡證得大菩提時，娑婆世界（我們所處的世界）的所有天龍等，都合掌向我頂禮一樣。』

【English Translation】 English version: 'From whence did they come?' The Buddha told Shariputra, 'At that time, all the Four Heavenly Kings (Buddhist guardian deities) of the three thousand great thousand worlds, as well as Indra (king of the gods), the Mara King, the Brahma King (creator god) of the Saha world, and others, all joyfully joined their palms and said, 「This armor of merit that we have heard of today, we have never heard of before. World Honored One! When that Akshobhya Bodhisattva (unwavering Bodhisattva) becomes a Buddha, all beings in that Buddha-land will not attain enlightenment with inferior roots of goodness.」' Shariputra (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! As the Buddha has said, the armor of merit possessed by Akshobhya Bodhisattva is something that other Bodhisattvas do not have.' The Buddha told Shariputra, 'It is so, it is so. Although other Bodhisattvas also wear great armor and aspire to Anuttara-samyak-sambodhi (supreme enlightenment), there is none like the Mahasattva (great Bodhisattva) Akshobhya. Shariputra! The merits achieved by Akshobhya Bodhisattva are not possessed by any Bodhisattva in the Bhadrakalpa (a period in Buddhist cosmology). Shariputra! At that time, the Tathagata (past Buddha) with Wide Eyes gave Akshobhya Bodhisattva the prediction of Anuttara-samyak-sambodhi, saying, 「Good man! In the future, you will become a Buddha, with the name Akshobhya Tathagata (unwavering Buddha), Arhat, Samyak-sambuddha (fully enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Shasta deva-manushyanam (teacher of gods and humans), Buddha, Bhagavan.」 Just as Dipankara Buddha (past Buddha) gave me the prediction. Shariputra! When Akshobhya Bodhisattva received the prediction, there was great light illuminating the world, and at that time, the earth shook in six ways. Just as when I attained all-knowing wisdom (Buddha's wisdom) in the past, this great thousand world also shook in six ways.' 'Furthermore, Shariputra! At that time, all the plants and trees in the three thousand great thousand worlds inclined towards the Bodhisattva, just as when I attained Bodhi in the past, all the plants and trees inclined towards me.' 'Furthermore, Shariputra! When Akshobhya Bodhisattva received the prediction from the Buddha, all the Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Asuras (warring gods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities) in that great thousand world, all joined their palms and bowed to the Bodhisattva. Just as when I attained great Bodhi here, all the Devas and Nagas of the Saha world (the world we inhabit) joined their palms and bowed to me.'

我。

「複次舍利弗！彼不動菩薩摩訶薩得授記時，彼世界中所有女人懷孕，皆得安和分釋無諸苦難，盲者得視、聾者能聞。如我成佛時等無有異。

「複次舍利弗！彼不動菩薩摩訶薩發趣阿耨多羅三藐三菩提，及廣目如來、應、正等覺授菩提記，于彼二時一切眾生無橫死者。亦如我證一切智時無有異也。

「複次舍利弗！彼不動菩薩得授記時，有悅意香普熏世界。亦如我昔證大菩提，妙香遍聞適意無異。」

爾時舍利弗白佛言：「世尊！彼不動菩薩摩訶薩成就如是廣大功德。」

佛告舍利弗言：「彼不動菩薩蒙佛授記，非唯有此功德，又能到無邊功德彼岸。

「複次舍利弗！彼不動菩薩由廣目如來與授佛記，彼時天人世間阿修羅等，心皆悅慶柔順調善。亦如我證無上菩提，諸天人等皆同歡喜。

「複次舍利弗！彼不動菩薩獲授記時，有大夜叉手持金剛侍衛菩薩，如我無異。

「複次舍利弗！不動菩薩蒙佛記時，諸天及人散諸名花涂香末香于菩薩上，亦如我證大菩提時散諸香華。

「複次舍利弗！彼不動菩薩得授記時，有諸天人各二十億，皆發阿耨多羅三藐三菩提心，得廣目如來授佛菩提記。

「複次舍利弗！彼不動菩薩蒙佛記時，優缽羅花，波頭摩

【現代漢語翻譯】現代漢語譯本『再者，舍利弗！那位不動菩薩摩訶薩（不動菩薩，Mahasattva，偉大的菩薩）得到授記時，那個世界中所有懷孕的婦女，都能平安順利地分娩，沒有痛苦和災難，盲人能夠看見，聾人能夠聽見。就像我成佛時一樣，沒有任何差別。『再者，舍利弗！那位不動菩薩摩訶薩發願追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），以及廣目如來（廣目如來，Buddha with wide eyes）應、正等覺（應供、正遍知）授記菩提時，在那兩個時刻，一切眾生都不會橫死。也像我證得一切智（Sarvajna，一切智慧）時一樣，沒有任何差別。『再者，舍利弗！那位不動菩薩得到授記時，會有令人愉悅的香氣普遍薰染整個世界。也像我過去證得大菩提（Maha-bodhi，偉大的覺悟）時，美妙的香氣遍佈，令人感到舒適一樣，沒有任何差別。』當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！那位不動菩薩摩訶薩成就瞭如此廣大的功德。』佛告訴舍利弗說：『那位不動菩薩蒙佛授記，不僅僅只有這些功德，還能到達無邊功德的彼岸。『再者，舍利弗！那位不動菩薩由於廣目如來給予授記，那時天人世間（Deva-manusya-loka，天界和人間）的阿修羅（Asura，非天）等，內心都感到喜悅、慶幸、柔順和調和。也像我證得無上菩提（Anuttara-bodhi，無上的覺悟）時，諸天人等都一同歡喜一樣。『再者，舍利弗！那位不動菩薩獲得授記時，有大夜叉（Yaksa，守護神）手持金剛（Vajra，金剛杵）侍衛菩薩，就像我一樣，沒有任何差別。『再者，舍利弗！不動菩薩蒙佛授記時，諸天和人們會散佈各種名貴的花朵、涂香和末香在菩薩身上，也像我證得大菩提時散佈各種香花一樣。『再者，舍利弗！那位不動菩薩得到授記時，有諸天人和人各二十億，都發起了阿耨多羅三藐三菩提心，得到廣目如來授記佛菩提。『再者，舍利弗！那位不動菩薩蒙佛授記時，優缽羅花（Utpala，青蓮花），波頭摩（Padma，紅蓮花）

【English Translation】 English version 『Furthermore, Shariputra! When that Akshobhya Bodhisattva Mahasattva (Akshobhya Bodhisattva, Mahasattva, great Bodhisattva) receives the prediction, all the pregnant women in that world will have peaceful and smooth deliveries, without suffering or calamities, the blind will be able to see, and the deaf will be able to hear. Just like when I became a Buddha, there is no difference.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva Mahasattva aspires to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and when the Buddha with Wide Eyes (Buddha with wide eyes) Tathagata, Arhat, Samyak-sambuddha (Worthy of offerings, perfectly enlightened) gives the prediction of Bodhi, at those two times, all sentient beings will not die untimely deaths. It is also like when I attained Sarvajna (Sarvajna, all-knowing wisdom), there is no difference.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be a pleasant fragrance that pervades the entire world. It is also like when I attained Maha-bodhi (Maha-bodhi, great enlightenment) in the past, the wonderful fragrance spread everywhere, making people feel comfortable, there is no difference.』 At that time, Shariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 『World Honored One! That Akshobhya Bodhisattva Mahasattva has achieved such vast merits.』 The Buddha told Shariputra: 『That Akshobhya Bodhisattva, having received the prediction from the Buddha, not only has these merits, but can also reach the shore of boundless merits.』『Furthermore, Shariputra! Because that Akshobhya Bodhisattva received the prediction from the Buddha with Wide Eyes, at that time, the Devas (Deva, gods), humans, Asuras (Asura, demigods) and others in the world all felt joy, happiness, gentleness, and harmony. It is also like when I attained Anuttara-bodhi (Anuttara-bodhi, unsurpassed enlightenment), all the Devas and humans were joyful together.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be a great Yaksha (Yaksa, guardian deity) holding a Vajra (Vajra, thunderbolt) guarding the Bodhisattva, just like me, there is no difference.』『Furthermore, Shariputra! When Akshobhya Bodhisattva receives the prediction from the Buddha, the Devas and humans will scatter various precious flowers, scented powders, and incense on the Bodhisattva, just like when I attained Maha-bodhi, various fragrant flowers were scattered.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction, there will be twenty billion Devas and humans each, who will all generate the mind of Anuttara-samyak-sambodhi, and receive the prediction of Buddha Bodhi from the Buddha with Wide Eyes.』『Furthermore, Shariputra! When that Akshobhya Bodhisattva receives the prediction from the Buddha, Utpala flowers (Utpala, blue lotus), Padma (Padma, red lotus)

華，紛陀利華遍滿大地。亦如我道場諸華遍覆。

「複次舍利弗！彼不動菩薩得授記時，有無量諸天在虛空中，散諸天衣覆菩薩上，咸作是言：『愿此菩薩速證無上正等菩提。』亦如我昔得一切智，諸天散衣，無有異也。

「複次舍利弗！彼世間天人阿修羅等，見不動菩薩得授阿耨多羅三藐三菩提記，皆大歡喜甚於世間父母生子。猶如我證一切智時，諸天人等皆大歡悅。

「複次舍利弗！彼三千大千世界所有天人，以佛神力皆聞不動菩薩授菩提記，各施種種上服名衣珍奇美膳。譬如比丘加提月滿，一切諸人悉皆供養。舍利弗！彼不動菩薩得授記時，欲界眾生持諸上味並奏天樂而以供養。舍利弗！彼不動菩薩摩訶薩得授記已，有如是等功德成就。」

時尊者舍利弗白佛言：「世尊！如來、應、正等覺甚為希有，善說諸佛境界不可思議，如是禪定境界及諸龍境界不可思議，諸業果報不可思議。世尊！彼不動菩薩住初發心，攝受如是殊勝功德得如來記，又成此等不可思議諸大功德。」

佛告舍利弗：「如是如是，如汝所說。」

爾時尊者阿難白舍利弗言：「大德！彼初發心菩薩被精進甲冑，世尊略說少分功德猶故未盡。」

舍利弗言：「如是如是，如來略說。何以故？彼菩薩住

【現代漢語翻譯】現代漢語譯本：華，芬陀利華（蓮花的一種）遍佈大地。也像我的道場中各種花朵覆蓋一樣。「再者，舍利弗！那位不動菩薩得到授記時，有無數諸天在虛空中，散佈各種天衣覆蓋在菩薩身上，都這樣說：『愿這位菩薩迅速證得無上正等菩提。』也像我過去得到一切智時，諸天散佈天衣一樣，沒有差別。「再者，舍利弗！那個世間的天人、阿修羅（一種神道生物）等，見到不動菩薩得到阿耨多羅三藐三菩提（無上正等正覺）的授記，都非常歡喜，勝過世間父母生子。就像我證得一切智時，諸天人等都非常歡悅。「再者，舍利弗！那個三千大千世界所有的天人，以佛的神力都聽聞不動菩薩得到菩提的授記，各自施捨各種上等衣服、名貴衣物、珍奇美味的食物。譬如比丘（佛教出家人）在加提月（印度歷的月份）圓滿時，所有的人都供養他。舍利弗！那位不動菩薩得到授記時，欲界眾生拿著各種上等美味並演奏天樂來供養。舍利弗！那位不動菩薩摩訶薩（大菩薩）得到授記后，有這樣等等的功德成就。」當時，尊者舍利弗對佛說：「世尊！如來、應、正等覺（佛的稱號）真是非常稀有，善於宣說諸佛的境界不可思議，這樣的禪定境界以及各種龍的境界不可思議，各種業的果報不可思議。世尊！那位不動菩薩住在初發心（剛開始發菩提心）的階段，就攝受了這樣殊勝的功德，得到如來的授記，又成就了這些不可思議的各種大功德。」佛告訴舍利弗：「是這樣的，是這樣的，就像你所說的那樣。」這時，尊者阿難對舍利弗說：「大德！那位初發心的菩薩披著精進的鎧甲，世尊略微說了一小部分功德，仍然沒有說完。」舍利弗說：「是這樣的，是這樣的，如來只是略微說了。為什麼呢？那位菩薩住在

【English Translation】 English version: Flowers, with pundarika (a type of lotus) flowers covering the entire earth. It is also like the various flowers covering my Bodhimanda (place of enlightenment). Furthermore, Shariputra! When that Immovable Bodhisattva received the prediction, countless devas (gods) in the sky scattered various celestial garments over the Bodhisattva, all saying: 『May this Bodhisattva quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 It was just like when I attained all-knowing wisdom, the devas scattered garments, there was no difference. Furthermore, Shariputra! The devas, humans, asuras (a type of demigod), and others in that world, seeing that the Immovable Bodhisattva received the prediction of Anuttara-samyak-sambodhi, were all greatly delighted, even more so than worldly parents when their child is born. It was just like when I attained all-knowing wisdom, the devas and humans were all greatly joyful. Furthermore, Shariputra! All the devas and humans in that three-thousand great thousand world, through the Buddha's power, heard that the Immovable Bodhisattva had received the prediction of Bodhi, and each offered various superior garments, precious clothing, and rare and delicious foods. It was like when a Bhikshu (Buddhist monk) completes the Kathina month (a month in the Indian calendar), everyone makes offerings to him. Shariputra! When that Immovable Bodhisattva received the prediction, beings in the desire realm held various superior flavors and played celestial music as offerings. Shariputra! That Immovable Bodhisattva Mahasattva (great Bodhisattva), after receiving the prediction, had such merits and accomplishments. At that time, the Venerable Shariputra said to the Buddha: 『World Honored One! The Tathagata (Buddha), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) is truly rare, skillful in explaining the inconceivable realms of the Buddhas, such states of samadhi (meditative absorption) and the inconceivable realms of the various dragons, and the inconceivable karmic retributions. World Honored One! That Immovable Bodhisattva, dwelling in the initial aspiration (first arising of the Bodhi mind), has received such superior merits, received the prediction of the Tathagata, and accomplished these inconceivable great merits.』 The Buddha told Shariputra: 『It is so, it is so, just as you have said.』 At that time, the Venerable Ananda said to Shariputra: 『Great Virtue! That Bodhisattva who has just aroused the Bodhi mind is wearing the armor of diligence, and the World Honored One has only briefly spoken of a small portion of his merits, which are still not exhausted.』 Shariputra said: 『It is so, it is so, the Tathagata has only spoken briefly. Why is that? That Bodhisattva dwells in』

初發心被精進甲，成就不可思議無量功德。」

時舍利弗復白佛言：「世尊！今已略贊不動菩薩被甲精進殊勝功德。唯愿世尊為攝受現在未來諸菩薩故，廣為宣說。」

佛告舍利弗：「不動菩薩住初發心被精進甲，如是功德不可思議。吾今為汝說其少分，諦聽諦聽，善思念之。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛言：「彼不動菩薩發如是愿：『假使虛空而有變異，我之弘誓終無退轉。』由此愿故，不動菩薩所有功德皆速成就。舍利弗！我不見有于賢劫中諸菩薩輩，被精進甲如不動菩薩者。舍利弗！寶幢菩薩所修之行，比于不動菩薩，于少分中乃至歌羅分亦不及一。舍利弗！不動菩薩所被精進甲冑，無量千菩薩悉無與等。舍利弗！不動菩薩摩訶薩以此堅固誓願，證得阿耨多羅三藐三菩提。今現住于妙喜世界，號為不動如來、應、正等覺。

「複次舍利弗！彼不動如來往昔行菩薩行時，諸有乞求頭目髓腦，手足支節，不逆其意悉皆施與。舍利弗！彼不動如來從初發心乃至未證無上菩提，由此因緣，無風黃痰及頭痛等和合諸病。舍利弗！彼不動如來往昔行菩薩道時，得如是等未曾有法。舍利弗！彼由往昔于生生處供養奉事諸佛如來，于彼佛所常修梵行，由是因緣生生之處還複本名

【現代漢語翻譯】現代漢語譯本：'初發心時就披上精進的鎧甲，成就不可思議的無量功德。' 當時，舍利弗又對佛說：'世尊！您已經簡略地讚歎了不動菩薩披甲精進的殊勝功德。唯愿世尊爲了攝受現在和未來的菩薩，廣為宣說。' 佛告訴舍利弗：'不動菩薩安住于初發心時就披上精進的鎧甲，這樣的功德不可思議。我現在為你講述其中的少部分，仔細聽，仔細聽，好好思考。' 舍利弗說：'是的，世尊！我非常樂意聽聞。' 佛說：'那不動菩薩發下這樣的誓願：『即使虛空發生變異，我的弘大誓願也終不退轉。』因為這個誓願，不動菩薩的所有功德都能迅速成就。舍利弗！我沒有見到在賢劫中，有哪位菩薩能像不動菩薩那樣披上精進的鎧甲。舍利弗！寶幢菩薩所修的行，與不動菩薩相比，連少部分，甚至歌羅分（極小的量）都比不上。舍利弗！不動菩薩所披的精進鎧甲，無量千位菩薩都無法與之相比。舍利弗！不動菩薩摩訶薩憑藉這堅固的誓願，證得了阿耨多羅三藐三菩提（無上正等正覺）。現在他安住在妙喜世界，號為不動如來、應、正等覺。' 『再者，舍利弗！那不動如來在過去行菩薩道時，如果有眾生乞求他的頭、眼睛、骨髓、腦髓、手足肢體，他都不會違逆他們的意願，全部施捨給他們。舍利弗！那不動如來從初發心直到證得無上菩提，因為這個因緣，沒有風病、黃痰以及頭痛等各種疾病。舍利弗！那不動如來在過去行菩薩道時，獲得了這樣等未曾有過的功德。舍利弗！他由於過去在生生世世都供養奉事諸佛如來，在那些佛所常常修行清凈的梵行，因此，在每一世都恢復了本來的名字。'

【English Translation】 English version: 'Having put on the armor of diligence at the initial arising of the mind, one achieves immeasurable merits beyond comprehension.' Then, Shariputra said to the Buddha, 'World Honored One! You have already briefly praised the extraordinary merits of the Immovable Bodhisattva's diligence in wearing the armor. May the World Honored One, for the sake of embracing the Bodhisattvas of the present and future, expound on it in detail.' The Buddha told Shariputra, 'The Immovable Bodhisattva dwells in the initial arising of the mind, having put on the armor of diligence. Such merits are inconceivable. I will now tell you a small portion of them. Listen carefully, listen carefully, and contemplate well.' Shariputra said, 'Yes, World Honored One! I am eager to hear.' The Buddha said, 'That Immovable Bodhisattva made this vow: 「Even if the void were to change, my great vow would never retreat.」 Because of this vow, all the merits of the Immovable Bodhisattva are quickly accomplished. Shariputra! I have not seen any Bodhisattva in this Bhadrakalpa who has put on the armor of diligence like the Immovable Bodhisattva. Shariputra! The practices of the Jeweled Banner Bodhisattva, compared to the Immovable Bodhisattva, are not even a small fraction, not even a kalā (a very small measure). Shariputra! The armor of diligence worn by the Immovable Bodhisattva is unmatched by countless thousands of Bodhisattvas. Shariputra! The Immovable Bodhisattva Mahasattva, with this firm vow, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Now he dwells in the Land of Wonderful Joy, known as the Immovable Tathagata, Arhat, Samyak-sambuddha.' 'Furthermore, Shariputra! When that Immovable Tathagata was practicing the Bodhisattva path in the past, if there were beings who begged for his head, eyes, marrow, brain, hands, feet, or limbs, he would not go against their wishes and would give them all away. Shariputra! From the initial arising of the mind until he attained unsurpassed Bodhi, the Immovable Tathagata, because of this cause, had no wind-related illnesses, phlegm, headaches, or other combined diseases. Shariputra! That Immovable Tathagata, when practicing the Bodhisattva path in the past, obtained such unprecedented merits. Shariputra! Because in life after life he made offerings and served all the Buddhas, and in those Buddhas' presence he always practiced pure conduct, therefore, in each life, he regained his original name.'

號為不動，從一佛剎至一佛剎，生有佛世常見如來。舍利弗！譬如剎利灌頂大王於世間中得勝自在，從一宮殿至一宮殿，足不履地受五欲樂。彼不動菩薩往昔行菩薩行時，生生之處常修梵行供養諸佛，隨所說法示教利喜，皆與波羅蜜相應、少與聲聞地相應，能令諸菩薩趣入安住阿耨多羅三藐三菩提。由此發心于無上菩提故，獲此廣大功德利益。又以法施善根迴向菩提，發如是愿：『愿我成佛，于彼剎中一切菩薩，以佛威力聞我說法，受持讀誦，及能歷事諸佛如來，從一佛剎至一佛剎，乃至未證無上菩提，常不遠離諸佛世尊，譬如於我。唯除至兜率天宮補處之位。何以故？諸菩薩摩訶薩法爾如是，若從兜率天眾降神母胎，右脅生時大地震動。』舍利弗！最後身菩薩摩訶薩有如是瑞相。舍利弗！譬如比丘具諸神足，入宮殿內猶處虛空，住諸威儀皆無障礙。彼後身菩薩亦復如是，雖在母胎而住虛空，一切胎垢不凈不能污染，臭穢之氣彼亦不聞。舍利弗！彼不動如來往昔行菩薩道發如是愿：『若我當證無上菩提，于彼佛剎行菩薩乘及聲聞乘者，皆斷諸魔業。諸眾生類於一切種於一切時，令諸魔眾不得其便。亦猶於我行菩薩行時斷一切魔業，而彼諸菩薩乃至未成諸大功德，常勤攝受修菩提行。』舍利弗！彼不動如來、應、正等覺

【現代漢語翻譯】現代漢語譯本名為不動的菩薩，從一個佛剎（佛的國土）到另一個佛剎，在有佛出世的時代常見到如來（佛的稱號）。舍利弗（佛陀的弟子）！譬如剎帝利（古印度四大種姓之一，指武士和統治者）灌頂大王在世間中獲得勝利和自在，從一個宮殿到另一個宮殿，腳不踩地享受五欲之樂（色、聲、香、味、觸）。那位不動菩薩在過去修行菩薩道時，生生世世都修持梵行（清凈的行為），供養諸佛，隨所聽聞的佛法開示教導，使眾生歡喜，都與波羅蜜（到達彼岸的方法）相應，少部分與聲聞地（小乘修行者的境界）相應，能夠引導諸菩薩進入並安住于阿耨多羅三藐三菩提（無上正等正覺）。由於發起了對無上菩提的追求，所以獲得瞭如此廣大的功德利益。又以法佈施的善根迴向菩提，發下這樣的願望：『愿我成佛時，在那個佛剎中的一切菩薩，都能以佛的威力聽到我說法，受持讀誦，並且能夠經歷侍奉諸佛如來，從一個佛剎到另一個佛剎，乃至沒有證得無上菩提之前，常常不遠離諸佛世尊，就像我一樣。唯獨除了到達兜率天宮（欲界天之一）補處菩薩的地位。為什麼呢？諸菩薩摩訶薩（大菩薩）的法則是這樣的，如果從兜率天眾降生到母親的胎中，右脅出生時大地會震動。』舍利弗！最後身菩薩摩訶薩有這樣的瑞相。舍利弗！譬如比丘（出家修行的男子）具有各種神通，進入宮殿內就像處在虛空中一樣，保持各種威儀都沒有障礙。那位最後身菩薩也是這樣，雖然在母親的胎中卻像住在虛空中，一切胎垢不凈都不能污染他，臭穢的氣味他也聞不到。舍利弗！那位不動如來在過去修行菩薩道時發下這樣的願望：『如果我將來證得無上菩提，在那個佛剎中修行菩薩乘（大乘佛教）和聲聞乘（小乘佛教）的人，都能斷除各種魔業。讓一切眾生在一切種類和一切時間，都讓魔眾無法得逞。也像我在修行菩薩道時斷除一切魔業一樣，而那些菩薩乃至沒有成就各種大功德之前，常常勤奮地攝受修持菩提之道。』舍利弗！那位不動如來、應供、正等覺（佛的稱號） English version The Bodhisattva named Immovable travels from one Buddha-field (a Buddha's realm) to another, and is often seen by the Tathagata (another name for Buddha) when a Buddha appears in the world. Shariputra (a disciple of the Buddha)! It is like a Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) crowned king who, having gained victory and freedom in the world, moves from one palace to another, enjoying the five desires (form, sound, smell, taste, and touch) without his feet touching the ground. That Immovable Bodhisattva, in his past practice of the Bodhisattva path, in every life cultivated pure conduct (Brahma-carya), made offerings to all Buddhas, and according to the Dharma he heard, taught and delighted beings, all in accordance with the Paramitas (perfections), and a small part in accordance with the Sravaka-bhumi (the realm of the Hearers), enabling Bodhisattvas to enter and abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this aspiration for supreme enlightenment, he obtained such vast merits and benefits. Furthermore, by dedicating the merit of his Dharma-giving to enlightenment, he made this vow: 'May all Bodhisattvas in that Buddha-field, when I become a Buddha, hear my teachings through the power of the Buddha, uphold and recite them, and be able to serve all the Buddhas and Tathagatas, traveling from one Buddha-field to another, until they attain supreme enlightenment, never departing from the World-Honored Ones, just like me. Except for those who reach the position of a Bodhisattva awaiting Buddhahood in the Tushita Heaven (one of the heavens in the desire realm). Why is this so? The Dharma of all Bodhisattva-Mahasattvas (great Bodhisattvas) is such that if they descend from the Tushita Heaven to be conceived in a mother's womb, the earth will shake when they are born from the right side.' Shariputra! The Bodhisattva-Mahasattva in his last life has such auspicious signs. Shariputra! It is like a Bhikshu (a male monastic) who possesses various supernatural powers, entering a palace as if he were in empty space, maintaining all his dignified manners without any hindrance. That Bodhisattva in his last life is also like this, although in his mother's womb, he is as if dwelling in empty space, and all the impurities of the womb cannot defile him, nor does he smell the foul odors. Shariputra! That Immovable Tathagata, in his past practice of the Bodhisattva path, made this vow: 'If I attain supreme enlightenment in the future, may all those in that Buddha-field who practice the Bodhisattva-yana (Mahayana Buddhism) and the Sravaka-yana (Hinayana Buddhism) be able to cut off all demonic activities. May all beings, in all kinds and at all times, prevent the demons from succeeding. Just as I cut off all demonic activities when I practiced the Bodhisattva path, may those Bodhisattvas, until they achieve all great merits, always diligently embrace and cultivate the path to enlightenment.' Shariputra! That Immovable Tathagata, Arhat, Samyak-sambuddha (titles of a Buddha)

【English Translation】 The Bodhisattva named Immovable travels from one Buddha-field to another, and is often seen by the Tathagata when a Buddha appears in the world. Shariputra! It is like a Kshatriya crowned king who, having gained victory and freedom in the world, moves from one palace to another, enjoying the five desires without his feet touching the ground. That Immovable Bodhisattva, in his past practice of the Bodhisattva path, in every life cultivated pure conduct, made offerings to all Buddhas, and according to the Dharma he heard, taught and delighted beings, all in accordance with the Paramitas, and a small part in accordance with the Sravaka-bhumi, enabling Bodhisattvas to enter and abide in Anuttara-samyak-sambodhi. Because of this aspiration for supreme enlightenment, he obtained such vast merits and benefits. Furthermore, by dedicating the merit of his Dharma-giving to enlightenment, he made this vow: 'May all Bodhisattvas in that Buddha-field, when I become a Buddha, hear my teachings through the power of the Buddha, uphold and recite them, and be able to serve all the Buddhas and Tathagatas, traveling from one Buddha-field to another, until they attain supreme enlightenment, never departing from the World-Honored Ones, just like me. Except for those who reach the position of a Bodhisattva awaiting Buddhahood in the Tushita Heaven. Why is this so? The Dharma of all Bodhisattva-Mahasattvas is such that if they descend from the Tushita Heaven to be conceived in a mother's womb, the earth will shake when they are born from the right side.' Shariputra! The Bodhisattva-Mahasattva in his last life has such auspicious signs. Shariputra! It is like a Bhikshu who possesses various supernatural powers, entering a palace as if he were in empty space, maintaining all his dignified manners without any hindrance. That Bodhisattva in his last life is also like this, although in his mother's womb, he is as if dwelling in empty space, and all the impurities of the womb cannot defile him, nor does he smell the foul odors. Shariputra! That Immovable Tathagata, in his past practice of the Bodhisattva path, made this vow: 'If I attain supreme enlightenment in the future, may all those in that Buddha-field who practice the Bodhisattva-yana and the Sravaka-yana be able to cut off all demonic activities. May all beings, in all kinds and at all times, prevent the demons from succeeding. Just as I cut off all demonic activities when I practiced the Bodhisattva path, may those Bodhisattvas, until they achieve all great merits, always diligently embrace and cultivate the path to enlightenment.' Shariputra! That Immovable Tathagata, Arhat, Samyak-sambuddha

往昔行菩薩行，演說諸法及聽聞時，身之與心不生疲倦。何以故？彼初發心修菩薩行時，得法身威力故。舍利弗！不動如來、應、正等覺往昔行菩薩行時作如是愿：『我佛剎中所有菩薩摩訶薩皆得法身圓滿，如我無異。』」

佛剎功德莊嚴品第二

爾時舍利弗白佛言：「世尊！如佛已說不動如來修菩薩行時所有功德。復愿世尊開示廣說不動如來見今剎土功德嚴勝。何以故？使諸補特伽羅行菩薩乘者，聞彼功德生愛樂心，欲見彼佛禮拜供養。住聲聞地補特伽羅證無學者，聞彼剎土功德莊嚴，亦希瞻禮供養奉事。」

佛告舍利弗：「善哉善哉！汝今乃能問如是義。諦聽諦聽，善思念之，今當爲汝分別解說。」

舍利弗言：「唯然世尊！愿樂欲聞。」

佛告舍利弗：「彼不動如來、應、正等覺證一切智時，放大光明普照三千大千世界，是時大地六種震動。彼世界中所有眾生，知不動如來證無上覺，經七晝夜無有食想、無飢渴想，亦無疲倦宴處睡眠之想，唯有安樂歡喜愛樂善心。而於彼時，世界之中所有眾生及欲界天，無有淫慾。何以故？由彼如來本願力故，彼諸眾生現世攝受此諸功德。舍利弗！不動如來、應、正等覺證一切智時，彼世界中所有眾生皆至誠合掌向不動如來，由渴仰如來故，能

【現代漢語翻譯】現代漢語譯本過去在修行菩薩道，演說諸法以及聽聞佛法時，身心都不會感到疲倦。這是為什麼呢？因為他們最初發心修行菩薩道時，就獲得了法身的力量。舍利弗！不動如來（Akshobhya Tathagata，意為不動的如來）、應供、正等覺在過去修行菩薩道時曾發願：『我佛剎中的所有菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）都能獲得圓滿的法身，和我一樣沒有差別。』

佛剎功德莊嚴品第二

這時，舍利弗對佛說：『世尊！您已經講述了不動如來修行菩薩道時的所有功德。現在，還請世尊開示，詳細講述不動如來現在所處的佛剎的功德莊嚴。這是為什麼呢？爲了讓那些修行菩薩乘的人，聽聞這些功德後生起愛慕之心，想要見到那位佛並禮拜供養。那些安住于聲聞地（Sravaka-bhumi，意為聲聞的境界）的補特伽羅（Pudgala，意為人）證得無學果位的，聽聞那個佛剎的功德莊嚴，也會希望瞻仰禮拜供養。』

佛告訴舍利弗：『很好，很好！你現在能夠問這樣的問題。仔細聽，仔細聽，好好思考，我現在將為你分別解說。』

舍利弗說：『是的，世尊！我非常樂意聽聞。』

佛告訴舍利弗：『當不動如來、應供、正等覺證得一切智（Sarvajna，意為一切智慧）時，會放出大光明普照三千大千世界，那時大地會發生六種震動。那個世界中的所有眾生，知道不動如來證得了無上覺悟，連續七個晝夜都沒有想過要吃飯，沒有飢渴的感覺，也沒有疲倦、休息、睡眠的想法，只有安樂、歡喜、愛樂和善心。而且在那個時候，世界中的所有眾生以及欲界天，都沒有淫慾。這是為什麼呢？因為那位如來本願的力量，那些眾生在現世就接受了這些功德。舍利弗！當不動如來、應供、正等覺證得一切智時，那個世界中的所有眾生都會至誠合掌向不動如來，因為渴求見到如來，能夠』

【English Translation】 English version In the past, while practicing the Bodhisattva path, when expounding the Dharma and listening to it, their bodies and minds did not experience fatigue. Why is that? Because when they first generated the aspiration to practice the Bodhisattva path, they obtained the power of the Dharmakaya (法身, Dharma body). Shariputra! Akshobhya Tathagata (不動如來, Immovable Thus Come One), worthy of offerings, the perfectly enlightened one, when practicing the Bodhisattva path in the past, made this vow: 『May all the Bodhisattva-Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) in my Buddha-field attain the complete Dharmakaya, and be no different from me.』

Chapter Two: The Meritorious Adornments of the Buddha-field

At that time, Shariputra said to the Buddha: 『World Honored One! You have already spoken about all the merits of Akshobhya Tathagata when he practiced the Bodhisattva path. Now, I also wish that the World Honored One would reveal and extensively explain the meritorious adornments of the Buddha-field where Akshobhya Tathagata is currently residing. Why is that? So that those who practice the Bodhisattva vehicle, upon hearing of these merits, will develop a heart of admiration, desiring to see that Buddha and pay homage and make offerings. Those Pudgalas (補特伽羅, persons) who abide in the Sravaka-bhumi (聲聞地, Hearer's stage) and have attained the state of no-more-learning, upon hearing of the meritorious adornments of that Buddha-field, will also wish to behold, pay homage, and make offerings.』

The Buddha told Shariputra: 『Excellent, excellent! You are now able to ask such a question. Listen carefully, listen carefully, and contemplate well, and I will now explain it to you in detail.』

Shariputra said: 『Yes, World Honored One! I am very eager to hear.』

The Buddha told Shariputra: 『When Akshobhya Tathagata, worthy of offerings, the perfectly enlightened one, attains Sarvajna (一切智, all-knowing wisdom), he will emit great light that illuminates the three thousand great thousand worlds, and at that time, the earth will shake in six ways. All the beings in that world, knowing that Akshobhya Tathagata has attained unsurpassed enlightenment, will not have the thought of eating for seven days and nights, nor will they have the feeling of hunger or thirst, nor will they have the thought of fatigue, rest, or sleep, but only peace, joy, love, and good intentions. Moreover, at that time, all the beings in the world and the desire realm heavens will be without lust. Why is that? Because of the power of that Tathagata's original vow, those beings receive these merits in this lifetime. Shariputra! When Akshobhya Tathagata, worthy of offerings, the perfectly enlightened one, attains Sarvajna, all the beings in that world will sincerely join their palms towards Akshobhya Tathagata, and because of their longing to see the Tathagata, they will be able to』

于現世攝受如是無量功德。

「複次舍利弗！彼佛世界功德莊嚴，無量佛國悉無與等。舍利弗！由彼如來修菩薩行時發斯弘誓願，此佛剎殊勝莊嚴，如我於今本願成就。舍利弗！彼不動如來、應、正等覺證無上菩提時，于其剎那或須臾頃，三千世界所有眾生，若有天眼若無天眼，彼皆得見不動如來。舍利弗！此亦如來本願成就，令諸有情獲此功德。

「複次舍利弗！不動如來坐菩提道場證無上覺時，天魔波旬不生障礙之想。復有無數百千諸天，以諸香花及天伎樂供養如來，各持細末栴檀而散佛上；是諸香末及彼花鬘，于虛空中合而成蓋。舍利弗！此皆不動如來本願之力，今得成滿。

「複次舍利弗！彼佛得菩提時，大光普遍三千世界，日月諸天光悉不現。此亦不動如來昔愿圓滿，今獲斯瑞。」

時舍利弗白佛言：「世尊！彼不動如來昔行菩薩道，誠有廣大精進甲冑，能發如是弘誓之心。」

「由彼往修菩薩行愿，能令無數百千眾生殖諸善本于無上菩提，又以善根迴向阿耨多羅三藐三菩提清凈佛剎，如是如是迴向願力悉皆圓滿。

「複次舍利弗！彼佛剎中有菩提樹，成以七寶，高一由旬，樹身周圍半拘盧舍，條葉垂蔭週一由旬，下有基陛週四由旬，佛坐其上證菩提道。道樹四邊有

【現代漢語翻譯】現代漢語譯本：在現世就能獲得如此無量的功德。

『再者，舍利弗！那個佛的世界功德莊嚴，沒有哪個佛國可以與之相比。舍利弗！由於那位如來在修行菩薩道時發下了這樣的宏大誓願，這個佛剎才如此殊勝莊嚴，就像我如今本願成就一樣。舍利弗！當那位不動如來（Akshobhya Tathagata）應、正等覺證得無上菩提時，在剎那或須臾之間，三千世界所有眾生，無論有天眼還是沒有天眼，都能見到不動如來。舍利弗！這也是如來本願成就，使一切有情眾生獲得這種功德。

『再者，舍利弗！不動如來在菩提道場證得無上覺悟時，天魔波旬（Mara Papiyas）不會生起任何障礙的念頭。還有無數百千諸天，用各種香花和天樂供養如來，各自拿著細末栴檀散在佛身上；這些香末和花鬘，在虛空中合在一起形成寶蓋。舍利弗！這都是不動如來本願的力量，如今得以圓滿。

『再者，舍利弗！那位佛陀得菩提時，大光明普照三千世界，日月諸天的光芒都無法顯現。這也是不動如來昔日願力圓滿，如今獲得這種祥瑞。』

這時，舍利弗對佛說：『世尊！那位不動如來過去修行菩薩道時，確實有廣大精進的鎧甲，才能發出如此宏大的誓願之心。』

『由於他過去修行菩薩道時的願力，能夠使無數百千眾生種下各種善根，趨向無上菩提，又以善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）清凈佛剎，這樣迴向的願力都得以圓滿。

『再者，舍利弗！那個佛剎中有菩提樹，由七寶構成，高一由旬（Yojana，古印度長度單位），樹身周圍半拘盧舍（Krosa，古印度長度單位），枝葉垂下的陰影覆蓋一由旬，下面有基座，周圍四由旬，佛就坐在上面證得菩提道。道樹四邊有

【English Translation】 English version: In this very life, they receive such immeasurable merits.

'Furthermore, Shariputra! The meritorious adornments of that Buddha's world are such that no other Buddha-land can compare. Shariputra! It is because that Tathagata made such a great vow when practicing the Bodhisattva path that this Buddha-land is so supremely adorned, just as my original vows are now fulfilled. Shariputra! When that Akshobhya Tathagata, the Arhat, the Fully Enlightened One, attained unsurpassed Bodhi, in that instant or a short while, all beings in the three thousand worlds, whether they have the divine eye or not, could see Akshobhya Tathagata. Shariputra! This is also the fulfillment of the Tathagata's original vow, enabling all sentient beings to obtain this merit.'

'Furthermore, Shariputra! When Akshobhya Tathagata sat at the Bodhi-mandala and attained unsurpassed enlightenment, Mara Papiyas did not give rise to any thought of obstruction. Moreover, countless hundreds of thousands of devas offered various fragrant flowers and celestial music to the Tathagata, each holding fine powdered sandalwood and scattering it upon the Buddha; these fragrant powders and flower garlands combined in the sky to form a canopy. Shariputra! All of this is due to the power of Akshobhya Tathagata's original vows, which are now fulfilled.'

'Furthermore, Shariputra! When that Buddha attained Bodhi, a great light pervaded the three thousand worlds, and the light of the sun, moon, and devas did not appear. This is also the fulfillment of Akshobhya Tathagata's past vows, and now this auspicious sign is obtained.'

Then, Shariputra said to the Buddha, 'World Honored One! That Akshobhya Tathagata, in his past practice of the Bodhisattva path, truly had great armor of diligence, enabling him to generate such a great vow.'

'Due to the power of his vows from his past practice of the Bodhisattva path, he was able to cause countless hundreds of thousands of beings to plant various roots of goodness towards unsurpassed Bodhi, and with these roots of goodness, he dedicated them towards the pure Buddha-land of Anuttara-samyak-sambodhi, and thus the power of these dedications is completely fulfilled.'

'Furthermore, Shariputra! In that Buddha-land, there is a Bodhi tree, made of seven treasures, one Yojana (ancient Indian unit of distance) in height, with a trunk circumference of half a Krosa (ancient Indian unit of distance), and the shade of its branches covers one Yojana, and below it is a base with a circumference of four Yojana, and the Buddha sits upon it to attain the Bodhi path. Around the Bodhi tree are

多羅樹及蘇漫那樹周遍行列，微風吹動出和雅音，世間音樂所不能及。

「複次舍利弗！彼佛剎中無三惡趣。何等為三？所謂地獄、畜生、剡魔王界。一切眾產生就十善，地平如掌而作金色，無有溝坑荊棘瓦礫，其地柔軟如兜羅綿，足所履時其地即下，隨舉其足還復如初。舍利弗！彼佛剎中無三種病。云何為三？謂風、黃、痰所起之病。舍利弗！彼佛土中一切有情無虛妄語，亦無醜陋，身無臭穢，于貪瞋癡皆悉微薄，亦無牢獄囚繫眾生。舍利弗！彼佛剎中無有外道異學之眾。所生諸樹常有華果，復有奇樹時號劫波，上出名衣皆備五色，光花鮮潔異氣芬芳，於一切時常無變易。譬如天花種種芬馥，彼衣香氣亦復如是，諸服用者身所出香與衣無異。譬如此界富樂之人，名衣自豐服用如意。舍利弗！彼土眾生所須飲食，如三十三天應念而至，無有便利穢惡不凈。舍利弗！彼國所居宮殿樓閣，皆以七寶而嚴飾之。于其四邊多諸池沼，八功德水受用隨心。園觀又多，悉皆清凈。諸眾生輩多以法樂而居。舍利弗！彼剎人倫無有嫉妒，一切女人超諸女寶，獲天功德此無能比，假令況之，百分不及一、千分不及一、百千分不及一、百千俱胝那由他算數譬喻乃至鄔波尼殺曇分亦不及一。舍利弗！彼剎諸人隨其業報感諸床座，皆七寶

【現代漢語翻譯】現代漢語譯本：多羅樹（一種棕櫚樹）和蘇漫那樹（一種開白花的樹）整齊排列，微風吹拂，發出和諧悅耳的聲音，世間的音樂都無法與之相比。『再者，舍利弗（佛陀的十大弟子之一）！那個佛國中沒有三惡道。哪三種呢？就是地獄、畜生、閻魔王界。一切眾生都修持十善業，地面平坦如手掌，呈現金色，沒有溝壑、荊棘、瓦礫，地面柔軟如兜羅綿（一種柔軟的棉花），腳踩下去時地面會下陷，抬起腳時又恢復原狀。舍利弗！那個佛國中沒有三種疾病。哪三種呢？就是風、黃、痰引起的疾病。舍利弗！那個佛土中一切眾生都沒有虛妄的言語，也沒有醜陋的容貌，身上沒有臭穢，對於貪、嗔、癡都非常淡薄，也沒有監獄囚禁眾生。舍利弗！那個佛國中沒有外道和異端學說的人。那裡生長的樹木常年開花結果，還有一種奇特的樹，名叫劫波樹（傳說中的寶樹），樹上長出各種顏色的名貴衣服，光彩鮮艷，香氣芬芳，任何時候都不會改變。就像天上的花朵一樣，各種香氣濃郁，那些衣服的香氣也是如此，穿用這些衣服的人身上散發出的香氣與衣服的香氣沒有區別。就像這個世界富裕快樂的人一樣，名貴的衣服充足，可以隨意使用。舍利弗！那個國土的眾生所需要的飲食，就像三十三天（欲界六天之一）一樣，只要一想就會出現，沒有大小便等污穢不凈的東西。舍利弗！那個國土的宮殿樓閣，都用七寶裝飾。四周有很多池塘，八功德水（具有八種功德的水）可以隨意享用。園林也很多，都非常清凈。眾生大多以佛法之樂為樂。舍利弗！那個國土的人們沒有嫉妒，所有的女人都超越了世間所有的珍寶，獲得了天上的功德，這是無法比擬的，即使打比方，百分之一、千分之一、百千分之一、百千俱胝那由他（極大的數字）的算數譬喻，甚至鄔波尼殺曇（最小的單位）分之一都比不上。舍利弗！那個國土的人們根據各自的業報感得各種床座，都是七寶製成。』

【English Translation】 English version: The Tala trees (a type of palm tree) and Sumana trees (a type of tree with white flowers) are arranged in neat rows, and the gentle breeze blows, producing harmonious and pleasant sounds that worldly music cannot match. 'Furthermore, Shariputra (one of Buddha's ten great disciples)! In that Buddha-land, there are no three evil realms. What are the three? They are the hell realm, the animal realm, and the realm of Yama (the king of the underworld). All sentient beings practice the ten good deeds, the ground is as flat as the palm of a hand and golden in color, without ditches, thorns, or gravel. The ground is as soft as cotton, and when one steps on it, the ground sinks down, and when one lifts one's foot, it returns to its original state. Shariputra! In that Buddha-land, there are no three diseases. What are the three? They are the diseases caused by wind, bile, and phlegm. Shariputra! In that Buddha-land, all sentient beings do not speak falsely, nor are they ugly, their bodies are without foul odors, and their greed, anger, and ignorance are very weak. There are also no prisons or imprisoned beings. Shariputra! In that Buddha-land, there are no followers of external paths or heretical teachings. The trees that grow there always bear flowers and fruits, and there is also a peculiar tree called the Kalpa tree (a legendary treasure tree), which produces precious clothes of various colors, with bright and fresh colors and fragrant scents that never change. Just like the flowers in the heavens, which have various rich fragrances, the fragrance of those clothes is also like that, and the fragrance emitted from the bodies of those who wear these clothes is no different from the fragrance of the clothes. Just like the wealthy and happy people in this world, who have an abundance of precious clothes and can use them as they please. Shariputra! The food and drink needed by the sentient beings in that land, just like in the Thirty-three Heavens (one of the six heavens of the desire realm), will appear as soon as they think of it, and there are no impure things like feces and urine. Shariputra! The palaces and pavilions in that land are all decorated with the seven treasures. There are many ponds around them, and the water of the eight merits (water with eight virtues) can be used at will. There are also many gardens, all of which are very pure. Most sentient beings dwell in the joy of the Dharma. Shariputra! The people in that land have no jealousy, and all women surpass all the treasures of the world, having obtained heavenly merits that cannot be compared. Even if one were to make comparisons, one percent, one thousandth, one hundred thousandth, one hundred thousand koti nayuta (extremely large numbers) of arithmetic comparisons, or even one upanishad (the smallest unit) part would not be comparable. Shariputra! The people in that land, according to their respective karmic retributions, obtain various beds, all made of the seven treasures.'

成嚴麗具足，其所偃息以兜羅綿枕。此皆由不動如來往昔願力，成就如是種種嚴好。舍利弗！彼剎諸人所資飲食，色香味等不異諸天。譬如郁單越人無別王者，彼妙喜國亦復如是，唯有不動如來以為法主。又如三十三天奉事帝釋，彼諸人等咸事如來。舍利弗！汝應知彼不動佛剎功德莊嚴。舍利弗！彼土眾生心無放逸。何以故？亦由不動如來本願力故。」

時一比丘聞佛讚揚不動如來佛剎功德，心生貪著，而白佛言：「世尊！我今愿生不動佛剎。」

佛告比丘：「汝之愚迷豈得生彼。何以故？不以愛著之心而得往生，唯有殖諸善本、修諸梵行得生彼故。

「複次舍利弗！彼土眾生隨其所樂，有清凈池應念而見，八功德水充滿其中，飲漱洗沐皆適人意；有不樂者即便不見。舍利弗！彼佛剎中香風和暢悅可眾心，而彼香風為諸天人作諸香事；曲從人心，有至不至。舍利弗！此皆不動如來本願力故功德莊嚴。

「複次舍利弗！彼佛剎中女人衣服及莊嚴具，從樹而生隨意受用。彼國女人無女過失，不如此界諸女等心多嫉妒兩舌惡口。又彼懷孕之時至於誕育，母子安適亦無穢污。何以故？此皆不動如來本願力故。舍利弗！彼佛剎中有如是等安隱快樂。舍利弗！彼不動如來、應、正等覺佛剎土中，無有市易

【現代漢語翻譯】現代漢語譯本：他們的住所裝飾得莊嚴華麗，休息時用兜羅綿（一種柔軟的棉花）做枕頭。這些都是由於不動如來（Akshobhya Buddha）往昔的願力，成就瞭如此種種美好的景象。舍利弗（Sariputra）！那個佛剎的人們所享用的飲食，色、香、味等都與諸天無異。譬如郁單越（Uttarakuru，四大洲之一）的人們沒有國王一樣，那個妙喜國（Abhirati）也是如此，只有不動如來作為他們的法主。又如三十三天（Trayastrimsa，欲界六天之一）的人們侍奉帝釋（Indra），那裡的人們都侍奉如來。舍利弗！你應該知道那個不動佛剎的功德莊嚴。舍利弗！那個國土的眾生心中沒有放逸。為什麼呢？這也是由於不動如來本願力的緣故。當時，一位比丘聽到佛讚揚不動如來佛剎的功德，心中生起貪戀，就對佛說：『世尊！我現在希望往生到不動佛剎。』佛告訴比丘：『你的愚癡迷惑怎麼能往生到那裡呢？為什麼呢？不是因為愛戀執著的心就能往生，只有種下各種善根、修行各種清凈的行為才能往生到那裡。』『再者，舍利弗！那個國土的眾生隨著自己的喜好，會有清凈的池塘應念而出現，其中充滿八功德水（具有八種功德的水），飲用、漱洗、沐浴都令人感到舒適；不喜歡的人就看不見。舍利弗！那個佛剎中香風和暢，令人心情愉悅，而那香風為諸天人帶來各種香氣；它會順應人心，有的地方會到達，有的地方不會到達。舍利弗！這些都是不動如來本願力的緣故，所成就的功德莊嚴。』『再者，舍利弗！那個佛剎中女人的衣服和裝飾品，從樹上生長出來，可以隨意取用。那個國家的女人沒有女人的過失，不像這個世界上的女人們那樣心中充滿嫉妒、搬弄是非、惡語傷人。而且她們懷孕的時候直到生產，母子都平安舒適，也沒有污穢。為什麼呢？這些都是不動如來本願力的緣故。舍利弗！那個佛剎中有如此安穩快樂。舍利弗！那個不動如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）的佛剎土中，沒有買賣交易。』

【English Translation】 English version: Their dwellings are adorned with magnificent splendor, and they rest on pillows made of soft kapok. All of this is due to the past vows of Akshobhya Buddha, which have brought about such wonderful sights. Sariputra! The food and drink enjoyed by the people of that Buddha-land are no different in color, fragrance, and taste from those of the gods. Just as the people of Uttarakuru have no king, so too is it in that Land of Abhirati, where only Akshobhya Tathagata is their Dharma Lord. And just as the gods of the Trayastrimsa Heaven serve Indra, so do all the people there serve the Tathagata. Sariputra! You should know the meritorious adornments of that Akshobhya Buddha-land. Sariputra! The beings of that land have no laxity in their minds. Why is this? It is also due to the power of Akshobhya Tathagata's original vows. At that time, a certain monk, hearing the Buddha praise the merits of Akshobhya Tathagata's Buddha-land, developed a desire for it and said to the Buddha, 'World Honored One! I now wish to be born in Akshobhya's Buddha-land.' The Buddha told the monk, 'How can you, in your foolish delusion, be born there? Why is this? It is not through a mind of attachment that one can be born there, but only by planting roots of goodness and cultivating pure conduct that one can be born there.' 'Furthermore, Sariputra! The beings of that land, according to their desires, will see pure ponds appear at the thought, filled with water possessing eight merits, which are pleasant for drinking, rinsing, and bathing; those who do not desire them will not see them. Sariputra! In that Buddha-land, the fragrant breezes are harmonious and pleasing to the mind, and these fragrant breezes bring various fragrances to the gods and humans; they follow the minds of beings, reaching some places and not others. Sariputra! All of this is due to the meritorious adornments achieved by the power of Akshobhya Tathagata's original vows.' 'Furthermore, Sariputra! In that Buddha-land, the women's clothing and ornaments grow from trees and can be used at will. The women of that land have no faults of women, unlike the women of this world who are full of jealousy, backbiting, and harsh speech. Moreover, when they are pregnant until they give birth, both mother and child are safe and comfortable, and there is no impurity. Why is this? All of this is due to the power of Akshobhya Tathagata's original vows. Sariputra! There is such peace and happiness in that Buddha-land. Sariputra! In the Buddha-land of that Akshobhya Tathagata, Arhat, Samyaksambuddha, there is no buying or selling.'

商賈，亦無田業農作，常得快樂。舍利弗！彼佛剎中歌詠遊戲，無有淫慾相應，彼諸人等唯受法樂。舍利弗！彼佛剎中所有蘇漫那樹及多羅樹而為行列，微風吹動出和雅音，假使天人音樂不如彼樹。舍利弗！若菩薩摩訶薩欲攝佛土者，應當攝受如是功德，及凈修佛國，如不動如來行菩薩行攝受佛剎功德莊嚴。舍利弗！彼佛土中無諸黑闇，雖有日月不現暉光。何以故？不動如來常有光明普照佛剎故。舍利弗！譬如高大樓閣密閉戶牖，以摩尼寶置於室中，其內有情雖經晝夜常睹光耀。彼佛剎中諸眾生類，見如來光亦復如是。舍利弗！大樓閣者，彼方妙喜世界。摩尼寶者，此喻不動如來。摩尼寶光者，喻佛光明。閣中有情，譬妙國土諸群生等。舍利弗！不動如來隨所行住，有千葉蓮花自然承足，是華金色世無可喻。舍利弗！此亦不動如來應正等覺殊勝力之所成就。」

時舍利弗復白佛言：「世尊！彼不動如來若入室中，金色蓮花為承足不？」

佛告舍利弗言：「斯事微淺，何勤致問？彼佛世尊若入村坊舍宅，其千葉華即隨而現。若有善男子善女人作如是念：『若如來降尊入此室者，足下蓮花應聚一處。』隨其所念花則為聚。若復有人愿花住空，即如彼念在空中住。由彼如來威神力故。舍利弗！彼承足蓮華與諸人

【現代漢語翻譯】現代漢語譯本：商人也不需要耕田種地，常常感到快樂。舍利弗（佛陀十大弟子之一，以智慧著稱）！那個佛國世界裡，人們唱歌遊戲，沒有與淫慾相關的行為，他們只是享受佛法的快樂。舍利弗！那個佛國世界裡，到處都是蘇漫那樹（一種香樹）和多羅樹（棕櫚樹），它們排列成行，微風吹動時發出和諧美妙的聲音，即使是天上的音樂也比不上這些樹木發出的聲音。舍利弗！如果菩薩摩訶薩（發大乘心願的修行者）想要攝取佛土，就應當攝取這樣的功德，並清凈地修飾佛國，就像不動如來（佛名）修行菩薩道時攝取佛剎的功德莊嚴一樣。舍利弗！那個佛國世界裡沒有黑暗，即使有日月也不會顯現光輝。為什麼呢？因為不動如來常常有光明普照佛國。舍利弗！譬如高大的樓閣，門窗緊閉，在房間里放置摩尼寶（一種寶珠），房間里的人即使經過白天黑夜，也總是能看到光芒。那個佛國世界裡的眾生，看到如來的光明也是這樣。舍利弗！高大的樓閣，比喻那個妙喜世界。摩尼寶，比喻不動如來。摩尼寶的光芒，比喻佛的光明。樓閣里的眾生，比喻妙喜國土的眾生。舍利弗！不動如來無論走到哪裡，都有千葉蓮花自然地承托他的雙足，這種蓮花是金色的，世間沒有可以比擬的。舍利弗！這也是不動如來應正等覺（佛的十號之一）殊勝力量所成就的。」當時，舍利弗又對佛說：「世尊！如果不動如來進入房間，金色的蓮花還會承托他的雙足嗎？」佛告訴舍利弗說：「這件事很淺顯，何必費力詢問呢？那位佛世尊如果進入村莊或房屋，那千葉蓮花就會隨之出現。如果有善男子或善女人這樣想：『如果如來降臨到這個房間，他腳下的蓮花應該聚集在一起。』隨著他們的想法，蓮花就會聚集在一起。如果有人希望蓮花停留在空中，蓮花就會像他們所想的那樣停留在空中。這是由於如來的威神力所致。舍利弗！那些承托雙足的蓮花與人們...

【English Translation】 English version: Merchants also do not need to till the fields or farm, and they are always happy. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In that Buddha-land, people sing and play, and there are no activities related to lust; they only enjoy the joy of the Dharma. Shariputra! In that Buddha-land, there are Sumana trees (a type of fragrant tree) and Tala trees (palm trees) everywhere, arranged in rows. When a gentle breeze blows, they produce harmonious and beautiful sounds, and even the music of the heavens cannot compare to the sounds of these trees. Shariputra! If a Bodhisattva Mahasattva (a practitioner with a great aspiration for the Mahayana path) wishes to take possession of a Buddha-land, they should take possession of such merits and purify the Buddha-land, just as Akshobhya Tathagata (a Buddha's name) did when he practiced the Bodhisattva path and took possession of the merits and adornments of the Buddha-land. Shariputra! In that Buddha-land, there is no darkness, and even if there are sun and moon, they do not show their light. Why? Because Akshobhya Tathagata always has light that illuminates the Buddha-land. Shariputra! For example, in a tall building with tightly closed doors and windows, if a Mani jewel (a kind of precious gem) is placed in the room, the people inside will always see the light, even through day and night. The beings in that Buddha-land see the light of the Tathagata in the same way. Shariputra! The tall building is a metaphor for that Land of Wonderful Joy. The Mani jewel is a metaphor for Akshobhya Tathagata. The light of the Mani jewel is a metaphor for the light of the Buddha. The beings in the building are a metaphor for the beings in the Land of Wonderful Joy. Shariputra! Wherever Akshobhya Tathagata goes, there are naturally thousand-petaled lotuses that support his feet. These lotuses are golden, and there is nothing in the world that can compare to them. Shariputra! This is also achieved by the superior power of Akshobhya Tathagata, the Perfectly Enlightened One (one of the ten titles of a Buddha)." At that time, Shariputra again said to the Buddha, 'World Honored One! If Akshobhya Tathagata enters a room, will the golden lotuses still support his feet?' The Buddha said to Shariputra, 'This matter is very shallow, why bother to ask? If that World Honored Buddha enters a village or house, those thousand-petaled lotuses will appear with him. If a good man or good woman thinks, 'If the Tathagata descends into this room, the lotuses under his feet should gather together,' then according to their thought, the lotuses will gather together. If someone wishes the lotuses to stay in the air, then the lotuses will stay in the air as they thought. This is due to the majestic power of the Tathagata. Shariputra! Those lotuses that support the feet and the people...

等為塔供養。舍利弗！彼佛世尊為演法故，遍游三千大千世界，隨所行處其花即現。又復如來隨所化現他方剎土，其金色花亦現於彼。以佛威力故，三千大千世界皆以金色千葉蓮花莊嚴其土。

聲聞眾品第三

「複次舍利弗！彼不動如來於說法時，能善調伏無量眾生，皆令現證阿羅漢果，安住靜慮八解脫者其數甚多。舍利弗！彼不動如來、應、正等覺有無量無數諸聲聞眾，我不見若算師算師弟子有能算數彼聲聞眾爾許，頻婆羅、殑伽羅、波頭摩、阿羅吒、若干阿頻婆、阿部多，舍利弗！如此算數無有能知彼聲聞眾定其數量若干名者。舍利弗！如我此剎諸善男子獲預流果、斯陀含果、阿那含果則無其數，于彼剎中證阿羅漢亦復如是。舍利弗！譬如懈怠預流果入七返受生，為其說法方獲勝果，我說名為七返生人。舍利弗！若有于不動如來初說法時獲預流果，第二說法證斯陀含，第三說法證阿那含，第四說法證阿羅漢者，此諸人等非一坐定得盡諸漏，名懶惰人。舍利弗！彼佛剎中得預流者，於此現身而得漏盡，非如此界經七返生。斯陀含者即于現生能盡苦際，匪如此界經一往來名斯陀含。阿那含者彼于現身成阿羅漢，非如此界往上地生不還來此名阿那含。舍利弗！不動如來於彼剎中說諸聲聞行位差別，乃至安立

如是聖果。若善男子善女人能了此法，不住諸識及於學地，而身歿亡住無學地方取滅度。舍利弗！無學地者是阿羅漢地假名建立，言無學者是阿羅漢假名建立。舍利弗！彼不動如來諸聲聞眾，清凈具足安住堅固。舍利子！此是不動如來諸聲聞眾假名建立，所謂大阿羅漢，諸漏已盡所作已辦，棄捨重擔逮得己利，盡諸有結正教解脫。是諸羅漢多住靜慮八解脫中。舍利弗！彼不動如來有如是等諸聲聞眾，具足功德之所莊嚴。

「複次舍利弗！彼佛剎中以金、銀、琉璃三寶為階，從閻浮提至忉利天。舍利弗，三十三天若欲樂見不動如來禮拜供養，彼諸天眾從寶階下至於佛所。時彼諸天見閻浮提人富盛具足，便生愛樂，作如是言：『我等諸天有天福報，彼閻浮提人有人福報。我今所見殊勝之福與我無異，然閻浮提復有勝福過於天者，謂不動如來演說正法。』是故天眾常樂人間。舍利弗！閻浮提人若昇天者了無愛樂。何以故？不動如來在於人間，常演正法饒益我等，然我之福報不異諸天。是故三十三天所不能及。舍利弗！彼界人天以佛神力互得相見，譬如此界閻浮提人見諸星月，舍利弗！彼諸人眾仰觀上界諸天宮殿亦復如是。舍利弗！此亦是不動如來本修菩薩行時願力成就。舍利弗！彼佛說法之聲普遍三千大千世界，聽法

【現代漢語翻譯】現代漢語譯本這樣的聖果。如果善男子善女人能夠理解這個法，不住著于各種意識以及在學習的階段，而身亡后住在無學之地，獲得涅槃。舍利弗（佛陀的十大弟子之一，以智慧著稱）！無學地是阿羅漢（斷盡煩惱，不再輪迴的聖者）的境界，只是假名安立，說無學者也是阿羅漢的假名安立。舍利弗！那些不動如來的聲聞弟子們，清凈具足，安住堅固。舍利子（舍利弗的另一種稱呼）！這些是不動如來的聲聞弟子們的假名安立，他們被稱為大阿羅漢，諸漏已盡，所作已辦，捨棄了重擔，獲得了自身的利益，斷盡了所有的束縛，通過正法獲得解脫。這些阿羅漢大多安住在禪定和八解脫之中。舍利弗！不動如來有這樣眾多具足功德莊嚴的聲聞弟子。再者，舍利弗！那個佛土中，用金、銀、琉璃三種珍寶做成階梯，從閻浮提（我們所居住的世界）通往忉利天（欲界第二天）。舍利弗，三十三天（忉利天的天眾）如果想要見到不動如來，禮拜供養，那些天眾就從寶階下來到佛陀所在之處。那時，那些天人看到閻浮提的人民富足興盛，便心生喜愛，這樣說道：『我們天人有天上的福報，而閻浮提的人民有人間的福報。我今天所見到的殊勝福報與我們沒有差別，然而閻浮提還有勝過天人的福報，那就是不動如來演說正法。』因此，天眾常常喜歡人間。舍利弗！閻浮提的人如果升到天上，反而不會喜歡。為什麼呢？因為不動如來在人間，常常演說正法利益我們，而我們的福報與天人沒有差別。所以，三十三天所不能及。舍利弗！那個世界的人和天人依靠佛的神力可以互相看見，就像這個世界的閻浮提人看見星星和月亮一樣。舍利弗！那些人眾仰望上界的天宮也是如此。舍利弗！這也是不動如來在過去修行菩薩道時願力成就的。舍利弗！那個佛陀說法之聲普遍三千大千世界，聽法

【English Translation】 English version Such is the holy fruit. If a good man or good woman can understand this Dharma, not dwelling in the various consciousnesses and in the stage of learning, and after death, reside in the place of no-more-learning, attaining Nirvana. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The place of no-more-learning is the state of an Arhat (a saint who has extinguished all defilements and is no longer subject to rebirth), established as a provisional name, and the term 'no-more-learner' is also a provisional name for an Arhat. Shariputra! Those disciples of the Tathagata Akshobhya (Immovable One), the hearers, are pure, complete, and firmly established. Shariputra! These are the provisional names for the disciples of the Tathagata Akshobhya, known as great Arhats, whose outflows are exhausted, whose tasks are completed, who have laid down their burdens, attained their own benefit, extinguished all bonds, and are liberated through the true Dharma. These Arhats mostly dwell in meditative concentration and the eight liberations. Shariputra! The Tathagata Akshobhya has such a multitude of disciples, adorned with complete merits. Furthermore, Shariputra! In that Buddha-land, there are stairways made of gold, silver, and lapis lazuli, leading from Jambudvipa (the world we inhabit) to Trayastrimsha Heaven (the second heaven of the desire realm). Shariputra, if the thirty-three gods (the deities of Trayastrimsha Heaven) wish to see the Tathagata Akshobhya, to pay homage and make offerings, those gods descend the jeweled stairs to the place where the Buddha is. At that time, those gods, seeing the people of Jambudvipa wealthy and prosperous, feel affection and say: 'We gods have heavenly blessings, while the people of Jambudvipa have human blessings. The extraordinary blessings I see today are no different from ours, yet Jambudvipa has even greater blessings than the heavens, namely, the Tathagata Akshobhya expounding the true Dharma.' Therefore, the gods often delight in the human realm. Shariputra! If the people of Jambudvipa ascend to the heavens, they do not feel any attachment. Why? Because the Tathagata Akshobhya is in the human realm, constantly expounding the true Dharma for our benefit, and our blessings are no different from those of the gods. Therefore, the thirty-three gods cannot match it. Shariputra! The people and gods of that world can see each other through the Buddha's divine power, just as the people of Jambudvipa in this world see the stars and moon. Shariputra! The people of that world also look up at the heavenly palaces of the upper realms in the same way. Shariputra! This is also the result of the vows made by the Tathagata Akshobhya when he was practicing the Bodhisattva path. Shariputra! The sound of that Buddha's Dharma pervades the three thousand great thousand worlds, and those who hear the Dharma

四眾間無空缺。舍利弗！彼聲聞眾唯希法食，無餘食想。于聽法時一心寂靜，若坐若立身心無倦。舍利弗！不動如來住虛空中為眾說法，彼聲聞眾若得神通及不得者，以佛威力皆住虛空，以三威儀而聽法要。何等為三？謂行、住、坐。是聲聞輩若欲涅槃，結加趺坐而便滅度，爾時大地為之震動。既滅度已，一切天人皆來供養。或有阿羅漢將欲滅度，身中出火而自阇維；或有自然化滅無遺舍利；或有于滅度時遊行空中如五色云，須臾消散滅無遺蹟；或住虛空如降時雨至地消盡。舍利弗！此亦不動如來、應、正等覺本修菩薩行時作如是愿：『若我得證無上菩提，諸聲聞眾以三威儀而取滅度。』

「複次舍利弗！彼佛國中諸聲聞眾多獲四無所畏，得四神足者復多於此。舍利弗！彼剎土中諸聲聞眾，成就如是具足功德。」

時舍利弗白佛言：「世尊！彼不動如來、應、正等覺諸聲聞眾，功德熾盛廣大成就。」

大寶積經卷第十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十

大唐三藏菩提流志奉　詔譯不動如來會第六之二菩薩眾品第四

爾時尊者舍利弗作如是念：「世尊今者已說聲聞功德，復愿說諸菩薩具足功德。何以故？一切功德從此出生。」

【現代漢語翻譯】現代漢語譯本四眾（指出家男女二眾和在家男女二眾）之間沒有空缺。舍利弗（佛陀十大弟子之一，以智慧著稱）！那些聲聞眾（聽聞佛陀教誨而修行的人）只希望得到佛法的滋養，沒有其他食物的念想。在聽法的時候，他們一心寂靜，無論是坐著還是站著，身心都不會感到疲倦。舍利弗！不動如來（佛陀名號之一）住在虛空中為大眾說法，那些聲聞眾，無論是否得到神通，都依靠佛陀的威神力住在虛空中，以行、住、坐這三種威儀來聽聞佛法要義。什麼是這三種威儀呢？就是行走、站立、坐著。這些聲聞弟子如果想要進入涅槃（佛教的最高境界，指解脫生死輪迴），就會結跏趺坐（佛教的一種坐姿）而入滅。那時，大地會為之震動。他們入滅之後，一切天人和眾生都會前來供養。有些阿羅漢（佛教修行者所能達到的最高果位之一）在即將入滅時，身體會發出火焰自行焚化；有些會自然化滅，不留下任何舍利（佛教高僧火化后留下的遺物）；有些在入滅時，空中會出現五色雲彩，片刻之後消散，不留任何痕跡；有些則會像下雨一樣從空中降落，落地后消失殆盡。舍利弗！這也是不動如來、應、正等覺（佛陀的十種稱號之一）在過去修行菩薩道時所發的愿：『如果我證得無上菩提（佛教的最高智慧），愿所有聲聞弟子都以這三種威儀入滅。』此外，舍利弗！那個佛國中的聲聞眾大多獲得四無所畏（菩薩的四種無畏的智慧），得到四神足（指四種神通）的人比這更多。舍利弗！那個佛土中的聲聞眾，成就瞭如此圓滿的功德。這時，舍利弗對佛陀說：『世尊！不動如來、應、正等覺的聲聞眾，功德如此熾盛廣大，真是成就非凡。』《大寶積經》卷第十九《大正藏》第 11 冊 No. 0310 《大寶積經》《大寶積經》卷第二十大唐三藏菩提流志奉詔譯《不動如來會》第六之二《菩薩眾品》第四這時，尊者舍利弗心中想：『世尊現在已經說了聲聞的功德，希望接下來能說菩薩所具足的功德。為什麼呢？因為一切功德都是從菩薩這裡產生的。』

【English Translation】 English version There is no vacancy among the four assemblies (referring to the two groups of ordained and two groups of lay followers). Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Those Shravakas (those who practice by hearing the Buddha's teachings) only desire the nourishment of the Dharma, having no thought for other food. When listening to the Dharma, they are single-mindedly peaceful, whether sitting or standing, their bodies and minds do not feel weary. Shariputra! The Immovable Tathagata (one of the Buddha's titles) dwells in the void, teaching the Dharma to the assembly. Those Shravakas, whether they have attained supernatural powers or not, all dwell in the void by the Buddha's power, listening to the essence of the Dharma with the three forms of deportment. What are these three forms? They are walking, standing, and sitting. If these Shravakas wish to enter Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death), they will sit in the lotus position (a Buddhist sitting posture) and pass away. At that time, the earth will shake. After they pass away, all gods and humans will come to make offerings. Some Arhats (one of the highest attainments in Buddhist practice) will emit flames from their bodies and self-cremate when they are about to pass away; some will naturally dissolve, leaving no relics (remains of Buddhist monks after cremation); some, when passing away, will have five-colored clouds appear in the sky, which will vanish in an instant, leaving no trace; some will descend from the void like rain, disappearing upon reaching the ground. Shariputra! This is also the vow made by the Immovable Tathagata, the Arhat, the Samyak-sambuddha (one of the ten titles of the Buddha) when he was practicing the Bodhisattva path: 'If I attain Anuttara-samyak-sambodhi (the highest wisdom in Buddhism), may all Shravakas pass away with these three forms of deportment.' Furthermore, Shariputra! In that Buddha-land, many Shravakas attain the Four Fearlessnesses (four kinds of fearless wisdom of a Bodhisattva), and those who attain the Four Supernatural Powers (referring to four kinds of supernatural abilities) are even more numerous. Shariputra! The Shravakas in that Buddha-land have achieved such complete merits. At that time, Shariputra said to the Buddha: 'World Honored One! The Shravakas of the Immovable Tathagata, the Arhat, the Samyak-sambuddha, have such blazing and vast merits, truly a great achievement.' The Nineteenth Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 11, No. 0310, Mahāratnakūṭa Sūtra The Twentieth Scroll of the Mahāratnakūṭa Sūtra Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Sixth Chapter, Part Two, of the Immovable Tathagata Assembly, The Fourth Chapter, The Assembly of Bodhisattvas At that time, the Venerable Shariputra thought: 'The World Honored One has now spoken of the merits of the Shravakas, and I wish that he would next speak of the complete merits of the Bodhisattvas. Why is this? Because all merits arise from the Bodhisattvas.'

爾時世尊知其所念，告舍利弗：「彼佛剎中有無量百千億諸菩薩眾皆來集會。所有出家菩薩，以佛神力隨所聽聞，皆能領悟受持讀誦。舍利弗！我於此界說法至少，比不動如來所說法藏，百分、千分、百千分、億百千分、算分、數分、迦羅分、鄔波尼殺曇分亦所不及。舍利弗！此皆不動如來、應、正等覺修菩薩行時發如是愿：『愿我成佛，彼剎土中所有菩薩，以我威力隨所聽聞，皆能領悟受持讀誦。』舍利弗！是諸菩薩由彼如來本願神力，于佛所聞悉能領受諷誦通利。

「複次舍利弗！若彼菩薩自心欲樂往異佛土，舉心便至，形服言音善同方俗。于彼如來禮拜供養，聽聞正法善為問難，能事已周還歸佛所。舍利弗！此賢劫中有九百九十六佛當出於世，若有菩薩樂見此如來者，應愿生彼不動佛剎。舍利弗！若善男子善女人從此佛剎及余佛剎于命終后，若已生、若今生、若當生不動如來佛剎中者，必不信住諸聲聞地。何以故？彼行佛道常遇如來，天魔波旬不得其便，於二乘地永斷相續，必定當得無上菩提，常在如來諸大集會。舍利弗！汝應當知，若住不動如來清凈佛剎者，彼諸眾生終不退墮，不可引攝亦不退還，住無上菩提，有大勢力不可搖動，永無退轉。舍利弗！若有善男子善女人於此世界或他世界，若命終後生

【現代漢語翻譯】現代漢語譯本：那時，世尊知道他們的想法，告訴舍利弗：『那個佛剎中有無數百千億的菩薩眾都將前來。所有出家的菩薩，憑藉佛的神力，隨著他們所聽聞的，都能領悟、接受、持誦。舍利弗！我在此界所說的法非常少，比之不動如來所說的法藏，百分、千分、百千分、億百千分、算分、數分、迦羅分（時間單位，極短的時間）、鄔波尼殺曇分（時間單位，更短的時間）都遠遠不及。舍利弗！這都是不動如來、應、正等覺（佛的十號之一）在修行菩薩道時發下的這樣的愿：『愿我成佛時，那個剎土中的所有菩薩，憑藉我的威力，隨著他們所聽聞的，都能領悟、接受、持誦。』舍利弗！這些菩薩由於不動如來本願的神力，對於佛所說的法都能領受、諷誦、通達、利益。

『再者，舍利弗！如果那些菩薩自己心中想要前往其他佛土，只要心念一動就能到達，他們的形貌、服飾、語言、聲音都與當地的風俗習慣相同。他們在那個如來面前禮拜供養，聽聞正法，善於提問和辯論，事情辦完后就回到佛的身邊。舍利弗！在這個賢劫（我們所處的時代）中，將有九百九十六尊佛出世，如果有菩薩喜歡見到這些如來，就應該發願往生到不動佛的剎土。舍利弗！如果善男子、善女人從這個佛剎或其他佛剎，在命終之後，無論是已經往生、現在往生、還是將來往生到不動如來的佛剎中，必定不會信奉和安住于聲聞地（小乘修行者的境界）。為什麼呢？因為他們修行佛道時常常遇到如來，天魔波旬（欲界第六天的魔王）無法找到機會干擾他們，他們對於二乘地（聲聞和緣覺）的執著永遠斷絕，必定能夠證得無上菩提（最高的覺悟），常常在如來的大**中。舍利弗！你應該知道，如果安住在不動如來清凈的佛剎中，那些眾生永遠不會退墮，不會被引誘，也不會退還，他們安住于無上菩提，擁有強大的力量，不可動搖，永遠不會退轉。舍利弗！如果有善男子、善女人在這個世界或其他世界，在命終之後往生到不動如來佛剎中，』現代漢語譯本：

【English Translation】 English version: At that time, the World Honored One, knowing their thoughts, said to Shariputra, 'In that Buddha-land, there are countless hundreds of thousands of millions of Bodhisattvas who will all come. All the ordained Bodhisattvas, by the Buddha's divine power, will be able to understand, accept, uphold, and recite whatever they hear. Shariputra! The Dharma I have spoken in this world is very little, compared to the Dharma treasury spoken by the Tathagata Akshobhya (Immovable One), it is not even one percent, one thousandth, one hundred thousandth, one hundred millionth, one calculation part, one number part, one kala part (a very short unit of time), or one upanishad part (an even shorter unit of time). Shariputra! All of this is due to the vows made by the Tathagata Akshobhya, the Arhat, the Samyak-sambuddha (Perfectly Enlightened One), when he was practicing the Bodhisattva path: 『May I, when I become a Buddha, enable all the Bodhisattvas in that land, by my power, to understand, accept, uphold, and recite whatever they hear.』 Shariputra! These Bodhisattvas, due to the divine power of the original vows of that Tathagata, are able to receive, chant, understand, and benefit from all the Dharma spoken by the Buddha.

'Furthermore, Shariputra! If those Bodhisattvas desire in their hearts to go to other Buddha-lands, they can reach them with a single thought. Their appearance, clothing, language, and voices will be in accordance with the local customs. They will bow down and make offerings to that Tathagata, listen to the true Dharma, be skilled in asking questions and debating, and after their tasks are completed, they will return to the Buddha's side. Shariputra! In this Bhadrakalpa (the current eon), there will be nine hundred and ninety-six Buddhas appearing in the world. If there are Bodhisattvas who wish to see these Tathagatas, they should vow to be reborn in the Buddha-land of Akshobhya. Shariputra! If good men or good women, from this Buddha-land or other Buddha-lands, after their lives end, whether they have already been reborn, are now being reborn, or will be reborn in the Buddha-land of the Tathagata Akshobhya, they will certainly not believe in or abide in the Shravaka (Hearer) stage (the realm of Hinayana practitioners). Why is this? Because when they practice the Buddha path, they often encounter the Tathagata, and Mara Papiyas (the king of demons in the sixth heaven of the desire realm) cannot find an opportunity to disturb them. Their attachment to the two vehicles (Shravaka and Pratyekabuddha) will be forever severed, and they will certainly attain Anuttara-samyak-sambodhi (Supreme Enlightenment), always being in the great assemblies of the Tathagata. Shariputra! You should know that if one abides in the pure Buddha-land of the Tathagata Akshobhya, those beings will never fall back, cannot be seduced, and will not regress. They will abide in Anuttara-samyak-sambodhi, possess great power, be unshakeable, and will never regress. Shariputra! If there are good men or good women in this world or other worlds, who after their lives end are reborn in the Buddha-land of the Tathagata Akshobhya,' English version:

于彼土，即于生時得如是念：『我已入如來室、住無畏城。』舍利弗！彼諸菩薩所有言議，皆與般若波羅蜜相應，互相遵敬起導師想。

「複次舍利弗！彼佛剎中諸菩薩眾，在家者少出家者多，皆以佛神力隨所聽聞，即能領悟受持諷誦。舍利弗！若在家菩薩摩訶薩雖不繫念，於法會中隨在方所若坐若立，以佛神力皆能聽聞，領悟受持讀誦通利。彼出家菩薩亦復如是，諸在異方乃至諷誦無別。是諸菩薩捨身受身，于所聞經終不忘失，于諸佛土隨愿受生。舍利弗！彼亦是不動如來本願功德之所莊嚴。舍利弗！若菩薩於一生中欲見無量百千億那由他諸佛者，應當愿生不動如來之所。若菩薩于彼生已，即見無量諸佛種諸善根，復能為無數百千眾生演說法要，令諸眾生增長善根。舍利弗，此賢劫中諸佛世尊當出於世，若諸菩薩以衣服飲食臥具醫藥種種資具供養如來，便即出家。既出家已，于諸佛所凈修梵行。以此善根，方余菩薩于不動如來之所，於一生中與波羅蜜相應，所有福聚百分不及一、千分不及一，算分、迦羅分、數分、喻分、鄔波尼殺曇分亦不能及。舍利弗！此亦不動如來清凈佛剎功德莊嚴。舍利弗！若有菩薩從此世界或余世界于壽終后，若已生、現生、當生不動如來佛剎者，一切皆得不退轉位。何以故？彼佛剎

【現代漢語翻譯】現代漢語譯本在那個佛土，菩薩們在出生時就會有這樣的念頭：『我已經進入如來的居室，安住在無畏的城池中。』舍利弗（佛陀的十大弟子之一，以智慧著稱）！那些菩薩們所說的話，都與般若波羅蜜（智慧的完美）相應，他們互相尊敬，視對方為導師。「再者，舍利弗！那個佛土中的菩薩們，在家修行的很少，出家修行的很多，他們都依靠佛的神力，能夠立刻領悟、接受、持誦所聽聞的佛法。舍利弗！如果在家菩薩摩訶薩（偉大的菩薩）即使沒有刻意專注，在法會中無論身處何處，或坐或立，都能依靠佛的神力聽到佛法，領悟、接受、讀誦並通達。那些出家菩薩也是如此，即使身處異地，誦經也沒有差別。這些菩薩捨棄此身接受來世之身，對於所聽聞的經典永遠不會忘失，在各個佛土中隨愿受生。舍利弗！這也是不動如來（Akshobhya，又譯阿閦佛，代表不動搖的佛）本願功德所莊嚴的。舍利弗！如果菩薩在一生中想要見到無量百千億那由他（Niyuta，數量單位，表示極大的數目）諸佛，就應當發願往生到不動如來的佛土。如果菩薩在那裡出生后，就能見到無量諸佛，種下各種善根，還能為無數百千眾生演說佛法要義，使眾生增長善根。舍利弗，在這個賢劫（Bhadrakalpa，我們所處的時代）中，諸佛世尊將要出現於世，如果菩薩用衣服、飲食、臥具、醫藥等各種資具供養如來，然後就出家。出家后，在諸佛那裡清凈地修行梵行。以此善根，與其餘菩薩在不動如來佛土，一生中與波羅蜜相應的福德相比，百分不及一，千分不及一，算分、迦羅分（Kala，時間單位）、數分、喻分、鄔波尼殺曇分（Upaniṣad，奧義書）都不能相比。舍利弗！這也是不動如來清凈佛土的功德莊嚴。舍利弗！如果有菩薩從這個世界或其他世界，在壽命終結后，已經往生、現在往生、將要往生到不動如來佛土的，一切都將得到不退轉的地位。為什麼呢？因為那個佛土...

【English Translation】 English version In that land, upon being born, they have this thought: 『I have entered the Tathagata』s (如來, Thus Come One, an epithet of the Buddha) chamber and dwell in the fearless city.』 Shariputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom)! All the discussions of those Bodhisattvas (菩薩, beings on the path to Buddhahood) are in accordance with the Prajnaparamita (般若波羅蜜, the perfection of wisdom), and they respect each other, regarding each other as teachers. Furthermore, Shariputra! In that Buddha-land, there are few Bodhisattvas who are householders and many who are renunciates. They all, by the Buddha』s divine power, are able to immediately understand, accept, uphold, and recite what they have heard. Shariputra! If a Bodhisattva Mahasattva (菩薩摩訶薩, a great Bodhisattva) who is a householder, even without focusing their mind, in the Dharma assembly, wherever they are, whether sitting or standing, by the Buddha』s divine power, they are able to hear, understand, accept, recite, and master the Dharma. The renunciate Bodhisattvas are also the same; even if they are in different places, there is no difference in their recitation. These Bodhisattvas, abandoning this body and receiving another, never forget the scriptures they have heard, and are reborn in any Buddha-land according to their wishes. Shariputra! This is also adorned by the meritorious virtues of the original vows of Akshobhya Tathagata (不動如來, the Immovable One, a Buddha). Shariputra! If a Bodhisattva in one lifetime wishes to see countless hundreds of thousands of millions of Nayutas (那由他, a large number) of Buddhas, they should aspire to be born in the land of Akshobhya Tathagata. If a Bodhisattva is born there, they will see countless Buddhas, plant various roots of goodness, and also be able to expound the essential Dharma for countless hundreds of thousands of beings, causing them to increase their roots of goodness. Shariputra, in this Bhadrakalpa (賢劫, the present eon), the World Honored Ones, the Buddhas, will appear in the world. If Bodhisattvas offer the Tathagatas clothing, food, bedding, medicine, and various other necessities, and then renounce the world, and having renounced, they purely cultivate Brahma-conduct (梵行, pure conduct) in the presence of the Buddhas. With this root of goodness, compared to the merit accumulated by other Bodhisattvas in the land of Akshobhya Tathagata, who in one lifetime are in accordance with the Paramitas (波羅蜜, perfections), it is not even one in a hundred, not one in a thousand, not one in a calculation, not one in a Kala (迦羅, a unit of time), not one in a number, not one in a simile, not one in an Upanishad (鄔波尼殺曇, a type of ancient Indian text). Shariputra! This is also the meritorious adornment of the pure Buddha-land of Akshobhya Tathagata. Shariputra! If there are Bodhisattvas from this world or other worlds who, after the end of their lives, have already been born, are now being born, or will be born in the Buddha-land of Akshobhya Tathagata, all will attain the stage of non-retrogression. Why is that? Because that Buddha-land...

中天魔波旬不為障礙，亦無魔業之所嬈亂。舍利弗！譬如毒蛇，神咒所伏不能為害，一切諸蟲見彼毒蛇亦無憂懼。然此毒蛇雖無毒害，由本業故受此蛇身，故名毒蛇。舍利弗！彼魔波旬亦復如是，由不動如來往修菩薩行時本願善根如是迴向：『愿我當證無上菩提，調伏諸魔不為障惱，彼諸菩薩、聲聞、凡夫乃至三千大千世界亦不為障惱。』然由先業所感受此魔身，生彼天中而自悔責，無始故業獲此身名，雖得自在常生厭患。于彼如來說法之時，諸魔眷屬常預聽聞聞已心凈，于聲聞眾而生愛樂：『云何當得住于寂靜少欲知足？』彼諸魔眾常起出家之心而無障礙之想故。彼國中聲聞菩薩及凡夫眾，皆由彼佛往昔精勤弘誓威力得安樂住。舍利弗！此亦不動佛剎殊勝莊嚴。」

時舍利弗白佛言：「世尊！若有善男子善女人，以七寶滿三千大千世界，持用佈施愿生彼國。由茲行愿，此善男子善女人終不退墮聲聞、辟支佛地，從一佛剎至一佛剎，歷事供養諸佛如來，于諸佛所聽聞正法，雖未證得無上菩提，而能見彼無量百千乃至億那由他百千諸佛，于諸佛所種諸善根。世尊！若善男子善女人由此方便，以七寶滿三千大千世界持用佈施，由茲善舍往生彼國。」

佛告舍利弗：「如是如是，彼善生善往，如是諸菩薩摩訶薩

{ "translations": [ "現代漢語譯本：中天的魔王波旬（Māra Pāpīyas）不會成為障礙，也不會被魔業所擾亂。舍利弗（Śāriputra）！譬如毒蛇，被神咒所制伏就不能造成傷害，一切蟲類見到那條毒蛇也不會感到憂懼。然而這條毒蛇雖然沒有毒害，由於過去的業力而承受了蛇身，所以被稱為毒蛇。舍利弗！那個魔王波旬也是如此，由於不動如來（Akṣobhya Tathāgata）往昔修行菩薩道時，本願的善根是這樣迴向的：『愿我當證得無上菩提（anuttarā-samyak-saṃbodhi），調伏一切魔障而不被其惱亂，那些菩薩、聲聞（Śrāvaka）、凡夫乃至三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的眾生也不會被其惱亂。』然而由於先前的業力而感受了魔的身軀，生在天界中而自我悔責，因為無始以來的業力而獲得這個身名，雖然得到了自在卻常常感到厭惡。在那如來說法的時候，魔的眷屬常常預先聽聞，聽聞后內心清凈，對聲聞眾生起愛慕之心：『如何才能安住于寂靜、少欲知足的境界？』那些魔眾常常生起出家之心而沒有障礙的想法。那個國土中的聲聞、菩薩以及凡夫眾生，都由於那佛往昔精勤弘揚誓願的威力而得以安樂居住。舍利弗！這也是不動佛剎（Akṣobhya-buddhakṣetra）殊勝的莊嚴。」， "當時，舍利弗對佛說：『世尊！如果有善男子、善女人，用七寶充滿三千大千世界，拿來佈施，發願往生那個佛國。由於這樣的行愿，這個善男子、善女人最終不會退墮到聲聞、辟支佛（Pratyekabuddha）的境界，會從一個佛剎到另一個佛剎，歷經供養諸佛如來，在諸佛那裡聽聞正法，雖然沒有證得無上菩提，卻能見到無量百千乃至億那由他百千諸佛，在諸佛那裡種下各種善根。世尊！如果善男子、善女人通過這種方式，用七寶充滿三千大千世界拿來佈施，由於這樣的善行而往生那個佛國。』", "佛告訴舍利弗：『是這樣的，是這樣的，他們善於往生，這些菩薩摩訶薩（bodhisattva-mahāsattva）也是如此。』" ], "english_translations": [ "English version: The Māra Pāpīyas (demon king) of the central heavens will not be an obstacle, nor will he be disturbed by demonic activities. Śāriputra! It is like a poisonous snake, subdued by a divine mantra, cannot cause harm, and all insects, seeing that poisonous snake, will not feel fear. However, although this poisonous snake has no venom, it bears the body of a snake due to past karma, hence it is called a poisonous snake. Śāriputra! That Māra Pāpīyas is also like this. Because when Akṣobhya Tathāgata was practicing the bodhisattva path, his original vow and roots of goodness were directed thus: 『May I attain anuttarā-samyak-saṃbodhi (supreme enlightenment), subdue all demonic obstacles without being troubled by them, and may those bodhisattvas, Śrāvakas (hearers), ordinary beings, and even the beings of the trisāhasra-mahāsāhasra-lokadhātu (three-thousand great thousand world system) not be troubled by them.』 However, due to past karma, he received the body of a demon, was born in the heavens, and repents himself. Because of beginningless karma, he obtained this name, and although he has gained freedom, he often feels disgust. When that Tathāgata is teaching the Dharma, the demon's retinue often listens in advance, and after hearing, their minds become pure, and they develop love for the Śrāvaka assembly: 『How can we dwell in a state of tranquility, with few desires and contentment?』 Those demon assemblies often give rise to the thought of renouncing the world without any thought of obstacles. The Śrāvakas, bodhisattvas, and ordinary beings in that land all dwell in peace and happiness due to the power of that Buddha's past diligent vows. Śāriputra! This is also the magnificent adornment of the Akṣobhya-buddhakṣetra (Buddha-field of Akṣobhya).』", "At that time, Śāriputra said to the Buddha: 『World Honored One! If there are good men and good women who fill the three-thousand great thousand world system with seven treasures and use them for giving, vowing to be born in that Buddha-land. Due to such vows and practices, these good men and good women will ultimately not regress to the level of Śrāvakas or Pratyekabuddhas (solitary realizers), but will go from one Buddha-field to another, serving and making offerings to all the Buddhas Tathāgatas, hearing the true Dharma from the Buddhas. Although they have not attained anuttarā-samyak-saṃbodhi, they will be able to see countless hundreds of thousands, even billions of nayutas of hundreds of thousands of Buddhas, and plant various roots of goodness with the Buddhas. World Honored One! If good men and good women, through this means, fill the three-thousand great thousand world system with seven treasures and use them for giving, they will be born in that Buddha-land due to such good giving.』", "The Buddha told Śāriputra: 『It is so, it is so, they are good at being born there, and so are these bodhisattva-mahāsattvas (great bodhisattvas).』" ] }

滿彼剎中。舍利弗！譬如金礦精加鑄煉，除去砂礫唯有真金，造諸飾好嚴身之具。舍利弗！彼佛剎中菩薩摩訶薩，住于真實亦復如是。然彼菩薩摩訶薩清凈集會，汝今應知。

「複次舍利弗！彼佛剎中所有菩薩，若已生、若現生、若當生，如是菩薩皆行一行。所謂住如來行。舍利弗！云何如來行？所謂超過聲聞、辟支佛地。言行一行者是彼假名。是故舍利弗！若菩薩摩訶薩樂行一行者，應當愿生彼佛剎土。舍利弗！我所授記得不退轉菩薩摩訶薩，此輩應生不動佛所。舍利弗！是諸菩薩生彼佛剎者，我不捨離。譬如剎利灌頂大王，有敵國來欲侵財位。王既聞已作是思惟：『我之妃后愛子不堪禦敵，及諸財寶收入宮城，不為怨敵之所侵害，王之國祚安靜無虞，威震強敵不憂災難。』舍利弗！我不捨離諸菩薩者亦復如是，如彼王之寶物愛子妃后，修菩薩行者應如是知。彼佛剎中無有畏懼猶如宮城，彼敵王者即魔波旬，于菩薩行人勤為障礙，如彼灌頂大王不被怨敵之所侵擾。如來亦復如是，不為天魔之所擾惱。舍利弗！譬如有人畏於債主遠適邊國，不為債主及於他人之所陵奪。何以故？由路遠險絕，債主家人不能達彼。彼諸菩薩生妙喜國者，波旬路絕亦復如是。舍利弗！此三千大千世界天魔波旬，常為菩薩聲聞作諸障礙

【現代漢語翻譯】現代漢語譯本：舍利弗，充滿那個佛剎的菩薩，就像金礦經過精煉，去除砂礫后只剩下純金，可以用來製造各種精美的裝飾品。舍利弗，那個佛剎中的菩薩摩訶薩，安住于真實之中也是如此。然而，那些菩薩摩訶薩是清凈的，你現在應該知道。

再者，舍利弗，那個佛剎中所有的菩薩，無論是已經出生的、現在出生的還是將來出生的，這些菩薩都修行一種行為，那就是安住于如來的行為。舍利弗，什麼是如來的行為呢？那就是超越聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界。說修行一種行為，這只是一個假名。所以，舍利弗，如果菩薩摩訶薩樂於修行一種行為，就應當發願往生那個佛剎。舍利弗，我所授記的不會退轉的菩薩摩訶薩，他們應當往生不動佛（Akshobhya，佛名，意為不動、無嗔）的佛土。舍利弗，這些往生那個佛剎的菩薩，我是不會捨棄他們的。就像剎利（kshatriya，古印度四大種姓之一，指武士、統治者）灌頂的大王，有敵國來侵犯他的領土和財富。國王聽到後會這樣想：『我的妃子、愛子不能抵禦敵人，應該把他們和所有財寶都收入宮城，不讓敵人侵害，這樣我的國家才能安寧無憂，威懾強敵，不擔心災難。』舍利弗，我不捨棄那些菩薩也是如此，就像國王的珍寶、愛子、妃子一樣，修行菩薩道的人應該這樣理解。那個佛剎中沒有恐懼，就像宮城一樣，那個敵國國王就是魔波旬（Mara，佛教中的魔王），他會經常給修行菩薩道的人制造障礙，就像灌頂的大王不會被敵人侵擾一樣。如來也是如此，不會被天魔所擾亂。舍利弗，就像有人害怕債主，遠走邊境，不會被債主和他人搶奪。為什麼呢？因為道路遙遠險峻，債主的家人無法到達那裡。那些往生妙喜國（Abhirati，不動佛的凈土）的菩薩，魔波旬也無法到達，也是如此。舍利弗，這個三千大千世界（trichiliocosm，佛教宇宙觀中的一個世界系統）的天魔波旬，經常給菩薩和聲聞製造各種障礙。

【English Translation】 English version: Shariputra, the Bodhisattvas who fill that Buddha-field are like gold ore that, after being refined and smelted, has all the sand and gravel removed, leaving only pure gold, which can be used to make various beautiful ornaments. Shariputra, the Bodhisattva-Mahasattvas in that Buddha-field, abiding in truth, are also like this. However, those Bodhisattva-Mahasattvas are pure; you should know this now.

Furthermore, Shariputra, all the Bodhisattvas in that Buddha-field, whether they have already been born, are being born now, or will be born in the future, all these Bodhisattvas practice one conduct, which is to abide in the conduct of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come'). Shariputra, what is the conduct of the Tathagata? It is to transcend the stages of the Sravakas (sravaka, a disciple who hears the teachings) and Pratyekabuddhas (pratyekabuddha, a solitary enlightened one). The term 'practicing one conduct' is just a provisional name. Therefore, Shariputra, if a Bodhisattva-Mahasattva delights in practicing one conduct, they should aspire to be born in that Buddha-field. Shariputra, those Bodhisattva-Mahasattvas whom I have predicted will not regress, they should be born in the Buddha-land of Akshobhya (Akshobhya, the name of a Buddha, meaning 'Immovable' or 'Unshakable'). Shariputra, I will not abandon those Bodhisattvas who are born in that Buddha-field. It is like a Kshatriya (kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) king who has been crowned, and an enemy country comes to invade his territory and wealth. Upon hearing this, the king thinks: 'My consorts and beloved children are not capable of resisting the enemy, so I should bring them and all my treasures into the palace, so that they will not be harmed by the enemy. In this way, my kingdom will be peaceful and secure, and I will be able to intimidate the enemy and not worry about disasters.' Shariputra, I do not abandon those Bodhisattvas in the same way, just like the king's treasures, beloved children, and consorts. Those who practice the Bodhisattva path should understand it this way. There is no fear in that Buddha-field, just like a palace. That enemy king is Mara (Mara, the demon king in Buddhism), who often creates obstacles for those who practice the Bodhisattva path, just as the crowned king is not invaded by enemies. The Tathagata is also like this, not disturbed by heavenly demons. Shariputra, it is like someone who is afraid of creditors and flees to a remote border region, so that they will not be robbed by creditors or others. Why? Because the road is far and dangerous, and the creditor's family cannot reach them. Those Bodhisattvas who are born in the Land of Abhirati (Abhirati, the pure land of Akshobhya Buddha), Mara cannot reach them either, and it is the same. Shariputra, the heavenly demon Mara of this trichiliocosm (trichiliocosm, a world system in Buddhist cosmology) often creates various obstacles for Bodhisattvas and Sravakas.

。妙喜剎中諸天魔眾不為魔業，彼諸菩薩若已生、現生、當生，常無恐怖。何以故？由彼如來本行菩薩道時，所有善根如是迴向：『我證無上正等覺時，彼天魔眾不為障惱及作魔事。』舍利弗！譬如丈夫善服毒藥能使消化，方為食事無有諸毒。彼剎天魔亦復如是，常加利益不為損害。舍利弗，彼佛剎土成就如是無量功德。」

爾時舍利弗作是思惟：「我今欲見彼佛世界不動如來、應、正等覺及聲聞眾。」

爾時世尊知舍利弗心之所念，則以神力不起于座皆令得見。告舍利弗言：「汝今見不？」

答言：「已見。」

佛告舍利弗：「汝見彼諸天人微有勝劣殊異相不？」

答言：「不見。何以故？我見妙喜國人衣服飲食及諸珍玩，皆是諸天樂具。彼不動如來處眾說法，猶若金山光明赫奕，諸聲聞眾無量無邊。譬如有人游于大海，中流四望涯際莫知，觀彼聲聞亦復如是。是諸聲聞隨所聽法，身心不動如入禪定，匪如此界入定之人時或搖動。世尊！若善男子善女人，以七寶滿三千大千世界持用佈施，由茲善舍，彼諸菩薩善得往生妙喜世界。何以故？彼亦如是得不退轉。世尊！譬如王使遠適他國，執持符印經途來往，關防主司莫能為礙。何以故？以王印力人無遮止。彼諸菩薩摩訶薩亦復如是，或

【現代漢語翻譯】現代漢語譯本：在妙喜世界（Abhirati）中，所有的天人和魔眾都不會進行魔的活動。那些菩薩，無論是已經出生、正在出生還是將要出生的，都永遠不會感到恐懼。這是為什麼呢？因為那位如來（Tathagata）在過去修行菩薩道時，就曾這樣迴向自己的所有善根：『當我證得無上正等覺（Anuttara-samyak-sambodhi）時，愿那些天人和魔眾不會成為我的障礙，也不會進行魔的活動。』舍利弗（Sariputra）！就像一個善於服用毒藥的人，能夠將毒藥消化，使之成為食物，不再有毒害一樣。那個世界的魔眾也是如此，他們常常帶來利益，而不會造成損害。舍利弗，那個佛國（Buddha-kshetra）成就瞭如此無量的功德。當時，舍利弗心想：『我現在想要見到那個佛世界的阿閦如來（Akshobhya Tathagata）、應供（Arhat）、正等覺（Samyak-sambuddha）以及他的聲聞（Sravaka）弟子們。』這時，世尊（Bhagavan）知道舍利弗心中所想，就用神通力，沒有離開座位，就讓舍利弗看到了那個世界。佛告訴舍利弗說：『你現在看到了嗎？』舍利弗回答說：『我已經看到了。』佛告訴舍利弗：『你看到那些天人之間有任何高下優劣的差別嗎？』舍利弗回答說：『我沒有看到。為什麼呢？我看到妙喜國（Abhirati）的人們的衣服、飲食以及各種珍寶玩物，都和天人的享樂用具一樣。那位阿閦如來在眾人中說法，就像一座金山一樣光芒四射，他的聲聞弟子們無量無邊。就像有人在大海中游覽，四處張望卻看不到邊際一樣，觀察那些聲聞弟子也是如此。這些聲聞弟子們隨著所聽到的佛法，身心不動，就像進入禪定一樣，不像這個世界進入禪定的人有時還會搖動。世尊！如果善男子善女人，用充滿三千大千世界的七寶來佈施，憑藉這樣的善行，那些菩薩就能順利往生到妙喜世界。為什麼呢？因為他們也能在那裡得到不退轉的境界。世尊！就像國王的使者遠行到其他國家，拿著國王的符印，在路上來往，關卡的官員都不能阻礙他。為什麼呢？因為有國王的印章的力量，沒有人能夠阻止他。那些菩薩摩訶薩（Bodhisattva-mahasattva）也是如此，或者』

【English Translation】 English version: In the Abhirati (妙喜) realm, all the gods and demons do not engage in demonic activities. Those Bodhisattvas, whether they have already been born, are currently being born, or will be born, are always without fear. Why is this so? Because when that Tathagata (如來) was practicing the Bodhisattva path, he dedicated all his merits in this way: 『When I attain Anuttara-samyak-sambodhi (無上正等覺), may those gods and demons not become obstacles for me, nor engage in demonic activities.』 Sariputra (舍利弗)! It is like a man who is skilled in taking poison, able to digest it, making it into food without any harm. The demons of that realm are also like this, they often bring benefits and do not cause harm. Sariputra, that Buddha-kshetra (佛國) has achieved such immeasurable merits. At that time, Sariputra thought: 『I now wish to see the Akshobhya Tathagata (阿閦如來), Arhat (應供), Samyak-sambuddha (正等覺) of that Buddha-world, and his Sravaka (聲聞) disciples.』 Then, the Bhagavan (世尊), knowing what Sariputra was thinking, used his divine power, without rising from his seat, to allow Sariputra to see that world. The Buddha said to Sariputra: 『Do you see it now?』 Sariputra replied: 『I have already seen it.』 The Buddha said to Sariputra: 『Do you see any differences in superiority or inferiority among those gods and humans?』 Sariputra replied: 『I do not see any. Why is that? I see that the clothes, food, and various precious ornaments of the people in Abhirati are all like the enjoyment tools of the gods. That Akshobhya Tathagata, preaching among the assembly, is like a golden mountain radiating light, and his Sravaka disciples are immeasurable and boundless. It is like someone traveling in the ocean, looking around but not seeing the shore, observing those Sravaka disciples is also like this. These Sravaka disciples, following the Dharma they hear, are still in body and mind, as if entering Samadhi (禪定), unlike those in this world who enter Samadhi and sometimes still move. Bhagavan! If a good man or good woman uses the seven treasures filling the three thousand great thousand worlds to make offerings, through such good deeds, those Bodhisattvas can be successfully reborn in the Abhirati world. Why is that? Because they can also attain the state of non-retrogression there. Bhagavan! It is like a king's envoy traveling to other countries, holding the king's seal, coming and going on the road, and the officials at the checkpoints cannot hinder him. Why is that? Because of the power of the king's seal, no one can stop him. Those Bodhisattva-mahasattvas (菩薩摩訶薩) are also like this, or』

從此界若他世界壽命終后，于彼佛剎若已生、若現生、若當生，皆不退轉于阿耨多羅三藐三菩提，從一佛剎至一佛剎，常不遠離諸佛世尊，皆當速證無上菩提。」

時舍利弗復白佛言：「世尊！彼界所生菩薩摩訶薩，與此世界預流果人無有差別。何以故？如預流果人不墮惡趣，彼界菩薩若已生、現生、當生，亦皆斷諸惡趣及聲聞辟支佛地，乃至未證無上菩提，從一佛剎至一佛剎，不離諸佛及聲聞眾。」

佛告舍利弗：「如是如是。是諸菩薩摩訶薩受生彼國，不墮聲聞辟支佛地，及至未證無上菩提，從一佛土至一佛土，常得現前供養諸佛，及當證得佛菩提果。舍利弗！譬如預流果人，決定當得聲聞菩提，終不墮惡趣。是諸菩薩亦復如是，或從此世及以他世，命終之後受生彼剎，彼皆決定當證阿耨多羅三藐三菩提，從一佛剎至一佛剎，于諸佛所常不遠離阿耨多羅三藐三菩提。」

時舍利弗復白佛言：「世尊！於此世界所有一來向及一來果，乃至住阿羅漢向及羅漢果，與彼佛剎所生菩薩摩訶薩等無有異。」

佛告舍利弗：「汝勿作此言。何以故？於此佛剎菩薩摩訶薩佛授記者，與彼所生菩薩等無有異。複次舍利弗！於此世界坐道場菩薩，與彼所生菩薩等無有異。何以故？彼諸菩薩行如來行，不為天

【現代漢語翻譯】現代漢語譯本：從這個世界到其他世界，如果壽命終結后，在那個佛土，無論是已經往生、現在往生還是將來往生的眾生，都不會在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上退轉。他們會從一個佛土到另一個佛土，常常不遠離諸佛世尊，都將迅速證得無上菩提。這時，舍利弗又對佛說：『世尊！那個佛土所生的菩薩摩訶薩（大菩薩），和這個世界的預流果（須陀洹果）的人沒有差別。為什麼呢？就像預流果的人不會墮入惡道一樣，那個佛土的菩薩，無論是已經往生、現在往生還是將來往生的，也都斷絕了墮入惡道以及聲聞、辟支佛地的可能性，乃至沒有證得無上菩提之前，都會從一個佛土到另一個佛土，不離開諸佛和聲聞大眾。』佛告訴舍利弗：『是這樣的，是這樣的。這些菩薩摩訶薩往生到那個佛土，不會墮入聲聞、辟支佛地，乃至沒有證得無上菩提之前，都會從一個佛土到另一個佛土，常常能夠親身供養諸佛，並且將證得佛的菩提果。舍利弗！譬如預流果的人，決定會證得聲聞菩提，最終不會墮入惡道。這些菩薩也是這樣，或者從這個世界或者從其他世界，壽命終結后往生到那個佛土，他們都決定會證得阿耨多羅三藐三菩提，從一個佛土到另一個佛土，在諸佛那裡常常不遠離阿耨多羅三藐三菩提。』這時，舍利弗又對佛說：『世尊！在這個世界所有的一來向（斯陀含向）和一來果（斯陀含果），乃至住在阿羅漢向和阿羅漢果的人，和那個佛土所生的菩薩摩訶薩等同，沒有差別。』佛告訴舍利弗：『你不要這樣說。為什麼呢？在這個佛土被佛授記的菩薩摩訶薩，和那個佛土所生的菩薩等同，沒有差別。再者，舍利弗！在這個世界坐在菩提道場的菩薩，和那個佛土所生的菩薩等同，沒有差別。為什麼呢？那些菩薩行持如來的行為，不為天

【English Translation】 English version: From this world to other worlds, if their lifespan ends, in that Buddha-land, whether they have already been born, are currently being born, or will be born, they will not regress on the path to attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). They will go from one Buddha-land to another, always remaining close to the Buddhas, the World Honored Ones, and will all quickly attain unsurpassed Bodhi. At that time, Shariputra again said to the Buddha: 'World Honored One! The Bodhisattva Mahasattvas (Great Bodhisattvas) born in that land are no different from those who have attained the Srotapanna (Stream-enterer) fruit in this world. Why is that? Just as a Srotapanna does not fall into evil realms, the Bodhisattvas of that land, whether they have already been born, are currently being born, or will be born, have also cut off the possibility of falling into evil realms and the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Until they attain unsurpassed Bodhi, they will go from one Buddha-land to another, never leaving the Buddhas and the assembly of Sravakas.' The Buddha told Shariputra: 'It is so, it is so. These Bodhisattva Mahasattvas, being born in that land, will not fall into the realms of Sravakas and Pratyekabuddhas, and until they attain unsurpassed Bodhi, they will go from one Buddha-land to another, always being able to personally make offerings to the Buddhas, and will attain the fruit of Buddha's Bodhi. Shariputra! For example, a Srotapanna is certain to attain Sravaka Bodhi and will never fall into evil realms. These Bodhisattvas are also like this, whether from this world or other worlds, after their lifespan ends, being born in that land, they are all certain to attain Anuttara-samyak-sambodhi, going from one Buddha-land to another, and in the presence of the Buddhas, they are never far from Anuttara-samyak-sambodhi.' At that time, Shariputra again said to the Buddha: 'World Honored One! In this world, all those who are on the path to Sakrdagamin (Once-returner) and those who have attained the Sakrdagamin fruit, and even those who are on the path to Arhat and those who have attained the Arhat fruit, are the same as the Bodhisattva Mahasattvas born in that Buddha-land, without any difference.' The Buddha told Shariputra: 'Do not say such a thing. Why is that? The Bodhisattva Mahasattvas in this Buddha-land who have received predictions of Buddhahood from the Buddha are the same as the Bodhisattvas born in that land, without any difference. Furthermore, Shariputra! The Bodhisattvas in this world who sit in the Bodhi-mandala (place of enlightenment) are the same as the Bodhisattvas born in that land, without any difference. Why is that? Those Bodhisattvas practice the conduct of the Tathagatas (Thus Come Ones), not for the sake of the gods.'

魔之所得便，於二乘地永斷相續，從一佛剎至一佛剎，常能供養一切如來，乃至證得無上正覺。」

爾時阿難作如是念：「我今應察長老須菩提辯才之力。」作是念已白鬚菩提言：「我等應觀不動如來及聲聞眾兼彼佛土。」

時須菩提告阿難言：「汝欲見彼如來者，今應且觀上方。」

爾時阿難觀上方已，白鬚菩提言：「我極觀上方，皆空寂靜。」

須菩提言：「彼不動如來諸聲聞眾及彼佛土，亦復如是，如見上方。」

爾時舍利弗白佛言：「世尊！如佛所說，此世獲記菩薩與彼所生菩薩等無有異。世尊！我今不知以何為等？」

佛告舍利弗：「以法界等故得無有異。」

涅槃功德品第五

爾時尊者舍利弗復作是念：「世尊已說不動如來、應、正等覺修菩薩道功德無邊，又說彼土及聲聞菩薩殊勝德業廣大莊嚴。復愿世尊于茲開示彼佛滅度化跡如何。」

爾時世尊知舍利弗心之所念，告言：「舍利弗！不動如來般涅槃日，化身份布一切世界，于地獄中說諸妙法，以法調伏無量有情，皆當證得阿羅漢果，然此時獲果方滅度，前證無學人轉增其數。即於此日，授香象菩薩摩訶薩記云：『汝於我滅度后當得作佛，號曰金蓮如來、應、正等覺。』複次舍利弗！彼金蓮如

【現代漢語翻譯】現代漢語譯本：『魔所能利用的機會，在二乘（聲聞乘和緣覺乘）的境界中永遠斷絕相續，從一個佛剎到另一個佛剎，常常能夠供養一切如來，乃至證得無上正覺（無上正等正覺，即佛果）。』當時，阿難心想：『我現在應該觀察長老須菩提的辯才能力。』這樣想著，就對須菩提說：『我們應該觀察不動如來（佛名）以及聲聞弟子們和他們的佛土。』這時，須菩提告訴阿難說：『你如果想見到那位如來，現在應該先觀察上方。』當時，阿難觀察上方之後，對須菩提說：『我極力觀察上方，都是空寂靜的。』須菩提說：『那位不動如來、他的聲聞弟子們以及他們的佛土，也像你所見到的上方一樣。』當時，舍利弗對佛說：『世尊！正如佛所說，這個世界得到授記的菩薩和他們所生的菩薩是沒有任何差別的。世尊！我現在不知道以什麼為等同？』佛告訴舍利弗：『因為法界（宇宙萬法的本體）是平等的，所以沒有差別。』涅槃功德品第五當時，尊者舍利弗又這樣想：『世尊已經說了不動如來、應、正等覺（佛的十號之一）修菩薩道功德無邊，又說了他的佛土和聲聞菩薩殊勝的功德事業廣大莊嚴。又希望世尊在這裡開示那位佛滅度時的教化事蹟是怎樣的。』當時，世尊知道舍利弗心中所想，就告訴他說：『舍利弗！不動如來般涅槃（佛的入滅）的那一天，他的化身會分佈在一切世界，在地獄中宣說各種微妙的佛法，用佛法調伏無量的眾生，他們都將證得阿羅漢果（聲聞乘的最高果位），然而此時獲得果位的人才滅度，之前證得無學果位的人會增加他們的數量。就在這一天，他會給香象菩薩摩訶薩（大菩薩）授記說：『你將在我滅度之後成佛，號為金蓮如來、應、正等覺。』其次，舍利弗！那位金蓮如

【English Translation】 English version: 'The opportunity that Mara (demon) can seize is forever cut off in the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and from one Buddha-field to another, they are always able to make offerings to all Tathāgatas, until they attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, i.e., Buddhahood).' At that time, Ānanda thought: 'I should now observe the eloquence of the elder Subhūti.' Having thought this, he said to Subhūti: 'We should observe the Immovable Tathāgata (Buddha's name), as well as the Śrāvaka disciples and their Buddha-land.' At this time, Subhūti said to Ānanda: 'If you wish to see that Tathāgata, you should now first observe the space above.' At that time, after Ānanda observed the space above, he said to Subhūti: 'I have observed the space above with utmost effort, and it is all empty and still.' Subhūti said: 'That Immovable Tathāgata, his Śrāvaka disciples, and their Buddha-land are also like the space above that you have seen.' At that time, Śāriputra said to the Buddha: 'World Honored One! Just as the Buddha has said, the Bodhisattvas who receive predictions in this world and the Bodhisattvas born from them are no different. World Honored One! I do not know what is meant by being equal?' The Buddha told Śāriputra: 'Because the Dharmadhātu (the essence of all phenomena) is equal, there is no difference.' Chapter Five on the Merits of Nirvana At that time, the Venerable Śāriputra again thought: 'The World Honored One has already spoken of the boundless merits of the Immovable Tathāgata, Arhat, Samyaksaṃbuddha (one of the ten epithets of a Buddha) in cultivating the Bodhisattva path, and has also spoken of the magnificent and glorious virtues of his Buddha-land and Śrāvaka Bodhisattvas. I also wish that the World Honored One would reveal here how that Buddha's teaching activities were at the time of his Parinirvana (Buddha's passing away).' At that time, the World Honored One, knowing what Śāriputra was thinking, said: 'Śāriputra! On the day of the Immovable Tathāgata's Parinirvana, his transformation bodies will be distributed throughout all worlds, and in the hells, he will proclaim various wonderful Dharmas, using the Dharma to subdue countless sentient beings, all of whom will attain the Arhat fruit (the highest attainment of the Śrāvakayāna), but those who attain the fruit at this time will pass away, and those who have previously attained the state of no-more-learning will increase in number. On this very day, he will give a prediction to the Bodhisattva Mahāsattva (great Bodhisattva) named Fragrant Elephant, saying: 'You will become a Buddha after my Parinirvana, and you will be named Golden Lotus Tathāgata, Arhat, Samyaksaṃbuddha.' Furthermore, Śāriputra! That Golden Lotus

來佛剎功德聲聞眾數，與不動如來等無有異。複次舍利弗！不動如來入般涅槃，是時大地普皆震動，一切三千大千世界震吼發聲，其聲上徹乃至阿迦尼吒天，諸天聞已即知彼佛入于涅槃。

「複次舍利弗！彼佛剎中所有叢林及諸藥草，皆悉傾向不動如來涅槃之處。是時天人悉以華鬘雜香及諸衣服而散佛上，所散香花周匝圍繞高一由旬。複次舍利弗！彼涅槃時，三千大千世界所有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆向不動如來合掌作禮。他方諸天以佛神力，悉皆得見入般涅槃。是諸天人經七晝夜心懷悲惱，不受人天嬉戲娛樂亦無慾想，互相謂言：『不動如來為世光明作眾生眼，今取滅度一何速哉。』舍利弗！若菩薩摩訶薩從此世界或余世界，于命終後生彼佛剎，若現生彼皆得授阿耨多羅三藐三菩提記，非可以百數而數，彼以千數及百千數。舍利弗！是百千菩薩摩訶薩數者，應知入如來數皆入佛數，皆入佛數入一切智性數。若有菩薩摩訶薩當生彼剎者，亦皆得入如來等數，舍利弗！除彼不退菩薩摩訶薩。所餘菩薩於此世界，若不聞稱讚不動如來功德法門者，皆為惡魔之所攝受。

「複次舍利弗！不動如來般涅槃后，乃至正法住世，彼佛剎中所生菩薩摩訶薩亦當入其數。所以者何

【現代漢語翻譯】現代漢語譯本：在不動佛（Akshobhya Buddha）的佛土中，聲聞弟子的數量和不動如來一樣，沒有差別。舍利弗（Sariputra）！再者，當不動如來入般涅槃（Parinirvana）時，大地會普遍震動，整個三千大千世界都會發出震吼的聲音，這聲音會一直傳到阿迦尼吒天（Akanistha Heaven）。諸天聽到后，就知道佛陀已經入于涅槃。再者，舍利弗！那個佛土中所有的叢林和藥草，都會傾向於不動如來涅槃的地方。那時，天人和眾神會用花環、各種香料和衣服散在佛陀身上，散落的香花會圍繞著佛陀，高有一由旬（Yojana）。舍利弗！再者，當佛陀涅槃時，三千大千世界中所有的天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等，都會向不動如來合掌作禮。其他世界的諸天也會因為佛陀的神力，看到佛陀入般涅槃。這些天人和眾神會連續七個晝夜都感到悲傷和煩惱，不接受人間的嬉戲娛樂，也沒有任何慾望，他們會互相說：『不動如來是世間的光明，是眾生的眼睛，現在卻這麼快就入滅了。』舍利弗！如果菩薩摩訶薩（Bodhisattva Mahasattva）從這個世界或其他世界，在命終后往生到那個佛土，或者現在就生在那裡，他們都會得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的授記，其數量不是幾百個，而是幾千個甚至幾百千個。舍利弗！這幾百千個菩薩摩訶薩的數量，應該知道他們都進入瞭如來的行列，都進入了佛的行列，都進入了一切智的行列。如果有菩薩摩訶薩將要往生到那個佛土，他們也都會進入如來的行列。舍利弗！除了那些不退轉的菩薩摩訶薩之外，其餘的菩薩如果在這個世界沒有聽聞讚歎不動如來功德的法門，都會被惡魔所攝受。再者，舍利弗！不動如來入般涅槃后，乃至正法住世期間，那個佛土所出生的菩薩摩訶薩也會進入這個行列。這是為什麼呢？

【English Translation】 English version: In the Buddha-field of Akshobhya Buddha, the number of Shravakas (hearers) is no different from that of Akshobhya Tathagata. Furthermore, Sariputra! When Akshobhya Tathagata enters Parinirvana, the earth will universally shake, and the entire three-thousand great thousand world will emit a roaring sound, which will reach up to the Akanistha Heaven. Upon hearing this, the devas (gods) will know that the Buddha has entered Nirvana. Furthermore, Sariputra! All the forests and herbs in that Buddha-field will incline towards the place where Akshobhya Tathagata enters Nirvana. At that time, devas and humans will scatter garlands, various fragrances, and clothing upon the Buddha, and the scattered fragrant flowers will surround the Buddha, reaching a height of one Yojana. Furthermore, Sariputra! At the time of Nirvana, all the devas, nagas (dragons), yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., in the three-thousand great thousand world will join their palms and pay homage to Akshobhya Tathagata. Devas from other worlds, through the Buddha's divine power, will also see the Buddha entering Parinirvana. These devas and humans will feel sorrow and distress for seven days and nights, not engaging in human amusements or pleasures, and having no desires. They will say to each other: 'Akshobhya Tathagata is the light of the world, the eyes of sentient beings, yet he has entered extinction so quickly.' Sariputra! If Bodhisattva Mahasattvas from this world or other worlds are reborn in that Buddha-field after their death, or are born there in their present life, they will all receive the prediction of Anuttara-samyak-sambodhi, and their number will not be in the hundreds, but in the thousands or even hundreds of thousands. Sariputra! The number of these hundreds of thousands of Bodhisattva Mahasattvas should be known to have entered the ranks of the Tathagata, the ranks of the Buddha, and the ranks of all-knowing wisdom. If there are Bodhisattva Mahasattvas who are to be born in that Buddha-field, they will also enter the ranks of the Tathagata. Sariputra! Except for those non-retrogressing Bodhisattva Mahasattvas, the rest of the Bodhisattvas in this world, if they have not heard the Dharma-gate praising the merits of Akshobhya Tathagata, will all be taken over by evil demons. Furthermore, Sariputra! After Akshobhya Tathagata enters Parinirvana, and even while the True Dharma remains in the world, the Bodhisattva Mahasattvas born in that Buddha-field will also enter this rank. Why is this so?

？由彼如來本願力故。是諸菩薩若於后時受生彼者，應當讀誦百八法門，讀誦茲已方能受持彼一切法。不動如來之所安立一百八法門本性，我滅度后若有菩薩摩訶薩當生彼剎者，亦當讀誦一百八法門，及能受持一切法門。舍利弗！不動如來、應、正等覺善能攝受諸菩薩摩訶薩，佛雖滅度，其說法聲及莊嚴功德與佛在世等無有異。

「複次舍利弗！彼不動如來、應、正等覺從身出火而自阇維，舍利遺形皆作金色。譬如低彌羅樹隨分斷處皆有卍(音萬)字之文，如來舍利亦復如是。複次舍利弗！不動如來所有舍利分分周圓，表裡皆有吉祥之相(相表之文其狀如下)卍。舍利弗！譬如補羅迦樹，隨解之處中表皆有吉祥之文。彼佛舍利亦復如是。舍利弗！彼國眾生為供舍利起七寶塔，遍滿三千大千世界，又以金色千葉蓮華而為供養，其大千世界即以塔華而為嚴飾。

「複次舍利弗！若諸菩薩于不動佛國將滅度者，臨壽終時曾不失念，而見如是種種瑞相。或有菩薩見當生土，無有如來自方作佛，或見彼有佛當即奉事。或見菩薩入于母胎，或見菩薩被大甲冑，或見舍家趣于非家，或見坐于道場降伏魔軍，或見菩薩證一切智智，或見菩薩于某世界成等正覺轉於法輪。或有菩薩住虛空中，自身漸滅不遺少分。譬然濕草煙氣

【現代漢語翻譯】現代漢語譯本：'由於彼佛如來的本願力，這些菩薩如果將來往生到那個佛國，應當誦讀一百零八法門。誦讀之後，才能受持彼佛的一切法。不動如來所安立的一百零八法門的本性是，我滅度后，如果有菩薩摩訶薩將往生到那個佛剎，也應當誦讀一百零八法門，並且能夠受持一切法門。舍利弗！不動如來、應、正等覺善於攝受諸菩薩摩訶薩。佛雖然滅度，但其說法之聲和莊嚴功德與佛在世時一樣，沒有任何差別。' '再者，舍利弗！彼不動如來、應、正等覺從自身發出火焰而自行火化，舍利遺骸都呈現金色。譬如低彌羅樹，無論在哪個斷裂處都有卍（音萬）字形的紋路，如來的舍利也像這樣。再者，舍利弗！不動如來的所有舍利，每一部分都圓滿周正，內外都有吉祥的紋相（紋相的形狀如下：卍）。舍利弗！譬如補羅迦樹，無論在哪個剖開的地方，中間和表面都有吉祥的紋路。彼佛的舍利也像這樣。舍利弗！那個佛國的眾生爲了供奉舍利，建造七寶塔，遍佈三千大千世界，又用金色的千葉蓮花來供養，整個大千世界都用寶塔和蓮花來莊嚴裝飾。' '再者，舍利弗！如果諸菩薩在不動佛國將要滅度，在臨終時不會失去正念，並且會看到各種瑞相。有的菩薩會看到自己將要往生的國土，沒有如來，自己將要成佛；有的菩薩會看到那裡有佛，將立即去侍奉；有的菩薩會看到自己入于母胎；有的菩薩會看到自己披上鎧甲；有的菩薩會看到自己捨棄家庭出家；有的菩薩會看到自己坐在道場降伏魔軍；有的菩薩會看到自己證得一切智智；有的菩薩會看到自己在某個世界成等正覺，轉動法輪。有的菩薩會住在虛空中，自身逐漸消失，不留一絲痕跡，就像濕草燃燒時的煙氣一樣。'

【English Translation】 English version: 'Due to the power of the original vows of that Tathagata, if these Bodhisattvas are to be reborn in that Buddha-land in the future, they should recite the one hundred and eight Dharma-gates. Only after reciting these can they uphold all the Dharmas of that Buddha. The nature of the one hundred and eight Dharma-gates established by Akshobhya Tathagata is such that, after my Parinirvana, if there are Bodhisattva-Mahasattvas who are to be born in that Buddha-field, they should also recite the one hundred and eight Dharma-gates and be able to uphold all Dharma-gates. Shariputra! Akshobhya Tathagata, the Arhat, the Perfectly Enlightened One, is skilled in embracing all Bodhisattva-Mahasattvas. Although the Buddha has passed into Parinirvana, the sound of his teachings and his majestic virtues are no different from when the Buddha was alive.' 'Furthermore, Shariputra! That Akshobhya Tathagata, the Arhat, the Perfectly Enlightened One, emitted fire from his body and cremated himself, and the relics that remained were all golden in color. Just as the Timira tree has the mark of a Swastika (卍) wherever it is broken, so too are the relics of the Tathagata. Furthermore, Shariputra! All the relics of Akshobhya Tathagata are perfectly round and complete, and both inside and out they have auspicious marks (the shape of the marks is as follows: 卍). Shariputra! Just as the Palasha tree has auspicious marks both inside and out wherever it is cut, so too are the relics of that Buddha. Shariputra! The beings of that land build seven-jeweled pagodas to enshrine the relics, filling the three thousand great thousand worlds, and they also make offerings with golden thousand-petaled lotuses, thus adorning the great thousand worlds with pagodas and lotuses.' 'Furthermore, Shariputra! If Bodhisattvas in Akshobhya's Buddha-land are about to pass into Parinirvana, they will not lose their mindfulness at the time of their death, and they will see various auspicious signs. Some Bodhisattvas will see the land where they are to be reborn, where there is no Tathagata, and they will become Buddhas themselves; some will see that there is a Buddha there and will immediately go to serve him; some will see themselves entering a mother's womb; some will see themselves wearing great armor; some will see themselves leaving home to become renunciates; some will see themselves sitting in the Bodhimanda, subduing the armies of Mara; some will see themselves attaining all-knowing wisdom; some will see themselves becoming Perfectly Enlightened in a certain world, turning the Wheel of Dharma. Some Bodhisattvas will dwell in the empty space, and their bodies will gradually disappear, leaving not a trace, just like the smoke from burning wet grass.'

上騰，漸以消散至於滅盡。舍利弗！是諸菩薩既滅度已，一切天人備修供養。

「複次舍利弗！不動如來以大涅槃，般涅槃已正法住世經百千劫。」

時舍利弗白佛言：「世尊！不動如來正法所住，是何等劫？」

佛告舍利弗：「二十小劫以為一劫，彼住如是百千劫數。舍利弗！正法滅已，有大光明照十方界，地皆震動發大音聲。然彼非天魔之所能壞，亦非如來及聲聞眾而自沉隱。但由彼時人少有聽聞多無慾樂，能說法者皆悉遠之。既于正法寡聞轉增不信，不信增長則無精勤。知法比丘自當退靜，觀無樂欲不復弘宣，彼佛微言漸當隱沒。」

往生因緣品第六

爾時尊者舍利弗白佛言：「世尊！菩薩摩訶薩以何因緣善根之力，于彼佛剎而得受生？」

佛告舍利弗：「若菩薩摩訶薩欲生妙喜世界者，應學不動如來往昔行菩薩行，發弘誓心願生其國，如是行愿能作因緣生彼佛剎。

「複次舍利弗！菩薩摩訶薩行檀波羅蜜時，以此相應善根迴向無上菩提，愿與不動如來共相會遇，舍利弗！以此因緣當生彼界。如是菩薩摩訶薩行屍波羅蜜，乃至般若波羅蜜亦復如是。

「複次舍利弗！不動如來光明普照三千大千佛之剎土，愿于來世當見此光證無上覺，因見光已成大菩提，復以

【現代漢語翻譯】現代漢語譯本向上升騰，逐漸消散直至完全滅盡。舍利弗（Śāriputra）！這些菩薩（Bodhisattva）滅度之後，一切天人和阿修羅都會準備供養。『再者，舍利弗！不動如來（Akshobhya Tathagata）以大涅槃（Mahāparinirvāṇa）般涅槃（Parinirvāṇa）后，正法（Saddharma）住世的時間長達百千劫。』這時，舍利弗對佛說：『世尊！不動如來的正法所住世的時間，是何種劫？』佛告訴舍利弗：『二十個小劫（Antarakalpa）算作一個劫（Kalpa），他的正法住世的時間是這樣百千劫。舍利弗！正法滅盡后，會有大光明照耀十方世界，大地都會震動發出巨大的聲音。然而，這光明不是天魔（Deva-māra）所能破壞的，也不是如來（Tathagata）和聲聞（Śrāvaka）弟子們自己隱沒的。只是因為那時人們很少聽聞佛法，大多沒有慾望和興趣，能說法的人都遠離了。既然對正法聽聞很少，就會逐漸增長不信，不信增長就會沒有精進。瞭解佛法的比丘（Bhikṣu）自然會退隱靜修，看到人們沒有興趣就不再弘揚佛法，這位佛的微妙教言就會逐漸隱沒。』往生因緣品第六這時，尊者舍利弗對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahāsattva）以何種因緣和善根的力量，能在那個佛剎（Buddhakṣetra）得到受生？』佛告訴舍利弗：『如果菩薩摩訶薩想要往生妙喜世界（Abhirati），就應當學習不動如來往昔所行的菩薩行，發弘誓願（praṇidhāna）愿生那個佛國，這樣的修行和願力能作為往生那個佛剎的因緣。『再者，舍利弗！菩薩摩訶薩在行佈施波羅蜜（Dāna-pāramitā）時，以此相應的善根迴向無上菩提（Anuttarā-samyak-saṃbodhi），愿與不動如來共同相遇。舍利弗！以此因緣應當往生那個世界。像這樣，菩薩摩訶薩行持戒波羅蜜（Śīla-pāramitā），乃至般若波羅蜜（Prajñā-pāramitā）也是如此。『再者，舍利弗！不動如來的光明普照三千大千佛剎（trisāhasra-mahāsāhasra-lokadhātu），愿在未來世能見到這光明，證得無上覺悟，因見到光明而成就大菩提（Mahābodhi），又以

【English Translation】 English version Ascending, they gradually dissipate until they are completely extinguished. Shariputra (Śāriputra)! After these Bodhisattvas (Bodhisattva) have passed away, all gods and humans will prepare offerings. 'Furthermore, Shariputra! After the Tathagata Akshobhya (Akshobhya Tathagata) enters Mahāparinirvāṇa (Mahāparinirvāṇa), the True Dharma (Saddharma) will remain in the world for hundreds of thousands of kalpas.' Then, Shariputra said to the Buddha, 'World Honored One! What kind of kalpa is the duration of the True Dharma of Tathagata Akshobhya?' The Buddha told Shariputra, 'Twenty small kalpas (Antarakalpa) make one kalpa (Kalpa), and his True Dharma will remain for such hundreds of thousands of kalpas. Shariputra! After the True Dharma has perished, there will be great light illuminating the ten directions, and the earth will shake, producing a great sound. However, this light cannot be destroyed by the Deva-māra (Deva-māra), nor will the Tathagata (Tathagata) and the Śrāvaka (Śrāvaka) disciples hide themselves. It is only because at that time, people rarely hear the Dharma, and most have no desire or interest, and those who can teach the Dharma will stay away. Since they hear little of the True Dharma, their disbelief will gradually increase, and with increased disbelief, there will be no diligence. The Bhikṣus (Bhikṣu) who understand the Dharma will naturally retreat into quiet practice, and seeing that people have no interest, they will no longer propagate the Dharma, and the subtle teachings of that Buddha will gradually disappear.' Chapter Six: The Causes and Conditions for Rebirth At that time, the Venerable Shariputra said to the Buddha, 'World Honored One! By what causes and conditions and the power of good roots can a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) be reborn in that Buddha-field (Buddhakṣetra)?' The Buddha told Shariputra, 'If a Bodhisattva-mahāsattva wishes to be reborn in the Abhirati world, they should learn the Bodhisattva practices that Tathagata Akshobhya practiced in the past, make a great vow (praṇidhāna) to be born in that Buddha-land, and such practices and vows can serve as the causes and conditions for rebirth in that Buddha-field.' 'Furthermore, Shariputra! When a Bodhisattva-mahāsattva practices the perfection of giving (Dāna-pāramitā), they dedicate the corresponding good roots to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi), wishing to meet with Tathagata Akshobhya. Shariputra! By this cause and condition, they should be born in that world. Likewise, when a Bodhisattva-mahāsattva practices the perfection of morality (Śīla-pāramitā), and even the perfection of wisdom (Prajñā-pāramitā), it is the same.' 'Furthermore, Shariputra! The light of Tathagata Akshobhya illuminates the trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu), wishing to see this light in the future and attain unsurpassed enlightenment, and by seeing the light, achieve Mahābodhi (Mahābodhi), and again with'

身光遍滿世界，舍利弗！菩薩以是因緣當生彼土。

「複次舍利弗！彼不動如來應正等覺諸聲聞眾無量無邊，愿我當見，見已起如是行，證佛菩提。證菩提時，亦有如是無量無數諸聲聞眾。舍利弗！以是因緣故，菩薩摩訶薩于彼佛剎而得受生。

「複次舍利弗！彼佛剎中菩薩摩訶薩無量無邊，我當欲見此諸菩薩，行禪定行愿當隨學，與諸菩薩處處結集，同學同乘同俱究竟。愿當會遇欲求圓滿大慈悲者，欲求菩提及沙門者，舍離二乘心者，安住真實空性者，于佛如來一切智性及法僧名號念住相續者。舍利弗！若善男子善女人聞是色類菩薩名者，于彼佛剎當得受生；何況與般若波羅蜜相應善根，迴向不動如來應正等覺。舍利弗！以是因緣，是人于彼佛土決定當生。

「複次舍利弗！若菩薩摩訶薩愿生彼佛剎者，于東方無量世界諸佛如來說微妙法及聲聞眾，應以其像隨念在前，愿我當證菩提說微妙法，及聲聞眾皆如彼佛。舍利弗！是諸菩薩應修三種隨念善根，愿與一切眾生平等共習，以此善根迴向阿耨多羅三藐三菩提。舍利弗！如是菩薩迴向善根無有限量。假使一切眾生各持一器量等虛空，作如是言：『丈夫！彼之善根分與於我。』舍利弗！此諸善根若有色相，給與眾生皆滿其器各各持去，而彼善根亦無

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra），菩薩因為這個因緣，應當往生到那個佛土，全身的光芒遍滿世界。再者，舍利弗！彼不動如來（Akṣobhya-tathāgata）應正等覺的聲聞弟子們無量無邊，我願意見到他們，見到后發起這樣的修行，證得佛的菩提。證得菩提時，也會有這樣無量無數的聲聞弟子。舍利弗！因為這個因緣，菩薩摩訶薩才能在那佛剎得到受生。再者，舍利弗！那個佛剎中的菩薩摩訶薩無量無邊，我應當想見到這些菩薩，修習禪定，隨學他們的願行，與諸菩薩在各處聚集，同學同乘，一同達到究竟。我願會遇那些尋求圓滿大慈悲的人，尋求菩提和沙門（śramaṇa）之道的人，舍離二乘心的人，安住于真實空性的人，對於佛如來的一切智性以及法僧的名號念住相續的人。舍利弗！如果善男子善女人聽到這類菩薩的名字，就能在那佛剎得到受生；更何況是與般若波羅蜜（Prajñāpāramitā）相應的善根，迴向給不動如來應正等覺。舍利弗！因為這個因緣，這個人必定會往生到那個佛土。再者，舍利弗！如果菩薩摩訶薩愿生到那個佛剎，對於東方無量世界諸佛如來說微妙法以及聲聞弟子，應當以他們的形象隨念在心中，愿我證得菩提時也能說微妙法，以及聲聞弟子都像那些佛一樣。舍利弗！這些菩薩應當修習三種隨念善根，愿與一切眾生平等共同修習，以此善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。舍利弗！這樣的菩薩迴向的善根是不會窮盡的。假使一切眾生各自拿著一個器皿，其容量等同虛空，並說：『丈夫！請把你的善根分給我。』舍利弗！如果這些善根有形色，分給眾生，讓他們都裝滿各自的器皿拿走，而這些善根也不會減少。

【English Translation】 English version: Śāriputra, because of this cause and condition, Bodhisattvas should be born in that land, their body's light pervading the world. Furthermore, Śāriputra, the Śrāvaka (hearer) assembly of that Tathāgata Akṣobhya, the Perfectly Enlightened One, is immeasurable and boundless. I wish to see them, and having seen them, to initiate such practices, and attain the Bodhi of the Buddha. When attaining Bodhi, there will also be such immeasurable and countless Śrāvaka assemblies. Śāriputra, because of this cause and condition, Bodhisattva Mahāsattvas are able to be born in that Buddha-kṣetra (Buddha-field). Furthermore, Śāriputra, the Bodhisattva Mahāsattvas in that Buddha-kṣetra are immeasurable and boundless. I should wish to see these Bodhisattvas, practice meditation, follow their vows and practices, gather with the Bodhisattvas in all places, study together, travel together, and together reach the ultimate. I wish to encounter those who seek perfect great compassion, those who seek Bodhi and the path of the śramaṇa, those who have abandoned the mind of the two vehicles, those who abide in true emptiness, and those who continuously dwell in mindfulness of the Buddha Tathāgata's all-knowing nature and the names of the Dharma and Sangha. Śāriputra, if good men and good women hear the names of these kinds of Bodhisattvas, they will be able to be born in that Buddha-kṣetra; how much more so if they have good roots corresponding to Prajñāpāramitā, and dedicate them to the Tathāgata Akṣobhya, the Perfectly Enlightened One. Śāriputra, because of this cause and condition, this person will definitely be born in that Buddha-land. Furthermore, Śāriputra, if a Bodhisattva Mahāsattva wishes to be born in that Buddha-kṣetra, regarding the Buddhas in the immeasurable worlds of the East who speak the subtle Dharma, and their Śrāvaka disciples, they should keep their images in mind, wishing that when I attain Bodhi, I will also speak the subtle Dharma, and that my Śrāvaka disciples will be like those Buddhas. Śāriputra, these Bodhisattvas should cultivate three kinds of mindfulness good roots, wishing to practice them equally with all sentient beings, and dedicate these good roots to anuttarā-samyak-saṃbodhi. Śāriputra, the good roots dedicated by such Bodhisattvas are inexhaustible. Suppose all sentient beings each held a vessel, the capacity of which was equal to space, and said: 'O man! Please share your good roots with me.' Śāriputra, if these good roots had form and color, and were given to sentient beings, filling each of their vessels, and they each took them away, these good roots would not diminish.

窮盡。以迴向阿耨多羅三藐三菩提，無有限量不可移轉故。舍利弗！彼三隨念所成迴向一切種智，以此善根三寶隨轉。舍利弗！若有菩薩成此善根，應知不墮一切惡趣，而能摧伏波旬及諸魔眾，于彼彼佛剎隨樂受生。乃至南西北方四維上下亦復如是，皆得隨愿受生。是故菩薩摩訶薩於此隨念善根應當積集，彼積集已應迴向不動如來，故於彼剎當得受生。

「複次舍利弗！不動如來佛剎功德廣大莊嚴，于無量佛剎中彼皆無有。是故菩薩摩訶薩應當發如是心，我以此善根愿當見彼土，彼土莊嚴愿當攝受，亦愿當見彼諸菩薩。舍利弗！以此因緣，菩薩當生彼國。舍利弗！菩薩摩訶薩愿生彼佛剎者，應發增上樂欲之心。舍利弗！若善男子善女人發增上心，我皆與記于彼佛剎而得受生。舍利弗！譬如有城，無有樓閣園林池沼，亦無象馬遊行之處。彼城之王雖有力安處，而城無樓閣諸功德故，則非莊嚴。舍利弗！我此佛剎亦復如是，無彼功德故則非嚴飾。舍利弗！我此剎中若有如是功德莊嚴，則如不動如來佛剎嚴勝。舍利弗！若菩薩摩訶薩愿當攝受清凈佛剎者，應如不動如來往修菩薩行，植眾德本嚴凈佛剎已，及當如是攝取功德。

「複次舍利弗！如我今時得阿耨多羅三藐三菩提已，調伏無量眾生，於二乘道皆獲果證

【現代漢語翻譯】現代漢語譯本窮盡這些善根，以迴向阿耨多羅三藐三菩提（無上正等正覺），因為這種迴向是不可動搖的。舍利弗（佛陀十大弟子之一）！這三種隨念所成就的迴向，能使一切智慧增長，並以此善根隨順三寶（佛、法、僧）的教導。舍利弗！如果菩薩成就了這種善根，應當知道他不會墮入一切惡道，而且能夠摧伏波旬（魔王）和各種魔眾，在各個佛剎（佛的國土）中隨心所欲地受生。乃至在南西北方、四維（東南、東北、西南、西北）上下等各個方向也是如此，都能隨愿受生。因此，菩薩摩訶薩應當積聚這種隨唸的善根，積聚之後應當迴向給不動如來（佛名），這樣就能在那佛剎中得到受生。「再者，舍利弗！不動如來佛剎的功德廣大莊嚴，在無量佛剎中都是沒有的。因此，菩薩摩訶薩應當發這樣的心願：我以此善根，愿能見到那個佛土，那個佛土的莊嚴愿能被我攝受，也愿能見到那裡的菩薩們。舍利弗！因為這個因緣，菩薩就能往生到那個佛國。舍利弗！菩薩摩訶薩如果愿生那個佛剎，應當發起增上樂欲之心。舍利弗！如果善男子善女人發起了增上心，我都會為他們授記，他們將會在那個佛剎得到受生。舍利弗！譬如有一座城，沒有樓閣、園林、池沼，也沒有象馬等可以安頓的地方。這座城的國王雖然有能力安頓，但因為城中沒有樓閣等功德，所以就不是莊嚴的。舍利弗！我的這個佛剎也是如此，因為沒有那些功德，所以就不是莊嚴的。舍利弗！如果我的這個佛剎中有像那樣的功德莊嚴，就會像不動如來佛剎那樣殊勝。舍利弗！如果菩薩摩訶薩希望攝受清凈的佛剎，應當像不動如來那樣，往昔修行菩薩道，種植各種功德根本，莊嚴清凈佛剎，並且應當像那樣攝取功德。「再者，舍利弗！就像我現在證得阿耨多羅三藐三菩提（無上正等正覺）之後，調伏了無量眾生，使他們在二乘道（聲聞乘和緣覺乘）都獲得了果證。

【English Translation】 English version Exhausting these roots of good, they are dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment), because this dedication is unshakeable. Shariputra (one of the Buddha's ten great disciples)! The dedication accomplished by these three kinds of mindfulness enables all wisdom to grow, and with these roots of good, one follows the teachings of the Three Jewels (Buddha, Dharma, Sangha). Shariputra! If a Bodhisattva accomplishes these roots of good, it should be known that they will not fall into any evil paths, and they will be able to subdue Mara (the demon king) and all the demon hosts, and be reborn in any Buddha-field (Buddha's land) as they wish. Even in the south, north, west, four intermediate directions (southeast, northeast, southwest, northwest), above and below, it is the same, they can be reborn as they wish. Therefore, a Bodhisattva Mahasattva should accumulate these roots of good from mindfulness, and after accumulating them, they should dedicate them to the Immovable Tathagata (Buddha's name), so that they can be reborn in that Buddha-field. 「Furthermore, Shariputra! The merits and virtues of the Immovable Tathagata's Buddha-field are vast and magnificent, and they are not found in countless other Buddha-fields. Therefore, a Bodhisattva Mahasattva should make this aspiration: 'With these roots of good, may I see that land, may the magnificence of that land be embraced by me, and may I see the Bodhisattvas there.' Shariputra! Because of this cause, the Bodhisattva will be reborn in that Buddha-land. Shariputra! If a Bodhisattva Mahasattva wishes to be reborn in that Buddha-field, they should generate a supreme desire. Shariputra! If a good man or good woman generates a supreme mind, I will give them a prediction that they will be reborn in that Buddha-field. Shariputra! It is like a city that has no towers, gardens, ponds, or places for elephants and horses to settle. Although the king of this city has the power to settle, because the city has no merits such as towers, it is not magnificent. Shariputra! My Buddha-field is also like this, because it does not have those merits, it is not magnificent. Shariputra! If my Buddha-field had such merits and magnificence, it would be as excellent as the Immovable Tathagata's Buddha-field. Shariputra! If a Bodhisattva Mahasattva wishes to embrace a pure Buddha-field, they should, like the Immovable Tathagata, cultivate the Bodhisattva path in the past, plant the roots of various merits, purify and adorn the Buddha-field, and should embrace merits in that way. 「Furthermore, Shariputra! Just as I have now attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), I have tamed countless sentient beings, and they have all attained the fruits of the Two Vehicles (Shravakayana and Pratyekabuddhayana).

，及我聲聞所調伏者悉皆積聚，方彼如來諸聲聞眾，百分不及一、千分不及一，百千分、億百千分、數分、算分、喻分、鄔波尼殺曇分亦不及一。何以故？由數無量故；若言解脫則無有異。且止斯事。舍利弗！彼彌勒如來當出於世，諸聲聞眾及彼調伏所餘聲聞，以方不動如來聲聞之數，不及之分如上應知。舍利弗！由彼如來於一說法，善能調伏無量有情。然彼世尊之所攝受，無有能知其數量者。舍利弗！我之聲聞及彌勒如來諸聲聞眾，乃至賢劫諸佛世尊所有聲聞，及彼聲聞當所調伏餘聲聞眾，彼皆積聚比不動如來諸聲聞眾，百分不及一，乃至鄔波尼殺曇分亦不及一。何以故？其數多故；解脫無異故。」

時舍利弗白佛言：「世尊！如我解佛所說義者，應知彼阿羅漢剎非愚夫剎。何以故？彼佛剎中阿羅漢多故。」

佛告舍利弗：「如是如是，如汝所說，彼佛剎中多漏盡阿羅漢故。複次舍利弗！此三千大千世界星宿數量，不如彼佛聲聞眾多。由彼如來於一說法，無量有情得阿羅漢。舍利弗！此三千大千世界星宿猶有數量，彼一一會，無量有情得阿羅漢故，諸會聲聞無有數量。

「複次舍利弗！彼剎天人殖眾善本，余界人天縱以天眼亦不能見。舍利弗！假令余界諸天及人，往彼剎中善男子善女人所，盡其

【現代漢語翻譯】現代漢語譯本：還有我（釋迦牟尼佛）所調伏的聲聞弟子們全部聚集起來，與不動如來（Akshobhya）的聲聞弟子們相比，百分之一都比不上，千分之一也比不上，乃至百千分之一、億百千分之一、數分之一、算分之一、譬喻分之一、鄔波尼殺曇分之一（upanishad,極微小的數量單位）也比不上。為什麼呢？因為他們的數量是無量的。如果說解脫的境界，則沒有差別。這件事就到此為止吧。舍利弗（Sariputra）！彌勒如來（Maitreya）將來會出現在世間，他的聲聞弟子們以及他所調伏的其餘聲聞弟子，與不動如來的聲聞弟子數量相比，比不上的程度如上面所說。舍利弗！因為那位如來（不動如來）一次說法，就能善巧地調伏無量的眾生。然而那位世尊所攝受的眾生，沒有人能夠知道他們的數量。舍利弗！我的聲聞弟子們和彌勒如來的聲聞弟子們，乃至賢劫（bhadrakalpa）中所有佛世尊的聲聞弟子，以及他們所調伏的其餘聲聞弟子，全部聚集起來，與不動如來的聲聞弟子相比，百分之一都比不上，乃至鄔波尼殺曇分之一也比不上。為什麼呢？因為他們的數量太多了；解脫的境界沒有差別。

當時，舍利弗對佛說：『世尊！依我理解佛所說的意義，應該知道那個阿羅漢（arhat）的佛剎不是凡夫的佛剎。為什麼呢？因為那個佛剎中阿羅漢很多。』

佛告訴舍利弗：『是這樣的，是這樣的，正如你所說，那個佛剎中有很多漏盡的阿羅漢。再者，舍利弗！這個三千大千世界（trisahasra-mahāsāhasra-lokadhātu）的星宿數量，比不上那個佛的聲聞弟子眾多。因為那位如來一次說法，就有無量的眾生證得阿羅漢果。舍利弗！這個三千大千世界的星宿還有數量，而那個佛的每一次法會，都有無量的眾生證得阿羅漢果，所以法會上的聲聞弟子是無法計數的。

『再者，舍利弗！那個佛剎的天人們種植了許多善根，其他世界的天人即使有天眼也看不到。舍利弗！假設其他世界的天人和人，到那個佛剎中善男子善女人那裡，用盡他們

【English Translation】 English version: And all those who are disciplined by my (Shakyamuni Buddha) voice-hearers, when gathered together, compared to the assembly of voice-hearers of that Tathagata (Akshobhya), they are not even one in a hundred, not even one in a thousand, not even one in a hundred thousand, not even one in a hundred million, not even one in a fraction, not even one in a calculation, not even one in a simile, not even one in an upanishad (upanishad, an extremely small unit of quantity). Why is that? Because their number is immeasurable; if we speak of liberation, there is no difference. Let this matter rest. Shariputra (Sariputra)! That Maitreya Tathagata (Maitreya) will appear in the world, and the assembly of his voice-hearers and the remaining voice-hearers he disciplines, compared to the number of voice-hearers of the Immovable Tathagata, the degree to which they are incomparable is as described above. Shariputra! Because that Tathagata, in one discourse, is able to skillfully discipline immeasurable sentient beings. However, those who are received by that World-Honored One, no one can know their number. Shariputra! My voice-hearers and the voice-hearers of Maitreya Tathagata, and even all the voice-hearers of the World-Honored Buddhas of this Bhadrakalpa (bhadrakalpa), and the remaining voice-hearers they discipline, when all gathered together, compared to the assembly of voice-hearers of the Immovable Tathagata, they are not even one in a hundred, not even one in an upanishad. Why is that? Because their number is too great; the state of liberation is no different.

At that time, Shariputra said to the Buddha: 'World-Honored One! As I understand the meaning of what the Buddha has said, it should be known that that Arhat (arhat) Buddha-field is not a field of ordinary people. Why is that? Because there are many Arhats in that Buddha-field.'

The Buddha told Shariputra: 'It is so, it is so, as you have said, there are many Arhats who have exhausted their outflows in that Buddha-field. Furthermore, Shariputra! The number of stars in this three-thousand-great-thousand world (trisahasra-mahāsāhasra-lokadhātu) is not as great as the number of voice-hearers of that Buddha. Because that Tathagata, in one discourse, has immeasurable sentient beings attain the Arhat fruit. Shariputra! The stars in this three-thousand-great-thousand world still have a number, but in each assembly of that Buddha, immeasurable sentient beings attain the Arhat fruit, so the voice-hearers in the assemblies are countless.'

'Furthermore, Shariputra! The gods and humans in that Buddha-field have planted many roots of goodness, and the gods and humans of other realms, even with divine eyes, cannot see them. Shariputra! Suppose the gods and humans of other realms go to the good men and good women in that Buddha-field, using all their

天眼亦不得見。若人聞此功德稱揚法門，聞已受持讀誦通利，彼善男子等皆于不動如來往昔行菩薩行時皆已見聞，是故聞此法門即得信心清凈。舍利弗！東方一切世界諸剎土中，若菩薩乘人或聲聞乘人，於此法門讀誦通利者，其數甚多。彼諸菩薩及聲聞人，由願力故於不動剎中，若已生、現生、當生，唯除不退菩薩，由彼菩薩于諸剎中當得阿耨多羅三藐三菩提故。南西北方四維上下亦復如是。舍利弗！彼不動如來於妙喜世界及他方剎土，在菩薩等乘中而為上首。舍利弗！若有善男子善女人聞不動如來功德法門，善能受持讀誦通利，愿生彼剎者，乃至命終，不動如來常為護念，不使諸魔及魔眷屬退轉其心。舍利弗！應知是善男子或善女人乃至無上菩提，無有退轉之怖，亦無水火刀杖惡獸毒蟲之所損害，亦不為人非人等之所怖畏。何以故？由不動如來常加護念，于彼佛剎當受生故。

「舍利弗！譬如日輪雖復遙遠，與閻浮提眾生而作光明。不動如來亦復如是，雖在遙遠，能與他界諸菩薩眾而作光明。舍利弗！譬如比丘有天眼者，能見遠方諸善惡色。不動如來雖在彼剎，余世界中諸菩薩眾所有形類等色皆悉能見。舍利弗！又如比丘得心自在，獲彼神通波羅蜜者，雖在遙遠了知一切有情之心。不動如來亦復如是，能知余

【現代漢語翻譯】現代漢語譯本天眼也無法看見。如果有人聽聞這個稱揚功德的法門，聽聞后能接受、持守、讀誦並通達理解，這些善男子等，都是在不動如來（Akshobhya Tathagata）往昔行菩薩道時就已經見過聽過的，因此聽聞這個法門就能得到清凈的信心。舍利弗（Sariputra）！東方一切世界的所有佛土中，如果有菩薩乘人或聲聞乘人，能對此法門讀誦通達，數量非常多。那些菩薩和聲聞人，由於願力的緣故，在不動佛剎中，無論是已經出生、現在出生還是將來出生，都包括在內，只有不退轉的菩薩除外，因為那些菩薩將在其他佛土證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。南西北方四維上下也是如此。舍利弗！不動如來在妙喜世界（Abhirati）和其他佛土中，在菩薩等乘中都是首領。舍利弗！如果有善男子善女人聽聞不動如來的功德法門，能夠很好地接受、持守、讀誦並通達理解，並且發願往生那個佛剎，乃至臨命終時，不動如來都會常常護念他們，不讓諸魔和魔的眷屬動搖他們的心。舍利弗！應當知道，這些善男子或善女人乃至證得無上菩提，都不會有退轉的恐懼，也不會受到水、火、刀、杖、惡獸、毒蟲的傷害，也不會被人或非人等所恐嚇。為什麼呢？因為不動如來常常加持護念，他們將在那個佛剎受生。『舍利弗！譬如太陽雖然遙遠，卻能為閻浮提（Jambudvipa）的眾生帶來光明。不動如來也是如此，雖然身處遙遠，卻能為其他世界的菩薩眾帶來光明。舍利弗！譬如比丘有天眼，能看見遠方各種善惡的顏色。不動如來雖然在那個佛剎，卻能看見其他世界所有菩薩眾的各種形色。舍利弗！又如比丘得到心自在，獲得神通波羅蜜（Abhijnaparamita），雖然身處遙遠，卻能了知一切有情的心。不動如來也是如此，能了知其他

【English Translation】 English version Even the divine eye cannot see. If people hear this Dharma gate that praises merits, and having heard it, accept, uphold, recite, and thoroughly understand it, these good men and women have all seen and heard it when Akshobhya Tathagata was practicing the Bodhisattva path in the past. Therefore, upon hearing this Dharma gate, they will attain pure faith. Shariputra! In all the Buddha lands of the eastern world, if there are people of the Bodhisattva vehicle or the Sravaka vehicle who can recite and thoroughly understand this Dharma gate, their number is very large. Those Bodhisattvas and Sravakas, due to their vows, whether they have already been born, are currently being born, or will be born in Akshobhya's Buddha land, are all included, except for the non-retrogressing Bodhisattvas, because those Bodhisattvas will attain Anuttara-samyak-sambodhi in other Buddha lands. The same is true for the south, west, north, four intermediate directions, and above and below. Shariputra! Akshobhya Tathagata is the leader among the Bodhisattva and other vehicles in the Abhirati world and other Buddha lands. Shariputra! If there are good men and good women who hear the Dharma gate of Akshobhya Tathagata's merits, and can well accept, uphold, recite, and thoroughly understand it, and wish to be born in that Buddha land, until the end of their lives, Akshobhya Tathagata will always protect and remember them, not allowing the demons and their retinues to turn their minds. Shariputra! You should know that these good men or good women, until they attain unsurpassed Bodhi, will have no fear of regression, nor will they be harmed by water, fire, swords, sticks, evil beasts, or poisonous insects, nor will they be frightened by humans or non-humans. Why? Because Akshobhya Tathagata always blesses and protects them, and they will be born in that Buddha land. 'Shariputra! Just as the sun, though far away, gives light to the beings of Jambudvipa, so too does Akshobhya Tathagata, though far away, give light to the Bodhisattvas of other worlds. Shariputra! Just as a Bhikshu with the divine eye can see the various good and evil colors in the distance, so too does Akshobhya Tathagata, though in that Buddha land, see all the forms and colors of the Bodhisattvas in other worlds. Shariputra! Just as a Bhikshu who has attained freedom of mind and the Paramita of supernatural powers, though far away, knows the minds of all sentient beings, so too does Akshobhya Tathagata know the minds of others.'

界諸菩薩心。舍利弗！譬如比丘證得天耳，身雖在遠能聞諸聲。不動如來亦復如是，余世界中所住眾生作如是言：『我于彼剎愿當生者。』彼佛皆聞。舍利弗！如是色類善男子善女人所有姓名，不動如來皆悉了知。若有受持讀誦通利此功德法門者，此諸人等皆為不動如來之所知見及已護念。」

時舍利弗白佛言：「希有世尊！乃至彼佛世尊護念彼諸菩薩摩訶薩。」如是白已。

佛告舍利弗：「如是如是，如汝所言。彼菩薩摩訶薩如來之所護念。何以故？由護念菩薩故，一切眾生皆得護念。舍利弗！譬如剎利灌頂大王多有倉廩盈儲谷豆，嚴誡主司善令監守。何以故？于饑饉世當濟群生。舍利弗！是諸菩薩于彼如來滅度之後，當證無上正等菩提，能于正法饑饉之時作大豐稔。如來亦復如是，善能覆護此諸菩薩。舍利弗！於此世界有諸菩薩，當聞不動如來功德法門，能善受持讀誦通利，于彼佛剎愿欲受生，應知此人得不退轉。舍利弗！若余菩薩於此法門，善能受持讀誦通利，為無量無數百千眾生開示演說，亦令諸有情如是殖眾善本，使當親近無上菩提。舍利弗！若菩薩愿速證無上菩提者，應當受持讀誦通利如是法門，為諸眾生開示演說。何以故？菩薩摩訶薩應如是演說此功德門大智慧業，當如是如是發起積集。

【現代漢語翻譯】現代漢語譯本瞭解所有菩薩的心。舍利弗（佛陀的十大弟子之一）！譬如一位比丘（佛教出家修行者）證得了天耳通，即使身處遙遠也能聽到各種聲音。不動如來（Akshobhya，又譯阿閦佛，意為『不動』）也是如此，其他世界中的眾生如果這樣想：『我希望往生到那個佛土。』，那位佛都能聽到。舍利弗！像這樣，所有善男子善女人的姓名，不動如來全部都知道。如果有人受持、讀誦、通達這個功德法門，這些人都會被不動如來所知見，並且已經受到他的護念。這時，舍利弗對佛說：『世尊，真是稀有！乃至那位佛世尊都護念著那些菩薩摩訶薩（菩薩中的大菩薩）。』說完這些話。佛告訴舍利弗：『是的，是的，正如你所說。那些菩薩摩訶薩都受到如來的護念。為什麼呢？因為護念菩薩的緣故，一切眾生都能得到護念。舍利弗！譬如剎帝利（印度古代的統治階級）灌頂大王，有很多倉庫，裡面裝滿了穀物豆類，他會嚴格命令主管好好看守。為什麼呢？爲了在饑荒的年代能夠救濟眾生。舍利弗！這些菩薩在如來滅度之後，將會證得無上正等菩提（Anuttara-samyak-sambodhi，意為無上正等正覺，即最高的覺悟），能夠在正法饑荒的時候帶來大豐收。如來也是這樣，善於覆護這些菩薩。舍利弗！在這個世界裡，如果有菩薩聽到不動如來的功德法門，能夠好好地受持、讀誦、通達，並且希望往生到那個佛土，應當知道這個人不會退轉。舍利弗！如果其他菩薩對於這個法門，能夠好好地受持、讀誦、通達，為無量無數百千眾生開示演說，也讓所有眾生像這樣種下善根，使他們能夠親近無上菩提。舍利弗！如果菩薩希望快速證得無上菩提，就應當受持、讀誦、通達這樣的法門，為眾生開示演說。為什麼呢？菩薩摩訶薩應當這樣演說這個功德法門的大智慧事業，應當這樣發起和積累。』

【English Translation】 English version Knowing the minds of all Bodhisattvas. Shariputra (one of Buddha's ten great disciples)! It is like a Bhikshu (a Buddhist monk) who has attained the divine ear, even if he is far away, he can hear all sounds. The Tathagata Akshobhya (meaning 'Immovable') is also like this, if beings in other worlds think: 'I wish to be born in that Buddha-land,' that Buddha can hear them all. Shariputra! Like this, all the names of good men and good women, the Tathagata Akshobhya knows them all. If there are those who uphold, recite, and understand this Dharma-gate of merit, these people will all be known and seen by the Tathagata Akshobhya, and they are already protected by him. At that time, Shariputra said to the Buddha: 'World Honored One, it is truly rare! Even that World Honored One protects those Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas).' Having said these words. The Buddha told Shariputra: 'Yes, yes, it is as you say. Those Bodhisattva Mahasattvas are protected by the Tathagata. Why is that? Because by protecting Bodhisattvas, all beings can be protected. Shariputra! It is like a Kshatriya (the ancient Indian ruling class) crowned king who has many storehouses filled with grains and beans, he will strictly order the managers to guard them well. Why is that? So that in times of famine, he can help all beings. Shariputra! These Bodhisattvas, after the Tathagata's Parinirvana (passing away), will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will be able to bring great abundance in times of Dharma famine. The Tathagata is also like this, he is good at protecting these Bodhisattvas. Shariputra! In this world, if there are Bodhisattvas who hear the Dharma-gate of merit of the Tathagata Akshobhya, and are able to uphold, recite, and understand it well, and wish to be born in that Buddha-land, you should know that this person will not regress. Shariputra! If other Bodhisattvas, regarding this Dharma-gate, are able to uphold, recite, and understand it well, and explain and preach it to countless hundreds of thousands of beings, and also cause all sentient beings to plant good roots like this, so that they can approach Anuttara-samyak-sambodhi. Shariputra! If a Bodhisattva wishes to quickly attain Anuttara-samyak-sambodhi, he should uphold, recite, and understand such a Dharma-gate, and explain and preach it to all beings. Why is that? Bodhisattva Mahasattvas should thus explain the great wisdom work of this Dharma-gate of merit, and should thus initiate and accumulate it.'

彼諸人等由發起積集故，于其現身諸漏當盡。舍利子！是故聲聞乘者若聞彼法門，應當受持讀誦通利，廣為眾生開示演說。何以故？此善男子善女人由受持如是正法，于其現身當證無學。舍利弗！若有凈信男子女人於此功德稱讚法門，應當為他時時演說。彼諸人等不越兩生，當於現身得盡諸漏。

「複次舍利弗！此不動如來所有功德稱讚法門，非愚淺者之所能受，其有智慧深廣方能受持。舍利弗！彼善男子善女人當見諸佛，於此功德稱讚法門必當身得。舍利弗！譬若無價寶珠從海持來。于意云何？此無價寶何人先得？」

舍利弗白佛言：「世尊！有諸國王、王子、大臣，此人先得。」

佛告舍利弗：「彼佛功德法門亦復如是，菩薩先得。是諸菩薩當不退轉，若聞此法必能受持讀誦通利，為無上菩提于真如性當勤修學。」

舍利弗白佛言：「世尊！若諸菩薩欲住不退地者，聞此稱讚法門，應當受持讀誦通利。何以故？菩薩摩訶薩住此法門，於法性中當不退轉。」

佛告舍利弗：「假使有人終以金寶滿閻浮提持用佈施，冀聞此法終亦不聞。何以故？此功德法非薄福眾生當執持故。複次舍利弗！若聲聞乘人聞此功德法門受持讀誦，為無上菩提及真如相應故精勤修習，彼於後身當得成就，或於

【現代漢語翻譯】現代漢語譯本那些人因為發起和積累（功德），在他們今生就能漏盡煩惱。舍利子（Śāriputra）！因此，聲聞乘（Śrāvakayāna）的修行者如果聽到這個法門，應當接受、持誦、通達，並廣為眾生開示演說。為什麼呢？因為這些善男子、善女人通過受持這樣的正法，在他們今生就能證得無學（aśaikṣa，指阿羅漢果位）。舍利弗！如果有具凈信的男子女人，對此功德稱讚法門，應當時常為他人演說。那些人不會超過兩生，就能在今生漏盡煩惱。

「再者，舍利弗！這個不動如來（Akṣobhya-tathāgata）所有的功德稱讚法門，不是愚昧淺薄的人所能接受的，只有智慧深廣的人才能接受和持守。舍利弗！那些善男子、善女人將會見到諸佛，並且必定能通過這個功德稱讚法門獲得成就。舍利弗！譬如一顆無價的寶珠從海中被帶出來。你認為如何？這顆無價的寶珠誰先得到？」

舍利弗對佛說：「世尊！是那些國王、王子、大臣，這些人先得到。」

佛告訴舍利弗：「這個佛的功德法門也是如此，是菩薩（Bodhisattva）先得到。這些菩薩將不會退轉，如果聽到這個法門，必定能夠接受、持誦、通達，爲了無上菩提（anuttarā-samyak-saṃbodhi）在真如（tathātā）的本性上應當勤奮修學。」

舍利弗對佛說：「世尊！如果那些菩薩想要安住于不退轉地，聽到這個稱讚法門，應當接受、持誦、通達。為什麼呢？菩薩摩訶薩（Bodhisattva-mahāsattva）安住于這個法門，在法性（dharma-dhātu）中將不會退轉。」

佛告訴舍利弗：「假使有人用金銀珠寶充滿整個閻浮提（Jambudvīpa）來佈施，希望聽到這個法門，最終也聽不到。為什麼呢？這個功德法不是福薄的眾生所能執持的。再者，舍利弗！如果聲聞乘的人聽到這個功德法門，接受、持誦，爲了無上菩提以及與真如相應而精勤修習，他們將在後世獲得成就，或者在

【English Translation】 English version Those people, by initiating and accumulating (merit), will exhaust their outflows in their present lives. Śāriputra! Therefore, those who are in the Śrāvakayāna (vehicle of hearers) should, upon hearing this Dharma teaching, accept, recite, understand, and widely explain it to all beings. Why? Because these good men and good women, by upholding such a righteous Dharma, will attain the state of no-more-learning (aśaikṣa, referring to the Arhatship) in their present lives. Śāriputra! If there are men and women of pure faith, they should always explain this Dharma teaching of praise of merit to others. Those people will not exceed two lives before exhausting their outflows in their present lives.

Furthermore, Śāriputra! This Dharma teaching of praise of merit of the Tathāgata Akṣobhya (Immovable One) is not something that the foolish and shallow can accept; only those with profound wisdom can accept and uphold it. Śāriputra! Those good men and good women will see all the Buddhas, and they will surely attain realization through this Dharma teaching of praise of merit. Śāriputra! It is like an invaluable jewel brought from the sea. What do you think? Who would obtain this invaluable jewel first?

Śāriputra said to the Buddha, 'World Honored One! It would be the kings, princes, and ministers who would obtain it first.'

The Buddha told Śāriputra, 'The Dharma teaching of merit of that Buddha is also like this; it is the Bodhisattvas who obtain it first. These Bodhisattvas will not regress, and if they hear this Dharma, they will surely be able to accept, recite, understand, and diligently study the true nature of reality (tathātā) for the sake of unsurpassed Bodhi (anuttarā-samyak-saṃbodhi).'

Śāriputra said to the Buddha, 'World Honored One! If those Bodhisattvas wish to abide in the stage of non-regression, they should, upon hearing this Dharma teaching of praise, accept, recite, and understand it. Why? Because Bodhisattva-mahāsattvas, abiding in this Dharma teaching, will not regress in the dharma-dhātu (realm of reality).'

The Buddha told Śāriputra, 'Even if someone were to fill the entire Jambudvīpa with gold and jewels for the purpose of giving, hoping to hear this Dharma, they would ultimately not hear it. Why? Because this Dharma of merit is not something that beings with little merit can uphold. Furthermore, Śāriputra! If those in the Śrāvakayāna hear this Dharma teaching of merit, accept, recite, and diligently practice it for the sake of unsurpassed Bodhi and in accordance with the true nature of reality, they will attain realization in their future lives, or in

二生補處、或復三生，終不超過，當成正覺。彼若聞此稱讚法門讀誦通利，復為無量百千眾生開示演說。舍利弗！如轉輪王以先業感七寶見前。不動如來亦復如是，以本願力，我今說此功德法門。舍利弗！若諸菩薩摩訶薩於此稱讚法門，若已聞若當聞者，彼皆由不動如來往昔行菩薩行時慈悲願力，或當於賢劫中諸佛世尊之所預聞開示此之法門，如我於今演說開示，不增不減名數若干。舍利弗！是故菩薩摩訶薩欲速證無上菩提者，於此功德稱讚法門，應當受持讀誦通利為他廣說。

「複次舍利弗！若善男子善女人為求此法門故，于彼村落城邑，聽聞受持讀誦通利。雖出家菩薩居白衣家，我說無過，亦隨聽住。何以故？彼善男子善女人于命終后，欲令此法當不隱沒。舍利弗！若彼村邑在於遙遠，是諸菩薩亦當應往，及住彼中，受持讀誦開示演說。舍利弗！彼善男子善女人于已流佈稱讚法門，或於他人有是經卷，應可詣彼而書寫之。彼人若有愿求，汝當斷食，或使經行若坐若立等，應曲隨教命書寫是經。若於彼村求不能得，應詣鄰境書寫，受持讀誦通利，復為他人開示演說。若往余方勤求不獲，彼人應發如是誓心：『我于無上菩提不應生於退轉之相。由我已聞不動如來法門名號，是人於我欲為利益令我聽聞。』舍利弗

【現代漢語翻譯】現代漢語譯本二生補處（指經過兩次轉生就能補到佛位），或者還要三生，最終不會超過這個次數，就將成就正覺（指成佛）。他們如果聽聞這個稱讚法門的功德，能夠讀誦通利，還要為無量百千眾生開示演說。舍利弗！就像轉輪王因為過去的業力感得七寶出現一樣。不動如來也是這樣，憑藉本願的力量，我現在宣說這個功德法門。舍利弗！如果各位菩薩摩訶薩對於這個稱讚法門，無論是已經聽聞還是將要聽聞的，他們都是由於不動如來過去行菩薩道時慈悲願力的加持，或者應當在賢劫中諸佛世尊那裡預先聽聞並開示了這個法門，就像我現在演說開示一樣，不多不少，名號數量都是一樣的。舍利弗！因此，菩薩摩訶薩想要快速證得無上菩提，對於這個功德稱讚法門，應當受持讀誦通利，併爲他人廣泛宣說。

『再者，舍利弗！如果善男子善女人爲了求得這個法門，在那些村落城邑中，聽聞受持讀誦通利。無論是出家的菩薩還是在家修行的菩薩，我都說沒有過失，都可以隨處聽聞。為什麼呢？因為這些善男子善女人在命終之後，希望這個法門不會隱沒。舍利弗！如果那些村邑在遙遠的地方，這些菩薩也應當前往，並且住在那裡，受持讀誦開示演說。舍利弗！那些善男子善女人對於已經流傳的稱讚法門，或者在其他人那裡有這部經卷，應當前往那裡抄寫。如果那個人有愿求，你應當斷食，或者讓他經行，或者坐著或者站著等，都應當順從他的要求抄寫這部經。如果在那村裡求不到，應當到鄰近的地方抄寫，受持讀誦通利，再為他人開示演說。如果到其他地方勤奮求取也得不到，那個人應當發這樣的誓願：『我對於無上菩提不應該產生退轉之心。因為我已經聽聞不動如來的法門名號，這個人想要利益我，讓我聽聞。』舍利弗！』

【English Translation】 English version Those who are in the second-to-last birth before Buddhahood, or perhaps the third, will ultimately not exceed that number and will attain perfect enlightenment. If they hear this Dharma of praise, recite it fluently, and explain it to countless beings, Shariputra! Just as a Chakravartin King, due to past karma, sees the seven treasures appear before him, so too is it with the Tathagata Akshobhya. By the power of his original vows, I now speak of this Dharma of merit. Shariputra! If any Bodhisattva Mahasattvas, whether they have already heard or will hear this Dharma of praise, it is all due to the compassionate vows of Tathagata Akshobhya when he practiced the Bodhisattva path in the past. Or they may have previously heard and been taught this Dharma by the Buddhas and World Honored Ones in this Bhadrakalpa, just as I am now explaining and revealing it, with no increase or decrease in the number of names. Shariputra! Therefore, Bodhisattva Mahasattvas who wish to quickly attain unsurpassed Bodhi should receive, uphold, recite, and master this Dharma of praise and widely explain it to others.

Furthermore, Shariputra! If good men or good women, seeking this Dharma, hear, receive, uphold, recite, and master it in those villages and cities, whether they are ordained Bodhisattvas or lay practitioners, I say there is no fault, and they may listen and abide anywhere. Why? Because these good men and good women, after their lives end, wish that this Dharma will not be hidden. Shariputra! If those villages are far away, these Bodhisattvas should also go there and reside there, receiving, upholding, reciting, explaining, and expounding it. Shariputra! Those good men and good women, regarding the Dharma of praise that has already been circulated, or if others have these scriptures, should go there to copy them. If that person has a request, you should fast, or have them walk, sit, or stand, and you should follow their instructions to copy this scripture. If you cannot find it in that village, you should go to a neighboring place to copy it, receive, uphold, recite, and master it, and then explain and expound it to others. If you diligently seek it in other places and cannot obtain it, that person should make this vow: 『I should not have any thought of regression from unsurpassed Bodhi. Because I have heard the name of the Dharma of Tathagata Akshobhya, this person wishes to benefit me by letting me hear it.』 Shariputra!

！如是稱讚法門，有能演說及預聞者，皆由如來威神之力。」

時舍利弗白佛言：「世尊！如來滅后，由誰威力而當得聞？」

「舍利弗！我滅度后，由不動如來威神之力當復得聞。或由四大天王、釋提桓因等當勤加護，令諸法師宣揚此法。及彼菩薩本業成熟，四天王等威加策進，令諸菩薩而得聽聞。」

舍利弗白佛言：「世尊！如此法門能成就廣大功德。」

佛告舍利弗：「如是如是，如汝所言。舍利弗！若於國中雨雹為災，非時霹靂及餘種種可怖之事。彼善男子善女人等，應當專念不動如來及稱名號，是諸災害皆得消除。由彼如來往昔弘濟百千諸龍解脫眾苦，又由慈悲本願誠諦不虛，迴向善根要期圓滿故，稱彼名號憂患自消；唯除有情宿業成熟。」

舍利弗白佛言：「世尊！是諸菩薩現身欲證無上菩提者，應如不動如來往修願行。」

佛告舍利弗：「如是如是，如汝所言。舍利弗！少有菩薩摩訶薩已能如是具修凈剎及當凈修如不動如來者，舍利弗！彼諸菩薩皆當證得阿耨多羅三藐三菩提，而於佛性及一切智、攝受佛國悉皆同等。菩薩聲聞非無優劣，而於解脫則無有異。」

爾時欲界諸天及梵眾天等，皆向彼如來合掌頂禮而三唱言：「南無不動如來、應、正等覺甚為希

【現代漢語翻譯】現代漢語譯本：『像這樣稱讚這個法門，能夠演說和聽聞的人，都是依靠如來的威神之力。』當時，舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！如來滅度之後，依靠誰的威力才能聽到這個法門呢？』『舍利弗！我滅度之後，依靠不動如來（指佛陀的另一種化身，象徵堅定不移）的威神之力，還能再次聽到這個法門。或者由四大天王（佛教的護法神）、釋提桓因（帝釋天，忉利天之主）等勤加守護，讓各位法師宣揚此法。以及那些菩薩本來的修行功業成熟，四大天王等以威神之力加以策進，讓各位菩薩能夠聽聞此法。』舍利弗對佛說：『世尊！這樣的法門能夠成就廣大的功德。』佛告訴舍利弗：『是這樣的，是這樣的，正如你所說。舍利弗！如果國家中降下冰雹成災，出現不合時宜的雷擊以及其他種種可怕的事情。那些善男子善女人等，應當專心憶念不動如來並稱念他的名號，這些災害都能夠消除。因為那位如來過去曾經弘揚佛法，救濟百千條龍脫離痛苦，又因為慈悲的本願真實不虛，迴向善根，期望圓滿的緣故，稱念他的名號，憂患自然消除；只有那些有情眾生宿世的業力成熟的情況除外。』舍利弗對佛說：『世尊！那些現在發願要證得無上菩提（指最高的覺悟）的菩薩，應當像不動如來那樣修行願行。』佛告訴舍利弗：『是這樣的，是這樣的，正如你所說。舍利弗！很少有菩薩摩訶薩（大菩薩）能夠像不動如來那樣具足修行清凈的佛土，以及將要修行清凈的佛土。舍利弗！那些菩薩都將證得阿耨多羅三藐三菩提（無上正等正覺），在佛性和一切智慧、攝受佛國方面都完全相同。菩薩和聲聞（佛陀的弟子）雖然有優劣之分，但在解脫方面則沒有差別。』當時，欲界諸天和梵眾天等，都向那位如來合掌頂禮，並三次唱誦：『南無不動如來（皈依不動如來）、應（應供）、正等覺（正等正覺），真是稀有難得！』

【English Translation】 English version: 『Such is the praise of this Dharma gate, those who can expound it and those who can hear it, all rely on the majestic power of the Tathagata.』 At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 『World Honored One! After the Tathagata has passed away, by whose power will we be able to hear this Dharma?』『Shariputra! After my passing, by the majestic power of the Akshobhya Tathagata (referring to another manifestation of the Buddha, symbolizing steadfastness), it will still be possible to hear this Dharma. Or, the Four Heavenly Kings (Buddhist guardian deities), Shakra Devanam Indra (the ruler of the Trayastrimsha Heaven) and others will diligently protect it, enabling Dharma masters to propagate this Dharma. And when the original karmic deeds of those Bodhisattvas have matured, the Four Heavenly Kings and others will use their majestic power to encourage them, allowing those Bodhisattvas to hear this Dharma.』 Shariputra said to the Buddha, 『World Honored One! Such a Dharma gate can achieve vast merit.』 The Buddha told Shariputra, 『It is so, it is so, just as you have said. Shariputra! If in a country there is a disaster of hail, untimely thunder, and other various frightening events, those good men and good women should single-mindedly remember the Akshobhya Tathagata and recite his name, and these disasters will all be eliminated. Because that Tathagata in the past propagated the Dharma, saving hundreds of thousands of dragons from suffering, and because of his compassionate original vows being true and not false, dedicating his good roots, and expecting to fulfill them, by reciting his name, worries will naturally disappear; except for those sentient beings whose past karmic deeds have matured.』 Shariputra said to the Buddha, 『World Honored One! Those Bodhisattvas who now aspire to attain Anuttara-samyak-sambodhi (the highest enlightenment) should cultivate their vows and practices like the Akshobhya Tathagata.』 The Buddha told Shariputra, 『It is so, it is so, just as you have said. Shariputra! Few Bodhisattva-Mahasattvas (great Bodhisattvas) are able to cultivate a pure Buddha-land as the Akshobhya Tathagata has done, and will cultivate a pure Buddha-land. Shariputra! Those Bodhisattvas will all attain Anuttara-samyak-sambodhi, and in terms of Buddha-nature, all wisdom, and the reception of Buddha-lands, they will all be equal. Although there are differences in superiority between Bodhisattvas and Shravakas (Buddha's disciples), there is no difference in liberation.』 At that time, the gods of the Desire Realm and the Brahma Heaven, etc., all bowed with palms together to that Tathagata and chanted three times: 『Namo Akshobhya Tathagata (Homage to Akshobhya Tathagata), Arhat (Worthy of offerings), Samyak-sambuddha (Perfectly Enlightened One), it is truly rare and precious!』

有。」又歸命此界釋迦牟尼如來、應、正等覺，善能說彼稱讚法門。爾時欲界諸天以曼陀羅花及諸天香以散佛上，所散香華于虛空中合而成蓋；復以諸天花香遙散彼佛以為供養。時天帝釋作如是念：「我此四眾及欲界諸天，皆欲見彼不動如來、應、正等覺。」

爾時世尊知彼釋天心之所念，結加趺坐安處虛空。是諸大眾以佛神力亦住空中，皆遙見彼妙喜世界不動如來及聲聞眾。眾皆見已，右膝著地向不動如來、應、正等覺。爾時此界眾人皆作是念：「豈非三十三天為見彼佛而來集會禮拜供養？」

是時帝釋作如是念：「彼界諸天以人相而住，我見彼諸人等服玩資具與彼諸天無少優劣。」

爾時世尊攝神通已，告天帝言：「彼諸人民皆受天樂，汝應愛樂。是諸人等見彼如來及愛樂彼受天資具者，彼諸眾生從余世界命終以後，皆得往生不動佛剎。」

爾時舍利弗告帝釋言：「汝見釋迦牟尼佛及不動如來，由此緣故，汝於此身得大善利，況汝已得過人之法。」

時天帝釋作如是念：「彼諸眾生聞此法門亦得善利，何況得生不動佛剎。」

爾時佛告天帝釋言：「彼菩薩乘人當生彼佛剎者亦得善利。何以故？彼諸菩薩皆應得住不退轉故。若余菩薩于其現身愿生彼佛國者，應知皆是住不退轉

【現代漢語翻譯】現代漢語譯本：『有。』又歸命此娑婆世界（指我們所處的世界）的釋迦牟尼如來（佛的稱號之一）、應（應供，值得受人供養）、正等覺（佛的智慧和覺悟），他善於宣說稱讚諸佛功德的法門。當時，欲界（佛教宇宙觀中最低的一界）的諸天神用曼陀羅花（一種天界的花）和各種天香散在佛的身上，所散的花香在空中匯聚成一個華蓋；又用天花和天香遙遠地散向那尊佛，以此作為供養。這時，天帝釋（欲界諸天的統治者）心中想：『我們這四眾弟子（比丘、比丘尼、優婆塞、優婆夷）和欲界諸天，都想見到不動如來（佛的稱號之一）、應、正等覺。』這時，世尊（指釋迦牟尼佛）知道天帝釋心中所想，就結跏趺坐（一種坐姿）安住在空中。所有大眾也因佛的神力而停留在空中，都遙遠地看見了妙喜世界（不動如來所在的佛國）的不動如來和聲聞眾（聽聞佛法而修行的人）。大眾都看見后，右膝著地，向不動如來、應、正等覺頂禮。這時，此娑婆世界的眾人都在想：『難道是三十三天（欲界第二層天）的天人爲了見那尊佛而來禮拜供養嗎？』這時，天帝釋心中想：『那個世界的天人以人的形象居住，我看到那些人的服飾和用具，與我們這些天人沒有絲毫差別。』這時，世尊收回神通，告訴天帝釋說：『那些人民都享受著天上的快樂，你應該喜愛他們。這些人見到那尊如來，並且喜愛他，享受著天上的資具，這些眾生從其他世界命終之後，都能往生到不動佛的佛國。』這時，舍利弗（佛陀的十大弟子之一）告訴天帝釋說：『你見到了釋迦牟尼佛和不動如來，因為這個緣故，你今生得到了巨大的利益，更何況你已經得到了超越凡人的修行。』這時，天帝釋心中想：『那些眾生聽到這個法門也能得到利益，更何況能往生到不動佛的佛國。』這時，佛告訴天帝釋說：『那些發菩薩乘心（發願成佛）的人，當往生到那尊佛的佛國時，也能得到利益。為什麼呢？因為那些菩薩都應當安住于不退轉的境界（不會退失菩提心）。如果其他菩薩在他們今生髮愿往生到那尊佛的佛國，應當知道他們都是安住于不退轉的境界。』

【English Translation】 English version: 'Yes.' Again, I pay homage to this world's Shakyamuni Tathagata (one of the titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), who is skilled in expounding the Dharma of praising the Buddhas. At that time, the devas (gods) of the desire realm (the lowest realm in Buddhist cosmology) scattered Mandarava flowers (a celestial flower) and various celestial fragrances upon the Buddha. The scattered flowers and fragrances gathered in the sky to form a canopy. They also scattered celestial flowers and fragrances from afar towards that Buddha as an offering. Then, Indra (ruler of the devas in the desire realm) thought: 'We, the four assemblies (monks, nuns, laymen, and laywomen) and the devas of the desire realm, all wish to see the Akshobhya Tathagata (one of the titles of a Buddha), Arhat, Samyak-sambuddha.' At that time, the World Honored One (referring to Shakyamuni Buddha), knowing what Indra was thinking, sat in the lotus position in the sky. All the assembly, by the Buddha's power, also remained in the sky, and they all saw from afar the Akshobhya Tathagata and the assembly of Shravakas (those who hear and practice the Dharma) in the Abhirati world (the Buddha-land of Akshobhya). After seeing this, the assembly knelt on their right knees and bowed to the Akshobhya Tathagata, Arhat, Samyak-sambuddha. At this time, the people of this world all thought: 'Could it be that the devas of the Trayastrimsha heaven (the second heaven of the desire realm) have come to worship and make offerings to that Buddha?' At that time, Indra thought: 'The devas of that world live in human form, and I see that the clothing and possessions of those people are no different from those of us devas.' At that time, the World Honored One withdrew his supernatural powers and said to Indra: 'Those people all enjoy heavenly bliss, and you should cherish them. Those who see that Tathagata and cherish him, and enjoy heavenly possessions, those beings, after their lives end in other worlds, will all be reborn in the Buddha-land of Akshobhya.' At that time, Shariputra (one of the ten great disciples of the Buddha) said to Indra: 'You have seen Shakyamuni Buddha and Akshobhya Tathagata, and because of this, you have gained great benefit in this life, let alone that you have already attained practices beyond ordinary people.' At that time, Indra thought: 'Those beings who hear this Dharma will also gain benefit, let alone those who are reborn in the Buddha-land of Akshobhya.' At that time, the Buddha said to Indra: 'Those who have set their minds on the Bodhisattva path (the path to Buddhahood), when they are reborn in that Buddha's land, will also gain benefit. Why? Because those Bodhisattvas should all abide in the state of non-retrogression (not falling back from the path to enlightenment). If other Bodhisattvas in their present lives wish to be reborn in that Buddha's land, know that they are all abiding in the state of non-retrogression.'

。」

佛說此法門時，五百比丘于無漏法心得解脫；五千菩薩、六千比丘尼、八千優婆塞、十千優婆夷及欲界中無量天子，于彼佛剎皆愿受生。如來是時皆與授記，于彼佛剎當獲往生。若余有情當愿生者，如來亦當與記生彼佛剎。是時三千大千世界六種震動，所謂動、遍動、等遍動，搖、遍搖、等遍搖，震、遍震、等遍震，由此法門所加持故。

佛說此經已，舍利弗等，及諸世間天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十一

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之一

如是我聞：

一時佛住王舍城迦蘭陀竹林，與大比丘眾及諸菩薩摩訶薩俱，悉從種種佛剎來集。爾時世尊，無量百千眾所圍繞供養恭敬。時彼眾中有菩薩摩訶薩名無邊慧，即從坐起，偏袒右肩右膝著地，稽首作禮合掌向佛，白言：「世尊！我有少疑請問如來，愿垂聽許為我宣說。」

爾時無邊慧菩薩摩訶薩而說偈言：

「大雄大丈夫，　　世間無與等，　我為眾生故，　　少疑當請問。　不起師子座，　　現身遍十方，　一切異論中，

【現代漢語翻譯】現代漢語譯本：佛陀宣說這個法門時，五百位比丘在無漏法上獲得了心的解脫；五千位菩薩、六千位比丘尼、八千位優婆塞（在家男居士）、一萬位優婆夷（在家女居士）以及欲界中無數的天子，都在那個佛剎發願受生。如來當時都為他們授記，將在那個佛剎獲得往生。如果其他有情眾生也發願往生，如來也會為他們授記，讓他們往生那個佛剎。當時，三千大千世界發生了六種震動，即動、遍動、等遍動，搖、遍搖、等遍搖，震、遍震、等遍震，這是由於這個法門的加持所致。佛陀說完這部經后，舍利弗（佛陀的十大弟子之一）等，以及世間的天、人、阿修羅（非天神）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十一

大唐三藏菩提流志奉詔譯

被甲莊嚴會第七之一

如是我聞：

一時，佛陀住在王舍城（古印度城市）的迦蘭陀竹林，與眾多大比丘和諸位菩薩摩訶薩（大菩薩）在一起，他們都從各個佛剎前來集會。當時，世尊被無數百千大眾圍繞、供養和恭敬。那時，大眾中有一位菩薩摩訶薩，名叫無邊慧，他即從座位上起身，偏袒右肩，右膝著地，向佛陀稽首作禮，合掌說道：『世尊！我有一些疑問想請問如來，希望您能允許併爲我宣說。』

當時，無邊慧菩薩摩訶薩以偈頌說道：

『大雄大丈夫，世間無與等，我為眾生故，少疑當請問。不起師子座，現身遍十方，一切異論中，』

【English Translation】 English version: When the Buddha spoke this Dharma gate, five hundred Bhikshus (monks) attained liberation of mind in the unconditioned Dharma; five thousand Bodhisattvas, six thousand Bhikshunis (nuns), eight thousand Upasakas (male lay devotees), ten thousand Upasikas (female lay devotees), and countless Devas (gods) in the desire realm, all wished to be reborn in that Buddha-land. The Tathagata (Buddha) then gave them predictions, that they would be reborn in that Buddha-land. If other sentient beings also wish to be reborn there, the Tathagata will also give them predictions that they will be reborn in that Buddha-land. At that time, the three thousand great thousand worlds shook in six ways, namely, moving, moving everywhere, moving equally everywhere, shaking, shaking everywhere, shaking equally everywhere, quaking, quaking everywhere, quaking equally everywhere, due to the blessing of this Dharma gate. After the Buddha finished speaking this Sutra, Shariputra (one of the Buddha's ten great disciples) and others, as well as the Devas, humans, Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities) of the world, all rejoiced greatly upon hearing what the Buddha had said, and accepted it with faith and practiced accordingly.

The Maharatnakuta Sutra, Volume 20 Taisho Tripitaka Volume 11, No. 0310, The Maharatnakuta Sutra

The Maharatnakuta Sutra, Volume 21

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The Seventh Assembly on Armored Adornment, Part One

Thus have I heard:

At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha (ancient Indian city), together with a large assembly of Bhikshus and Bodhisattva-Mahasattvas (great Bodhisattvas), who had all gathered from various Buddha-lands. At that time, the World Honored One was surrounded, venerated, and respected by countless hundreds of thousands of beings. Then, among the assembly, there was a Bodhisattva-Mahasattva named Boundless Wisdom, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the Buddha, and with palms joined, said: 'World Honored One! I have some doubts that I wish to ask the Tathagata, I hope you will allow and explain them for me.'

At that time, the Bodhisattva-Mahasattva Boundless Wisdom spoke in verse:

'Great Hero, Great Man, In the world, none is equal, For the sake of sentient beings, I have a few doubts to ask. Without rising from the lion's seat, You manifest throughout the ten directions, Among all different views,'

無能傾動者，　智藏無邊際，　　諸力無有量，　世尊一一力，　　普能度世間，　善住一切智，　　善住於十力，　無畏大師子，　　最勝無上尊，　十八不共法，　　如來之所有，　照明於世間，　　摧伏諸外道，　了知一切法，　　是故無過上，　無失大導師，　　我疑當請問。　無邊離垢智，　　大海不動智，　境界無礙智，　　我疑當請問。　世尊善修集，　　于道無疑惑，　安隱大導師，　　我疑當請問。　已度諸暴流，　　已斷諸結縛，　能拔眾毒箭，　　我疑當請問。　已破無明㲉，　　已息煩惱熱，　清涼善安住，　　我疑當請問。　無畏無上智，　　無著無礙智，　法海一切智，　　如來已證得。　佛無量功德，　　智證悉圓滿，　盡一切有漏，　　破諸煩惱見。　世尊多積集，　　無量大功德，　不思議法王，　　我疑當請問。　世尊殊勝智，　　普能照世間，　演暢法光明，　　無邊功德海。　導師法光故，　　遍照於世間，　是故世間中，　　佛法光明現。　法海一切智，　　辯才無有上，　精進不思議，　　清凈離諸見。　佛眼無邊故，　　智境亦無邊，　世間無等尊，　　我疑當請問。　法王大牟尼，　　能斷

【現代漢語翻譯】現代漢語譯本不能被動搖者，智慧的寶藏無邊無際，諸種力量沒有限量，世尊的每一種力量，都能普遍地度化世間，善於安住於一切智慧，善於安住於十種力量，無畏的大師子，最殊勝無上的尊者，十八種不共法（如來獨有的十八種功德），如來所擁有，照亮於世間，摧伏各種外道，了知一切法，因此沒有比他更超上的，沒有過失的大導師，我心中的疑惑應當請問。無邊無垢的智慧，如大海般不動搖的智慧，境界無礙的智慧，我心中的疑惑應當請問。世尊善於修習積累，對於道沒有疑惑，安穩的大導師，我心中的疑惑應當請問。已經度過各種暴流，已經斷除各種結縛，能夠拔除眾生的毒箭，我心中的疑惑應當請問。已經破除無明的蛋殼，已經止息煩惱的熱惱，清涼安穩地安住，我心中的疑惑應當請問。無畏無上的智慧，無執著無障礙的智慧，如法海般的一切智慧，如來已經證得。佛陀無量的功德，智慧的證悟都圓滿，窮盡一切有漏法，破除各種煩惱見解。世尊積聚了許多，無量的大功德，不可思議的法王，我心中的疑惑應當請問。世尊殊勝的智慧，普遍能夠照耀世間，宣揚闡述法的光明，無邊功德的海洋。導師的法光，普遍照耀於世間，因此在世間中，佛法的光明顯現。如法海般的一切智慧，辯才沒有比他更超上的，精進不可思議，清凈遠離各種見解。佛眼無邊無際，智慧的境界也無邊無際，世間沒有能與他相比的尊者，我心中的疑惑應當請問。法王大牟尼（釋迦牟尼佛的尊稱），能夠斷除

【English Translation】 English version One who cannot be moved, The treasury of wisdom is boundless, all powers are immeasurable, Each power of the World Honored One can universally liberate the world, Well-abiding in all wisdom, well-abiding in the ten powers, The fearless great lion, the most supreme and unsurpassed honored one, The eighteen unshared qualities (eighteen unique virtues of a Tathagata), possessed by the Tathagata, Illuminating the world, subduing all heretics, Knowing all dharmas, therefore there is none superior to him, The great guide without fault, my doubts should be inquired. Boundless and immaculate wisdom, wisdom as unmoving as the great ocean, Wisdom with unobstructed realms, my doubts should be inquired. The World Honored One is well-cultivated and accumulated, without doubt in the path, The peaceful great guide, my doubts should be inquired. Having crossed all torrents, having severed all bonds, Able to extract the poisonous arrows of beings, my doubts should be inquired. Having broken the shell of ignorance, having extinguished the heat of afflictions, Cool and well-abiding, my doubts should be inquired. Fearless and unsurpassed wisdom, wisdom without attachment and obstruction, All wisdom like the ocean of Dharma, the Tathagata has already attained. The Buddha's immeasurable merits, the realization of wisdom is all complete, Exhausting all defiled dharmas, breaking all views of afflictions. The World Honored One has accumulated much, immeasurable great merits, The inconceivable Dharma King, my doubts should be inquired. The World Honored One's supreme wisdom, universally able to illuminate the world, Expounding and proclaiming the light of Dharma, the ocean of boundless merits. Because of the guide's Dharma light, universally illuminating the world, Therefore, in the world, the light of the Buddha's Dharma appears. All wisdom like the ocean of Dharma, eloquence without superior, Diligence is inconceivable, pure and free from all views. Because the Buddha's eye is boundless, the realm of wisdom is also boundless, There is no honored one in the world comparable to him, my doubts should be inquired. The Dharma King, the great Muni (an honorific title for Shakyamuni Buddha), is able to sever

眾生惑，　導師我當問，　　愿隨其意樂。　我觀一切處，　　天上及人間，　無有等如來，　　普遍照明者。　善住諸功德，　　莊嚴大丈夫，　不思議法王，　　仙中照曜者。　譬如大雪山，　　眾寶端嚴處，　世尊安法座，　　端嚴亦如是。　妙音大精進，　　能宣悅意聲，　眾生若得聞，　　善根悉清凈。　世尊人中勝，　　時演法光明，　以是諸眾生，　　隨意便開覺。　知時知眾會，　　知人大導師，　敷演法光明，　　以時智慧者。　梵音大精進，　　愿賜清凈言，　如天雨大地，　　法潤遍沾洽。　世尊處眾會，　　普宣法雨已，　於此法悕望，　　眾生皆滿足。　最上勝安住，　　如王處妙高，　惠施諸眾生，　　能令眾歡喜。　大雄兩足尊，　　不思議境界，　一切諸眾生，　　無有能知者。　無量大丈夫，　　眾會已和合，　依怙大牟尼，　　志求佛境界。　我于佛境界，　　發趣故來集，　導師無礙智，　　如何疾開覺。　我隨其意樂，　　瞻顏欲請問，　世尊愿開示，　　為斷諸疑惑。　若聞無上法，　　便得心歡喜，　踴躍充遍身，　　能斷眾疑網。　法王無上尊，　　一切智無畏，　一切知見者，　　我疑當請問。

【現代漢語翻譯】現代漢語譯本眾生迷惑不解，導師啊，我應當請問，愿能隨順他們的意願。我觀察一切地方，天上和人間，沒有誰能像如來（Tathagata，佛的稱號），普遍照亮一切。善於安住各種功德，莊嚴的大丈夫（Mahapurusa，佛的別稱），不可思議的法王（Dharmaraja，佛的別稱），仙人中的照耀者。譬如大雪山，是眾多珍寶莊嚴之處，世尊（Bhagavan，佛的稱號）安坐於法座，莊嚴也是如此。美妙的聲音，大精進，能宣說悅耳的聲音，眾生如果能夠聽聞，善根都能夠清凈。世尊是人中最殊勝的，適時演說法的光明，因此，眾生們，隨意就能開悟覺醒。知道時機，知道眾會，知道人的大導師，敷演法的光明，是適時的智者。以梵音（Brahma-svara，佛的聲音）大精進，愿賜予清凈的言語，如同天降雨水滋潤大地，佛法滋潤普遍沾洽。世尊處於眾會之中，普遍宣說佛法甘露之後，對於佛法的渴望，眾生都能夠滿足。最上殊勝的安住，如同國王處於妙高之處，惠施給眾生，能夠令眾生歡喜。大雄（Mahavira，佛的稱號）兩足尊（Dvipadottama，佛的稱號），不可思議的境界，一切眾生，沒有誰能夠知曉。無量的大丈夫，眾會已經和合，依怙大牟尼（Mahamuni，佛的稱號），志求佛的境界。我對於佛的境界，發起趣向所以來此聚集，導師無礙的智慧，如何才能快速開啟覺悟。我隨順他們的意願，瞻仰您的容顏想要請問，世尊愿您開示，爲了斷除各種疑惑。如果聽聞無上的佛法，便能心中歡喜，踴躍充滿全身，能夠斷除各種疑惑之網。法王無上尊，一切智無畏，一切知見者，我的疑惑應當請問。

【English Translation】 English version Beings are confused, O Teacher, I should ask, wishing to follow their inclinations. I observe all places, in the heavens and among humans, There is none equal to the Tathagata (the Buddha's title), the universal illuminator. Well-abiding in all virtues, the majestic Great Man (Mahapurusa, an epithet of the Buddha), The inconceivable Dharma King (Dharmaraja, an epithet of the Buddha), the shining one among sages. Like the great snow mountain, a place adorned with many treasures, The Bhagavan (the Buddha's title) sits on the Dharma seat, his majesty is also like that. With a wonderful voice, great diligence, able to proclaim pleasing sounds, If beings can hear, their roots of goodness will all be purified. The Bhagavan is the most excellent among humans, timely expounding the light of the Dharma, Therefore, all beings, at will, can awaken and become enlightened. Knowing the time, knowing the assembly, knowing the great teacher of people, Expounding the light of the Dharma, he is the wise one of the time. With the Brahma-svara (the Buddha's voice), great diligence, may you grant pure words, Like the rain from the sky nourishing the earth, the Dharma's nourishment pervades all. The Bhagavan, in the midst of the assembly, having universally proclaimed the Dharma rain, For the longing for the Dharma, all beings are satisfied. The supreme and excellent abode, like a king in a high and wonderful place, Bestowing upon all beings, able to make them rejoice. The Great Hero (Mahavira, an epithet of the Buddha), the best of bipeds (Dvipadottama, an epithet of the Buddha), the inconceivable realm, All beings, none are able to know. The immeasurable Great Men, the assembly has already gathered, The refuge, the Great Sage (Mahamuni, an epithet of the Buddha), aspiring to the realm of the Buddha. I, for the realm of the Buddha, have come here with aspiration, O Teacher, with unobstructed wisdom, how can I quickly awaken to enlightenment? I, following their inclinations, gazing upon your face, wish to ask, O Bhagavan, may you reveal, to dispel all doubts. If one hears the supreme Dharma, one will be joyful in heart, Leaping with joy, filling the whole body, able to cut through the net of doubts. The Dharma King, the supreme one, all-knowing and fearless, The one who knows and sees all, I should ask about my doubts.

佛於一切法，　　無有少疑惑，　精進大導師，　　我疑當請問。　無上斷疑者，　　於法不疑惑，　無邊功德海，　　我疑當請問。　無邊大光明，　　無邊大功德，　無邊清凈智，　　我疑當請問。　無邊精進智，　　無邊境界智，　無邊饒益智，　　我疑當請問。　世尊無邊智，　　離邊及無邊，　能斷一切疑，　　我疑當請問。　不思議法王，　　垂哀聽我問，　見許我當問，　　牟尼為宣說。　請問一切智，　　釋迦名稱尊，　若垂聽許我，　　愿決我疑網。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！汝今於我渴仰志求，欲于如來幾何所問？若有問者，我當解說。」

爾時世尊而說偈言：

「告無邊慧，　　汝欲何問，　　悉應問之，　我當解說。　　如彼所問，　　一一發明，　隨其樂欲，　　速為開示。　　我為汝說，　一切無疑，　　如汝志求，　　稱汝所問。　汝今時問，　　如時如義，　　以時問故，　我決定說。　　如汝意樂，　　問所應問，　我皆隨順，　　為汝說之。　　汝今時問，　我亦時說，　　斷汝疑網，　　當得無疑。　我為法王，　　了義究竟，　　於一切法，　得無疑惑。　　我于諸法，　　正覺難

【現代漢語翻譯】現代漢語譯本佛陀對於一切法，沒有絲毫疑惑。精進的大導師啊，我心中有疑惑，應當向您請問。至高無上能斷除疑惑的人啊，您對於佛法沒有疑惑。擁有無邊功德如大海的人啊，我心中有疑惑，應當向您請問。擁有無邊大光明的人啊，擁有無邊大功德的人啊，擁有無邊清凈智慧的人啊，我心中有疑惑，應當向您請問。擁有無邊精進智慧的人啊，擁有無邊境界智慧的人啊，擁有無邊饒益智慧的人啊，我心中有疑惑，應當向您請問。世尊擁有無邊智慧，超越有邊和無邊，能夠斷除一切疑惑，我心中有疑惑，應當向您請問。不可思議的法王啊，請您垂憐聽我發問，如果允許我發問，我將提問，請牟尼（釋迦牟尼的尊稱）為我宣說。請問一切智者，釋迦（釋迦牟尼）名稱尊，如果允許我提問，愿您能解除我心中的疑惑之網。

這時，世尊告訴無邊慧菩薩摩訶薩（菩薩中的大菩薩）說：『無邊慧！你現在對我如此渴求，想要向如來（佛的稱號）請問多少問題呢？如果有問題，我將為你解答。』

這時，世尊以偈語說道：『告訴無邊慧，你想問什麼，都應當問出來，我將為你解答。對於你所問的，我將一一闡明，順應你的意願，迅速為你開示。我為你宣說，一切都沒有疑惑，如你所愿，回答你所問的。你現在適時發問，如理如義，因為你適時發問，我必定會解答。如你所愿，問你應當問的，我都會順應你，為你解答。你現在適時發問，我也適時解答，斷除你心中的疑惑之網，讓你不再有疑惑。我為法王，通達究竟的真理，對於一切法，沒有疑惑。我對於諸法，正覺難以

【English Translation】 English version The Buddha, regarding all dharmas, has not the slightest doubt. Oh, great guide of diligence, I have doubts in my heart, and I should ask you. Oh, supreme one who can dispel doubts, you have no doubts about the Dharma. Oh, one with boundless merits like the sea, I have doubts in my heart, and I should ask you. Oh, one with boundless great light, oh, one with boundless great merits, Oh, one with boundless pure wisdom, I have doubts in my heart, and I should ask you. Oh, one with boundless diligent wisdom, oh, one with boundless realm wisdom, Oh, one with boundless beneficial wisdom, I have doubts in my heart, and I should ask you. World Honored One (Buddha), with boundless wisdom, transcending the boundaries of existence and non-existence, Able to dispel all doubts, I have doubts in my heart, and I should ask you. Oh, inconceivable Dharma King, please have compassion and listen to my questions, If you allow me to ask, I will ask, please, Muni (an epithet for Shakyamuni) explain for me. I ask the all-knowing one, the honored one named Shakya (Shakyamuni), If you allow me to ask, may you resolve the net of doubts in my heart.

At that time, the World Honored One said to Bodhisattva Mahasattva (a great Bodhisattva) Boundless Wisdom: 'Boundless Wisdom! You now have such a thirst for me, how many questions do you wish to ask the Tathagata (an epithet for the Buddha)? If there are questions, I will explain them for you.'

At that time, the World Honored One spoke in verse: 'Tell Boundless Wisdom, whatever you wish to ask, you should ask it all, I will explain it for you. For what you ask, I will clarify each and every point, According to your wishes, I will quickly reveal it to you. I will explain to you, there is no doubt about anything, As you wish, I will answer what you ask. You now ask at the right time, according to reason and meaning, Because you ask at the right time, I will surely answer. As you wish, ask what you should ask, I will comply with you, and explain it for you. You now ask at the right time, and I will also explain at the right time, Breaking the net of doubts in your heart, so that you will have no more doubts. I am the Dharma King, understanding the ultimate truth, Regarding all dharmas, I have no doubts. Regarding all dharmas, the right enlightenment is difficult to

思，　如眾生意，　　所問為說。　　我于諸法，　悉無有疑，　　時而問者，　　速當爲說。　我時為說，　　無有疑惑，　　如其意樂，　釋彼所疑。　　我常了知，　　時及眾會，　諸眾生等，　　意趣所同。　　亦常觀察，　一切眾生，　　有欲無慾，　　彼皆明見。　若有智者，　　能善修行，　　我皆以時，　正法開悟。　　若無智者，　　愚癡迷亂，　彼無慧明，　　不尊重法。　　若無尊重，　於法不求，　　雖聞此法，　　無大明智。　法善巧者，　　於法希求，　　若聞此法，　得大明智。　　樂大乘者，　　求人中尊，　聞斯法已，　　得大明智。　　佛無上智，　不思議智，　　而發趣者，　　聞皆滿足。　樂無礙智，　　求最上尊，　　彼聞此法，　得大饒益。　　若有智性，　　求不思議，　彼聞此法，　　得無上智。　　若有眾生，　求佛道場，　　轉無上輪，　　得法歡喜。　愛樂精進，　　於法尊崇，　　聞離垢法，　欣然踴躍。　　若有眾生，　　樂善修習，　以法光明，　　說無上法。　　荷諸重擔，　無邊策修，　　彼聞法已，　　歡喜充滿。　若有希愿，　　善法思惟，　　于彼慈哀，　為之開釋。　　哀愍汝等，　

【現代漢語翻譯】現代漢語譯本思考，如同眾生的心意，根據他們所問的來解說。我對一切法，都沒有任何疑惑，當有人提問時，我會迅速為他們解說。我為他們解說時，沒有任何疑惑，會按照他們的意願，解釋他們心中的疑問。我常常瞭解，時機和眾會，以及所有眾生等，他們共同的意趣。我也常常觀察，一切眾生，是否有慾望，我都能清楚地看見。如果有智慧的人，能夠好好修行，我都會在適當的時候，用正法開悟他們。如果沒有智慧的人，愚癡迷亂，他們沒有智慧的光明，不尊重佛法。如果不尊重佛法，就不會去尋求佛法，即使聽聞了佛法，也不會有大的智慧。善於運用佛法的人，會希求佛法，如果聽聞了佛法，就能得到大的智慧。喜歡大乘佛法的人，尋求人中之尊（佛），聽聞此法后，就能得到大的智慧。對於佛的無上智慧，不可思議的智慧，而發起追求的人，聽聞此法都能滿足。喜歡無礙智慧，尋求最上之尊（佛），他們聽聞此法，能得到巨大的利益。如果有智慧的根性，尋求不可思議的境界，他們聽聞此法，就能得到無上的智慧。如果有眾生，尋求佛的道場，轉動無上的法輪，就能得到佛法的歡喜。喜愛精進修行，對佛法尊崇，聽聞離垢的佛法，會欣然踴躍。如果有眾生，喜歡善於修習，用佛法的光明，宣說無上的佛法。承擔著各種重擔，無邊地策勵自己修行，他們聽聞佛法后，會充滿歡喜。如果有人希望，善於思考佛法，我會對他們慈悲憐憫，為他們開解。我憐憫你們，

【English Translation】 English version Thinking, like the minds of all beings, I speak according to what they ask. I have no doubts about any dharma (teachings, principles), and when someone asks, I will quickly explain it to them. When I explain, I have no doubts, and I will explain their doubts according to their wishes. I always understand the timing and the assembly, as well as the common interests of all beings. I also constantly observe whether all beings have desires, and I can see them clearly. If there are wise people who can practice well, I will enlighten them with the right dharma at the appropriate time. If there are unwise people, foolish and confused, they have no wisdom and do not respect the dharma. If they do not respect the dharma, they will not seek it, and even if they hear the dharma, they will not have great wisdom. Those who are skilled in the dharma will seek it, and if they hear the dharma, they will gain great wisdom. Those who like the Mahayana (Great Vehicle) dharma, seeking the most honored among humans (Buddha), will gain great wisdom after hearing this dharma. Those who aspire to the Buddha's supreme wisdom, the inconceivable wisdom, will be satisfied upon hearing this dharma. Those who like unobstructed wisdom, seeking the highest honored one (Buddha), will gain great benefit from hearing this dharma. If there are those with wise nature, seeking the inconceivable realm, they will gain supreme wisdom upon hearing this dharma. If there are beings who seek the Buddha's bodhimanda (place of enlightenment), turning the supreme dharma wheel, they will gain joy from the dharma. Those who love diligent practice and respect the dharma, will be delighted and joyful upon hearing the undefiled dharma. If there are beings who like to practice well, using the light of the dharma, they will proclaim the supreme dharma. Those who bear various burdens, endlessly encouraging themselves to practice, will be filled with joy after hearing the dharma. If there are those who wish to contemplate the good dharma, I will be compassionate towards them and explain it to them. I have compassion for you,

隨汝所問，　我能決定，　　當斷汝疑。　　我多千歲，　修行善巧，　　疑惑已除，　　知汝意樂。　若有疑者，　　恣汝所問，　　當爲汝說，　斷諸疑惑。　　若有疑者，　　恣汝所問，　如其樂欲，　　我當說之。　　若有疑者，　恣汝所問，　　我住於法，　　得無動搖。」

爾時無邊慧菩薩摩訶薩白佛言：「世尊！如來、應、正遍知，我于菩薩乘中少有所疑，今當請問。何等善丈夫遠離於怖畏一心正念，為諸眾生被大甲冑，于大甲冑而莊嚴之，起大愛樂而尊重之，以不放逸乘此大乘，以大清凈平正之道，無諸堆阜瓦石荊棘眾惡雜穢、諸見稠林，亦無毒刺苦惱坑陷，亦無系執怖懼艱難。正直無曲如理平道、無障礙道，剪諸稠林、裂一切網、遠離黑闇、蠲除愛著，舍和合故而發趣于阿耨多羅三藐三菩提？世尊！如來、應、正遍知，我於此義故致斯問。何等善丈夫？何等大甲冑？被此甲冑乘于大乘，以斯大道而當發趣。世尊！應說諸菩薩摩訶薩甲冑莊嚴，安住于道、安住諸法理趣善巧，於法理趣住善巧故，而能起于諸法理趣善巧光明。法光明故不捨甲冑，乘于大乘，以不退轉精進之力、無忘念根、相續慧力，速能成就法界理趣分明善巧，往詣道場轉於法輪，為諸眾生演說法故，一切眾生如

【現代漢語翻譯】現代漢語譯本隨你所問，我都能解答，定能消除你的疑惑。我修行多年，精通善巧方便，疑惑早已消除，也瞭解你的心意。如果有人心存疑惑，儘管發問，我將為你解答，消除一切疑惑。如果有人心存疑惑，儘管發問，我會根據他的意願，為他講解。如果有人心存疑惑，儘管發問，我安住于佛法，已得堅定不移的境界。那時，無邊慧菩薩摩訶薩（菩薩中的大菩薩，意為智慧無邊）對佛說：『世尊！如來（佛的十號之一，意為如實而來）、應（佛的十號之一，意為應供）、正遍知（佛的十號之一，意為真正普遍的知曉者），我對菩薩乘（菩薩所修行的道路）中有些疑惑，現在想請教。什麼樣的善男子能遠離恐懼，一心正念，為眾生披上大鎧甲（比喻菩薩的精進修行），以大鎧甲來莊嚴自己，生起大愛樂而尊重它，以不放逸（不懈怠）的精神乘坐這大乘（菩薩的修行道路），以大清凈平正的道路，沒有土堆、瓦礫、荊棘等惡劣雜物，沒有各種邪見形成的稠密森林，也沒有毒刺、苦惱的陷阱，也沒有束縛、恐懼和艱難。這條道路正直平坦，沒有彎曲，沒有障礙，能剪除一切稠密的森林，撕裂一切羅網，遠離黑暗，消除貪愛執著，捨棄和合的觀念，從而發趣于阿耨多羅三藐三菩提（無上正等正覺，即成佛）？世尊！如來、應、正遍知，我因為這個道理才提出這個問題。什麼樣的善男子？什麼樣的大鎧甲？披上這鎧甲乘坐大乘，以這條大道而發趣？世尊！請您講說諸菩薩摩訶薩的鎧甲莊嚴，安住于道，安住于諸法理趣的善巧，因為安住於法理趣的善巧，才能生起諸法理趣的善巧光明。因為法光明，所以不捨棄鎧甲，乘坐大乘，以不退轉的精進之力、不忘失正念的根基、相續不斷的智慧力量，迅速成就法界理趣的清晰善巧，前往道場轉動法輪（比喻佛陀說法），為眾生演說佛法，使一切眾生如』

【English Translation】 English version According to your questions, I can resolve them and surely dispel your doubts. I have practiced for many years, am skilled in skillful means, have long since eliminated doubts, and understand your intentions. If anyone has doubts, feel free to ask, and I will answer you, dispelling all doubts. If anyone has doubts, feel free to ask, and I will explain according to their wishes. If anyone has doubts, feel free to ask, for I abide in the Dharma, having attained an unshakeable state. At that time, Bodhisattva Mahasattva (a great Bodhisattva, meaning one with boundless wisdom) Boundless Wisdom said to the Buddha: 'World Honored One! Tathagata (one of the ten titles of the Buddha, meaning 'thus come'), Arhat (one of the ten titles of the Buddha, meaning 'worthy of offerings'), Samyaksambuddha (one of the ten titles of the Buddha, meaning 'perfectly enlightened one'), I have some doubts about the Bodhisattva path (the path of practice for Bodhisattvas), and now I would like to ask. What kind of virtuous man can be free from fear, with a single-minded focus, put on the great armor (a metaphor for the Bodhisattva's diligent practice) for the sake of all beings, adorn himself with this great armor, generate great love and respect for it, and with a spirit of non-negligence ride this Great Vehicle (the Bodhisattva's path), on a path of great purity and equality, free from mounds, rubble, thorns, and other evil impurities, free from dense forests of various wrong views, free from poisonous thorns, pits of suffering, and free from bondage, fear, and hardship. This path is straight and level, without curves, without obstacles, able to cut down all dense forests, tear apart all nets, be free from darkness, eliminate attachment, abandon the concept of union, and thus proceed towards Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood)? World Honored One! Tathagata, Arhat, Samyaksambuddha, it is because of this principle that I ask this question. What kind of virtuous man? What kind of great armor? Wearing this armor and riding the Great Vehicle, on this great path, how does one proceed? World Honored One! Please explain the adornment of the armor of the Bodhisattva Mahasattvas, who abide in the path, abide in the skillful means of the principles of all dharmas, and because they abide in the skillful means of the principles of all dharmas, they can generate the skillful light of the principles of all dharmas. Because of the light of the Dharma, they do not abandon their armor, ride the Great Vehicle, and with the power of non-retreating diligence, the foundation of unforgetting mindfulness, and the continuous power of wisdom, they quickly achieve clear skill in the principles of the Dharma realm, go to the Bodhi tree to turn the Dharma wheel (a metaphor for the Buddha's teaching), and expound the Dharma for all beings, so that all beings are like'

其所愿，如其發趣解脫生死。世尊！如來、應、正遍知，此之大乘，我欲利益安樂眾生故問斯義。世尊！如來一切知者、一切見者，以何等法成就諸菩薩摩訶薩一切諸法海印三昧，以三昧故令諸菩薩摩訶薩乃至未證阿耨多羅三藐三菩提猶不退轉？世尊！如來知見成就未曾有法，善諸眾生智慧之藥，故我問耳。」

爾時無邊慧菩薩摩訶薩而說偈言：

「為諸菩薩故，　　我問兩足尊，　一切知見者，　　甚深佛法義。　大乘所修行，　　何定能發趣？　我今皆請問，　　饒益諸眾生。　云何善丈夫，　　能被無邊甲？　如是被甲已，　　云何當發趣？　云何起樂欲？　　云何愛于彼？　云何大精進？　　云何不放逸？　云何諸菩薩，　　乘於此大乘？　乘已復云何？　　此事應當說。　云何乘大乘，　　發趣菩薩道？　唯愿世尊師，　　速為我宣說。　云何平正道，　　平等而發趣？　于諸見稠林，　　剪伐恒無倦。　于諸境界中，　　云何得超越？　云何以平等，　　裂于貪愛網？　云何除黑闇，　　得大智光明？　彼諸菩薩等，　　云何當發趣？　云何能觀察，　　遠離眾結縛？　云何諸菩薩，　　離縛善安住？　云何諸菩薩，　　超過大怖畏，　善巧諸法義

【現代漢語翻譯】現代漢語譯本：他們的願望，就像他們發起追求解脫生死一樣。世尊！如來（Tathagata，佛的稱號之一）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者），這大乘（Mahayana，佛教的一個主要流派），我爲了利益安樂眾生而問這個問題。世尊！如來是一切知者、一切見者，以什麼法成就諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）一切諸法海印三昧（Samadhi，禪定），以這三昧的緣故，令諸菩薩摩訶薩乃至未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）仍然不退轉？世尊！如來知見成就未曾有之法，善於成為眾生智慧的良藥，所以我才問這個問題。」，當時，無邊慧菩薩摩訶薩（Anantamati Bodhisattva-Mahasattva，具有無邊智慧的菩薩）說了偈頌：『爲了諸菩薩的緣故，我問兩足尊（佛的尊稱），一切知見者，甚深佛法義理。大乘所修行的，什麼禪定能夠發起？我現在都請問，爲了饒益諸眾生。怎麼樣善男子，能夠披上無邊的鎧甲？像這樣披上鎧甲后，怎麼樣應當發起？怎麼樣生起喜樂的慾望？怎麼樣愛著它？怎麼樣大精進？怎麼樣不放逸？怎麼樣諸菩薩，乘坐這大乘？乘坐之後又怎麼樣？這件事應當說。怎麼樣乘坐大乘，發起菩薩道？唯愿世尊導師，快為我宣說。怎麼樣平正的道路，平等地發起？在諸見解的稠林中，剪伐恒常不疲倦。在諸境界之中，怎麼樣能夠超越？怎麼樣以平等心，裂開貪愛的網？怎麼樣去除黑暗，得到大智慧光明？那些諸菩薩等，怎麼樣應當發起？怎麼樣能夠觀察，遠離眾結縛？怎麼樣諸菩薩，離開束縛善安住？怎麼樣諸菩薩，超越大怖畏，善巧諸法義理？』

【English Translation】 English version: Their wish is like their aspiration to attain liberation from birth and death. World Honored One! The Tathagata (One who has thus gone, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), this Mahayana (Great Vehicle), I ask this question for the benefit and happiness of all beings. World Honored One! The Tathagata is the all-knowing, all-seeing one. By what Dharma do the Bodhisattva-Mahasattvas (Great Bodhisattvas) achieve the Samadhi (meditative absorption) of the Ocean Seal of all Dharmas (teachings), and by virtue of this Samadhi, cause the Bodhisattva-Mahasattvas to not regress even until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? World Honored One! The Tathagata's knowledge and vision have accomplished unprecedented Dharmas, and are good medicine for the wisdom of beings, therefore I ask this question. At that time, the Bodhisattva-Mahasattva Anantamati (Boundless Wisdom) spoke in verse: 'For the sake of all Bodhisattvas, I ask the Two-Footed Honored One (an epithet of the Buddha), the all-knowing, all-seeing one, about the profound meaning of the Buddha's Dharma. What Samadhi, practiced in the Mahayana, can initiate progress? I now ask all of this, for the benefit of all beings. How can a good man put on the boundless armor? Having put on this armor, how should one initiate progress? How does one generate the desire for joy? How does one love it? How does one have great diligence? How does one not be negligent? How do the Bodhisattvas ride this Mahayana? Having ridden it, what then? This matter should be explained. How does one ride the Mahayana and initiate the Bodhisattva path? May the World Honored Teacher quickly explain it to me. How does one initiate progress on the path of equality and impartiality? In the dense forest of views, one should constantly cut down without weariness. How can one transcend all realms? How can one, with equanimity, tear apart the net of craving? How does one dispel darkness and obtain the light of great wisdom? How should those Bodhisattvas initiate progress? How can one observe and be free from the bonds of all fetters? How do the Bodhisattvas, free from bondage, dwell well? How do the Bodhisattvas transcend great fear, and become skillful in the meaning of all Dharmas?'

，　　發趣于無上？　菩薩被何等，　　無邊大甲冑？　被斯甲冑已，　　乘於此大乘。　云何諸菩薩，　　發趣平正道？　我今所問者，　　世尊應演說。　菩薩云何得，　　莊嚴大甲冑，　莊嚴無上乘？　　世尊應演說。　安住於斯道，　　及彼道莊嚴，　諸法之善巧，　　世尊應演說。　云何能了知，　　法界之理趣，　法善巧光明？　　世尊應演說。　云何諸菩薩，　　得此法光明，　究竟一切法？　　世尊應演說。　云何諸菩薩，　　得法光明已，　不捨大甲冑，　　由是而發趣？　云何諸菩薩，　　乘於此大乘，　精進不退轉，　　由是而發趣？　云何諸菩薩，　　志念常堅固，　能以智慧力，　　而得善調伏？　云何得法界，　　理趣之善巧？　法王不思議，　　世尊愿宣說。　云何能速往，　　至於菩提場，　轉于大梵輪，　　世無能轉者？　云何無所動，　　演說于諸法，　為一切眾生，　　如其昔所愿，　演說諸法故，　　解脫于生死？　云何令眾生，　　究竟獲安樂？　饒益眾生故，　　我問世導師。　一切知見者，　　愿為我宣說，　當以何等法，　　成就諸菩薩？　一切法大海，　　所作印三昧，　樂求佛法者，　　渴

【現代漢語翻譯】現代漢語譯本如何發起趨向無上菩提？菩薩憑藉什麼樣的無邊大鎧甲？披上這鎧甲后，如何乘上這大乘？諸菩薩如何發起趨向平正之道？我今天所問的，世尊您應該為我演說。菩薩如何獲得莊嚴的大鎧甲，如何莊嚴無上的大乘？世尊您應該為我演說。安住於此道，以及此道的莊嚴，對於諸法的善巧，世尊您應該為我演說。如何能夠了知法界的理趣，以及法善巧的光明？世尊您應該為我演說。諸菩薩如何獲得這法光明，從而究竟通達一切法？世尊您應該為我演說。諸菩薩如何獲得法光明后，不捨棄大鎧甲，由此而發起趨向？諸菩薩如何乘上這大乘，精進而不退轉，由此而發起趨向？諸菩薩如何志念常堅固，能夠以智慧的力量，而得到善調伏？如何得到法界理趣的善巧？法王不可思議，世尊您愿為我宣說。如何能夠快速到達菩提道場，轉動那無與倫比的法輪？如何能夠無所動搖，演說諸法，為一切眾生，如他們昔日的願望，因為演說諸法，而解脫于生死？如何令眾生，究竟獲得安樂？爲了饒益眾生，我向世間導師提問。一切知見者，愿為我宣說，應當以何等法，成就諸菩薩？一切法的大海，所作印三昧（samadhi，禪定的一種），樂於尋求佛法的人，渴望得到您的教誨。

【English Translation】 English version How does one embark on the path to the unsurpassed (anuttara) enlightenment? What kind of boundless great armor do Bodhisattvas wear? Having donned this armor, how do they ride this Great Vehicle (Mahayana)? How do Bodhisattvas embark on the path of equanimity? What I ask today, World Honored One, you should explain to me. How do Bodhisattvas obtain the adorned great armor, and how do they adorn the unsurpassed Great Vehicle? World Honored One, you should explain to me. Abiding in this path, and the adornment of this path, and the skillful means regarding all dharmas, World Honored One, you should explain to me. How can one understand the principle of the Dharma realm (dharmadhatu), and the light of skillful means in Dharma? World Honored One, you should explain to me. How do Bodhisattvas obtain this light of Dharma, and thereby ultimately comprehend all dharmas? World Honored One, you should explain to me. How do Bodhisattvas, having obtained the light of Dharma, not abandon the great armor, and thereby embark on the path? How do Bodhisattvas ride this Great Vehicle, advance diligently without regression, and thereby embark on the path? How do Bodhisattvas maintain constant firmness in their resolve, and through the power of wisdom, achieve skillful mastery? How does one obtain skillful means regarding the principle of the Dharma realm? The Dharma King is inconceivable, World Honored One, please explain. How can one quickly reach the Bodhi (enlightenment) field, and turn the great Brahma wheel (dharma wheel), which no one in the world can turn? How can one, without wavering, expound the dharmas, for all sentient beings, according to their past aspirations, and through expounding the dharmas, be liberated from birth and death? How can one enable sentient beings to ultimately attain peace and happiness? For the benefit of sentient beings, I ask the world's guide. O Knower of all, please explain to me, by what kind of Dharma should Bodhisattvas be accomplished? The ocean of all dharmas, the samadhi (meditative absorption) of the seal of action, those who delight in seeking the Buddha's Dharma, are thirsty for your teachings.

仰大菩提，　若聞此法者，　　舉身悉充悅。」

爾時世尊告無邊慧菩薩摩訶薩言：「善哉善哉！無邊慧！汝于往昔供養承事無量諸佛，種諸善根集諸功德不可稱量，於此深法欣求渴仰，以大志樂成就眾生，而興大悲問于如來。汝今諦聽善思念之，吾當為汝，說諸菩薩摩訶薩以功德成就，而發趣于阿耨多羅三藐三菩提。」

「唯然世尊！愿樂欲聞。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩為阿耨多羅三藐三菩提被甲冑者，為欲攝取諸眾生故被大甲冑，為諸眾生布施清凈故被大甲冑，為諸眾生持戒清凈故被大甲冑，為諸眾生忍辱清凈故被大甲冑，為諸眾生精進清凈故被大甲冑，為諸眾生禪定清凈故被大甲冑，為諸眾生智慧清凈故被大甲冑，為諸眾生獲安樂故被大甲冑，為諸眾生起饒益事相應心故被大甲冑，為諸眾生貪瞋癡病作對治故被大甲冑，為大功德作善巧故被大甲冑，為無上智善圓滿故被大甲冑，為諸眾生生死怖畏作救護故被大甲冑，為欲顯現無等等智善圓滿故被大甲冑。於此三千大千世界所有諸魔、若魔眷屬、若魔使者、住魔業者，及行諸見稠林險逕、一切外道諸遮羅迦出家，吠陀烏摩利迦、路伽耶陀，及此外道相應之輩，與交戰故被大甲冑。諸菩薩摩訶薩如是被于大

【現代漢語翻譯】現代漢語譯本『若能仰慕無上菩提，聽聞此法，全身都會充滿喜悅。』

那時，世尊告訴無邊慧菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的菩薩）說：『太好了，太好了！無邊慧！你過去供養承事無量諸佛，種下各種善根，積累了不可稱量的功德，對於這深奧的佛法如此欣求渴望，以大願力成就眾生，並生起大悲心來請問如來。你現在仔細聽，好好思量，我將為你解說諸位菩薩摩訶薩如何以功德成就，而發心趣向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，अनुत्तरसम्यक्सम्बोधि，無上正等正覺）。』

『是的，世尊！我們很樂意聽聞。』

那時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！諸位菩薩摩訶薩爲了阿耨多羅三藐三菩提而披上鎧甲，是爲了攝取一切眾生而披上大鎧甲；爲了使一切眾生布施清凈而披上大鎧甲；爲了使一切眾生持戒清凈而披上大鎧甲；爲了使一切眾生忍辱清凈而披上大鎧甲；爲了使一切眾生精進清凈而披上大鎧甲；爲了使一切眾生禪定清凈而披上大鎧甲；爲了使一切眾生智慧清凈而披上大鎧甲；爲了使一切眾生獲得安樂而披上大鎧甲；爲了使一切眾生生起饒益他人的相應心而披上大鎧甲；爲了對治一切眾生的貪嗔癡病而披上大鎧甲；爲了善巧地成就大功德而披上大鎧甲；爲了無上智慧的圓滿而披上大鎧甲；爲了救護一切眾生脫離生死怖畏而披上大鎧甲；爲了顯現無與倫比的智慧圓滿而披上大鎧甲。在這三千大千世界中，所有諸魔、魔的眷屬、魔的使者、住在魔業中的人，以及行走在各種邪見稠林險徑中的人，一切外道，如遮羅迦（Caraka，चरक，印度古代的遊行僧）、出家人，吠陀（Veda，वेद，古印度婆羅門教的聖典）烏摩利迦（Umarika，उमरिक，一種苦行者）、路伽耶陀（Lokāyata，लोकायत，順世論者），以及其他與外道相應的這些人，爲了與他們交戰而披上大鎧甲。諸位菩薩摩訶薩就是這樣披上大鎧甲。』

【English Translation】 English version 'If one aspires to the supreme Bodhi, upon hearing this Dharma, their whole body will be filled with joy.'

At that time, the World Honored One said to the Bodhisattva Mahasattva (Mahasattva, महानसत्त्व, Great Being) Boundless Wisdom: 'Excellent, excellent! Boundless Wisdom! In the past, you have made offerings to and served countless Buddhas, planted various roots of goodness, accumulated immeasurable merits, and you have such a longing and thirst for this profound Dharma. With great aspiration, you seek to accomplish sentient beings, and with great compassion, you ask the Tathagata. Now, listen carefully and contemplate well, and I will explain to you how the Bodhisattva Mahasattvas, through the accomplishment of merits, embark on the path to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, अनुत्तरसम्यक्सम्बोधि, unsurpassed perfect enlightenment).'

'Yes, World Honored One! We are eager to hear.'

At that time, the World Honored One said to the Bodhisattva Mahasattva Boundless Wisdom: 'Boundless Wisdom! The Bodhisattva Mahasattvas, who are armored for Anuttara-samyak-sambodhi, wear great armor to gather all sentient beings; they wear great armor to purify the giving of all sentient beings; they wear great armor to purify the precepts of all sentient beings; they wear great armor to purify the patience of all sentient beings; they wear great armor to purify the diligence of all sentient beings; they wear great armor to purify the meditation of all sentient beings; they wear great armor to purify the wisdom of all sentient beings; they wear great armor to bring happiness to all sentient beings; they wear great armor to cultivate a mind that benefits all sentient beings; they wear great armor to counteract the diseases of greed, anger, and ignorance of all sentient beings; they wear great armor to skillfully accomplish great merits; they wear great armor for the perfect fulfillment of supreme wisdom; they wear great armor to protect all sentient beings from the fear of birth and death; they wear great armor to manifest the perfect fulfillment of incomparable wisdom. In this great trichiliocosm, all the demons, the retinues of demons, the messengers of demons, those who dwell in the works of demons, and those who walk in the dangerous paths of various wrong views, all the heretics, such as the Carakas (Caraka, चरक, ancient Indian wandering ascetics), the renunciates, the Vedic (Veda, वेद, ancient Indian Brahmanical scriptures) Umarikas (Umarika,उमरिक, a type of ascetic), the Lokayatas (Lokāyata, लोकायत, materialists), and others who are associated with heretical views, they wear great armor to battle against them. This is how the Bodhisattva Mahasattvas wear great armor.'

甲冑已，不捨甲冑起大精進，能入一切眾生界中，以忍安住遠離怖畏，不驚不懼不動不亂，而覆被于無邊甲冑。所謂救護一切眾生甲冑，剪一切見稠林甲冑，破諸魔軍甲冑，能授智慧甲冑，無邊津樑甲冑，度諸重擔甲冑，增長凈信甲冑，安住尸羅甲冑，凈治業藏甲冑，一切清凈力藏甲冑，方便善巧力藏甲冑，能斷一切執著甲冑，不退不悔智慧甲冑。諸菩薩摩訶薩被于如是大甲冑已亦不捨離，乃至盡邊際，堅固精進力曾不動搖，而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「菩薩被甲冑，　　為攝諸眾生，　眾生無邊故，　　被甲亦無邊。　佈施清凈故，　　一切令充悅，　為利諸眾生，　　乃被斯甲冑。　持戒清凈故，　　饒益於世間，　為利諸眾生，　　乃被斯甲冑。　忍辱清凈故，　　勇猛善安住，　為利諸眾生，　　乃被斯甲冑。　精進清凈故，　　成就不退轉，　為利諸眾生，　　乃被斯甲冑。　禪定清凈故，　　所行境亦然，　為利諸眾生，　　乃被斯甲冑。　智慧清凈故，　　無漏無過上，　為利諸眾生，　　乃被斯甲冑。　一切諸眾生，　　樂具悉當與，　善知此義故，　　乃被斯甲冑。　菩薩于眾生，　　能為饒益事，　以清凈四攝，　　

【現代漢語翻譯】現代漢語譯本穿上甲冑后，不捨棄甲冑，發起大精進，能進入一切眾生的境界中，以忍耐安住，遠離怖畏，不驚不懼，不動不亂，並且再次披上無邊的甲冑。這甲冑是：救護一切眾生的甲冑，斬斷一切見解稠林的甲冑，摧破諸魔軍的甲冑，能授予智慧的甲冑，無邊的津樑（渡河的橋樑或船隻）甲冑，度脫一切重擔的甲冑，增長清凈信心的甲冑，安住于戒律的甲冑，凈化業障的甲冑，一切清凈力量的寶藏甲冑，方便善巧力量的寶藏甲冑，能斷除一切執著的甲冑，不退轉不後悔的智慧甲冑。諸位菩薩摩訶薩（大菩薩）披上這樣的大甲冑后也不捨離，乃至到達邊際，堅固的精進力量從不動搖，從而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。那時，世尊以偈頌說道：『菩薩披上甲冑，是爲了攝受一切眾生，因為眾生無邊無盡，所以披上的甲冑也無邊無盡。因為佈施清凈的緣故，使一切眾生都感到滿足喜悅，爲了利益一切眾生，才披上這樣的甲冑。因為持戒清凈的緣故，饒益於世間，爲了利益一切眾生，才披上這樣的甲冑。因為忍辱清凈的緣故，勇猛地安住，爲了利益一切眾生，才披上這樣的甲冑。因為精進清凈的緣故，成就永不退轉，爲了利益一切眾生，才披上這樣的甲冑。因為禪定清凈的緣故，所行之境也清凈，爲了利益一切眾生，才披上這樣的甲冑。因為智慧清凈的緣故，達到無漏無過的至上境界，爲了利益一切眾生，才披上這樣的甲冑。一切眾生所喜愛的用具，都應當給予他們，因為善知此義的緣故，才披上這樣的甲冑。菩薩對於眾生，能夠做饒益的事情，以清凈的四攝法（佈施、愛語、利行、同事），

【English Translation】 English version Having donned the armor, without abandoning it, they arise with great vigor, able to enter all realms of sentient beings. They abide in patience, free from fear, neither startled nor afraid, unmoving and undisturbed, and again they put on boundless armor. This armor is: the armor that protects all sentient beings, the armor that cuts through the dense forest of all views, the armor that shatters the armies of all demons, the armor that can bestow wisdom, the armor of boundless ferry crossings, the armor that carries all heavy burdens, the armor that increases pure faith, the armor that abides in morality, the armor that purifies the store of karma, the armor of the treasury of all pure powers, the armor of the treasury of skillful means, the armor that can sever all attachments, the armor of wisdom that does not retreat or regret. The Bodhisattva Mahasattvas (great Bodhisattvas), having donned such great armor, do not abandon it, even to the very edge, their firm power of vigor never wavers, and thus they set forth towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, the World Honored One spoke in verse: 'Bodhisattvas don the armor, to gather all sentient beings, Because sentient beings are boundless, the armor donned is also boundless. Because of the purity of giving, they make all beings feel satisfied and joyful, For the benefit of all sentient beings, they don this armor. Because of the purity of keeping precepts, they benefit the world, For the benefit of all sentient beings, they don this armor. Because of the purity of patience, they abide with courage, For the benefit of all sentient beings, they don this armor. Because of the purity of vigor, they achieve non-retrogression, For the benefit of all sentient beings, they don this armor. Because of the purity of meditation, the realm they walk in is also pure, For the benefit of all sentient beings, they don this armor. Because of the purity of wisdom, they reach the unsurpassed state without outflows or faults, For the benefit of all sentient beings, they don this armor. All the things that all sentient beings love, they should be given, Because they understand this meaning well, they don this armor. Bodhisattvas, for sentient beings, are able to do beneficial things, With the pure four means of gathering (giving, kind speech, beneficial action, and cooperation),

普遍諸有中。　若病貪瞋癡，　　而為對治者，　授諸眾生藥，　　所患令消除。　由是諸菩薩，　　善能被甲冑，　于功德資糧，　　獲無邊善巧。　眾生生死苦，　　逼迫不安隱，　我當爲救護，　　被甲冑無邊。　無邊生死苦，　　我能令解脫，　愛見網所縛，　　一切皆當斷。　於此煩惱網，　　一切能斷者，　堅固精進力，　　勇猛而被甲。　一切諸眾生，　　令住安樂道，　以是趣涅槃，　　安隱而無上。　以大精進力，　　乃被斯甲冑，　當共一切魔，　　敵戰嘗無倦。　若住于諸見，　　稠林而行者，　路伽耶陀等，　　被甲利於彼；　及余無量眾，　　行諸非道者，　于彼咸利益，　　故被甲無邊。　如是被甲已，　　不捨于甲冑，　起大精進力，　　被甲勝堅固。　入于生死界，　　以忍得安住，　成就堅固忍，　　被甲無過上。　遠離於怖畏，　　亦無有驚懼，　被無邊甲冑，　　一切勤修習。　善住于甲冑，　　常能正了知，　寂然不動搖，　　不亂不退轉。　被如是甲已，　　智者復當被，　救護眾生甲，　　破壞眾魔甲。　無邊津樑甲，　　一切悉當被，　勇猛勝智人，　　被已得安住。　為大重擔故，　　被甲無有

【現代漢語翻譯】現代漢語譯本在普遍存在的各種生命形式中，如果眾生有貪婪、嗔恨、愚癡的疾病，爲了對治這些，菩薩會給予他們相應的藥物，使他們的病痛得以消除。因此，諸位菩薩善於披上鎧甲，在功德和資糧方面，獲得無邊的善巧。眾生在生死輪迴中遭受痛苦，被逼迫而不得安寧，我應當成為他們的救護者，披上無邊的鎧甲。無邊的生死痛苦，我能夠使他們解脫，被愛慾和錯誤的見解所束縛的眾生，我都要斷除這些束縛。對於這些煩惱的羅網，一切能夠斷除的人，以堅固的精進力量，勇猛地披上鎧甲。使一切眾生，都能安住在安樂的道路上，通過這條道路趨向涅槃（佛教的最高境界，指解脫），安穩而至高無上。以大精進的力量，才能夠披上這樣的鎧甲，應當與一切魔（指障礙修行的力量）戰鬥，永不懈怠。如果有人執著于各種錯誤的見解，在稠密的見解森林中行走，像路伽耶陀（古印度唯物主義者）等，披上鎧甲對他們更有利；以及其他無量的眾生，行走在錯誤的道路上，對他們都應有所利益，所以要披上無邊的鎧甲。像這樣披上鎧甲之後，不應捨棄鎧甲，發起大精進的力量，披上鎧甲更加堅固。進入生死輪迴的世界，以忍辱獲得安住，成就堅固的忍辱，披上的鎧甲沒有比這更殊勝的了。遠離一切怖畏，也沒有任何驚懼，披上無邊的鎧甲，一切都要勤奮修習。善於安住于鎧甲，常常能夠正確地了知，寂靜不動搖，不混亂也不退轉。披上這樣的鎧甲之後，智者還應當披上，救護眾生的鎧甲，破壞眾魔的鎧甲。無邊的津樑（指引導眾生到達彼岸的方法）鎧甲，一切都應當披上，勇猛而有智慧的人，披上之後才能安住。爲了承擔重大的責任，披上鎧甲沒有

【English Translation】 English version Among all the various forms of existence, If beings suffer from the diseases of greed, hatred, and delusion, in order to counteract these, Bodhisattvas will give them the appropriate medicine, so that their suffering may be eliminated. Therefore, all Bodhisattvas are skilled in donning armor, In terms of merit and resources, they obtain boundless skillful means. Beings suffer in the cycle of birth and death, being oppressed and unable to find peace, I shall become their protector, donning boundless armor. The boundless suffering of birth and death, I am able to liberate them from, Beings bound by desire and wrong views, I shall sever all these bonds. For these nets of afflictions, all who are able to sever them, With firm and diligent effort, courageously don the armor. To enable all beings to dwell on the path of peace and happiness, Through this path, they may approach Nirvana (the highest state in Buddhism, referring to liberation), peacefully and supremely. Only with great diligent effort can one don such armor, One should fight against all demons (referring to forces that hinder practice), never becoming weary. If someone is attached to various wrong views, walking in the dense forest of views, Like the Lokayatas (ancient Indian materialists), donning armor is more beneficial for them; And countless other beings, walking on wrong paths, They should all benefit, therefore, one should don boundless armor. Having donned the armor in this way, one should not abandon it, Arousing great diligent effort, donning the armor becomes even more firm. Entering the world of birth and death, one dwells in patience, Achieving firm patience, the armor donned is unsurpassed. Away from all fear, and without any trepidation, Donning boundless armor, all should diligently practice. Skilled in dwelling in the armor, one is always able to correctly understand, Being still and unmoving, not confused nor regressing. Having donned such armor, the wise should also don, The armor that protects beings, the armor that destroys the demons' armor. The boundless armor of a ferry (referring to methods that guide beings to the other shore), all should don, The courageous and wise, having donned it, can dwell in peace. For the sake of bearing great responsibilities, donning armor is without

上，　度一切眾生，　　苦擔悉令脫。　增長清凈信，　　善住於六根，　戒得共相應，　　被甲無過上。　成就勇猛智，　　菩薩能安住，　威儀戒相應，　　被甲無所動。　于昔勝尊眾，　　清凈修諸業，　是故被甲冑，　　而常不怯弱。　以愛眾生慧，　　饒益諸世間，　通達于方便，　　被甲善安住。　于巧方便智，　　菩薩能通達，　如是被甲已，　　斷除眾結縛。　遠離一切執，　　正信不違背，　被甲之智人，　　發趣于無上。　菩薩能決定，　　自利及利他，　以善精進力，　　堅固無退轉。

「複次無邊慧！諸菩薩摩訶薩于無量劫荷諸重擔被大甲冑，如是甲冑，若魔、若魔眷屬、或魔使者，及行邪見稠林惡磧諸眾生等所不能見。何以故，無有形色不可示現，無對無相舍相離相無名字故。無邊慧！假使飛箭量如須彌，攢鋒激射無能中者。設以三千大千世界所有眾生一一為魔，各有若干魔軍眷屬，競共俱時發諸利箭，亦如須彌彼終不能壞。諸菩薩摩訶薩如是甲冑，乃至不能損一毛端。于諸菩薩摩訶薩意，尚猶不能令有異念，何況身也。諸菩薩摩訶薩若以一心摧伏彼者，能令眾魔退散消滅，善能安住如是甲冑而不動搖，一切眾生無能壞者。何以故？以無相故，非諸

【現代漢語翻譯】現代漢語譯本向上，度化一切眾生，使他們脫離苦難的重擔。增長清凈的信心，使六根（眼、耳、鼻、舌、身、意）安住于善。戒律與修行相應，這樣的護甲無比殊勝。成就勇猛的智慧，菩薩能夠安住其中。威儀與戒律相應，這樣的護甲堅不可摧。在過去諸位殊勝的尊者中，清凈地修持各種善業。因此披上護甲，而常常不感到怯弱。以愛護眾生的智慧，饒益世間的一切眾生。通達各種方便法門，披上護甲安穩地住于其中。對於巧妙的方便智慧，菩薩能夠通達。像這樣披上護甲之後，就能斷除各種煩惱的束縛。遠離一切執著，正信不違背真理。披上智慧護甲的人，發願趣向無上的菩提。菩薩能夠堅定地決定，自利和利他。以善良精進的力量，堅固不退轉。

『再者，無邊慧（菩薩名）！諸位菩薩摩訶薩（大菩薩）在無量劫中承擔著各種重擔，披著巨大的護甲。這樣的護甲，無論是魔、魔的眷屬、魔的使者，還是那些行走在邪見稠林和惡劣環境中的眾生都無法看見。為什麼呢？因為它沒有形體和顏色，無法示現，沒有對立，沒有相狀，捨棄了相狀，遠離了相狀，沒有名字。無邊慧！假設飛箭像須彌山（佛教中的高山）一樣巨大，箭鋒密集射來，也無法擊中。假設以三千大千世界（佛教宇宙觀中的一個宇宙）所有眾生，每一個都化為魔，各自擁有無數的魔軍眷屬，同時發射各種利箭，也像須彌山一樣無法摧毀它。諸位菩薩摩訶薩的護甲就是這樣，甚至不能損傷一根毫毛。對於諸位菩薩摩訶薩的心意，尚且不能使他們產生異念，更何況是身體呢。諸位菩薩摩訶薩如果以一心來摧伏他們，能夠使眾魔退散消滅，善於安住于這樣的護甲而不動搖，一切眾生都無法摧毀它。為什麼呢？因為它沒有相狀，不是各種相狀所能破壞的。』

【English Translation】 English version Upward, To liberate all sentient beings, freeing them from the burden of suffering. To increase pure faith, and to settle the six senses (eyes, ears, nose, tongue, body, mind) in goodness. The precepts are in accordance with practice, such armor is supremely excellent. To achieve courageous wisdom, the Bodhisattva is able to abide in it. Dignity is in accordance with the precepts, such armor is unshakeable. Among the past noble and venerable ones, they purely cultivated various virtuous deeds. Therefore, having donned the armor, they are always without fear. With the wisdom of loving all beings, to benefit all in the world. Having mastered various skillful means, having donned the armor, they abide securely within. Regarding the skillful wisdom of means, the Bodhisattva is able to understand. Having donned the armor in this way, one can cut off the bonds of all afflictions. To be free from all attachments, with right faith not deviating from the truth. Those who have donned the armor of wisdom, aspire to the unsurpassed Bodhi. The Bodhisattva is able to firmly decide, for self-benefit and the benefit of others. With the power of good diligence, steadfast and without regression.

'Furthermore, Boundless Wisdom (a Bodhisattva's name)! The Bodhisattva Mahasattvas (Great Bodhisattvas) in countless kalpas (eons) bear various heavy burdens and wear great armor. Such armor, whether it be demons, the demon's retinue, the demon's messengers, or those beings who walk in the dense forest of wrong views and harsh environments, cannot see it. Why is that? Because it has no form or color, cannot be shown, has no opposite, no appearance, has abandoned appearance, is far from appearance, and has no name. Boundless Wisdom! Suppose flying arrows as large as Mount Sumeru (a high mountain in Buddhism), with their points densely shooting, cannot hit it. Suppose all the beings in the three thousand great thousand worlds (a universe in Buddhist cosmology), each transformed into a demon, each with countless demon armies and retinues, simultaneously launching various sharp arrows, they would also be like Mount Sumeru, unable to destroy it. The armor of the Bodhisattva Mahasattvas is like this, it cannot even harm a single hair. Regarding the minds of the Bodhisattva Mahasattvas, it cannot even cause them to have a different thought, let alone their bodies. If the Bodhisattva Mahasattvas subdue them with one mind, they can cause the demons to retreat and vanish, they are good at abiding in such armor without wavering, and no beings can destroy it. Why is that? Because it has no appearance, it cannot be destroyed by various appearances.'

眾生見所行故，一切眾生不能見知。諸菩薩摩訶薩而能了知一切法故，如實知見被大甲冑，為欲救護諸眾生故。於一切法無所執著，為欲饒益諸眾生故。於一切法亦無所得，是故眾生不能見知。如是甲冑無有形相、無有示現、無言說故，不與色相應、不與受想行識相應，不與內相應、不與外相應、不與亦內亦外相應、不與非內非外相應，不與界相應，不與處相應。不與地界相應、不與水界相應、不與火風空界相應。不與欲界相應、不與色無色界相應。不與有作相應、不與無作相應、不與亦有作亦無作相應、不與非有作非無作相應。不與聲聞地相應、不與獨覺地相應、不與佛地相應。不與語言道相應。亦不與色因相應、不與色相相應，不與受想行識因相應、不與受想行識相相應，亦不與相非相相應，亦不與一切法相應、非不相應。無有繫縛，無有解脫，亦非算數譬喻可知，以一切法過諸數故。如是甲冑，一切法見皆不可得，色見不可得、受想行識見不可得，乃至無少法見可得。如是甲冑，不與一切法相應、非不相應，不與色相應、非不相應，不與受想行識相應、非不相應。於一切法若相應不相應，彼皆遠離。如是甲冑，亦無有作，作者無故。亦無有相，相非有故。無處所相，無和合相，無有分別，無有動搖，無有攀緣，

【現代漢語翻譯】現代漢語譯本眾生因為所見所行，所以不能真正瞭解一切。而諸菩薩摩訶薩（菩薩中的大菩薩）因為能夠徹底瞭解一切法，所以能夠如實知見，他們披上大甲冑（比喻精進修行），是爲了救護一切眾生。他們對於一切法都不執著，是爲了利益一切眾生。他們對於一切法也沒有任何所得，所以眾生不能瞭解他們。這樣的甲冑沒有形狀、沒有顯現、無法用言語表達，不與色（物質）、受（感受）、想（思維）、行（意志）、識（意識）相應，不與內（自身）相應、不與外（外界）相應、不與亦內亦外相應、不與非內非外相應，不與界（構成要素）相應，不與處（感官）相應。不與地界（地元素）相應、不與水界（水元素）相應、不與火風空界（火、風、空元素）相應。不與欲界（慾望界）相應、不與色無色界（物質和非物質界）相應。不與有作（有為）相應、不與無作（無為）相應、不與亦有作亦無作相應、不與非有作非無作相應。不與聲聞地（聲聞的境界）相應、不與獨覺地（獨覺的境界）相應、不與佛地（佛的境界）相應。不與語言道（語言表達的途徑）相應。也不與色因（物質的因）相應、不與色相（物質的相）相應，不與受想行識因（感受、思維、意志、意識的因）相應、不與受想行識相（感受、思維、意志、意識的相）相應，也不與相非相（有相和無相）相應，也不與一切法相應、非不相應。沒有束縛，沒有解脫，也不是可以通過算數譬喻來了解的，因為一切法都超越了數字。這樣的甲冑，一切法的見解都不可得，色見不可得、受想行識見不可得，乃至沒有絲毫的法見可以得到。這樣的甲冑，不與一切法相應、非不相應，不與色相應、非不相應，不與受想行識相應、非不相應。對於一切法，無論是相應還是不相應，都遠離了。這樣的甲冑，也沒有造作，因為沒有作者。也沒有相，因為相不是真實存在的。沒有處所相，沒有和合相，沒有分別，沒有動搖，沒有攀緣。

【English Translation】 English version Because of what they see and do, sentient beings cannot truly understand everything. However, the Bodhisattva Mahasattvas (great Bodhisattvas) are able to fully understand all dharmas, and thus they can see and know things as they truly are. They wear great armor (a metaphor for diligent practice) in order to protect all sentient beings. They are not attached to any dharma, for the benefit of all sentient beings. They also do not gain anything from any dharma, which is why sentient beings cannot understand them. Such armor has no form, no appearance, and cannot be expressed in words. It is not associated with rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). It is not associated with the internal (oneself), the external (the outside world), both internal and external, or neither internal nor external. It is not associated with the dhatus (elements), or the ayatanas (sense bases). It is not associated with the earth element, the water element, or the fire, wind, and space elements. It is not associated with the desire realm, or the form and formless realms. It is not associated with the conditioned, the unconditioned, both conditioned and unconditioned, or neither conditioned nor unconditioned. It is not associated with the Sravaka (hearer) stage, the Pratyekabuddha (solitary buddha) stage, or the Buddha stage. It is not associated with the path of language. It is also not associated with the cause of form, or the characteristic of form. It is not associated with the cause of feeling, perception, mental formations, and consciousness, or the characteristics of feeling, perception, mental formations, and consciousness. It is also not associated with the existent and non-existent. It is also not associated with all dharmas, nor is it not associated. There is no bondage, no liberation, and it cannot be understood through calculation or analogy, because all dharmas transcend numbers. With such armor, the view of all dharmas is unattainable, the view of form is unattainable, the view of feeling, perception, mental formations, and consciousness is unattainable, and even the slightest view of any dharma is unattainable. Such armor is not associated with all dharmas, nor is it not associated. It is not associated with form, nor is it not associated. It is not associated with feeling, perception, mental formations, and consciousness, nor is it not associated. Regarding all dharmas, whether associated or not associated, they are all transcended. Such armor has no maker, because there is no maker. It also has no characteristic, because characteristics are not real. There is no location, no combination, no discrimination, no movement, and no clinging.

無性可見。被甲冑者亦不可得，如是被甲亦不可見。何以故？諸菩薩摩訶薩被甲冑時，而不見有誰為被甲、何處被甲、從何被甲，亦不見有我能被甲、我所被甲，亦不見有此處被甲、他處被甲，亦不見有如是被甲所為眾生，於一切法無所行故、無所有故。

「諸菩薩摩訶薩被如是甲冑，則被如來所被甲冑，身不可得、心不可得、意不可得。不可得故，遠離分別。諸菩薩摩訶薩若住少法、若得少法，現被甲冑、當被甲冑，不應說名被大甲冑。若心超過，乃可說名被不思議大甲冑也。諸菩薩摩訶薩不為少眾生故被大甲冑，亦不為一劫眾生故被大甲冑，亦不為百千劫百千俱胝劫、百千那由他俱胝劫諸眾生故被大甲冑，為于無量無數劫中諸眾生故被大甲冑，是故說名被于無量大甲冑也。

「諸菩薩摩訶薩被甲冑時，被于不住眾生想甲冑，不起我想甲冑，離眾生想甲冑，滅我想甲冑，知眾生性甲冑，知我性甲冑，過想受甲冑，知一切法無作相甲冑，空相甲冑，無想相甲冑，無愿相甲冑，知一切法無生相甲冑，無滅相甲冑，知一切法差別性相甲冑，無差別性相甲冑，知一切法事相甲冑，無事相甲冑。

「無邊慧！若住於事而被甲冑，終不說名被大甲冑。以諸菩薩摩訶薩不住於事求大智慧，是故說為被大甲冑。」

【現代漢語翻譯】現代漢語譯本：無形可見。穿戴盔甲的人也是不可得的，同樣，穿戴盔甲的行為也是不可見的。為什麼呢？因為諸位菩薩摩訶薩（菩薩中的大菩薩）在穿戴盔甲時，不會認為有誰在穿戴盔甲、在哪裡穿戴盔甲、從哪裡穿戴盔甲，也不會認為有『我』能穿戴盔甲、『我所』穿戴的盔甲，也不會認為有『此處』穿戴盔甲、『他處』穿戴盔甲，也不會認為有穿戴盔甲是爲了眾生，因為他們對一切法都不執著、不佔有。諸位菩薩摩訶薩穿戴這樣的盔甲，就是穿戴如來（佛陀）所穿戴的盔甲，身體不可得、心不可得、意念不可得。因為不可得，所以遠離分別。諸位菩薩摩訶薩如果執著于少許的法、或者得到少許的法，就顯現出穿戴盔甲、將要穿戴盔甲，就不應該被稱為穿戴大盔甲。如果心能超越這些，才可以被稱為穿戴不可思議的大盔甲。諸位菩薩摩訶薩不是爲了少數眾生而穿戴大盔甲，也不是爲了一個劫（佛教時間單位）的眾生而穿戴大盔甲，也不是爲了百千劫、百千俱胝劫、百千那由他俱胝劫的眾生而穿戴大盔甲，而是爲了無量無數劫中的眾生而穿戴大盔甲，所以才被稱為穿戴無量大盔甲。諸位菩薩摩訶薩在穿戴盔甲時，穿戴的是不住于眾生之想的盔甲，不生起『我』之想的盔甲，遠離眾生之想的盔甲，滅除『我』之想的盔甲，了知眾生本性的盔甲，了知『我』本性的盔甲，超越想和受的盔甲，了知一切法無造作之相的盔甲，空相的盔甲，無想之相的盔甲，無愿之相的盔甲，了知一切法無生之相的盔甲，無滅之相的盔甲，了知一切法差別性的盔甲，無差別性的盔甲，了知一切法事相的盔甲，無事相的盔甲。無邊慧（菩薩名）！如果執著於事相而穿戴盔甲，最終不能被稱為穿戴大盔甲。因為諸位菩薩摩訶薩不執著於事相而追求大智慧，所以才被稱為穿戴大盔甲。

【English Translation】 English version: The formless is invisible. The one who is armored is also unattainable, and likewise, the act of being armored is also invisible. Why is this so? Because when the Bodhisattva Mahasattvas (great Bodhisattvas) are being armored, they do not perceive who is being armored, where the armoring is taking place, or from where the armoring originates. They also do not perceive that 『I』 am able to be armored, or 『what』 is being armored by me. They also do not perceive that the armoring is taking place 『here』 or 『elsewhere』. Nor do they perceive that the armoring is for the sake of sentient beings, because they do not cling to or possess any dharmas (teachings). When the Bodhisattva Mahasattvas are armored in this way, they are armored with the armor worn by the Tathagata (Buddha). The body is unattainable, the mind is unattainable, and the intention is unattainable. Because they are unattainable, they are free from discrimination. If the Bodhisattva Mahasattvas cling to a small dharma or attain a small dharma, and then appear to be armored or about to be armored, they should not be called armored with great armor. Only when the mind transcends these can they be called armored with inconceivable great armor. The Bodhisattva Mahasattvas do not wear great armor for the sake of a few sentient beings, nor for the sentient beings of one kalpa (an eon in Buddhist cosmology), nor for the sentient beings of hundreds of thousands of kalpas, hundreds of thousands of kotis of kalpas, or hundreds of thousands of nayutas of kotis of kalpas. Rather, they wear great armor for the sake of sentient beings in immeasurable and countless kalpas. Therefore, they are said to be armored with immeasurable great armor. When the Bodhisattva Mahasattvas are being armored, they are armored with the armor of not dwelling on the thought of sentient beings, the armor of not arising the thought of 『I』, the armor of being free from the thought of sentient beings, the armor of extinguishing the thought of 『I』, the armor of knowing the nature of sentient beings, the armor of knowing the nature of 『I』, the armor of transcending thought and feeling, the armor of knowing the non-action aspect of all dharmas, the armor of emptiness, the armor of non-thought, the armor of non-desire, the armor of knowing the non-arising aspect of all dharmas, the armor of non-cessation, the armor of knowing the differentiated nature of all dharmas, the armor of non-differentiated nature, the armor of knowing the phenomenal aspect of all dharmas, and the armor of non-phenomenal aspect. O Immeasurable Wisdom (a Bodhisattva's name)! If one clings to phenomena while being armored, one will ultimately not be called armored with great armor. Because the Bodhisattva Mahasattvas do not cling to phenomena while seeking great wisdom, therefore they are said to be armored with great armor.

爾時世尊而說偈言：

「無量千劫中，　　被大無邊甲，　為欲令眾生，　　解脫諸苦惱。　如是大甲冑，　　若魔若魔使，　作諸魔業者，　　眼所不能見；　及餘眾生等，　　行見稠林者，　甲冑不思議，　　亦非彼所見。　無色無形像，　　無對無相待，　甲冑不思議，　　故非眼所見。　無名亦無相，　　遠離一切相，　甲冑無有邊，　　故無相見者。　假如須彌箭，　　攢鉆來中射，　甲冑不思議，　　令箭自摧折。　世界所有魔，　　亦以須彌箭，　於斯大甲冑，　　競共來激射，　然于大甲冑，　　不損如毛端，　甲冑不思議，　　無能摧壞者。　由是諸菩薩，　　身心無變異，　甲冑不思議，　　誰能傾動者？　若以一念心，　　摧伏諸魔眾，　菩薩不思議，　　魔軍咸退散。　如是大甲冑，　　未嘗有動搖，　一切諸眾生，　　而無能見者。　一切諸眾生，　　不知甲冑相，　是故諸眾生，　　眼所不能見。　菩薩為依怙，　　能知一切法，　猶若勝金剛，　　斯為善被者。　不受一切法，　　救護諸眾生，　順諸佛法故，　　斯為善被者。　甲冑無所取，　　隨順一切法，　甲冑不思議，　　斯為善被者。　甲冑無示

【現代漢語翻譯】現代漢語譯本那時，世尊說了這樣的偈語：『在無量千劫中，身披廣大無邊的甲冑，爲了使眾生，解脫各種痛苦煩惱。這樣的偉大甲冑，無論是魔還是魔的使者，那些製造魔業的人，眼睛都無法看見；以及其他眾生等，在稠密的樹林中行走的人，這甲冑不可思議，也不是他們所能看見的。它無色無形，無對立無相待，這甲冑不可思議，所以眼睛無法看見。它無名也無相，遠離一切相，這甲冑沒有邊際，所以沒有能看見它的人。假如用須彌山（Sumeru）的箭，攢射過來，這甲冑不可思議，能讓箭自己摧折。世界上所有的魔，也用須彌山的箭，向這偉大的甲冑，競相射擊，然而對於這偉大的甲冑，卻不能損傷如毛髮之端，這甲冑不可思議，沒有能摧毀它的人。因此，諸菩薩，身心沒有變異，這甲冑不可思議，誰能動搖他們呢？如果用一念心，就能摧伏所有的魔眾，菩薩不可思議，魔軍都會退散。這樣的偉大甲冑，從未動搖過，一切眾生，都不能看見它。一切眾生，不知道甲冑的真相，所以眾生，眼睛無法看見它。菩薩是依靠，能知道一切法，就像勝金剛（Vajra），這是善於披甲的人。不執著一切法，救護一切眾生，順應諸佛的教法，這是善於披甲的人。甲冑無所執取，隨順一切法，這甲冑不可思議，這是善於披甲的人。甲冑沒有顯示，'

【English Translation】 English version At that time, the World Honored One spoke these verses: 'In immeasurable thousands of kalpas (aeons), wearing a great, boundless armor, For the sake of enabling sentient beings to be liberated from all suffering and afflictions. Such a great armor, whether it be a demon or a demon's messenger, Those who create demonic deeds, their eyes cannot see it; And other sentient beings, those who walk in dense forests, This armor is inconceivable, nor can they see it. It is without color, without form, without opposition, without dependence, This armor is inconceivable, therefore the eyes cannot see it. It is without name and without form, far removed from all forms, This armor has no boundaries, therefore there is no one who can see it. If one were to use arrows from Mount Sumeru (Sumeru), shooting them in a barrage, This armor is inconceivable, it can cause the arrows to break themselves. All the demons in the world, also using arrows from Mount Sumeru, Compete to shoot at this great armor, Yet, this great armor cannot be damaged even by a hair's breadth, This armor is inconceivable, there is no one who can destroy it. Therefore, all Bodhisattvas, their bodies and minds do not change, This armor is inconceivable, who can shake them? If with one thought, one can subdue all the demon hordes, The Bodhisattva is inconceivable, the demon armies will all retreat. Such a great armor, has never been shaken, All sentient beings, cannot see it. All sentient beings, do not know the true nature of the armor, Therefore, sentient beings, their eyes cannot see it. The Bodhisattva is a refuge, able to know all dharmas (teachings), Like the victorious Vajra (diamond), this is one who is well-armored. Not clinging to any dharma, protecting all sentient beings, Following the teachings of all Buddhas, this is one who is well-armored. The armor has no attachment, it accords with all dharmas, This armor is inconceivable, this is one who is well-armored. The armor has no display,'

現，　　凈治一切法，　諸法離言說，　　無能示現者。　不與色相應，　　不與受相應，　不與想行識，　　相應及和合。　不與內相應，　　不與外相應，　不與內外俱，　　相應及和合。　不與界相應，　　不與處相應，　若界若處中，　　亦無有和合。　不與地相應，　　不與水相應，　不與火風空，　　相應及和合。　不與欲相應，　　不與色相應，　不與無色界，　　相應及和合。　一切無所得，　　不與諸有作，　不與諸無作，　　相應及和合。　甲冑不思議，　　無住無和合，　無縛無解脫，　　亦無不相應。　甲冑無邊際，　　不共聲聞地，　不共獨覺地，　　相應及和合。　乃至諸佛地，　　及與一切法，　一切不相應，　　一切不和合。　種種語言道，　　而無能及者，　甲冑無有邊，　　無體難思故。　不與一切法，　　相應不相應，　甲冑不思議，　　超過一切數。　甲冑無有上，　　無縛無非縛，　亦無有色相，　　受想行識相。　不與彼諸相，　　相應及和合，　不與諸法相，　　相應不相應，　亦不與無相，　　相應及和合。　甲冑無有上，　　無縛無解脫，　一切諸法中，　　不墮一法數。　一切諸法中，　　

【現代漢語翻譯】現代漢語譯本當下，凈化一切法（dharma，宇宙的真理或法則），諸法（dharma）超越言語表達，沒有能展示它們的人。它不與色（rupa，物質形態）相應，不與受（vedana，感受）相應，不與想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）相應，不與它們和合。它不與內在（內六處，即眼、耳、鼻、舌、身、意）相應，不與外在（外六處，即色、聲、香、味、觸、法）相應，不與內外兩者相應，不與它們和合。它不與界（dhatu，構成要素）相應，不與處（ayatana，感官與對像）相應，在界和處之中，也沒有和合。它不與地（prthivi，地大）相應，不與水（ap，水大）相應，不與火（tejas，火大）、風（vayu，風大）、空（akasa，空大）相應，不與它們和合。它不與欲界（kama-dhatu，慾望的領域）相應，不與色界（rupa-dhatu，物質的領域）相應，不與無色界（arupa-dhatu，非物質的領域）相應，不與它們和合。一切都不可得，不與有為法（samskrta-dharma，因緣和合的法）相應，不與無為法（asamskrta-dharma，非因緣和合的法）相應，不與它們和合。甲冑（kavaca，比喻菩薩的修行）不可思議，無住無和合，無束縛無解脫，也沒有不相應。甲冑（kavaca）無邊無際，不與聲聞（sravaka，聽聞佛法而修行的人）地相應，不與獨覺（pratyekabuddha，獨自覺悟的人）地相應，不與它們和合。乃至諸佛（buddha，覺悟者）地，以及一切法（dharma），一切都不相應，一切都不和合。種種語言道（vacana-patha，言語表達的途徑），都無法觸及它，甲冑（kavaca）沒有邊際，因為它無實體難以思議。不與一切法（dharma）相應，也不不相應，甲冑（kavaca）不可思議，超越一切數量。甲冑（kavaca）沒有至上，沒有束縛也沒有非束縛，也沒有色相（rupa-lakshana，物質的特徵），受（vedana）、想（samjna）、行（samskara）、識（vijnana）的相。不與那些相相應，不與它們和合，不與諸法（dharma）的相相應，也不不相應，也不與無相（animitta，沒有特徵）相應，不與它們和合。甲冑（kavaca）沒有至上，沒有束縛也沒有解脫，在一切諸法（dharma）中，不屬於任何一法的範疇。在一切諸法（dharma）中，

【English Translation】 English version Now, purifying all dharmas (universal truths or laws), All dharmas are beyond verbal expression, and there is no one who can demonstrate them. It does not correspond with rupa (material form), nor does it correspond with vedana (feeling), It does not correspond with samjna (perception), samskara (volition), or vijnana (consciousness), nor does it combine with them. It does not correspond with the internal (the six internal sense bases: eye, ear, nose, tongue, body, and mind), nor does it correspond with the external (the six external sense bases: form, sound, smell, taste, touch, and dharma), It does not correspond with both internal and external, nor does it combine with them. It does not correspond with dhatu (elements), nor does it correspond with ayatana (sense bases and their objects), Within the elements and sense bases, there is also no combination. It does not correspond with prthivi (earth element), nor does it correspond with ap (water element), It does not correspond with tejas (fire element), vayu (wind element), or akasa (space element), nor does it combine with them. It does not correspond with the kama-dhatu (desire realm), nor does it correspond with the rupa-dhatu (form realm), It does not correspond with the arupa-dhatu (formless realm), nor does it combine with them. Everything is unattainable, it does not correspond with samskrta-dharma (conditioned dharmas), It does not correspond with asamskrta-dharma (unconditioned dharmas), nor does it combine with them. The kavaca (armor, a metaphor for a Bodhisattva's practice) is inconceivable, without dwelling and without combination, Without bondage and without liberation, and also without non-correspondence. The kavaca is boundless, it does not correspond with the sravaka (hearer, one who practices by listening to the Dharma) ground, It does not correspond with the pratyekabuddha (solitary realizer, one who attains enlightenment alone) ground, nor does it combine with them. Even the ground of the Buddhas (enlightened ones), and all dharmas, Everything does not correspond, everything does not combine. The various paths of language (vacana-patha), cannot reach it, The kavaca has no boundaries, because it is without substance and difficult to conceive. It does not correspond with all dharmas, nor does it not correspond, The kavaca is inconceivable, surpassing all numbers. The kavaca has no superior, no bondage and no non-bondage, Nor does it have the characteristics of rupa (material form), vedana (feeling), samjna (perception), samskara (volition), or vijnana (consciousness). It does not correspond with those characteristics, nor does it combine with them, It does not correspond with the characteristics of dharmas, nor does it not correspond, Nor does it correspond with animitta (signlessness), nor does it combine with them. The kavaca has no superior, no bondage and no liberation, Among all dharmas, it does not fall into the category of any one dharma. Among all dharmas,

甲冑不可得，　是故無有上，　　說名不思議。　甲冑無有色，　　無受亦無想，　無行亦無識，　　非諸蘊所攝。　如是勇猛者，　　被斯大甲冑，　身心無所得，　　不見微少法。　過諸思擇故，　　清凈心安住，　而常無怯弱，　　說名不思議。　堅固被甲冑，　　其心無所動，　不計諸劫量，　　說名不思議。　甲冑無有量，　　不取法非法，　以無時量故，　　說名不可量。　不起眾生想，　　亦無有我想，　能知此想故，　　一切想不生。　亦知一切法，　　此法皆無相，　如是被甲冑，　　說名不思議。

「複次無邊慧！此大甲冑名曰妙法嚴具莊嚴；亦名最上，不可壞故；亦名一切法無差別，不于少法作差別故。諸菩薩摩訶薩被此甲冑，持大慧力，乘于大乘、最上之乘、無等等乘、大攝受乘、無邊攝受乘、一切眾生乘此乘者，於此乘中無不容受，然於此乘不增不減，能令眾生安樂而住，亦令眾生安樂而出。若有眾生乘此決定安樂乘者，無有身心疲倦勞苦。無邊慧！此乘映蔽一切世間天、人、阿修羅、聲聞、緣覺及余諸乘而當出離。此乘無來無去、無住無見無知，前際不可得、后際不可得、中際不可得，三世平等猶如虛空不離塵染，無有相待、無有障礙亦無執著，

【現代漢語翻譯】現代漢語譯本『甲冑』（比喻菩薩的修行）是不可得的，因此沒有至上之說，這被稱為不可思議。『甲冑』沒有顏色，沒有感受，也沒有思想，沒有行為，也沒有意識，不被五蘊（色、受、想、行、識）所包含。像這樣勇猛的人，披上這偉大的『甲冑』，身心都無所執著，不見任何微小的法。因為超越了所有的思慮選擇，清凈的心安住於此，並且常常沒有怯懦，這被稱為不可思議。堅固地披上『甲冑』，他的心不會動搖，不計算任何劫數的時間，這被稱為不可思議。『甲冑』沒有限度，不執取法與非法，因為沒有時間限制，這被稱為不可衡量。不生起眾生的想法，也沒有我（自我）的想法，因為能知道這些想法，所以一切想法都不會產生。也知道一切法，這些法都沒有相狀，像這樣披上『甲冑』，這被稱為不可思議。

『再者，無邊慧（菩薩名）！這大『甲冑』名為妙法嚴具莊嚴（以微妙的佛法來莊嚴自身）；也名為最上，因為它不可破壞；也名為一切法無差別，因為它不對任何少許的法作差別。諸菩薩摩訶薩（大菩薩）披上這『甲冑』，持有大智慧的力量，乘坐于大乘（佛教的教義）、最上之乘、無等等乘、大攝受乘、無邊攝受乘、一切眾生乘，乘坐此乘的人，在此乘中沒有不被容納的，然而對於此乘，既不增加也不減少，能使眾生安樂地安住，也能使眾生安樂地解脫。如果有眾生乘坐這決定安樂之乘，就沒有身心的疲倦勞苦。無邊慧！此乘遮蔽一切世間的天、人、阿修羅（一種神道）、聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）以及其他各種乘而得以出離。此乘無來無去、無住無見無知，前際（過去）不可得、后際（未來）不可得、中際（現在）不可得，三世平等猶如虛空不離塵染，沒有相互依賴、沒有障礙也沒有執著』。

【English Translation】 English version The 'armor' (metaphor for a Bodhisattva's practice) is unattainable, Therefore, there is no supreme, it is called inconceivable. The 'armor' has no color, No feeling, nor thought, No action, nor consciousness, It is not included in the five aggregates (form, feeling, thought, action, consciousness). Such a courageous person, Putting on this great 'armor', Has no attachment in body and mind, Sees no slightest dharma. Because it transcends all deliberation and choice, The pure mind abides in this, And is always without timidity, it is called inconceivable. Firmly putting on the 'armor', His heart will not be moved, Does not calculate the time of any kalpas, it is called inconceivable. The 'armor' has no limit, Does not grasp dharma or non-dharma, Because there is no time limit, it is called immeasurable. Does not arise the thought of sentient beings, Nor the thought of 'I' (self), Because one can know these thoughts, Therefore, all thoughts do not arise. Also knows all dharmas, These dharmas have no characteristics, Like this, putting on the 'armor', it is called inconceivable.

'Furthermore, Boundless Wisdom (name of a Bodhisattva)! This great 'armor' is called the Adornment of Wonderful Dharma (adorning oneself with the subtle Buddhist teachings); it is also called the Supreme, because it is indestructible; it is also called the non-difference of all dharmas, because it makes no distinction to any slight dharma. The Bodhisattva Mahasattvas (great Bodhisattvas) put on this 'armor', holding the power of great wisdom, riding on the Mahayana (Buddhist teachings), the Supreme Vehicle, the Unequalled Vehicle, the Great Embracing Vehicle, the Boundless Embracing Vehicle, the Vehicle of All Sentient Beings, those who ride this vehicle, there is no one who is not accommodated in this vehicle, yet for this vehicle, it neither increases nor decreases, it can make sentient beings dwell in peace, and also make sentient beings be liberated in peace. If there are sentient beings who ride this vehicle of definite peace, there is no fatigue or hardship of body and mind. Boundless Wisdom! This vehicle overshadows all the worlds of gods, humans, asuras (a kind of deity), sravakas (those who practice by hearing the Dharma), pratyekabuddhas (those who awaken alone) and all other vehicles and is able to transcend them. This vehicle has no coming and going, no dwelling, no seeing, no knowing, the past (former) limit is unattainable, the future (latter) limit is unattainable, the present (middle) limit is unattainable, the three times are equal like space, not separated from the dust, there is no mutual dependence, no obstruction, and no attachment.'

以此乘故而當出離。此乘無量，不可量故；本無礙相，不住相故；最上第一。乘此乘者無怯弱心，而發趣于阿耨多羅三藐三菩提。無邊慧！此乘如燈、如日月輪，為諸眾生作大光明。此之大乘亦復如是，光照三千大千世界，無能映蔽、無能障礙，能以無邊大功德海而發趣于阿耨多羅三藐三菩提。無邊慧！此乘離闇，能除一切世間之病，超過一切世間之法；攝大眾生，非諸下劣所能乘也，唯除能被大甲冑者。如我所說，于無量劫救護眾生，供養諸佛種種善根資糧清凈之所能乘，聲聞緣覺及餘下劣繫縛世間、世間相應，或增上慢、慢所調伏，一切外道無信之輩，尚不欲聞此乘之名，何況而能乘此乘也。若有眾生遊戲不可思議境界，乘此乘已，如其勝愿而發趣于阿耨多羅三藐三菩提。

「無邊慧！此乘無際，初中后際不可了知。此乘際斷、際不可得，無邊際是乘際，無量際是乘際。無邊慧！乘無邊際亦無中際，無有少際而可斷者。言際斷者，以無少際說為際斷，不分別際說為際斷，如是名為此乘際斷。際無所有說為中際，際無所有說為邊際，際無所有以際說之。于彼際中際不可得，不可得故邊際中際無際無斷入于際門，入際門故此乘超過，于彼超過亦無所得。無邊慧！何者為際？謂斷、常際。入語言故際則非際。彼斷

【現代漢語翻譯】現代漢語譯本因此，憑藉此乘（指大乘佛法）應當出離。此乘是無量的，因為不可衡量；其本質是無礙的，因為不住于任何表象；它是最上第一的。乘坐此乘的人不會有怯弱之心，而是發起追求阿耨多羅三藐三菩提（無上正等正覺）的願望。無邊慧（菩薩名）！此乘如同燈、如同日月輪，為一切眾生帶來巨大的光明。此大乘佛法也是如此，光照三千大千世界，沒有任何事物能夠遮蔽或阻礙它，它能以無邊的大功德海，引導眾生髮起追求阿耨多羅三藐三菩提的願望。無邊慧！此乘遠離黑暗，能夠消除世間一切的病痛，超越世間一切的法則；它能攝受廣大的眾生，不是那些下劣之人所能乘坐的，只有那些能夠披上大鎧甲（指有大願力、大精進的人）的人才能乘坐。正如我所說，在無量劫中救護眾生，供養諸佛，積累種種善根資糧清凈的人才能乘坐此乘。聲聞（小乘修行者）、緣覺（中乘修行者）以及其他下劣、被世間束縛、與世間相應的，或者增上慢（自以為是）、被慢心所調伏的人，一切外道（不信佛法的人）等，尚且不願聽聞此乘的名字，更何況能夠乘坐此乘呢？如果有眾生能夠遊戲于不可思議的境界，乘坐此乘之後，就能如其殊勝的願望，發起追求阿耨多羅三藐三菩提的願望。「無邊慧！此乘是無邊際的，它的初際、中際、后際都無法了知。此乘的邊際是斷絕的，邊際是不可得的，無邊際就是此乘的邊際，無量際就是此乘的邊際。無邊慧！此乘的無邊際也沒有中際，沒有任何少許的邊際是可以斷絕的。說邊際斷絕，是因為沒有任何少許的邊際，所以說邊際斷絕；不分別邊際，所以說邊際斷絕，這就是此乘的邊際斷絕。邊際無所有，所以說是中際；邊際無所有，所以說是邊際；邊際無所有，所以用邊際來描述它。在那個邊際中，中際是不可得的，因為不可得，所以邊際、中際、無際、無斷都進入了邊際之門，進入邊際之門，此乘就超越了一切，而對於這種超越，也沒有任何所得。無邊慧！什麼是邊際？就是斷、常的邊際。因為進入了語言的範疇，所以邊際就不是邊際了。那個斷

【English Translation】 English version Therefore, it is by this vehicle (referring to the Mahayana Buddhism) that one should depart. This vehicle is immeasurable, because it cannot be measured; its essence is unobstructed, because it does not dwell on any appearances; it is the highest and foremost. Those who ride this vehicle will not have a timid heart, but will aspire to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). O Immeasurable Wisdom (a Bodhisattva's name)! This vehicle is like a lamp, like the sun and moon, bringing great light to all sentient beings. This Mahayana Dharma is also like this, illuminating the three thousand great thousand worlds, with nothing able to obscure or hinder it. It can guide sentient beings to aspire to Anuttara-samyak-sambodhi with an immeasurable ocean of great merit. O Immeasurable Wisdom! This vehicle is free from darkness, able to eliminate all the diseases of the world, and transcends all the laws of the world; it can embrace vast numbers of sentient beings, and is not something that inferior beings can ride. Only those who can put on great armor (referring to those with great vows and great diligence) can ride it. As I have said, those who have protected sentient beings for immeasurable kalpas, made offerings to all Buddhas, and accumulated various pure roots of merit can ride this vehicle. Sravakas (Hinayana practitioners), Pratyekabuddhas (middle vehicle practitioners), and other inferior beings who are bound by the world, who are in accordance with the world, or who are arrogant, or who are subdued by arrogance, all non-believers (those who do not believe in Buddhism), do not even wish to hear the name of this vehicle, let alone be able to ride it? If there are sentient beings who can play in inconceivable realms, after riding this vehicle, they can, according to their supreme wishes, aspire to achieve Anuttara-samyak-sambodhi. 「O Immeasurable Wisdom! This vehicle is boundless, its beginning, middle, and end cannot be known. The boundary of this vehicle is cut off, the boundary is unattainable, the boundless is the boundary of this vehicle, the immeasurable is the boundary of this vehicle. O Immeasurable Wisdom! The boundless of this vehicle also has no middle, there is no small boundary that can be cut off. To say that the boundary is cut off is because there is no small boundary, so it is said that the boundary is cut off; not distinguishing the boundary, so it is said that the boundary is cut off, this is the boundary cut off of this vehicle. The boundary is non-existent, so it is called the middle boundary; the boundary is non-existent, so it is called the edge boundary; the boundary is non-existent, so it is described by the boundary. In that boundary, the middle boundary is unattainable, because it is unattainable, so the edge boundary, the middle boundary, the boundless, and the non-cut-off all enter the gate of the boundary. Entering the gate of the boundary, this vehicle transcends everything, and there is nothing to be gained from this transcendence. O Immeasurable Wisdom! What is the boundary? It is the boundary of cutting off and permanence. Because it has entered the realm of language, the boundary is no longer a boundary. That cut off

常際無有邊際，以彼際相相無邊故。所言際者無有分別，分別斷故超過於際遠離斷常。無邊慧！有身見者則于際門有所依止，若無身見則于際門無所執著。無執著故，于斷常際乃能超過。無邊慧！斷常際者而無有實，但誑語言。於三有中分別二際，于彼二際若不攝取、若不相應，乃能超過。斷身見故，於二際門而無所執。無邊慧！若諸菩薩摩訶薩未離身見，則不名為被大甲冑乘于大乘，于彼際門則為執著。設欲斷際起斷際想，於前后際而有分別。若諸菩薩摩訶薩已離身見，是則名為被大甲冑乘于大乘，于彼際門則無所執。過二際已，以安樂乘而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩以大慧力，能於一切住際之法不斷不破，善巧方便攝取止觀，修習無相得無相證，則為諸佛授法光明。法光明故一切際斷，于彼際斷亦無所執、無有少際于彼際門，若相應、若不相應，若憶念、若不憶念，於一切法善巧方便安住止觀，便獲無邊大法光明。法光明故遠離黑闇怖畏毛豎，建大法幢、出大梵音、大師子吼，告眾生言：『汝等速來於此大乘、大安樂乘、大調御乘、大發趣乘而發趣于阿耨多羅三藐三菩提。』為諸眾生演法光明，法光明故能令眾生被大甲冑乘此大乘。無邊慧！諸菩薩摩訶薩於此大乘此大甲冑勿生

【現代漢語翻譯】現代漢語譯本常（nitya，永恒）際（anta，邊際）沒有邊際，因為那個邊際的相（lakṣaṇa，特徵）是無邊的。所說的邊際沒有分別，因為分別被斷除，所以超越了邊際，遠離了斷（uccheda，斷滅）和常（śāśvata，恒常）。無邊慧（Anantamatī，菩薩名）！有身見（satkāya-dṛṣṭi，認為五蘊為我）的人會在邊際之門有所依賴，如果沒有身見，就不會執著于邊際之門。因為沒有執著，才能超越斷常的邊際。無邊慧！斷常的邊際實際上並不存在，只是虛妄的言語。在三有（traiyadhvaka，欲界、色界、無色界）中分別兩種邊際，對於這兩種邊際，如果不攝取、不相應，才能超越。因為斷除了身見，對於兩種邊際之門就沒有執著。無邊慧！如果菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）沒有離開身見，就不能稱為披上了大鎧甲，乘坐著大乘（mahāyāna，大乘佛教），對於邊際之門就會執著。即使想要斷除邊際，生起斷除邊際的想法，也會對前後邊際有所分別。如果菩薩摩訶薩已經離開了身見，這就稱為披上了大鎧甲，乘坐著大乘，對於邊際之門就沒有執著。超越了兩種邊際之後，以安樂的乘（yāna，乘）趣向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。「無邊慧！諸菩薩摩訶薩以大智慧的力量，能夠對於一切安住于邊際的法（dharma，佛法）不斷不破，善巧方便地攝取止（śamatha，止息）和觀（vipaśyanā，觀察），修習無相（animitta，無相）而證得無相，這就是諸佛授予的光明。因為法光明，一切邊際都被斷除，對於邊際的斷除也沒有執著，沒有絲毫的邊際存在於邊際之門，無論是相應還是不相應，無論是憶念還是不憶念，對於一切法善巧方便地安住于止和觀，就能獲得無邊的大法光明。因為法光明，遠離了黑暗、恐懼和毛骨悚然，建立大法幢，發出大梵音，發出大師子吼，告訴眾生說：『你們快來，趣向這個大乘、大安樂乘、大調御乘、大發趣乘，趣向阿耨多羅三藐三菩提。』為眾生演說法的光明，因為法光明，能夠讓眾生披上大鎧甲，乘坐這個大乘。無邊慧！諸菩薩摩訶薩對於這個大乘、這個大鎧甲，不要產生

【English Translation】 English version The constant (nitya) limit (anta) has no boundary, because the characteristic (lakṣaṇa) of that limit is boundless. The so-called limit has no distinctions, because distinctions are cut off, thus transcending the limit and being far from annihilation (uccheda) and permanence (śāśvata). Anantamatī (a bodhisattva name)! Those with the view of a self (satkāya-dṛṣṭi) will rely on the gate of limits, but if there is no view of a self, there will be no attachment to the gate of limits. Because there is no attachment, one can transcend the limits of annihilation and permanence. Anantamatī! The limits of annihilation and permanence do not actually exist, they are just false words. In the three realms of existence (traiyadhvaka), two limits are distinguished, and if one does not grasp or correspond to these two limits, one can transcend them. Because the view of a self is cut off, there is no attachment to the two gates of limits. Anantamatī! If bodhisattva-mahāsattvas (great bodhisattvas) have not abandoned the view of a self, they cannot be called those who have donned the great armor and ride the Great Vehicle (mahāyāna), and they will be attached to the gate of limits. Even if they want to cut off the limits and generate the thought of cutting off the limits, they will still distinguish between the prior and posterior limits. If bodhisattva-mahāsattvas have abandoned the view of a self, then they are called those who have donned the great armor and ride the Great Vehicle, and they have no attachment to the gate of limits. Having transcended the two limits, they proceed towards anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) with the vehicle of ease. 「Anantamatī! The bodhisattva-mahāsattvas, with the power of great wisdom, are able to neither cut off nor break all the dharmas (teachings) that abide in the limits, skillfully and expediently grasping cessation (śamatha) and insight (vipaśyanā), cultivating the signless (animitta) and attaining the signless realization, which is the light of the dharma bestowed by all Buddhas. Because of the light of the dharma, all limits are cut off, and there is no attachment to the cutting off of limits, and there is not the slightest limit at the gate of limits, whether corresponding or not corresponding, whether remembering or not remembering. With skillful means, they abide in cessation and insight regarding all dharmas, and thus obtain the boundless great light of the dharma. Because of the light of the dharma, they are far from darkness, fear, and hair-raising terror, they establish the great dharma banner, emit the great Brahma sound, roar the great lion's roar, and tell sentient beings: 'You should quickly come and proceed towards this Great Vehicle, the Vehicle of Great Ease, the Vehicle of Great Taming, the Vehicle of Great Progress, and proceed towards anuttarā-samyak-saṃbodhi.' They expound the light of the dharma for sentient beings, and because of the light of the dharma, they can enable sentient beings to don the great armor and ride this Great Vehicle. Anantamatī! The bodhisattva-mahāsattvas should not generate

慳吝，當愿眾生髮菩提心，被此甲冑乘此大乘。於此大乘此大甲冑亦勿慳吝，而能展轉勸諸眾生，復愿眾生被此甲冑乘此大乘而當出離。諸菩薩摩訶薩住是行時，攝取佛國清凈佛國、攝取聲聞及諸菩薩圓滿功德，以此無邊大功德海而發趣于阿耨多羅三藐三菩提。無邊慧！此之大乘等於法界，此岸彼岸無可得者，然能運載一切眾生從此至於法界之中，無處相應、法界相應、甲冑相應。若於此乘等於法界勤修習者，而發趣于阿耨多羅三藐三菩提。

「無邊慧！譬如法界無有塵染、無能壞者、無能染者。此之大乘亦復如是，無壞無染，無壞染故而當趣於一切智智，是故此乘說為大乘。此乘無礙，一切世間天、人、阿修羅不能退轉，以無著故而當趣於一切智智，是故此乘說為大乘。言大乘者，謂大莊嚴，一切莊嚴無不入此大乘中者。」

爾時無邊慧菩薩摩訶薩白佛言：「世尊！於此乘中，豈有有為諸莊嚴耶？」

爾時世尊告無邊慧菩薩摩訶薩言：「如是如是。無邊慧！我隨世俗，於此乘中亦說一切有為莊嚴。無邊慧！若轉輪王、帝釋梵王，無不皆從此大乘出。若已出者、若當出者，雖住轉輪、釋梵尊位，不為生死煩惱過失之所染著，能于諸欲一一稱量，既稱量已則便厭舍，于出離道而能了知。無邊慧！若諸

【現代漢語翻譯】現代漢語譯本：對於慳吝，應當發願讓眾生髮起菩提心（覺悟之心），披上這菩提心的鎧甲，乘坐這大乘（能使眾生脫離苦海的教法）。對於這大乘和這大鎧甲，也不要慳吝，要能輾轉勸導眾生，又發願讓眾生披上這鎧甲，乘坐這大乘，從而得以解脫。諸位菩薩摩訶薩在修行此道時，攝取清凈的佛國，攝取聲聞（聽聞佛法而修行的人）以及諸菩薩圓滿的功德，以這無邊的大功德海，發起趨向阿耨多羅三藐三菩提（無上正等正覺）的願望。無邊慧！這大乘等同於法界（宇宙萬法的本體），此岸彼岸都不可得，然而它能運載一切眾生從此岸到達法界之中，無處不相應，與法界相應，與鎧甲相應。如果對於這等同於法界的大乘勤加修習，就能發起趨向阿耨多羅三藐三菩提的願望。「無邊慧！譬如法界沒有塵埃污染，沒有能破壞它，也沒有能污染它的。這大乘也是如此，沒有破壞，沒有污染，因為沒有破壞和污染，所以應當趨向一切智智（佛的智慧），因此這乘被稱為大乘。這乘沒有障礙，一切世間的天人、阿修羅（一種神道）都不能使其退轉，因為它沒有執著，所以應當趨向一切智智，因此這乘被稱為大乘。所謂大乘，是指大莊嚴，一切莊嚴都無不包含在這大乘之中。」這時，無邊慧菩薩摩訶薩對佛說：「世尊！在這大乘中，難道有有為的各種莊嚴嗎？」這時，世尊告訴無邊慧菩薩摩訶薩說：「是的，是的。無邊慧！我隨順世俗的說法，在這大乘中也說一切有為的莊嚴。無邊慧！無論是轉輪王（統治世界的理想君主）、帝釋（天神之王）、梵王（色界天之王），無不都是從這大乘中出來的。無論是已經出來的，還是將要出來的，即使住在轉輪王、帝釋、梵王的尊貴地位，也不會被生死煩惱的過失所染著，能對各種慾望一一衡量，衡量之後就厭棄捨離，對於出離之道能夠了知。無邊慧！如果諸位

【English Translation】 English version: Regarding stinginess, one should vow that all beings generate the Bodhi mind (the mind of enlightenment), be clad in this armor of Bodhi mind, and ride this Mahayana (the teaching that enables beings to escape suffering). Towards this Mahayana and this great armor, one should not be stingy, but should encourage all beings to do the same, and further vow that all beings be clad in this armor, ride this Mahayana, and thus attain liberation. When Bodhisattva Mahasattvas dwell in this practice, they gather the pure Buddha lands, gather the perfect merits of Sravakas (those who hear and practice the Dharma) and all Bodhisattvas, and with this boundless ocean of great merit, they aspire towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Boundless Wisdom! This Mahayana is equal to the Dharmadhatu (the essence of all phenomena), neither this shore nor the other shore can be obtained, yet it can transport all beings from this shore to the Dharmadhatu, corresponding everywhere, corresponding to the Dharmadhatu, corresponding to the armor. If one diligently practices this Mahayana, which is equal to the Dharmadhatu, one will aspire towards Anuttara-samyak-sambodhi. 「Boundless Wisdom! For example, the Dharmadhatu has no dust, no one can destroy it, and no one can defile it. This Mahayana is also like this, without destruction, without defilement, and because it has no destruction and defilement, it should proceed towards all-knowing wisdom (the wisdom of the Buddha), therefore this vehicle is called Mahayana. This vehicle is unobstructed, and all the gods, humans, and Asuras (a type of deity) in the world cannot cause it to regress, because it has no attachment, therefore it should proceed towards all-knowing wisdom, therefore this vehicle is called Mahayana. The term Mahayana refers to great adornment, and all adornments are included in this Mahayana.」 At that time, Bodhisattva Mahasattva Boundless Wisdom said to the Buddha, 「World Honored One! In this vehicle, are there any conditioned adornments?」 At that time, the World Honored One said to Bodhisattva Mahasattva Boundless Wisdom, 「Yes, yes. Boundless Wisdom! Following worldly conventions, I also speak of all conditioned adornments in this vehicle. Boundless Wisdom! Whether it is a Chakravartin (an ideal ruler of the world), Sakra (king of the gods), or Brahma (king of the Brahma heaven), all come from this Mahayana. Whether they have already come out or will come out, even if they dwell in the noble positions of Chakravartin, Sakra, or Brahma, they will not be defiled by the faults of the afflictions of birth and death, they can measure each desire, and after measuring, they will be disgusted and abandon them, and they will be able to understand the path of liberation. Boundless Wisdom! If all

菩薩摩訶薩乘此乘者，雖受生死，於一切處不為染污，能見過患能知出離。若我於此未說諸法及諸莊嚴，以此乘相，于彼諸法及諸莊嚴亦能了知，而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「大乘無上乘，　　此乘不思議，　若有乘此乘，　　彼皆當出離。　是大依止處，　　此乘不思議，　無量無邊際，　　故名為大乘。　一切諸眾生，　　乘於此乘者，　此乘無有減，　　亦復無有增。　一切諸眾生，　　乘於此乘者，　安樂而發趣，　　于中無苦惱。　若諸菩薩等，　　於此乘發趣，　直進無他行，　　身心不疲倦；　照明於世間，　　天人阿修羅，　當於此大乘，　　無上而發趣；　映蔽諸緣覺，　　及以聲聞乘，　亦於此大乘，　　無上而發趣。　無來亦無去，　　無住無前際，　后際及中際，　　無得無所見。　三世悉平等，　　猶若凈虛空，　此乘亦如是，　　遠離諸煩惱。　此乘無相待，　　無障無掛礙，　一切悉能救，　　所向無執著。　此乘無有量，　　亦無一切相，　自性不可得，　　無畏不思議。　若有乘此乘，　　得無所畏者，　乃于佛法中，　　無障無掛礙。　以此乘發趣，　　普明於世間，　如日百千光

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大修行者）乘坐這種乘（指大乘）時，即使經歷生死輪迴，在任何地方都不會被污染，能夠看到過患，並且知道如何從中解脫。如果我在這裡沒有講述諸法（一切事物和現象）以及各種莊嚴，他們也能通過這種乘的特徵，瞭解那些法和莊嚴，從而發起追求阿耨多羅三藐三菩提（無上正等正覺）的決心。那時，世尊說了以下偈語：『大乘是無上的乘，這種乘不可思議，如果有人乘坐這種乘，他們都將獲得解脫。這是依靠之處，這種乘不可思議，無量無邊，所以被稱為大乘。一切眾生，乘坐這種乘，這種乘不會減少，也不會增加。一切眾生，乘坐這種乘，會安樂地前進，其中沒有痛苦煩惱。如果菩薩等，在這種乘上發起追求，會直接前進，沒有其他行為，身心不會疲倦；照亮世間，天人阿修羅（一種神道），都應當在這種大乘上，無上地發起追求；遮蔽緣覺（獨自覺悟者）以及聲聞乘（聽聞佛法而修行者），也應當在這種大乘上，無上地發起追求。沒有來也沒有去，沒有停留也沒有前際，后際以及中際，沒有獲得也沒有所見。三世（過去、現在、未來）都是平等的，就像清凈的虛空，這種乘也是如此，遠離一切煩惱。這種乘沒有相對待，沒有障礙也沒有牽掛，能夠救度一切，所向沒有執著。這種乘沒有限量，也沒有一切相，自性不可得，無畏不可思議。如果有人乘坐這種乘，獲得無所畏懼，那麼在佛法中，就沒有障礙也沒有牽掛。通過這種乘發起追求，普遍照亮世間，就像太陽發出千百道光芒』

【English Translation】 English version When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) rides this vehicle (referring to the Mahayana), even though they undergo birth and death, they are not defiled in any place, they can see the faults, and they know how to be liberated from them. If I have not spoken here about the dharmas (all things and phenomena) and various adornments, they can also understand those dharmas and adornments through the characteristics of this vehicle, and thus resolve to pursue Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, the World Honored One spoke the following verses: 'The Mahayana is the supreme vehicle, this vehicle is inconceivable, if anyone rides this vehicle, they will all attain liberation. This is the place of reliance, this vehicle is inconceivable, immeasurable and boundless, therefore it is called the Mahayana. All sentient beings, riding this vehicle, this vehicle does not decrease, nor does it increase. All sentient beings, riding this vehicle, will advance in peace and joy, without suffering or affliction. If Bodhisattvas and others, initiate their pursuit on this vehicle, they will advance directly, without other actions, their body and mind will not be weary; Illuminating the world, gods, humans, and asuras (a type of deity), should all initiate their pursuit on this supreme Mahayana; Obscuring Pratyekabuddhas (those who awaken alone) and the Sravaka vehicle (those who practice by hearing the Dharma), they should also initiate their pursuit on this supreme Mahayana. There is no coming and no going, no dwelling and no prior limit, no posterior limit and no middle limit, there is no attainment and nothing to be seen. The three times (past, present, future) are all equal, like the pure void, this vehicle is also like this, far from all afflictions. This vehicle has no relativity, no obstacles and no attachments, it can save all, and has no clinging to any direction. This vehicle has no measure, nor does it have any form, its self-nature is unattainable, fearless and inconceivable. If anyone rides this vehicle, and attains fearlessness, then in the Buddhadharma, there are no obstacles and no attachments. By initiating pursuit through this vehicle, it universally illuminates the world, like the sun emitting thousands of rays of light.'

，　　無時而不照。　此乘不可壞，　　無能映蔽者，　無量德資糧，　　無上而發趣。　此乘超世間，　　出過於三界，　遠離諸黑闇，　　能趣于無漏。　此乘唯攝取，　　一切諸菩薩，　其餘眾生類，　　于中不容受。　若有智慧者，　　無量千劫中，　方便勤修習，　　乃乘於此乘；　非諸聲聞眾，　　及以諸緣覺，　一切外道輩，　　而能乘此乘。　若有諸眾生，　　趣于非道者，　斯人鮮福德，　　不堪聞此乘。　若有諸眾生，　　于不思議法，　善巧而遊戲，　　安住於此乘，　隨其所建立，　　殊勝之誓願，　住斯正道中，　　無上而發趣。　此乘無邊際，　　亦無有中際，　邊際及中際，　　一切不可得。　以際不可得，　　此乘無有際，　一切際斷故，　　安樂而發趣。　此乘無邊際，　　無邊是乘際，　此乘無量際，　　無量是乘際。　此乘無際斷，　　無際為際斷，　于際不分別，　　斷亦不可得。　乘際無邊際，　　亦無有中際，　亦無無際際，　　際性無所有。　于際無際相，　　非際為際相，　于彼諸際中，　　際相無所有。　非際說際門，　　此乘已超過，　于彼所過量，　　相應不可得。　我說斷常際，　　有

【現代漢語翻譯】現代漢語譯本（此光明）無時無刻不在照耀。此乘（Mahāyāna，大乘）不可摧毀，沒有任何事物能夠遮蔽它，它積聚了無量的功德資糧，是無上的，並由此而發起（菩提心）。此乘超越世間，超出三界（欲界、色界、無色界），遠離一切黑暗，能夠趨向無漏（涅槃）。此乘只攝取一切菩薩（Bodhisattva，發願成佛的修行者），其餘的眾生，不被容納其中。如果有智慧的人，在無量千劫中，以方便（upāya，善巧的方法）勤奮修習，才能乘坐此乘；不是那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）眾，以及那些緣覺（Pratyekabuddha，獨自覺悟的修行者），一切外道（Tīrthika，不信奉佛教的修行者）之輩，能夠乘坐此乘。如果有眾生，走向非正道，這些人缺少福德，不堪聽聞此乘。如果有眾生，對於不可思議的法，善巧地運用並樂在其中，安住於此乘，隨著他們所建立的，殊勝的誓願，安住在這正道中，無上地發起（菩提心）。此乘沒有邊際，也沒有中間的界限，邊際和中間的界限，一切都不可得。因為界限不可得，此乘就沒有界限，一切界限都斷絕了，安樂地發起（菩提心）。此乘沒有邊際，沒有邊際就是此乘的界限，此乘有無量的界限，無量就是此乘的界限。此乘沒有界限的斷絕，沒有界限就是界限的斷絕，對於界限不分別，斷絕也是不可得的。乘的界限沒有邊際，也沒有中間的界限，也沒有沒有界限的界限，界限的自性是空無所有的。對於界限沒有界限的相，非界限就是界限的相，在那些界限中，界限的相是空無所有的。非界限說是界限的門，此乘已經超越了，對於它所超越的量，相應的量是不可得的。我說斷和常的界限，有

【English Translation】 English version It illuminates without ceasing. This vehicle (Mahāyāna) is indestructible, and nothing can obscure it, It accumulates immeasurable merits, is supreme, and is the basis for the arising (of Bodhicitta). This vehicle transcends the world, goes beyond the three realms (desire realm, form realm, formless realm), It is far from all darkness and can lead to the unconditioned (Nirvana). This vehicle only encompasses all Bodhisattvas (beings who aspire to Buddhahood), Other sentient beings are not included in it. If there are wise individuals, who for countless kalpas (eons), Diligently practice with skillful means (upāya), they can ride this vehicle; Not those of the Śrāvakas (disciples who hear the teachings), nor those of the Pratyekabuddhas (solitary realizers), Nor any of the Tīrthikas (non-Buddhist practitioners), can ride this vehicle. If there are sentient beings, who go on the wrong path, These people lack merit and are not capable of hearing this vehicle. If there are sentient beings, who are skillful and enjoy the inconceivable Dharma, And abide in this vehicle, According to the noble vows they have established, They abide in this right path, and supremely arise (with Bodhicitta). This vehicle has no boundary, nor does it have a middle boundary, The boundary and the middle boundary, all are unattainable. Because the boundary is unattainable, this vehicle has no boundary, All boundaries are cut off, and one arises (with Bodhicitta) in peace. This vehicle has no boundary, no boundary is the boundary of this vehicle, This vehicle has immeasurable boundaries, immeasurable is the boundary of this vehicle. This vehicle has no cutting off of boundaries, no boundary is the cutting off of boundaries, Regarding boundaries, there is no discrimination, and cutting off is also unattainable. The boundary of the vehicle has no boundary, nor does it have a middle boundary, Nor does it have a boundary of no boundary, the nature of boundary is empty. Regarding boundaries, there is no characteristic of no boundary, non-boundary is the characteristic of boundary, In those boundaries, the characteristic of boundary is empty. Non-boundary is said to be the gate of boundary, this vehicle has already transcended it, Regarding the measure it has transcended, the corresponding measure is unattainable. I speak of the boundary of cutting off and permanence, there is

邊無邊際，　如是一切際，　　彼際悉非際。　一切際無邊，　　際相無所有，　一切際自性，　　于中不分別。　如是諸際中，　　以斷于分別，　邊際無邊際，　　一切悉能斷。　若有有身見，　　則說諸際門，　執著此諸際，　　為無依怙者。　若無有身見，　　不著諸際門，　不執一切際，　　為能照明者。　一切際非際，　　諸際非真實，　一切際性相，　　彼皆無所有。　不受一切際，　　于際悉超過，　不著諸際門，　　能斷有身見。　若於有身見，　　不斷不遠離，　不被大甲冑，　　不乘于大乘。　以受于諸際，　　分別諸際相，　前際及后際，　　一切皆分別。　若於有身見，　　一切已能斷，　乃被無邊甲，　　乘于無上乘。　不著諸際門，　　為世智慧者，　能于種種際，　　一切悉超過。　由是佛法中，　　安樂而發趣，　菩薩善觀察，　　能以大慧力。　不得少有法，　　可斷可除滅，　常以善方便，　　善攝於止觀。　一相了知故，　　諸相皆了知，　安住于正法，　　得大法光明。　以是法光明，　　決了彼諸際，　不見少有際，　　若際及非際。　于彼可相應，　　一切無所著，　若見苦眾生，　　慰諭而告言

【現代漢語翻譯】現代漢語譯本邊際是無邊無際的，像這樣的一切邊際，那些邊際都不是真正的邊際。一切邊際都是無邊的，邊際的相狀是空無所有的，一切邊際的自性，在其中不應加以分別。像這樣在各種邊際中，通過斷除分別，無論是邊際還是無邊際，一切都能斷除。如果存在有身見（認為身體是真實存在的錯誤觀念），就會談論各種邊際的門徑，執著于這些邊際，就會成為沒有依靠的人。如果沒有有身見，就不會執著于各種邊際的門徑，不執著於一切邊際，就能成為能夠照明真理的人。一切邊際都不是真正的邊際，各種邊際都不是真實的，一切邊際的性質和相狀，都是空無所有的。不接受一切邊際，就能超越一切邊際，不執著于各種邊際的門徑，就能斷除有身見。如果對於有身見，不能斷除也不能遠離，就不能披上偉大的盔甲，也不能乘坐偉大的乘具（指大乘佛法）。因為接受各種邊際，分別各種邊際的相狀，無論是前際還是后際，一切都是分別出來的。如果對於有身見，一切都能夠斷除，就能披上無邊的盔甲，乘坐無上的乘具。不執著于各種邊際的門徑，就能成為世間的智者，能夠在各種邊際中，一切都超越。因此在佛法中，能夠安樂地發起修行，菩薩善於觀察，能夠以大智慧的力量。不認為有任何法，是可以被斷除或消滅的，常常以善巧方便，善於攝持止觀（禪定和智慧）。因爲了解一相（實相），就能瞭解一切相，安住在正法中，就能得到大法的光明。以這法的光明，就能決斷那些邊際，看不到任何邊際，無論是邊際還是非邊際。對於那些可以相應的，一切都沒有執著，如果看到受苦的眾生，就安慰他們並告訴他們。

【English Translation】 English version The boundaries are boundless, Like all such boundaries, those boundaries are not actual boundaries. All boundaries are limitless, the characteristics of boundaries are empty and without substance, The nature of all boundaries, within which there should be no discrimination. Like this, within all kinds of boundaries, by cutting off discrimination, Whether it is a boundary or no boundary, all can be cut off. If there is a 'self-view' (the mistaken idea that the body is real), then one will talk about the gateways of various boundaries, Clinging to these boundaries, one will become a person without refuge. If there is no 'self-view', one will not cling to the gateways of various boundaries, Not clinging to all boundaries, one can become a person who can illuminate the truth. All boundaries are not actual boundaries, various boundaries are not real, The nature and characteristics of all boundaries are empty and without substance. Not accepting all boundaries, one can transcend all boundaries, Not clinging to the gateways of various boundaries, one can cut off the 'self-view'. If regarding the 'self-view', one cannot cut it off nor stay away from it, One cannot put on the great armor, nor ride the great vehicle (referring to Mahayana Buddhism). Because one accepts various boundaries, discriminating the characteristics of various boundaries, Whether it is the past boundary or the future boundary, all are discriminated. If regarding the 'self-view', all can be cut off, Then one can put on the boundless armor, and ride the supreme vehicle. Not clinging to the gateways of various boundaries, one can become a wise person in the world, Able to transcend all kinds of boundaries. Therefore, in the Buddha's teachings, one can happily initiate practice, Bodhisattvas are good at observing, and can use the power of great wisdom. Not thinking that there is any dharma that can be cut off or eliminated, Always using skillful means, being good at holding both 'samatha' (calm abiding) and 'vipassana' (insight). Because one understands the one characteristic (true nature), one can understand all characteristics, Dwelling in the right dharma, one can obtain the light of the great dharma. With this light of the dharma, one can resolve those boundaries, Not seeing any boundary, whether it is a boundary or not a boundary. For those that can be in accordance, there is no attachment to anything, If one sees suffering beings, one should comfort them and tell them.

：『汝來於此乘，　　安樂而出離。』　一切受生處，　　能作法光明，　被甲乘大乘，　　亦以此開示。　此乘此甲冑，　　于彼勿慳吝，　亦令諸眾生，　　被甲乘大乘，　乘此安樂乘，　　無上而發趣。　如是諸菩薩，　　安住此修行，　能于佛法中，　　以速而發趣。　清凈佛國土，　　攝受諸聲聞，　及諸菩薩等，　　功德莊嚴事。

大寶積經卷第二十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十二

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之二

「複次無邊慧！我念往昔修菩薩行時被如是甲冑、乘如是大乘，超過諸際，能滅黑闇，能除怖畏，以大精進，乃于無量百千俱胝那由他佛所聞此菩薩摩訶薩甲冑莊嚴大乘莊嚴。踴躍歡喜觀此法時，于佛世尊恭敬尊重，不作是念：『我被如是甲冑，我有如是甲冑，我得如是法，我有如是法，我有如是種類之法。』我于爾時無有我想，遠離身見、遠離我慢，心無高下亦無分別，為欲攝受一切眾生，護持諸佛如來法藏，成熟無量百千俱胝那由他眾生，曾無一念勞倦之心。我于爾時不捨甲冑乘無邊乘，世世生中能破魔軍，魔諸眷屬退敗消滅，魔之使者怖畏馳散，一切異道諸遮羅迦、路伽耶

【現代漢語翻譯】現代漢語譯本：『你來到這乘（指大乘佛法），安樂地從中解脫。』在一切眾生受生之處，都能作為佛法的光明，披上甲冑（比喻精進修行），乘坐大乘，也用此來開示眾生。這乘（大乘）這甲冑（精進修行），對於它們不要吝嗇，也要讓一切眾生，披上甲冑，乘坐大乘，乘坐這安樂之乘，無上地發起修行。像這樣的菩薩們，安住於此修行，能在佛法中，迅速地發起修行。清凈佛的國土，攝受一切聲聞（聽聞佛法而修行的人），以及諸菩薩等，用功德來莊嚴。

《大寶積經》卷第二十一大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十二

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之二

『再者，無邊慧（菩薩名）！我回憶過去修行菩薩道時，披著這樣的甲冑（精進修行），乘坐這樣的大乘（佛法），超越一切邊際，能滅除黑暗，能消除恐懼，以大精進力，才在無量百千俱胝那由他（數量單位，表示極多）佛所聽聞這菩薩摩訶薩（大菩薩）的甲冑莊嚴大乘莊嚴。踴躍歡喜地觀察此法時，對佛世尊恭敬尊重，不作這樣的念頭：『我披著這樣的甲冑，我擁有這樣的甲冑，我得到這樣的法，我擁有這樣的法，我擁有這樣的種類之法。』我那時沒有我相，遠離身見（執著于身體為我），遠離我慢（驕傲自大），心中沒有高下之分也沒有分別，爲了攝受一切眾生，護持諸佛如來法藏，成熟無量百千俱胝那由他眾生，從未有一念疲倦之心。我那時不捨棄甲冑，乘坐無邊之乘，世世生中能破除魔軍，魔的眷屬退敗消滅，魔的使者恐懼逃散，一切異道（外道）的遮羅迦（苦行外道）、路伽耶（順世外道）

【English Translation】 English version: 'You come by this vehicle (referring to the Mahayana Buddhism), and peacefully attain liberation from it.' In all places where beings are born, it can serve as the light of the Dharma, Adorned with armor (metaphor for diligent practice), riding the Great Vehicle, also use this to enlighten beings. This vehicle (Mahayana) and this armor (diligent practice), do not be stingy with them, Also let all beings, be adorned with armor, ride the Great Vehicle, Riding this vehicle of peace, supremely embark on the path of practice. Such Bodhisattvas, abiding in this practice, Can quickly embark on the path of practice within the Buddha's teachings. Purify the Buddha's land, gather all Sravakas (those who practice by hearing the Dharma), And all Bodhisattvas, with meritorious virtues to adorn.

The Great Treasure Trove Sutra, Volume 21 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 22

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, The Seventh Section on Adornment with Armor, Part Two

'Furthermore, Immeasurable Wisdom (name of a Bodhisattva)! I recall when I was practicing the Bodhisattva path in the past, I was adorned with such armor (diligent practice), riding such a Great Vehicle (the Dharma), transcending all boundaries, able to extinguish darkness, able to eliminate fear, with great diligence, I heard about this adornment of the armor of the Bodhisattva Mahasattva (Great Bodhisattva) and the adornment of the Great Vehicle from countless hundreds of thousands of kotis of nayutas (units of large numbers) of Buddhas. When joyfully observing this Dharma, I was respectful and reverent towards the World Honored One, the Buddha, and did not have such thoughts: 『I am adorned with such armor, I possess such armor, I have attained such Dharma, I possess such Dharma, I possess such kinds of Dharma.』 At that time, I had no concept of self, I was free from the view of self (attachment to the body as self), free from arrogance, my mind had no sense of high or low, nor any discrimination, in order to gather all beings, to protect the Dharma treasury of all Buddhas, to mature countless hundreds of thousands of kotis of nayutas of beings, I never had a single thought of weariness. At that time, I did not abandon the armor, riding the boundless vehicle, in every life I was able to break the army of Mara, Mara's retinue retreated and were destroyed, Mara's messengers fled in fear, all the heretical (non-Buddhist) Carakas (ascetic heretics), Lokayatas (materialist heretics)

、陀波利、婆羅遮伽，及此外道相應之輩，我皆降伏為作安隱，一切異論悉已摧殄，一切外道悉已降伏，邪趣眾生令於此乘住眾善軛。為諸眾生開示甲冑甲冑莊嚴，亦為眾生演說如是種類之法安樂大乘，住此乘者便獲一切安樂資具，所謂有為安樂資具、轉輪聖王安樂資具、帝釋梵王安樂資具，及得無為安樂資具。為諸眾生說此法時，令諸眾生入此法中生聖種性，建大法幢、作師子吼，而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩應被如是大甲冑已，如理觀察而選擇之，當於何法而發趣之？於一切法盡能知見，無有分別。何以故？諸菩薩摩訶薩安住正道，如理知故；正道發趣，如理見故。如理清凈則不分別非不分別，而於分別不分別中平等知見。若見有法可求可覓則不平等，不住如理清凈知見。以無分別無不分別，于彼分別不分別中而無執取；以無執取，遠離分別及不分別。於此道中無有憐愍、無有施為，亦無增益、亦無取捨。住平正道亦不分別過現未來，遍能了知一切分別。所有隨眠，於一切法得住平等、無顛倒義，乃得名為住斯道者。

「無邊慧！何等為道及道清凈？所謂說名八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。正見能斷薩迦耶見，超過一切見所行境，一

【現代漢語翻譯】現代漢語譯本：『陀波利（Tāpali，外道名）、婆羅遮伽（Bharadvāja，外道名），以及其他與外道相應的那些人，我都已經降伏他們，使他們得到安穩。一切不同的論調都被我摧毀，一切外道都被我降伏，使那些走入邪途的眾生能夠安住于這個佛乘，行持各種善業。我為眾生開示甲冑（比喻菩薩的精進），以及甲冑的莊嚴（比喻菩薩的功德），也為眾生演說這種能夠帶來安樂的大乘佛法。安住于這個佛乘的人，便能獲得一切安樂的資具，包括有為的安樂資具、轉輪聖王的安樂資具、帝釋梵王的安樂資具，以及無為的安樂資具。當爲眾生宣說此法時，能使眾生進入此法中，生出聖者的種性，建立大法幢，發出獅子吼，從而趣向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』『無邊慧（Anantamatī，菩薩名）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）應當披上這樣的大甲冑之後，如理觀察並選擇，應當趣向哪種法呢？應當對一切法都能知見，沒有分別。為什麼呢？因為諸位菩薩摩訶薩安住于正道，如理知曉的緣故；因為趣向正道，如理見到的緣故。如理清凈，就不會分別非分別，而能在分別與不分別中平等知見。如果認為有法可以追求、可以尋覓，那就不是平等，就不是安住于如理清凈的知見。因為沒有分別也沒有不分別，所以對於分別與不分別之中沒有執取；因為沒有執取，所以遠離分別和不分別。在這條道路中，沒有憐憫，沒有施為，也沒有增益，也沒有取捨。安住于平正的道路，也不分別過去、現在、未來，能夠普遍了知一切分別。所有隨眠（anuśaya，煩惱的潛在勢力），對於一切法都能安住于平等、沒有顛倒的意義，才能被稱為安住于這條道路的人。』『無邊慧！什麼是道以及道的清凈呢？就是所說的八支聖道：正見（samyag-dṛṣṭi）、正思惟（samyak-saṃkalpa）、正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）、正精進（samyag-vyāyāma）、正念（samyak-smṛti）、正定（samyak-samādhi）。正見能夠斷除薩迦耶見（satkāya-dṛṣṭi，我見），超越一切見解所能到達的境界，一』

【English Translation】 English version: 'Tāpali, Bharadvāja, and others of their kind who are associated with other paths, I have all subdued them and made them secure. All different views have been destroyed by me, all other paths have been subdued, and I have caused those beings who have gone astray to abide in this vehicle, practicing all kinds of good deeds. I have revealed to beings the armor (a metaphor for a Bodhisattva's diligence) and the adornment of the armor (a metaphor for a Bodhisattva's merits), and I have also expounded to beings this kind of great vehicle of Dharma that brings peace and happiness. Those who abide in this vehicle will obtain all the requisites for happiness, including the requisites for happiness of the conditioned, the requisites for happiness of a Cakravartin (universal monarch), the requisites for happiness of Indra and Brahma, and the requisites for happiness of the unconditioned. When this Dharma is preached to beings, it enables them to enter this Dharma, to give rise to the lineage of the noble ones, to establish the great Dharma banner, to roar the lion's roar, and thus to proceed towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' 'Anantamatī! After the Bodhisattva-mahāsattvas have put on such great armor, they should observe and choose according to reason, and to which Dharma should they proceed? They should be able to know and see all Dharmas without any discrimination. Why is that? Because the Bodhisattva-mahāsattvas abide in the right path, and know according to reason; because they proceed on the right path, and see according to reason. When they are purified according to reason, they will not discriminate between discrimination and non-discrimination, but will have equal knowledge and vision in discrimination and non-discrimination. If they think that there is a Dharma that can be sought or found, then it is not equal, and they are not abiding in the knowledge and vision that is purified according to reason. Because there is no discrimination and no non-discrimination, they do not grasp at discrimination and non-discrimination; because there is no grasping, they are far from discrimination and non-discrimination. In this path, there is no compassion, no action, no increase, and no taking or discarding. Abiding in the path of equality, they do not discriminate between the past, present, and future, and they are able to universally know all discriminations. All latent tendencies (anuśaya), with respect to all Dharmas, are able to abide in equality and without inverted meaning, and only then can they be called those who abide in this path.' 'Anantamatī! What is the path and the purity of the path? It is what is called the Noble Eightfold Path: Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), Right Effort (samyag-vyāyāma), Right Mindfulness (samyak-smṛti), and Right Concentration (samyak-samādhi). Right View can cut off the satkāya-dṛṣṭi (view of self), and transcend all the realms that views can reach, one'

切諸見於一切處悉得清凈，而能了知一切分別，若勝分別、若遍分別，則無分別，無勝分別、無遍分別。不住邪思、斷邪思惟，能見正命、見正命想，見命清凈，住清凈命。如理能見清凈身業、清凈語業、清凈意業。住于正業，正見語業，于語語者悉能見知，住于正語能凈對治。正精進見善攝精進，住正精進，正見憶念而無有念，亦無作意、無所執取。以清凈念住于正念正見三昧，於三昧中無所依止，而能清凈三昧之見住于正定。無邊慧！諸菩薩摩訶薩如是見時，得一切處清凈正見住清凈道。此清凈道為善丈夫之所修行，智者尊重、眾聖悅可、如來稱讚，非一切魔魔民、魔使、魔天、大眾之所行處，亦非一切愛著外道、依止諍論、行見稠林、趣諸非道路伽耶等之所行處，亦非一切愛涅槃者之所行處。何以故？住無為者則于涅槃有所分別，涅槃分別則諸行分別。何以故？涅槃界中超過一切動念分別，尚無無為，況有有為？此道能凈一切分別，乃無少有無為分別，寧有一切有為分別？若於聖道有分別者，則不名為住于聖道。若斷一切動念分別，是則名為住于聖道、住無畏道、住安隱道、住安樂道。此道能至無老病死憂苦之處，此道能至無有自性超過性處，此道能至遠離一切性非性處，此道能至無示現相非色相處，此道如空

遍一切處能至無上大宮殿中。如是去者不復退還，便獲若干安隱快樂。彼大宮殿不可示現，無諸事相、無少有為、無少無為，已滅有為已舍無為，不與眾生有為安樂無為安樂。

「無邊慧！諸有欣樂有為涅槃，彼尚不求有為安樂，況有能于大宮殿者？大宮殿中無有施設，清涼寂靜故名涅槃，滅貪瞋癡、斷諸隨眠、裂愛見網、竭無明流、拔眾毒箭、盡不善法，故名涅槃。遠離一切憍慢病疾、眾苦逼惱，故名涅槃。非心意識心所所行，故名涅槃。息諸諍論一切結使乃至法想，故名涅槃。絕諸意樂意樂所求，亦無分別所分別相，故名涅槃。無邊慧！是為大般涅槃體性。涅槃無邊不可宣說，若有所趣則非是道，道亦無言不可宣說。諸菩薩摩訶薩若以此道趣于涅槃大宮殿時，亦令無量百千眾生住於斯道。

「無邊慧！諸菩薩摩訶薩於此道中而發趣時，無有勞倦亦無憂惱，隨欲所求、隨欲莊嚴，隨莊嚴處一一莊嚴，隨攝眾生而為說法，令諸眾生皆得歡喜。何以故？此道無等、能凈對治、所作究竟。諸佛世尊、聲聞緣覺，皆於此道而發趣之不相違背，未到彼地，未如其愿終不相離。何者為地？謂涅槃地、大宮殿地。譬如虛空不可為喻，唯除虛空以喻虛空。廣大空寂名曰虛空，涅槃宮殿亦復如是，為大空寂，無有主宰亦無

【現代漢語翻譯】現代漢語譯本能遍及一切處，到達無上大宮殿中。像這樣前往的人不會再退轉，便能獲得許多安穩快樂。那大宮殿無法展示，沒有各種事相、沒有絲毫有為、沒有絲毫無為，已經滅盡有為，已經捨棄無為，不給予眾生有為的安樂和無為的安樂。『無邊慧（菩薩名）！那些欣樂有為涅槃的人，他們尚且不追求有為的安樂，何況能到達大宮殿呢？大宮殿中沒有施設，因為清涼寂靜所以稱為涅槃，滅除貪嗔癡、斷除各種隨眠（煩惱的潛在狀態）、破裂愛見之網、竭盡無明之流、拔除各種毒箭、消盡不善之法，所以稱為涅槃。遠離一切驕慢、疾病、各種痛苦的逼迫惱亂，所以稱為涅槃。不是心、意識、心所（心理活動）所能到達的境界，所以稱為涅槃。止息各種爭論、一切結使（煩惱的束縛）乃至法想（對佛法的執著），所以稱為涅槃。斷絕各種意樂（慾望）和意樂所追求的，也沒有分別和所分別的相，所以稱為涅槃。無邊慧！這就是大般涅槃的體性。涅槃無邊，不可宣說，如果有所執著，那就不是道，道也是無言，不可宣說。諸菩薩摩訶薩如果以這條道前往涅槃大宮殿時，也會讓無量百千眾生安住在這條道上。『無邊慧！諸菩薩摩訶薩在這條道中發起前進時，沒有勞累也沒有憂愁，隨心所欲地追求、隨心所欲地莊嚴，在所莊嚴之處一一莊嚴，隨著所攝受的眾生而為他們說法，讓所有眾生都得到歡喜。為什麼呢？因為這條道是無與倫比的，能夠清凈對治，所作所為都達到究竟。諸佛世尊、聲聞緣覺，都是在這條道上發起前進，不會互相違背，沒有到達彼岸，沒有如願以償，終究不會分離。什麼是彼岸呢？就是涅槃之地、大宮殿之地。譬如虛空無法用其他事物來比喻，只能用虛空來比喻虛空。廣大空寂叫做虛空，涅槃宮殿也是如此，是廣大空寂，沒有主宰也沒有

【English Translation】 English version It can reach everywhere, arriving at the supreme great palace. Those who go in this way will not retreat, and will obtain much peace and happiness. That great palace cannot be shown, it has no phenomena, no slightest conditioned existence, no slightest unconditioned existence, having extinguished conditioned existence, having abandoned unconditioned existence, not giving sentient beings the peace of conditioned existence or the peace of unconditioned existence. 'Boundless Wisdom (a Bodhisattva's name)! Those who delight in conditioned Nirvana, they do not even seek the peace of conditioned existence, how much less can they reach the great palace? In the great palace there is no establishment, because it is cool and tranquil it is called Nirvana, extinguishing greed, hatred, and delusion, cutting off all latent tendencies (potential states of affliction), breaking the net of love and views, exhausting the flow of ignorance, pulling out all poisonous arrows, eliminating all unwholesome dharmas, therefore it is called Nirvana. It is far from all arrogance, sickness, and the torment of various sufferings, therefore it is called Nirvana. It is not a realm that can be reached by mind, consciousness, or mental activities, therefore it is called Nirvana. It ceases all disputes, all fetters (bonds of affliction), even the thought of Dharma (attachment to Buddhist teachings), therefore it is called Nirvana. It cuts off all desires and what desires seek, and there is no discrimination or the appearance of what is discriminated, therefore it is called Nirvana. Boundless Wisdom! This is the nature of Great Nirvana. Nirvana is boundless and cannot be spoken of, if there is any attachment, then it is not the path, and the path is also without words and cannot be spoken of. When the Bodhisattva Mahasattvas go to the great palace of Nirvana by this path, they also cause countless hundreds of thousands of sentient beings to abide in this path. 'Boundless Wisdom! When the Bodhisattva Mahasattvas embark on this path, they have no fatigue or sorrow, they seek as they wish, they adorn as they wish, and they adorn each place they adorn, and they preach the Dharma according to the sentient beings they gather, so that all sentient beings may obtain joy. Why is this? Because this path is unparalleled, it can purify and counteract, and what is done is ultimately accomplished. All Buddhas, World Honored Ones, Pratyekabuddhas, all embark on this path, they do not contradict each other, and they will not separate until they reach the other shore and fulfill their wishes. What is the other shore? It is the land of Nirvana, the land of the great palace. For example, the void cannot be compared to anything else, except for the void to be compared to the void. The vast emptiness is called the void, and the palace of Nirvana is also like this, it is vast emptiness, there is no master and no

我所，一切眾生設入其中，無能攝取一毛端量。廣大空寂廣大無量名大涅槃、名大宮殿。

「無邊慧！諸菩薩摩訶薩此殊勝道，非諸聲聞緣覺所有。住此道者成就一切功德資糧得不退轉，為諸眾生作大饒益，以殊勝行為大莊嚴，以是道故而發趣之。如彼莊嚴，亦非聲聞緣覺所有。諸菩薩摩訶薩住此道時，若作輪王無所顧吝，有大威德神通變現，而能了知世出世間。若作帝釋、大梵天王，無所耽著遠離憍慢，樂見諸佛樂聞正法，成熟無量百千諸天，趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「菩薩殊勝道，　　世間無有上，　眾聖及二乘，　　皆趣於斯道。　一切諸菩薩，　　發趣大菩提，　為得道莊嚴，　　以斯道開示。　若於斯道中，　　已趣今趣者，　彼皆以正見，　　安住於斯道。　一切諸菩薩，　　若住平等見，　行於斯道中，　　安樂而發趣。　斯道最殊勝，　　斯道為無上，　如實能誘進，　　于中無所執。　若住於斯道，　　行於斯道中，　一切諸智人，　　其意不傾動。　不說於斯道，　　少有傾動者，　由是無所動，　　于動常遠離。　我說於斯道，　　無動無施為，　亦無有增益，　　斯道故無上。　一切諸菩薩，　　善住於斯道，

【現代漢語翻譯】現代漢語譯本我所說的境界，一切眾生即使進入其中，也無法攝取哪怕一根毫毛的量。它廣大空寂，廣大無量，名為大涅槃（maha-nirvana，指超越生死輪迴的最終解脫），名為大宮殿。『無邊慧（Anantamati，菩薩名）！諸位菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）所行的這條殊勝之道，不是那些聲聞（sravaka，指聽聞佛法而修行的人）和緣覺（pratyekabuddha，指獨自悟道的人）所能擁有的。安住于這條道上的人，能夠成就一切功德資糧，獲得不退轉的境界，為一切眾生帶來巨大的利益，以殊勝的行為作為莊嚴，因為這條道的緣故而發起修行。像這樣的莊嚴，也不是聲聞和緣覺所能擁有的。諸位菩薩摩訶薩安住于這條道時，如果成為轉輪王（cakravartin，指統治世界的理想君主），也不會吝惜任何東西，擁有巨大的威德和神通變化，並且能夠了知世間和出世間的一切。如果成為帝釋（Indra，天神之王）、大梵天王（Mahabrahma，色界之主），也不會貪戀執著，遠離驕慢，樂於見到諸佛，樂於聽聞正法，成熟無量百千諸天，引導他們趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺）。』這時，世尊說了偈語：『菩薩的殊勝之道，世間沒有比它更高的，眾聖者和二乘人，都趨向于這條道。一切諸菩薩，發起大菩提心，爲了獲得道的莊嚴，以這條道來開示。如果在這條道中，已經趨入或正在趨入的人，他們都以正見，安住于這條道。一切諸菩薩，如果安住于平等見，行走在這條道中，安樂地發起修行。這條道最殊勝，這條道是無上的，如實地能夠引導前進，其中沒有任何執著。如果安住于這條道，行走在這條道中，一切有智慧的人，他們的心意不會動搖。不說在這條道中，有少許動搖的人，由此而無所動搖，對於動搖常常遠離。我說這條道，沒有動搖，沒有作為，也沒有增益，所以這條道是無上的。一切諸菩薩，善於安住于這條道，

【English Translation】 English version The realm I speak of, even if all sentient beings were to enter it, they could not grasp even a hair's breadth of it. It is vast and empty, immeasurably vast, called the Great Nirvana (maha-nirvana, referring to the ultimate liberation beyond the cycle of birth and death), called the Great Palace. 'Anantamati (a bodhisattva's name)! This supreme path of the Bodhisattva-Mahasattvas (bodhisattva-mahasattva, referring to great bodhisattvas) is not possessed by the Sravakas (sravaka, referring to those who practice by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, referring to those who attain enlightenment on their own). Those who abide in this path accomplish all accumulations of merit, attain the state of non-retrogression, bring great benefit to all sentient beings, use supreme conduct as adornment, and embark on practice because of this path. Such adornment is not possessed by Sravakas and Pratyekabuddhas. When Bodhisattva-Mahasattvas abide in this path, if they become a Wheel-Turning King (cakravartin, referring to an ideal monarch who rules the world), they are not stingy with anything, possess great power and miraculous transformations, and are able to understand everything in the world and beyond. If they become Indra (Indra, the king of gods), or Mahabrahma (Mahabrahma, the lord of the form realm), they are not attached or clinging, are free from arrogance, are happy to see all Buddhas, are happy to hear the true Dharma, mature countless hundreds of thousands of gods, and guide them towards Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, referring to unsurpassed, complete, and perfect enlightenment).' At that time, the World Honored One spoke these verses: 'The supreme path of the Bodhisattvas, there is nothing higher in the world, All sages and the two vehicles, all tend towards this path. All Bodhisattvas, generate the great Bodhi mind, To obtain the adornment of the path, they are shown this path. If in this path, those who have already entered or are now entering, They all, with right view, abide in this path. All Bodhisattvas, if they abide in equal view, Walking in this path, they happily embark on practice. This path is the most supreme, this path is unsurpassed, It can truly guide progress, in it there is no attachment. If abiding in this path, walking in this path, All wise people, their minds will not waver. It is not said that in this path, there are those who waver slightly, Therefore, they are unwavering, and are always far from wavering. I speak of this path, without wavering, without action, Nor is there any increase, therefore this path is unsurpassed. All Bodhisattvas, dwell well in this path,

斯道無有愛，　　亦復無有憎。　斯道非過去，　　斯道非未來，　彼際不分別，　　如是而修習。　斯道無煩惱，　　斯道無分別，　于義不乖違，　　如是而安住。　住于最勝道，　　無住為安住，　住於斯道者，　　能獲清凈性。　我說八支道，　　眾聖之所行，　住於斯道者，　　菩提不難得。　菩薩依怙者，　　如是住斯道，　能得道清凈，　　一一而進趣。　斯之最上道，　　善士所修行，　如來所稱讚，　　此智為無上。　魔及魔軍眾，　　魔之所攝者，　外道餘眾生，　　非其所行處。　分別涅槃者，　　不住斯勝道，　愚為分別害，　　不能趣涅槃。　超過分別者，　　無想無分別，　於斯大道中，　　以是而發趣。　眾聖之勝道，　　愚夫皆遠離，　若行此法者，　　斯道為無上。　斯之最勝道，　　能至無上處，　其中無衰惱，　　無畏無災難。　斯之無上道，　　無色無形相，　不可以色相，　　而能示現者。　斯之安隱道，　　正直無所畏，　以斯道發趣，　　究竟大涅槃。　斯之最凈道，　　猶若太虛空，　一切無掛礙，　　常趣于涅槃。　若至涅槃者，　　一往無復退，　斯之大涅槃，　　最上勝安樂。　涅槃

【現代漢語翻譯】現代漢語譯本此道沒有愛戀，也沒有憎恨。此道不屬於過去，此道也不屬於未來。不分別彼岸（涅槃的境界），如此修行。此道沒有煩惱，此道沒有分別。在義理上不違背，如此安住。安住于最殊勝的道，以無所住為安住。安住於此道的人，能夠獲得清凈的本性。我所說的八正道（佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定），是眾聖者所行走的道路。安住於此道的人，獲得菩提（覺悟）並不困難。菩薩（追求覺悟的修行者）所依怙的，就是如此安住於此道。能夠獲得道的清凈，一步一步地前進。這是最上的道，是善士所修行的。是如來（佛陀）所稱讚的，此智慧是無上的。魔（障礙修行的力量）以及魔的軍隊，被魔所控制的人。外道（佛教以外的宗教）和其他眾生，不是此道所能到達的地方。分別涅槃（執著于涅槃的觀念）的人，不能安住於此殊勝的道。愚癡被分別所害，不能趨向涅槃。超越分別的人，沒有妄想，沒有分別。在這條大道中，以此而出發前進。眾聖者的殊勝之道，愚笨的人都遠離。如果修行此法，此道就是無上的。此最殊勝的道，能夠到達無上的境界。其中沒有衰老和煩惱，沒有恐懼和災難。此無上的道，沒有顏色，沒有形狀。不可以顏色和形狀，來顯示它。此安穩的道，正直而無所畏懼。以此道出發前進，最終到達大涅槃（徹底的解脫）。此最清凈的道，猶如太虛空。一切都沒有掛礙，常常趨向于涅槃。如果到達涅槃，一去就不會再退轉。此大涅槃，是最上殊勝的安樂。涅槃

【English Translation】 English version This path has no love, nor does it have hatred. This path is not of the past, this path is not of the future. Not distinguishing the other shore (the state of Nirvana), thus practice. This path has no afflictions, this path has no discriminations. Not deviating from the meaning, thus abide. Abiding in the most excellent path, abiding without abiding. Those who abide in this path can attain a pure nature. The Noble Eightfold Path (the Buddhist path of practice, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) that I speak of is the path walked by the saints. Those who abide in this path, attaining Bodhi (enlightenment) is not difficult. What the Bodhisattvas (practitioners seeking enlightenment) rely on is thus abiding in this path. They can attain the purity of the path, advancing step by step. This is the supreme path, practiced by virtuous people. It is praised by the Tathagata (Buddha), this wisdom is unsurpassed. The Mara (the force that hinders practice) and the Mara's army, those controlled by Mara. The heretics (religions outside of Buddhism) and other beings, are not where this path can reach. Those who discriminate Nirvana (clinging to the concept of Nirvana) cannot abide in this excellent path. The foolish are harmed by discrimination, unable to approach Nirvana. Those who transcend discrimination, have no delusions, no discriminations. In this great path, they set forth and advance. The excellent path of the saints, the foolish all stay away from. If one practices this Dharma, this path is unsurpassed. This most excellent path can reach the unsurpassed state. In it, there is no decay or affliction, no fear or disaster. This unsurpassed path has no color, no form. It cannot be shown by color or form. This peaceful path is upright and fearless. Setting forth and advancing on this path, one ultimately reaches the Great Nirvana (complete liberation). This most pure path is like the great void. There are no hindrances, always moving towards Nirvana. If one reaches Nirvana, once gone, there is no turning back. This Great Nirvana is the supreme and excellent bliss. Nirvana

大宮殿，　　空寂不可量，　故名大涅槃，　　亦名大宮殿。　斯大涅槃中，　　三毒煩惱滅，　若至其中者，　　無退無受生。　涅槃大空寂，　　猶若太虛空，　廣大空寂故，　　于中無掛礙。　涅槃大宮殿，　　永離苦憂惱，　無邊境界處，　　說名為涅槃。　涅槃無數量，　　數量不可得，　寂滅清涼性，　　說名為涅槃。　涅槃無施設，　　趣道亦無上，　無量無分別，　　分別不可得。　我為諸菩薩，　　開示於斯道，　若住斯道者，　　彼近於涅槃。　若住於斯道，　　世間勝安樂，　一切皆當得，　　說名無畏者。　善住於斯道，　　其心無所染，　由是道清凈，　　說名無畏者。　以見平正道，　　一切能隨覺，　一切資具中，　　一切不貪著。　菩薩依怙者，　　殊勝真實道，　饒益諸眾生，　　勇猛而發趣。　若得無上道，　　最上道莊嚴，　令世悉歡喜，　　斯道而發趣。　斯道最殊勝，　　能令意清凈，　隨其所樂求，　　一切當發趣。　若得聖王位，　　轉輪大軍旅，　能捨大王位，　　出家行學道。　若得天帝釋，　　大梵天王位，　于彼無耽著，　　斯為善順道。　世間諸學處，　　一切能明瞭，　住於斯道中，

【現代漢語翻譯】現代漢語譯本宏偉的宮殿，空曠寂靜，無法衡量。因此被稱為大涅槃（Mahāparinirvāṇa，佛教的最終解脫），也稱為大宮殿。在這大涅槃中，貪（raga）、嗔（dvesha）、癡（moha）三毒煩惱都已滅盡。如果到達那裡，就不會再有退轉，也不會再有輪迴受生。涅槃的空寂廣大，如同虛空一般。因為其廣大空寂，所以其中沒有任何障礙。涅槃的大宮殿，永遠遠離痛苦、憂愁和煩惱。這無邊無際的境界，被稱為涅槃。涅槃是無法計量的，數量是無法得到的。寂靜、滅除煩惱、清涼的本性，被稱為涅槃。涅槃沒有施設，通往涅槃的道路也是至高無上的。它是無量無邊的，沒有分別的，分別的概念是無法得到的。我為諸位菩薩開示這條道路。如果安住在這條道路上，他們就接近涅槃了。如果安住在這條道路上，世間最殊勝的安樂，一切都將得到，這被稱為無畏者。善於安住在這條道路上，他們的心不會被污染。因為這條道路是清凈的，所以被稱為無畏者。因為看見了平正的道路，一切都能隨之覺悟。在一切資具中，一切都不貪著。菩薩所依怙的，是殊勝真實的道路。饒益一切眾生，勇猛地向這條道路前進。如果得到無上的道，最上道的莊嚴，令世間都歡喜，就向這條道路前進。這條道路最殊勝，能使心意清凈。隨其所樂所求，一切都應當向這條道路前進。如果得到聖王的地位，轉輪聖王的軍隊，能夠捨棄大王的地位，出家修行學習佛道。如果得到天帝釋（Indra，佛教的守護神）的地位，大梵天王（Brahmā，印度教的創造神）的地位，對於這些都沒有貪戀執著，這就是善順的道路。世間的一切學處，一切都能明瞭，安住在這條道路中，

【English Translation】 English version The great palace, empty and still, is immeasurable. Therefore, it is called the Great Nirvana (Mahāparinirvāṇa), also known as the Great Palace. In this Great Nirvana, the three poisons of afflictions—greed (raga), hatred (dvesha), and delusion (moha)—are extinguished. If one reaches it, there is no regression, and no rebirth. The emptiness and stillness of Nirvana are vast, like the void. Because of its vast emptiness, there are no obstacles within it. The Great Palace of Nirvana is forever free from suffering, sorrow, and affliction. This boundless realm is called Nirvana. Nirvana is immeasurable, and its quantity cannot be obtained. The nature of stillness, cessation of afflictions, and coolness is called Nirvana. Nirvana has no establishment, and the path to it is also supreme. It is immeasurable and without distinctions; the concept of distinction cannot be obtained. I reveal this path to all Bodhisattvas. If they abide on this path, they are close to Nirvana. If they abide on this path, the most excellent peace in the world, all will be attained, and they are called fearless ones. Those who abide well on this path, their minds are not defiled. Because this path is pure, they are called fearless ones. Because they have seen the path of equality, they can awaken to everything. In all resources, they are not attached to anything. What Bodhisattvas rely on is the excellent and true path. Benefiting all sentient beings, they advance courageously on this path. If they attain the supreme path, the adornment of the highest path, making the world rejoice, they advance on this path. This path is the most excellent, capable of purifying the mind. According to what they desire and seek, all should advance on this path. If they obtain the position of a holy king, the army of a wheel-turning king, they can abandon the position of a great king and leave home to practice and study the Dharma. If they obtain the position of Indra (Śakra, a guardian deity in Buddhism), the position of the Great Brahma (Brahmā, the creator god in Hinduism), they have no attachment to these, and this is the path of good compliance. All the learning places in the world, they can understand everything, abiding on this path,

乃為實語者。

「複次無邊慧！諸菩薩摩訶薩於此道中而發趣時！為欲攝取八正道故修行一法，所謂不作諸不善法。又為攝取八正道故修行二法：一者于內隨何善法如理思惟，二者于外隨何善法如理請問。又為攝取八正道故修行二法：一者如事了知諸法，二者了知無事無住無所分別。又為攝取八正道故修行二法：一者于內隨順覺知，二者于外無所執著。又為攝取八正道故修行二法：一者自信無所分別；二者眾生若未有信，我令安住於此道中。又為攝取八正道故修行二法：一者能于所作之業如實知見，二者能于所作之業而無執著。又為攝取八正道故修行三法：一者于諸苦取蘊中一一了知，二者于諸無苦取蘊勤求至樂，三者于諸和合法中專修遠離。又為攝取八正道故修行三法：一者宣說最上之法語不乖違，隨說法義心無諍論；二者不著一切文字；三者攝取一切諸法。又為攝取八正道故修行四法：一者于義正方便事，二者隨義而作相應正方便事，三者順法而作觀察正方便事，四者不起一切執著正方便事。又為攝取八正道故修行四法：一者能以堅誓自守如說而行，二者能以六根善巧于道發趣，三者能令意樂清凈，四者能住不放逸行。

「無邊慧！諸菩薩摩訶薩以此法行攝取道故，乃可名為隨順道者，觀一切法

【現代漢語翻譯】現代漢語譯本是真實語者。

『再者，無邊慧（Avalokiteśvara，菩薩名）！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在此道中發起修行時！爲了攝取八正道（aṣṭāṅgamārga，佛教的修行方法）而修行一法，即是不做任何不善之法。又爲了攝取八正道而修行二法：一是在內心對任何善法如理思惟，二是在外對任何善法如理請問。又爲了攝取八正道而修行二法：一是如實了知諸法，二是了知無事、無住、無所分別。又爲了攝取八正道而修行二法：一是在內心隨順覺知，二是在外無所執著。又爲了攝取八正道而修行二法：一是自信無所分別；二是眾生如果還沒有信心，我令他們安住於此道中。又爲了攝取八正道而修行二法：一是對所作之業如實知見，二是對所作之業而無執著。又爲了攝取八正道而修行三法：一是在諸苦取蘊（duḥkha-skandha，五蘊中的苦受）中一一了知，二是在諸無苦取蘊中勤求至樂，三是在諸和合法中專修遠離。又爲了攝取八正道而修行三法：一是宣說最上之法語不違背，隨說法義心無諍論；二是不執著一切文字；三是攝取一切諸法。又爲了攝取八正道而修行四法：一是對義正方便事，二是隨義而作相應的正方便事，三是順法而作觀察正方便事，四是不起一切執著的正方便事。又爲了攝取八正道而修行四法：一是能以堅定的誓言自守，如所說而行，二是能以六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）善巧地在道上發起修行，三是能令意樂清凈，四是能安住于不放逸的修行。

『無邊慧！諸位菩薩摩訶薩以此法行攝取道，才可以稱為隨順道者，觀察一切法。

【English Translation】 English version They are speakers of truth.

'Furthermore, O Avalokiteśvara (Boundless Wisdom)! When Bodhisattva-mahāsattvas (Great Bodhisattvas) embark on this path, they practice one dharma to embrace the Noble Eightfold Path (aṣṭāṅgamārga), which is to not engage in any unwholesome actions. They practice two dharmas to embrace the Noble Eightfold Path: first, to contemplate any wholesome dharma internally with proper reasoning; second, to inquire about any wholesome dharma externally with proper reasoning. They practice two dharmas to embrace the Noble Eightfold Path: first, to understand all dharmas as they are; second, to understand that there is no thing, no dwelling, and no discrimination. They practice two dharmas to embrace the Noble Eightfold Path: first, to be aware internally in accordance with understanding; second, to have no attachment externally. They practice two dharmas to embrace the Noble Eightfold Path: first, to have self-confidence without discrimination; second, if beings do not yet have faith, I will settle them in this path. They practice two dharmas to embrace the Noble Eightfold Path: first, to truly see and know the actions they have done; second, to have no attachment to the actions they have done. They practice three dharmas to embrace the Noble Eightfold Path: first, to understand each of the aggregates of suffering (duḥkha-skandha) individually; second, to diligently seek ultimate bliss in the aggregates that are free from suffering; third, to focus on detachment in all compounded dharmas. They practice three dharmas to embrace the Noble Eightfold Path: first, to proclaim the supreme Dharma without contradiction, and to have no disputes in mind regarding the meaning of the Dharma; second, to not be attached to any words; third, to embrace all dharmas. They practice four dharmas to embrace the Noble Eightfold Path: first, to engage in righteous skillful means regarding the meaning; second, to engage in corresponding righteous skillful means according to the meaning; third, to engage in observing righteous skillful means in accordance with the Dharma; fourth, to not give rise to any attachments in righteous skillful means. They practice four dharmas to embrace the Noble Eightfold Path: first, to uphold their firm vows and act as they have spoken; second, to skillfully engage in the path with the six senses (ṣaḍindriya); third, to purify their intention; fourth, to abide in diligent practice without negligence.'

'O Avalokiteśvara! Bodhisattva-mahāsattvas who embrace the path through these practices are called those who follow the path, observing all dharmas.'

性空故、無名故、無相故、無愿故、無生故、無作故、厭故、離故、滅故、出故，得法光明。觀生盡時，不于無生而起生想，便於爾時超升離生、出過非法，得道清凈、獲無生忍。道清凈故過一切想，不住非想滅于道想，離於法想出無明網，以明修習所應得法悉能得之。明所修習得何等法？謂明修習得想受滅，得一切法決定善巧，得隨秘密順於法性。諸菩薩摩訶薩行此道時，不住于處不為相覆，知一切法同於虛空，生如空生、性如空性，無有少相而為掛礙。此道清凈不畏災患，被大甲冑不為執縛，乘于大乘無所迷惑，離諸障難猶如虛空。於此道中而發趣之，為諸眾生作大光明。無邊慧！是為諸菩薩摩訶薩殊勝之道，非諸聲聞緣覺所行。」

爾時世尊而說偈言：

「為攝八正道，　　演說諸法行，　若住此道中，　　斯為大精進。　善法修行者，　　能於一切時，　不作不善法，　　斯行攝於道。　菩薩修習者，　　于內如理思，　于外求請問，　　斯行攝於道。　菩薩觀察者，　　如事正了知，　如理如法住，　　斯行攝於道。　菩薩依怙者，　　于內隨覺知，　于外無所執，　　斯行攝於道。　菩薩無畏者，　　自信無分別，　令他住凈信，　　斯行攝於道。　菩薩思惟者，　　

【現代漢語翻譯】現代漢語譯本因為性空（śūnyatā，空性）的緣故，沒有名稱的緣故，沒有相狀的緣故，沒有愿求的緣故，沒有出生的緣故，沒有造作的緣故，因為厭離的緣故，因為遠離的緣故，因為寂滅的緣故，因為出離的緣故，才能獲得佛法的光明。當觀察到生滅的終結時，不因為無生而產生生的想法，那時就能超越生滅，脫離非法，獲得清凈的道，證得無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）。因為道的清凈，所以超越一切想法，不住于非想，滅除對道的執著，脫離無明的羅網，通過修習光明而獲得所有應得的法。通過修習光明能獲得什麼法呢？通過修習光明能獲得想受的滅盡，獲得對一切法決定的善巧，獲得隨順秘密、符合法性的智慧。諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在修行此道時，不住于任何處所，不被任何相所覆蓋，知道一切法都如同虛空，生起如同虛空的生起，本性如同虛空的本性，沒有任何少許的相狀可以成為障礙。此道清凈，不畏懼任何災難，身披大鎧甲，不被任何執著所束縛，乘坐大乘（mahāyāna，大乘佛教）不會迷惑，脫離一切障礙，如同虛空一般。在此道中發起修行，為一切眾生帶來大光明。無邊慧啊！這就是諸位菩薩摩訶薩殊勝的道，不是那些聲聞（śrāvaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）所修行的道。那時，世尊說了偈語：爲了攝取八正道（āryāṣṭāṅgamārga，佛教的八項修行原則），演說諸法的修行，如果安住於此道中，這就是大精進。善於修行佛法的人，能夠在一切時候，不做不善的法，這樣的修行就攝取了道。菩薩修行的人，在內心如理思維，在外尋求請教，這樣的修行就攝取了道。菩薩觀察的人，如實正確地瞭解事物，如理如法地安住，這樣的修行就攝取了道。菩薩依靠的人，在內心隨順覺知，在外沒有執著，這樣的修行就攝取了道。菩薩無畏的人，自信而沒有分別，使他人安住于清凈的信心，這樣的修行就攝取了道。菩薩思維的人，

【English Translation】 English version Because of emptiness (śūnyatā), because of no name, because of no form, because of no desire, because of no birth, because of no action, because of aversion, because of detachment, because of cessation, because of liberation, one obtains the light of the Dharma. When observing the end of birth and death, one does not conceive of birth from non-birth; at that time, one transcends birth and death, escapes from the unlawful, attains the pure path, and obtains the forbearance of non-birth (anutpattika-dharma-kṣānti). Because of the purity of the path, one transcends all thoughts, does not dwell in non-thought, extinguishes the attachment to the path, escapes from the net of ignorance, and through the practice of light, one obtains all the dharmas that should be obtained. What dharmas are obtained through the practice of light? Through the practice of light, one obtains the cessation of perception and feeling, obtains decisive skill in all dharmas, and obtains wisdom that follows the secret and conforms to the nature of Dharma. When the Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) practice this path, they do not dwell in any place, are not covered by any form, know that all dharmas are like space, birth is like the birth of space, and nature is like the nature of space, without any slightest form that can be an obstacle. This path is pure, not afraid of any calamities, wearing great armor, not bound by any attachments, riding the Great Vehicle (mahāyāna, Mahayana Buddhism) without confusion, escaping all obstacles like space. One initiates practice on this path, bringing great light to all sentient beings. Boundless Wisdom! This is the supreme path of the Bodhisattva-Mahasattvas, not the path practiced by the Śrāvakas (śrāvaka, disciples who hear the teachings) and Pratyekabuddhas (pratyekabuddha, solitary realizers). At that time, the World Honored One spoke in verse: To encompass the Noble Eightfold Path (āryāṣṭāṅgamārga, the eight principles of Buddhist practice), the practice of all dharmas is expounded. If one dwells in this path, this is great diligence. Those who practice the good Dharma are able to, at all times, not do unwholesome dharmas; this practice encompasses the path. Those who practice as Bodhisattvas, contemplate internally with reason, and seek guidance externally; this practice encompasses the path. Those who observe as Bodhisattvas, truly and correctly understand things, and dwell in accordance with reason and Dharma; this practice encompasses the path. Those who rely as Bodhisattvas, follow awareness internally, and have no attachments externally; this practice encompasses the path. Those who are fearless as Bodhisattvas, have self-confidence without discrimination, and cause others to dwell in pure faith; this practice encompasses the path. Those who contemplate as Bodhisattvas,

凈諸所作業，　于業無所執，　　斯行攝於道。　菩薩無系者，　　常知苦取蘊，　求無苦取蘊，　　斯行攝於道。　菩薩善智者，　　修離和合行，　能離於和合，　　斯行攝於道。　菩薩思義者，　　隨義能了知，　演說無違諍，　　斯行攝於道。　菩薩具慧者，　　不著于文字，　攝持一切法，　　斯行攝於道。　菩薩行法者，　　能與法相應，　亦隨義相應，　　斯行攝於道。　菩薩順道者，　　正住于堅誓，　如說而修行，　　斯行攝於道。　菩薩道清凈，　　善凈于意樂，　住法不放逸，　　斯行攝於道。　菩薩一切時，　　勤修此諸行，　身心獲安樂，　　斯行攝於道。　菩薩正念者，　　住于清凈道，　了知一切法，　　皆空無有相。　菩薩觀察者，　　能令愿清凈，　亦不住無愿，　　遠離於諸相。　菩薩如理觀，　　理趣悉平等，　于諸法不生，　　無有少疑惑。　菩薩妙智者，　　能觀一切法，　厭離寂滅故，　　明見而發趣。　菩薩觀法者，　　如理見法生，　不于生見生，　　不於盡見盡。　菩薩精進者，　　如是觀察時，　出離於非法，　　超升正位中。　菩薩妙智者，　　斯道為清凈，　速至大安隱，　　成就無上

【現代漢語翻譯】現代漢語譯本凈化所有行為，對行為沒有執著，這樣的修行包含在道中。菩薩不被束縛，常知苦是因執取五蘊（色、受、想、行、識），尋求沒有苦的執取，這樣的修行包含在道中。菩薩善於智慧，修習遠離和合的行為，能夠脫離和合，這樣的修行包含在道中。菩薩思考義理，能隨義理而了知，演說時沒有違背和爭論，這樣的修行包含在道中。菩薩具有智慧，不執著于文字，攝持一切法，這樣的修行包含在道中。菩薩實踐佛法，能與佛法相應，也與義理相應，這樣的修行包含在道中。菩薩順應正道，安住于堅定的誓願，如所說的那樣修行，這樣的修行包含在道中。菩薩的道清凈，善於凈化意樂，安住于佛法而不放逸，這樣的修行包含在道中。菩薩在一切時候，勤奮修習這些行為，身心獲得安樂，這樣的修行包含在道中。菩薩具有正念，安住于清凈的道，了知一切法，都是空性而沒有實相。菩薩善於觀察，能使願望清凈，也不執著于無愿，遠離一切相。菩薩如理觀察，義理和趣味都平等，對於諸法不生起執著，沒有絲毫疑惑。菩薩具有微妙的智慧，能觀察一切法，因為厭離寂滅，所以明見而發起行動。菩薩觀察佛法，如理見到法的生起，不在生起中見生起，不在滅盡中見滅盡。菩薩精進修行，在這樣觀察時，出離於非法，超越而升入正位之中。菩薩具有微妙的智慧，這條道路是清凈的，迅速到達大安穩的境界，成就無上菩提。

【English Translation】 English version Purifying all actions, without attachment to actions, this practice is included in the path. A Bodhisattva, unbound, always knows that suffering arises from clinging to the five skandhas (form, feeling, perception, mental formations, consciousness), seeks non-suffering clinging, this practice is included in the path. A Bodhisattva, wise in knowledge, cultivates the practice of detachment from union, able to detach from union, this practice is included in the path. A Bodhisattva, contemplating meaning, able to understand according to meaning, speaks without contradiction or dispute, this practice is included in the path. A Bodhisattva, possessing wisdom, not attached to words, embracing all dharmas, this practice is included in the path. A Bodhisattva, practicing the Dharma, able to be in accordance with the Dharma, also in accordance with the meaning, this practice is included in the path. A Bodhisattva, following the path, dwells in firm vows, practices as spoken, this practice is included in the path. A Bodhisattva's path is pure, skillful in purifying intention, dwells in the Dharma without negligence, this practice is included in the path. A Bodhisattva, at all times, diligently cultivates these practices, body and mind attain peace and joy, this practice is included in the path. A Bodhisattva, with right mindfulness, dwells in the pure path, understands all dharmas, as empty and without inherent nature. A Bodhisattva, skilled in observation, able to purify aspirations, also not attached to non-aspiration, detached from all forms. A Bodhisattva, observing according to reason, the principles and interests are all equal, does not give rise to attachment to dharmas, without any doubt. A Bodhisattva, with subtle wisdom, able to observe all dharmas, because of aversion to cessation, clearly sees and initiates action. A Bodhisattva, observing the Dharma, sees the arising of Dharma according to reason, does not see arising in arising, does not see cessation in cessation. A Bodhisattva, practicing diligently, when observing in this way, departs from non-Dharma, transcends and ascends into the right position. A Bodhisattva, with subtle wisdom, this path is pure, quickly reaches the great peace and security, achieves unsurpassed Bodhi.

忍。　菩薩妙智者，　　隨順觀諸法，　超過一切想，　　常住于無想。　菩薩妙智者，　　斯道能凈治，　遠離於道想，　　亦不住法想。　菩薩妙智者，　　斯道凈治故，　出於無明網，　　獲大法光明。　菩薩妙智者，　　能以明修習，　教授諸眾生，　　由是而發趣。　菩薩明修習，　　為得一切法，　決定甚深義，　　善巧大方便。　菩薩明修習，　　方便離諸想，　隨順秘密法，　　能知決定義。　菩薩妙智者，　　以大法光明，　能滅于想受，　　由是而發趣。　菩薩妙智者，　　不住於斯道，　不住斯道故，　　于道而發趣。　菩薩無畏者，　　能知一切法，　猶若凈虛空，　　諸相無所覆。　菩薩知諸法，　　其性同虛空，　諸法如空故，　　清凈而無垢。　菩薩如是住，　　不為相所礙，　速為諸眾生，　　演說而教授。　菩薩妙智者，　　一切道清凈，　于道無災患，　　無礙而發趣。　如是清凈道，　　速往大菩提，　能于無為證，　　平等而發趣。　菩薩大甲冑，　　大乘及大道，　如空無掛礙，　　清凈而發趣。　趣斯乘及道，　　如趣太虛空，　遠離於眾相，　　無相而發趣。　大乘平等乘，　　廣大如虛空，　

【現代漢語翻譯】現代漢語譯本忍。具有卓越智慧的菩薩，能夠順應觀察一切法（dharma，宇宙的真理或法則），超越一切概念和想法，常住于無念的狀態。具有卓越智慧的菩薩，通過這種修行之道能夠凈化自身，遠離對道的執著，也不執著於法的概念。具有卓越智慧的菩薩，因為這種修行之道的凈化，能夠脫離無明的束縛，獲得大法光明。具有卓越智慧的菩薩，能夠以智慧光明進行修行，教導眾生，從而引導他們走向覺悟。菩薩通過智慧光明修行，是爲了獲得一切法，領悟甚深的意義，善巧地運用各種方便法門。菩薩通過智慧光明修行，運用方便法門遠離各種概念和想法，順應秘密的教法，能夠理解其決定的意義。具有卓越智慧的菩薩，以大法光明，能夠滅除概念和感受，從而引導自己走向覺悟。具有卓越智慧的菩薩，不住著于這種修行之道，正因為不住著于道，才能真正地走向道。無畏的菩薩，能夠了解一切法，如同清凈的虛空，沒有任何現象可以遮蔽。菩薩瞭解一切法的本質如同虛空，因為一切法都如同虛空，所以清凈而沒有污垢。菩薩如此安住，不被任何現象所障礙，迅速地為眾生演說教法，進行教導。具有卓越智慧的菩薩，一切修行之道都是清凈的，在道中沒有災難和禍患，能夠無礙地走向覺悟。如此清凈的道，能夠迅速到達大菩提（Mahabodhi，偉大的覺悟），能夠在無為的境界中，平等地走向覺悟。菩薩身披大甲冑，即大乘（Mahayana，佛教的一個主要流派）和大道，如同虛空般無所掛礙，清凈地走向覺悟。走向這種乘和道，如同走向太虛空，遠離一切現象，在無相的狀態下走向覺悟。大乘是平等的乘，廣大如同虛空。

【English Translation】 English version Patience. A Bodhisattva (enlightenment being) of wondrous wisdom, observes all dharmas (universal truths or laws) in accordance, transcends all thoughts, and dwells constantly in non-thought. A Bodhisattva of wondrous wisdom, through this path of practice, can purify themselves, detach from the concept of the path, and not cling to the idea of dharma. A Bodhisattva of wondrous wisdom, because of the purification of this path of practice, can break free from the net of ignorance and attain the great light of dharma. A Bodhisattva of wondrous wisdom, can cultivate with the light of wisdom, teach all beings, and thereby guide them towards enlightenment. A Bodhisattva cultivates with the light of wisdom, in order to attain all dharmas, understand the profound meaning, and skillfully use various expedient means. A Bodhisattva cultivates with the light of wisdom, uses expedient means to detach from all concepts and thoughts, follows the secret teachings, and can understand their definitive meaning. A Bodhisattva of wondrous wisdom, with the great light of dharma, can extinguish concepts and feelings, and thereby guide themselves towards enlightenment. A Bodhisattva of wondrous wisdom, does not dwell on this path of practice, and precisely because they do not dwell on the path, they can truly walk the path. A fearless Bodhisattva, can understand all dharmas, like the pure void, where no phenomena can obscure. A Bodhisattva understands that the nature of all dharmas is like the void, and because all dharmas are like the void, they are pure and without defilement. A Bodhisattva dwells in this way, not hindered by any phenomena, and quickly expounds the teachings and instructs all beings. A Bodhisattva of wondrous wisdom, all paths of practice are pure, there are no disasters or calamities on the path, and they can proceed towards enlightenment without hindrance. Such a pure path, can quickly reach Mahabodhi (great enlightenment), and can equally proceed towards enlightenment in the state of non-action. A Bodhisattva wears the great armor, which is the Mahayana (a major branch of Buddhism) and the great path, like the void without any hindrance, and proceeds towards enlightenment purely. To proceed on this vehicle and path, is like proceeding into the great void, detached from all phenomena, and proceeding towards enlightenment in a state of non-form. The Mahayana is an equal vehicle, vast like the void.

於斯清凈道，　　此乘當發趣。　一切諸菩薩，　　尊重於斯法，　為諸眾生故，　　勇猛而發趣。　若詣大菩提，　　住斯殊勝道，　非諸二乘等，　　於此能發趣。　菩薩正憶念，　　能令道清凈，　以斯清凈道，　　最上而發趣。

「複次無邊慧！諸菩薩摩訶薩如是發趣之時，能以善巧而正了知無量念處、正斷、根、力、覺分、解脫、等持等至、神足止觀，無量功德殊勝莊嚴，為欲降伏諸世間故被大甲冑，出三界故乘于大乘，攝受天人阿修羅故安住斯道，而發趣于阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑乘于大乘住斯道時，不以慈悲喜捨遍照眾生，于諸眾生不愛如己。如是甲冑大乘大道，而於大地所不堪受，一切眾生不任親近。若以哀愍利益眾生被大甲冑乘于大乘安住斯道，如是甲冑大乘大道，一切世間天人阿修羅所不能行，一切愚夫耽著世間住世間者亦不能見。又諸菩薩摩訶薩哀愍一切諸眾生故被大甲冑，能以甲冑加持地界水火風界，令此地界而不傾覆，一切眾生不生恐怖，能令水界火界風界隨彼所應作所應作。又諸菩薩摩訶薩始自初心發趣甲冑，乃至今被斯大甲冑乘此大乘，以清凈道而發趣於一生補處，詣菩提樹坐道場時。此三千大千世界之中，金剛所成堅固場地，若不加

【現代漢語翻譯】現代漢語譯本在這清凈的道路上，應當發起此乘的修行。一切菩薩都尊重此法，爲了眾生，勇猛地發起修行。若要達到偉大的菩提（覺悟），就應安住在這殊勝的道路上，這不是聲聞、緣覺等二乘人所能發起的。菩薩以正念憶持，能使道清凈，以這清凈的道路，最上乘地發起修行。

『再者，無邊慧（菩薩名）！諸菩薩摩訶薩如此發起修行時，能以善巧方便正確了知無量念處、正斷、根、力、覺分、解脫、等持等至、神足止觀，以及無量功德殊勝莊嚴。爲了降伏世間，披上大鎧甲；爲了出離三界，乘坐大乘；爲了攝受天人阿修羅，安住在這條道路上，而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。無邊慧！諸菩薩摩訶薩披上大鎧甲，乘坐大乘，安住在這條道路上時，不以慈悲喜捨遍照眾生，對眾生不愛如己。這樣的鎧甲、大乘、大道，是大地所不能承受的，一切眾生都不能親近。若以哀憫利益眾生而披上大鎧甲，乘坐大乘，安住在這條道路上，這樣的鎧甲、大乘、大道，是一切世間天人阿修羅所不能行的，一切愚癡之人，貪著世間，住在世間的人也不能見到。又諸菩薩摩訶薩哀憫一切眾生，所以披上大鎧甲，能以鎧甲加持地界、水界、火界、風界，使地界不傾覆，一切眾生不生恐怖，能使水界、火界、風界隨其所應而運作。又諸菩薩摩訶薩從最初發心發起鎧甲，乃至今日披上這大鎧甲，乘坐這大乘，以清凈的道路而發起趨向一生補處（即將成佛的菩薩），到達菩提樹下坐道場時。在這三千大千世界中，金剛所成的堅固場地，若不加持，

【English Translation】 English version On this pure path, one should embark on this vehicle. All Bodhisattvas respect this Dharma, and for the sake of all beings, they courageously embark on practice. If one wishes to attain great Bodhi (enlightenment), one should abide on this supreme path, which is not something that Sravakas (hearers) or Pratyekabuddhas (solitary realizers) can embark on. Bodhisattvas, with right mindfulness, can purify the path, and with this pure path, they embark on the supreme practice.

'Furthermore, Immeasurable Wisdom (a Bodhisattva's name)! When Bodhisattva Mahasattvas embark on practice in this way, they can skillfully and correctly understand the immeasurable mindfulness, right efforts, roots, powers, factors of enlightenment, liberation, samadhi and samapatti, supernatural powers, and the contemplation of cessation, as well as the immeasurable meritorious virtues and sublime adornments. To subdue the world, they don the great armor; to transcend the three realms, they ride the Great Vehicle; to embrace gods, humans, and asuras, they abide on this path, and embark towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Immeasurable Wisdom! When Bodhisattva Mahasattvas don the great armor, ride the Great Vehicle, and abide on this path, they do not illuminate all beings with loving-kindness, compassion, joy, and equanimity, nor do they love beings as themselves. Such armor, Great Vehicle, and Great Path are unbearable for the earth, and all beings cannot approach them. If, out of compassion and for the benefit of beings, they don the great armor, ride the Great Vehicle, and abide on this path, such armor, Great Vehicle, and Great Path cannot be traversed by all the gods, humans, and asuras of the world, nor can they be seen by all foolish people who are attached to the world and dwell in the world. Furthermore, Bodhisattva Mahasattvas, out of compassion for all beings, don the great armor, and can use the armor to bless the earth element, water element, fire element, and wind element, so that the earth element does not collapse, and all beings do not experience fear, and they can make the water element, fire element, and wind element function as they should. Moreover, Bodhisattva Mahasattvas, from the initial aspiration to don the armor, up to the present time when they don this great armor and ride this Great Vehicle, embark on the pure path towards the position of a Bodhisattva who will attain Buddhahood in their next life, and when they reach the Bodhi tree and sit in the place of enlightenment. In this three thousand great thousand world, the firm ground made of diamond, if not blessed,

持踴沒傾覆。雖以堅固金剛所成，無堪荷負斯大甲冑大乘大道。又諸菩薩摩訶薩往昔誓願，于諸眾生趣慈悲故，十方諸佛諸大菩薩共稱讚故，設復金剛大輪圍山、須彌盧山、一切寶山及余山王，若不加持亦無堪荷斯大甲冑大乘大道。又諸菩薩摩訶薩本願力故、諸佛如來本願力故，于諸眾生不為惱故、不為害故、不為損故、不為怨故、不為仇故、不凌恃故、不逼迫故，為令眾生獲安樂故，被大甲冑乘于大乘住斯道中，而發趣于阿耨多羅三藐三菩提。

「無邊慧！諸菩薩摩訶薩被甲冑時，被慧甲冑、持慧刀仗、大慧迴向，乘迴向乘、起慧光明、住光明道，以慧明眼觀察諸法，而發起於一切智智。為欲攝取一切智智，為諸眾生修行般若波羅蜜、檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜，一切皆以慧為先導、慧為修習、慧為攝持，迴向阿耨多羅三藐三菩提。」

爾時無邊慧菩薩摩訶薩白佛言：「希有世尊！諸菩薩摩訶薩若干智慧，遍一切處悉能攝持，成就無量諸佛之法。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！如是如是，如汝所說。諸菩薩摩訶薩若干智慧，遍一切處攝一切法，被大甲冑乘于大乘住斯大道，一一皆以慧為先導而發趣之。無邊慧！設有智慧無慧先導，於此道中

【現代漢語翻譯】現代漢語譯本：即使是堅固的金剛所造，也無法承受如此巨大的甲冑——大乘之道。而且，諸位菩薩摩訶薩過去發願，爲了對眾生生起慈悲心，十方諸佛和大菩薩共同讚歎，即使是金剛大輪圍山、須彌盧山、一切寶山以及其他山王，如果不加持，也無法承受如此巨大的甲冑——大乘之道。此外，諸位菩薩摩訶薩因為本願的力量，以及諸佛如來的本願力，爲了不惱害、不損害、不傷害、不怨恨、不仇視、不凌辱、不逼迫眾生，爲了讓眾生獲得安樂，披上大甲冑，乘坐大乘，安住於此道中，從而發起追求阿耨多羅三藐三菩提（無上正等正覺）的決心。『無邊慧（菩薩名）！諸位菩薩摩訶薩披上甲冑時，披上智慧的甲冑，手持智慧的刀仗，以大智慧迴向，乘坐回向之乘，升起智慧的光明，安住于光明之道，用智慧的明眼觀察諸法，從而發起一切智智（佛的智慧）。爲了攝取一切智智，爲了眾生修行般若波羅蜜（智慧到彼岸）、檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸），一切都以智慧為先導，以智慧為修習，以智慧為攝持，迴向阿耨多羅三藐三菩提。』當時，無邊慧菩薩摩訶薩對佛說：『稀有啊，世尊！諸位菩薩摩訶薩的各種智慧，遍及一切處都能攝持，成就無量諸佛的法。』當時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！正是這樣，正如你所說。諸位菩薩摩訶薩的各種智慧，遍及一切處攝持一切法，披上大甲冑，乘坐大乘，安住於此大道，每一步都以智慧為先導而發起。無邊慧！如果有了智慧卻沒有智慧的先導，在這條道路上』

【English Translation】 English version: Even if made of solid diamond, it cannot bear such a great armor—the Great Vehicle path. Moreover, the Bodhisattva Mahasattvas (great beings aspiring to enlightenment) of the past made vows, out of compassion for all beings, praised by all Buddhas and great Bodhisattvas of the ten directions, even if it were the diamond great wheel-enclosing mountains, Mount Sumeru, all the treasure mountains, and other mountain kings, without blessing, they cannot bear such a great armor—the Great Vehicle path. Furthermore, the Bodhisattva Mahasattvas, due to the power of their original vows and the original vows of the Tathagatas (Buddhas), in order not to annoy, harm, injure, resent, hate, insult, or oppress sentient beings, and in order to bring happiness to sentient beings, they put on the great armor, ride the Great Vehicle, abide in this path, and thus initiate the pursuit of Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'O Immeasurable Wisdom (name of a Bodhisattva)! When the Bodhisattva Mahasattvas put on their armor, they put on the armor of wisdom, hold the sword of wisdom, dedicate with great wisdom, ride the vehicle of dedication, raise the light of wisdom, abide in the path of light, observe all dharmas (phenomena) with the clear eyes of wisdom, and thus initiate the all-knowing wisdom (Buddha's wisdom). In order to attain all-knowing wisdom, for the sake of all beings, they practice Prajna Paramita (perfection of wisdom), Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), all with wisdom as the guide, wisdom as the practice, wisdom as the support, dedicating to Anuttara-samyak-sambodhi.' At that time, the Bodhisattva Mahasattva Immeasurable Wisdom said to the Buddha, 'It is rare, O World Honored One! The various wisdoms of the Bodhisattva Mahasattvas, pervading all places, are able to uphold and accomplish the immeasurable dharmas of all Buddhas.' At that time, the World Honored One said to the Bodhisattva Mahasattva Immeasurable Wisdom, 'O Immeasurable Wisdom! It is so, it is so, as you have said. The various wisdoms of the Bodhisattva Mahasattvas, pervading all places, uphold all dharmas, put on the great armor, ride the Great Vehicle, abide in this great path, and each step is initiated with wisdom as the guide. O Immeasurable Wisdom! If there is wisdom without the guidance of wisdom, on this path'

不能發趣。若有智慧以慧先導，遍一切處隨轉隨行，以慧攝持、以慧防禦，爾時乃名被大甲冑乘于大乘住斯大道，以安隱法饒益世間，能開慧眼以眼觀察，慧身朗照放大光明，而發趣于阿耨多羅三藐三菩提。無邊慧！是為諸菩薩摩訶薩所被甲冑甲冑莊嚴、所乘大乘大乘莊嚴、所行大道大道莊嚴，而發趣于阿耨多羅三藐三菩提。無邊慧！諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，一切功德種種莊嚴，我若具說，于無量劫不可窮盡。為令汝等而了知故，亦為未來諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，無邊功德資糧莊嚴，我今於此略說少分。彼善丈夫若聞我法，亦當被大甲冑乘于大乘住斯大道，功德莊嚴而發趣之。」

爾時世尊而說偈言：

「我說一切斷，　　亦說四念住，　一切善方便，　　斯由不放逸。　具足正憶念，　　法善巧相應，　勇進而出離，　　斯由不放逸。　根力菩提分，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　禪定勝解脫，　　等持及等至，　以此為侍衛，　　菩薩當發趣。　大慈悲喜捨，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　成就於止觀，　　神足及神變，　以此為侍衛，　　菩薩當發趣。　無量諸功德，　　被甲乘大乘，　于道

【現代漢語翻譯】現代漢語譯本：不能發起（菩提心）。如果有了智慧，以智慧為先導，在一切地方隨順運轉，以智慧攝持、以智慧防禦，這時才叫做披上了大鎧甲，乘坐著大乘，安住在這條大道上，用安穩的方法利益世間，能夠開啟智慧之眼用眼睛觀察，智慧之身明亮照耀，放大光明，從而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。無邊慧（菩薩名）！這就是諸菩薩摩訶薩（大菩薩）所披的鎧甲，鎧甲的莊嚴，所乘的大乘，大乘的莊嚴，所行的大道，大道的莊嚴，從而發起趨向阿耨多羅三藐三菩提。無邊慧！諸位善男子，鎧甲的莊嚴，大乘的莊嚴，大道的莊嚴，一切功德種種的莊嚴，我如果詳細解說，在無量劫中也說不完。爲了讓你們能夠了解，也爲了未來諸位善男子，鎧甲的莊嚴，大乘的莊嚴，大道的莊嚴，無邊功德資糧的莊嚴，我現在在這裡略說少許部分。那些善男子如果聽聞我的法，也應當披上大鎧甲，乘坐大乘，安住在這條大道上，用功德莊嚴而發起趨向（菩提）。這時，世尊說了偈語：我說一切斷（斷除煩惱），也說四念住（身、受、心、法四種觀想），一切善巧方便，都是由於不放逸（精進）。具足正憶念（正確的念頭），與法善巧相應，勇猛精進而出離（輪迴），都是由於不放逸。根（五根：信、進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）、菩提分（三十七道品），披上鎧甲乘坐大乘，用這些作為侍衛，菩薩應當發起趨向（菩提）。禪定、勝解脫（殊勝的解脫）、等持（心住於一境）、以及等至（入定），用這些作為侍衛，菩薩應當發起趨向（菩提）。大慈、大悲、喜、舍（四無量心），披上鎧甲乘坐大乘，用這些作為侍衛，菩薩應當發起趨向（菩提）。成就於止觀（止息妄念和觀察實相），神足（神通）以及神變（神通變化），用這些作為侍衛，菩薩應當發起趨向（菩提）。無量諸功德，披上鎧甲乘坐大乘，在道（菩提道）上

【English Translation】 English version: One cannot initiate (the Bodhi mind). If there is wisdom, with wisdom as the guide, following and acting in all places, with wisdom holding and with wisdom defending, then it is called being clad in great armor, riding the Great Vehicle, dwelling on this Great Path, benefiting the world with peaceful methods, able to open the eye of wisdom to observe with the eye, the body of wisdom shining brightly, emitting great light, and thus initiating the path towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Immeasurable Wisdom (a Bodhisattva's name)! This is the armor that all Bodhisattva-Mahasattvas (Great Bodhisattvas) wear, the adornment of the armor, the Great Vehicle they ride, the adornment of the Great Vehicle, the Great Path they walk, the adornment of the Great Path, and thus initiating the path towards Anuttara-samyak-sambodhi. Immeasurable Wisdom! All good men, the adornment of armor, the adornment of the Great Vehicle, the adornment of the Great Path, all kinds of adornments of all merits, if I were to explain in detail, it would be inexhaustible in immeasurable kalpas. In order to make you understand, and also for the sake of all good men in the future, the adornment of armor, the adornment of the Great Vehicle, the adornment of the Great Path, the adornment of immeasurable merit and resources, I will now briefly explain a small part here. If those good men hear my Dharma, they should also put on great armor, ride the Great Vehicle, dwell on this Great Path, and initiate the path (towards Bodhi) with the adornment of merit. At that time, the World Honored One spoke in verse: I speak of all cessation (of afflictions), and also speak of the Four Foundations of Mindfulness (contemplation of body, feeling, mind, and phenomena), all skillful means, are due to non-negligence (diligence). Being complete with Right Mindfulness (correct thoughts), corresponding with skillful means of the Dharma, bravely advancing and departing (from Samsara), are all due to non-negligence. The Roots (five roots: faith, diligence, mindfulness, concentration, wisdom), the Powers (five powers: power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the Factors of Enlightenment (thirty-seven factors of enlightenment), putting on armor and riding the Great Vehicle, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Dhyana (meditation), Supreme Liberation (superior liberation), Samadhi (concentration), and Samapatti (attainment), using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Great Loving-kindness, Great Compassion, Joy, and Equanimity (the four immeasurables), putting on armor and riding the Great Vehicle, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Accomplishing Samatha-vipassana (calming the mind and observing reality), the Supernatural Powers (Siddhi) and Supernatural Transformations, using these as guards, Bodhisattvas should initiate the path (towards Bodhi). Immeasurable merits, putting on armor and riding the Great Vehicle, on the path (Bodhi path)

無疲倦，　　菩薩當發趣。　精進不放逸，　　被甲乘大乘，　了知彼念處，　　菩薩當發趣。　光明大甲冑，　　降伏諸世間，　被斯甲冑已，　　乃名為智者。　正趣一切智，　　出過三界中，　乘斯大乘已，　　乃名為智者。　大道清凈道，　　映蔽諸世間，　天人阿修羅，　　乃名遍聞者。　如是諸菩薩，　　普為諸眾生，　能於一切時，　　精進被甲冑。　菩薩不修習，　　大慈及大悲，　大喜大舍等，　　大地不堪受。　菩薩不修習，　　于彼諸眾生，　知時饒益事，　　大地不堪受。　菩薩不修習，　　于彼諸眾生，　愛之如己者，　　大地不堪受。　菩薩不修習，　　以慈乘大乘，　諸山及大海，　　大地不堪受。　菩薩不修習，　　慈念諸眾生，　乘於此大乘，　　眾生不親近。　若被斯甲冑，　　慈光不照明，　于彼大甲冑，　　眾生不親近。　若被斯甲冑，　　功德海無邊，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　普照以慈光，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　成就大菩提，　加持四大界，　　彼乃堪荷負。　不譏惱眾生，　　被斯大甲冑，　大乘而出離，　　斯名為智者。　善巧大方便，

【現代漢語翻譯】現代漢語譯本不感到疲倦，菩薩應當發起修行。精進而不懈怠，披上鎧甲乘坐大乘（Mahayana，佛教教義中的一種乘載工具，象徵著菩薩的修行道路），了知那些念處（smrti-upasthana，佛教修行中的四種觀照方法），菩薩應當發起修行。以光明的鎧甲，降伏世間的一切煩惱，披上這鎧甲之後，才可稱為智者。正確地趨向一切智（sarvajna，佛陀所證悟的智慧），超越三界（trailokya，佛教認為的欲界、色界、無色界），乘坐這大乘之後，才可稱為智者。大道是清凈的道路，光輝映照遮蔽世間的一切，天人、阿修羅（asura，一種神道生物），都稱他為遍聞者。像這樣的菩薩，普遍爲了所有的眾生，能夠在一切時候，精進地披上鎧甲。菩薩如果不修習，大慈（maitri，給予快樂的願望）和大悲（karuna，解除痛苦的願望），大喜（mudita，對他人快樂的喜悅）和大舍（upeksa，平等心），大地都無法承受。菩薩如果不修習，對於那些眾生，知道何時做有益的事情，大地都無法承受。菩薩如果不修習，對於那些眾生，愛他們如同愛自己一樣，大地都無法承受。菩薩如果不修習，以慈悲乘坐大乘，諸山和大海，大地都無法承受。菩薩如果不修習，以慈悲心念著眾生，乘坐這大乘，眾生不會親近。如果披上這鎧甲，慈悲的光芒不照耀，對於那大鎧甲，眾生不會親近。如果披上這鎧甲，功德如大海般無邊，加持四大界（地、水、火、風），他才能承擔重任。爲了攝取眾生，普遍以慈悲的光芒照耀，加持四大界，他才能承擔重任。爲了攝取眾生，成就大菩提（anuttara-samyak-sambodhi，無上正等正覺），加持四大界，他才能承擔重任。不譏諷惱害眾生，披上這大鎧甲，乘坐大乘而出離，這稱為智者。善巧運用大方便（upaya，佛教中引導眾生開悟的巧妙方法），

【English Translation】 English version Without weariness, a Bodhisattva should embark on practice. With diligence and non-negligence, donning armor and riding the Great Vehicle (Mahayana, a vehicle in Buddhist doctrine symbolizing the path of a Bodhisattva's practice), Understanding those mindfulness practices (smrti-upasthana, the four foundations of mindfulness in Buddhist practice), a Bodhisattva should embark on practice. With the armor of light, subduing all the afflictions of the world, Having donned this armor, one is then called wise. Correctly heading towards all-knowing wisdom (sarvajna, the wisdom attained by the Buddha), transcending the three realms (trailokya, the realms of desire, form, and formlessness in Buddhism), Having ridden this Great Vehicle, one is then called wise. The Great Path is a pure path, its radiance illuminates and obscures all the world, Gods, humans, and asuras (a type of divine being), all call him the one who has heard widely. Such Bodhisattvas, universally for all sentient beings, Are able at all times, to diligently don their armor. If a Bodhisattva does not cultivate, great loving-kindness (maitri, the wish for others to be happy) and great compassion (karuna, the wish for others to be free from suffering), Great joy (mudita, joy in others' happiness) and great equanimity (upeksa, impartiality), the earth cannot bear it. If a Bodhisattva does not cultivate, towards those sentient beings, Knowing when to do beneficial things, the earth cannot bear it. If a Bodhisattva does not cultivate, towards those sentient beings, Loving them as they love themselves, the earth cannot bear it. If a Bodhisattva does not cultivate, riding the Great Vehicle with loving-kindness, The mountains and the seas, the earth cannot bear it. If a Bodhisattva does not cultivate, with loving-kindness thinking of sentient beings, Riding this Great Vehicle, sentient beings will not draw near. If one dons this armor, and the light of loving-kindness does not shine, Towards that great armor, sentient beings will not draw near. If one dons this armor, with merit as boundless as the ocean, Blessing the four great elements (earth, water, fire, wind), then he is able to bear the burden. For the sake of gathering sentient beings, universally shining with the light of loving-kindness, Blessing the four great elements, then he is able to bear the burden. For the sake of gathering sentient beings, attaining great Bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), Blessing the four great elements, then he is able to bear the burden. Not criticizing or harming sentient beings, donning this great armor, Riding the Great Vehicle and departing, this is called wise. Skillfully using great expedient means (upaya, skillful methods in Buddhism to guide beings to enlightenment),

一切悉加持，　無上而出離，　　斯名為智者。　由是此大地，　　不沒亦不傾，　水火風界等，　　能作所應作。　然諸大菩薩，　　被甲乃無邊，　乘於此大乘，　　以道而發趣。　成就一生處，　　至於最後身，　往詣樹王下，　　坐于堅固地。　於此道場處，　　安住如金剛，　身心不疲倦，　　現證一切智。　菩薩無畏者，　　若不以加持，　彼地當傾覆，　　壞已無覆成。　一切大地界，　　若不以加持，　假使金剛成，　　無不傾覆者。　菩薩于往昔，　　大誓願莊嚴，　于諸眾生所，　　已起大慈念。　現在十方界，　　諸佛剎土中，　遍知兩足尊，　　一切皆護念。　設復余石山，　　須彌盧寶山，　金剛輪圍山，　　堅固嶷然住。　菩薩智慧者，　　若不以加持，　於斯大甲冑，　　不堪為荷負。　諸佛諸菩薩，　　神力所加持，　眾生及大地，　　堪近堪荷負。　被斯大甲冑，　　不為惱眾生，　甲冑無有上，　　以乘當發趣。　被斯大甲冑，　　不為害眾生，　甲冑不思議，　　以乘當發趣。　被斯大甲冑，　　不為仇眾生，　為除眾生病，　　以乘當發趣。　具足殊勝道，　　無上最凈治，　不惱不仇怨，　　不害

【現代漢語翻譯】現代漢語譯本一切都被加持，超越一切而出離，這被稱為智者。因此，這大地不會沉沒也不會傾斜，水、火、風等元素，都能各司其職。然而，諸位大菩薩，身披無邊的鎧甲，乘坐這大乘佛法，以正道而前進。成就一生補處（指即將成佛的菩薩），到達最後一生，前往菩提樹下，坐在堅固的地上。在這道場之處，安住如金剛般堅定，身心不疲倦，親身證悟一切智慧。菩薩無所畏懼，如果不被加持，那大地就會傾覆，壞滅后無法復原。一切大地，如果不被加持，即使由金剛構成，也無不傾覆的。菩薩在過去，以大誓願莊嚴自身，對於一切眾生，已經生起大慈悲心。現在十方世界，諸佛的剎土中，遍知一切的兩足尊（指佛陀），都護念著他們。即使是其他的石山，須彌盧寶山（佛教中的聖山），金剛輪圍山（圍繞世界的山），也都是堅固屹立。菩薩有智慧，如果不被加持，對於這大鎧甲，也無法承擔。諸佛和諸菩薩，以神力加持，眾生和大地，才能承受和負擔。身披這大鎧甲，不是爲了惱害眾生，這鎧甲無與倫比，以此乘法應當前進。身披這大鎧甲，不是爲了傷害眾生，這鎧甲不可思議，以此乘法應當前進。身披這大鎧甲，不是爲了與眾生為敵，而是爲了消除眾生的病苦，以此乘法應當前進。具足殊勝的道，無上最清凈的修行，不惱害，不仇恨，不傷害。

【English Translation】 English version Everything is blessed, transcending all and being liberated, this is called a wise one. Therefore, this earth will not sink nor tilt, and the elements of water, fire, and wind can each perform their proper functions. However, the great Bodhisattvas, wearing boundless armor, ride this Great Vehicle (Mahayana), and advance with the right path. Achieving the state of being one birth away from Buddhahood (Ekajati-pratibaddha), reaching their final life, they go to the Bodhi tree and sit on firm ground. In this place of enlightenment, they abide as firm as a diamond, their body and mind not weary, and they personally realize all wisdom. The fearless Bodhisattvas, if not blessed, the earth would collapse, and once destroyed, it could not be restored. All the earth, if not blessed, even if made of diamond, would inevitably collapse. Bodhisattvas in the past, adorned themselves with great vows, and towards all sentient beings, they have already generated great compassion. Now in the ten directions, in the Buddha lands, the two-legged honored ones (Buddhas) who know all, all protect and remember them. Even if other stone mountains, Mount Sumeru (a sacred mountain in Buddhism), and the Vajra Chakravada mountains (mountains surrounding the world), are all firmly standing. Bodhisattvas with wisdom, if not blessed, would not be able to bear this great armor. The Buddhas and Bodhisattvas, through their divine power, bless sentient beings and the earth, so they can endure and bear the burden. Wearing this great armor, it is not to annoy sentient beings, this armor is unparalleled, with this vehicle one should advance. Wearing this great armor, it is not to harm sentient beings, this armor is inconceivable, with this vehicle one should advance. Wearing this great armor, it is not to be enemies with sentient beings, but to remove the suffering of sentient beings, with this vehicle one should advance. Possessing the supreme path, the unsurpassed and purest practice, not annoying, not hating, not harming.

正安住。　被慧大甲冑，　　乘慧迴向乘，　甲冑不可壞，　　迴向無過上。　菩薩依怙者，　　住道慧光明，　以慧觀諸法，　　無上而發趣。　菩薩殊勝道，　　甲冑及大乘，　斯由慧光起，　　是故心清凈。　乘諸波羅蜜，　　趣佛大菩提，　慧攝慧清凈，　　以慧為先導。　一切波羅蜜，　　以此慧為先，　慧攝慧清凈，　　能授無上智。　菩薩不思議，　　能起慧光明，　能然大慧燈，　　安樂而發趣。　起慧光明故，　　慧眼由是開，　于佛無上智，　　明見而發趣。　菩薩勇猛者，　　甲冑乃無邊，　無邊莊嚴故，　　名為大甲冑。　菩薩大智者，　　大乘大莊嚴，　于佛一切智，　　無染而發趣。　菩薩大智者，　　大道大莊嚴，　殊勝不思議，　　清凈而發趣。

大寶積經卷第二十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十三

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之三

「複次無邊慧！諸菩薩摩訶薩乃于無邊甲冑境界、無邊大乘境界、無邊大道境界而發趣之。何以故？於一切處能隨入故。諸菩薩摩訶薩為欲隨入一切法故被大甲冑，為欲隨入一切法故乘于大乘，為欲隨入一切法故住斯大

【現代漢語翻譯】現代漢語譯本正安住。披上智慧的大鎧甲，乘坐智慧的迴向之乘，鎧甲堅不可摧，迴向之功德無與倫比。菩薩是依靠者，安住于道之智慧光明中，以智慧觀察諸法，從而發起趨向無上之境。菩薩殊勝之道，鎧甲以及大乘，皆由智慧之光而生起，因此內心清凈。乘坐諸波羅蜜（paramita，意為到達彼岸的方法），趨向佛陀的大菩提（bodhi，意為覺悟），智慧攝持智慧，使之清凈，以智慧為先導。一切波羅蜜，都以這智慧為先導，智慧攝持智慧，使之清凈，能授予無上智慧。菩薩不可思議，能生起智慧光明，能點燃大智慧之燈，安樂地發起趨向。因生起智慧光明，智慧之眼由此開啟，對於佛陀的無上智慧，明見而發起趨向。菩薩勇猛無比，鎧甲乃無邊無際，因無邊莊嚴之故，名為大鎧甲。菩薩大智大慧，大乘莊嚴無比，對於佛陀的一切智慧，無染而發起趨向。菩薩大智大慧，大道莊嚴無比，殊勝不可思議，清凈而發起趨向。

《大寶積經》卷第二十二大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十三

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之三

『複次，無邊慧！諸菩薩摩訶薩乃于無邊鎧甲境界、無邊大乘境界、無邊大道境界而發起趨向。為何如此？因為在一切處都能隨順進入。諸菩薩摩訶薩爲了隨順進入一切法而披上大鎧甲，爲了隨順進入一切法而乘坐大乘，爲了隨順進入一切法而安住於此大』

【English Translation】 English version Rightly abiding. Having donned the great armor of wisdom, riding the vehicle of wisdom's dedication, The armor is indestructible, the dedication is unsurpassed. The Bodhisattva is the refuge, abiding in the light of wisdom of the path, Observing all dharmas with wisdom, thus initiating the approach to the unsurpassed. The Bodhisattva's supreme path, the armor and the great vehicle, All arise from the light of wisdom, therefore the mind is pure. Riding the various paramitas (paramita, meaning perfections or ways to cross over), approaching the Buddha's great bodhi (bodhi, meaning enlightenment), Wisdom embraces wisdom, making it pure, with wisdom as the guide. All paramitas, take this wisdom as the guide, Wisdom embraces wisdom, making it pure, capable of bestowing unsurpassed wisdom. The Bodhisattva is inconceivable, capable of generating the light of wisdom, Capable of lighting the lamp of great wisdom, peacefully initiating the approach. Because the light of wisdom arises, the eye of wisdom is thereby opened, Towards the Buddha's unsurpassed wisdom, clearly seeing and initiating the approach. The Bodhisattva is courageous, the armor is boundless, Because of the boundless adornment, it is called the great armor. The Bodhisattva is of great wisdom, the great vehicle is greatly adorned, Towards the Buddha's all-encompassing wisdom, without defilement initiating the approach. The Bodhisattva is of great wisdom, the great path is greatly adorned, Supreme and inconceivable, purely initiating the approach.

The Great Treasure Collection Sutra, Volume 22 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 23

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Section 3: The Adornment of Armor

'Furthermore, Immeasurable Wisdom! The Bodhisattva Mahasattvas initiate their approach in the realm of immeasurable armor, the realm of the immeasurable great vehicle, and the realm of the immeasurable great path. Why is this so? Because they are able to enter into all places. The Bodhisattva Mahasattvas don the great armor in order to enter into all dharmas, they ride the great vehicle in order to enter into all dharmas, and they abide in this great path in order to enter into all dharmas.'

道，於一切法得平等故而發趣之。然此甲冑，不得少法若內若外、若粗若細、若遠若近、過現未來、有為無為、住不住者。若此甲冑於一切法不能選擇、不能決了、不能遍知、不能隨入、不能作證、不能超過，不可名為被大甲冑。於一切法若能選擇、若能決了、若能遍知若能隨入、若能作證、若能超過，乃可名為被大甲冑。又此大乘亦無少法若內若外，乃至迴向一切智智，遍知隨入作證超過，是故此乘名為大乘、法善巧乘、至涅槃乘、無上上乘、無等等乘。又此大道亦無少法若內若外，乃至能於一切諸法平正大道而發趣之，此平正道無有少法不遍知者，是故此道名無上道、無數量道、無等等道。

「無邊慧！諸菩薩摩訶薩被大甲冑，遍能隨入一切眾生心心所行，遍能清凈一切眾生雜染煩惱，乘于大乘增長眾生一切善根，住斯大道勸化眾生一切善法。無邊慧！諸菩薩摩訶薩為一一眾生、一一心行，盡生死際長時流轉求智慧樂不捨甲冑，而能堅固被大甲冑、無量甲冑、難思甲冑、清凈甲冑、無邊甲冑、無取甲冑、知眾生想甲冑、知無眾生甲冑、知無我甲冑、知眾生自性甲冑、隨覺眾生自性甲冑、知我自性甲冑、隨覺我自性甲冑、知內自性甲冑、隨覺內自性甲冑、知外自性甲冑、隨覺外自性甲冑、知內外自性甲冑、隨

【現代漢語翻譯】現代漢語譯本：道，是因為在一切法中獲得平等而發起趨向的。然而，這件甲冑，不應執著于任何少許的法，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是遙遠的還是鄰近的，無論是過去、現在還是未來，無論是有為的還是無為的，無論是住還是不住的。如果這件甲冑對於一切法不能選擇、不能決斷、不能遍知、不能隨順進入、不能作證、不能超越，就不能稱之為披上了大甲冑。如果對於一切法能夠選擇、能夠決斷、能夠遍知、能夠隨順進入、能夠作證、能夠超越，才可以稱之為披上了大甲冑。此外，這大乘也沒有任何少許的法，無論是內在的還是外在的，乃至迴向一切智智（指佛的智慧），遍知、隨順進入、作證、超越，因此這乘被稱為大乘、法善巧乘、至涅槃乘、無上上乘、無等等乘。此外，這大道也沒有任何少許的法，無論是內在的還是外在的，乃至能夠對於一切諸法以平正的大道而發起趨向，這平正的道沒有少許的法是不遍知的，因此這道被稱為無上道、無數量道、無等等道。『無邊慧（菩薩名）！諸菩薩摩訶薩披上大甲冑，能夠普遍隨順進入一切眾生的心和心所的活動，能夠普遍清凈一切眾生的雜染煩惱，乘坐大乘增長眾生的一切善根，安住在這大道上勸化眾生一切善法。無邊慧！諸菩薩摩訶薩爲了每一個眾生、每一個心行，盡生死之際長久流轉，尋求智慧的快樂而不捨棄甲冑，並且能夠堅固地披上大甲冑、無量甲冑、難思甲冑、清凈甲冑、無邊甲冑、無取甲冑、知眾生想甲冑、知無眾生甲冑、知無我甲冑、知眾生自性甲冑、隨覺眾生自性甲冑、知我自性甲冑、隨覺我自性甲冑、知內自性甲冑、隨覺內自性甲冑、知外自性甲冑、隨覺外自性甲冑、知內外自性甲冑、隨』

【English Translation】 English version: The path is initiated because of attaining equality in all dharmas. However, this armor should not cling to any dharma, whether internal or external, coarse or subtle, distant or near, past, present, or future, conditioned or unconditioned, abiding or non-abiding. If this armor cannot choose, cannot decide, cannot fully know, cannot enter into, cannot realize, cannot transcend all dharmas, it cannot be called wearing the great armor. If one can choose, decide, fully know, enter into, realize, and transcend all dharmas, then it can be called wearing the great armor. Furthermore, this Mahayana (Great Vehicle) has no dharma, whether internal or external, up to the dedication to all-knowing wisdom (Buddha's wisdom), fully knowing, entering into, realizing, and transcending. Therefore, this vehicle is called the Mahayana, the skillful means vehicle, the vehicle to Nirvana, the unsurpassed vehicle, the incomparable vehicle. Furthermore, this great path has no dharma, whether internal or external, up to being able to initiate the approach to all dharmas with an equal and just path. This equal and just path has no dharma that is not fully known. Therefore, this path is called the unsurpassed path, the immeasurable path, the incomparable path. 『O Immeasurable Wisdom (a Bodhisattva's name)! The Bodhisattva Mahasattvas, wearing the great armor, are able to universally enter into the minds and mental activities of all sentient beings, able to universally purify the defiled afflictions of all sentient beings, riding the Mahayana to increase all the good roots of sentient beings, abiding on this great path to encourage all sentient beings in all good dharmas. O Immeasurable Wisdom! The Bodhisattva Mahasattvas, for each and every sentient being, for each and every mental activity, throughout the cycle of birth and death, for a long time, seek the joy of wisdom without abandoning the armor, and are able to firmly wear the great armor, the immeasurable armor, the inconceivable armor, the pure armor, the boundless armor, the non-grasping armor, the armor of knowing sentient beings' thoughts, the armor of knowing no sentient beings, the armor of knowing no self, the armor of knowing the self-nature of sentient beings, the armor of realizing the self-nature of sentient beings, the armor of knowing my self-nature, the armor of realizing my self-nature, the armor of knowing the internal self-nature, the armor of realizing the internal self-nature, the armor of knowing the external self-nature, the armor of realizing the external self-nature, the armor of knowing the internal and external self-nature, the armor of realizing』

覺內外自性甲冑、知一切法自性甲冑、隨覺諸法自性甲冑、知一切法無所得甲冑、知一切法自性無所得甲冑、了知一切諸法甲冑、無邊甲冑、無中甲冑、無中邊甲冑、非過去甲冑、非未來甲冑、非現在甲冑、無作甲冑、無作者甲冑。

「無邊慧！諸菩薩摩訶薩於此甲冑，亦無所被、亦不隨覺、亦不決了、亦不出離、亦不現證，無甲冑故而被甲冑、不隨覺故而能隨覺、不決了故而能決了、不出離故而能出離、不現證故而能現證、無所乘故而乘大乘，不于大乘而有施設、無所施設而為施設，然于大乘無少施設，若有施設則非施設，于彼施設不可得故、不可見故。亦無有乘以乘安住，以無所得而住大乘，遠離趣向，不至究竟、不到涅槃，不可得故非道為道。于道發趣以平正故，此平正道無所施設，誰為施設？何處施設？從何施設？亦無有作亦無作者，亦非和合非不和合，一切厭離一切不求。何以故？此平正道與一切法不異不同，不相應故。不起法想，離一切法無垢無凈，法性亦爾無垢無凈，是故此道名無染道，以不可趣而為進趣，以不可攝而為攝取。此道甚深，無生無起、無出無作、無得無行、無處無住、無障無事，於一切事而能顯了，於一切事而無差別，不隨事轉，以無事故至無上處。無邊慧！諸菩薩摩訶薩於此甲

【現代漢語翻譯】現代漢語譯本：覺悟內外自性的鎧甲，了知一切法自性的鎧甲，隨覺諸法自性的鎧甲，了知一切法無所得的鎧甲，了知一切法自性無所得的鎧甲，明瞭一切諸法的鎧甲，無邊的鎧甲，無中的鎧甲，無中邊的鎧甲，非過去的鎧甲，非未來的鎧甲，非現在的鎧甲，無作的鎧甲，無作者的鎧甲。『無邊慧！諸菩薩摩訶薩對於這鎧甲，也沒有所被（穿戴）的，也不隨覺（跟隨覺悟），也不決了（決定了悟），也不出離（脫離），也不現證（親自證悟），因為沒有鎧甲所以才穿戴鎧甲，因為不隨覺所以才能隨覺，因為不決了所以才能決了，因為不出離所以才能出離，因為不現證所以才能現證，因為沒有所乘（乘坐）的所以才乘坐大乘（Mahayana），不對於大乘而有施設（設立），沒有所施設而為施設，然而對於大乘沒有絲毫施設，如果有施設就不是施設，因為對於那施設不可得，不可見。也沒有有乘以乘安住，以無所得而安住于大乘，遠離趣向，不至究竟，不到涅槃（Nirvana），因為不可得所以非道為道。于道發趣（開始修行）以平正的緣故，這平正之道沒有所施設，誰來施設？在何處施設？從何處施設？也沒有有作也沒有作者，也不是和合也不是不和合，一切厭離一切不求。為什麼呢？這平正之道與一切法不異不同，不相應故。不起法想，遠離一切法無垢無凈，法性也是這樣無垢無凈，所以這道名為無染道，以不可趣而為進趣，以不可攝而為攝取。這道甚深，無生無起，無出無作，無得無行，無處無住，無障無事，對於一切事而能顯了，對於一切事而沒有差別，不隨事轉，因為無事所以到達無上處。無邊慧！諸菩薩摩訶薩對於這鎧甲』

【English Translation】 English version: The armor of realizing the self-nature of inner and outer, the armor of knowing the self-nature of all dharmas (phenomena), the armor of following the realization of the self-nature of all dharmas, the armor of knowing that there is no attainment of all dharmas, the armor of knowing that there is no self-nature attainment of all dharmas, the armor of understanding all dharmas, the boundless armor, the armor of no middle, the armor of no middle and no edge, the armor that is not past, the armor that is not future, the armor that is not present, the armor of no action, the armor of no actor. 『O Boundless Wisdom! The Bodhisattva Mahasattvas (great beings) regarding this armor, neither are they armored, nor do they follow the realization, nor do they decide and understand, nor do they depart, nor do they directly realize. Because there is no armor, they are armored; because they do not follow the realization, they are able to follow the realization; because they do not decide and understand, they are able to decide and understand; because they do not depart, they are able to depart; because they do not directly realize, they are able to directly realize; because there is nothing to ride, they ride the Great Vehicle (Mahayana), not establishing anything upon the Great Vehicle, establishing without establishing, yet there is no establishment in the Great Vehicle. If there is establishment, then it is not establishment, because that establishment is unattainable and invisible. Nor is there any riding by which one abides, but one abides in the Great Vehicle through non-attainment, far from any direction, not reaching the ultimate, not reaching Nirvana, because it is unattainable, therefore the non-path is the path. One begins to practice the path because of its equanimity. This equanimous path has no establishment. Who establishes it? Where is it established? From where is it established? There is neither action nor actor, neither union nor non-union, all renunciation and all non-seeking. Why? This equanimous path is neither different nor the same as all dharmas, because it is not in accordance. Not arising in the thought of dharmas, free from all dharmas, without defilement and without purity, the nature of dharmas is also like this, without defilement and without purity. Therefore, this path is called the undefiled path, advancing through non-approach, taking hold through non-grasping. This path is profound, without birth and without arising, without coming forth and without action, without attainment and without practice, without place and without abiding, without obstruction and without affairs, it is able to manifest in all affairs, and in all affairs there is no difference, not turning with affairs, because there are no affairs, one reaches the unsurpassed place. O Boundless Wisdom! The Bodhisattva Mahasattvas regarding this armor』

胄、此乘、此道應如是知。然此甲冑、此乘、此道無所可見、無所可知，不可得故。誰為被甲？誰乘此乘？誰行此道？亦不可見、亦不可知、亦不可得。

「無邊慧！若諸菩薩摩訶薩聞斯法已不驚不怖，讀誦宣說，於法理趣無所乖違，隨順修行而生愛樂入于勝解，為斯法故應勤精進；若於斯法決定理趣、善巧方便有堪能者，被此甲冑、乘於此乘、行於此道，於此深法無所得故，而發趣之盡生死岸為正覺者，能以無邊功德莊嚴出現世間。無邊慧！諸菩薩摩訶薩於此法中應生愛樂，起大精進而無放逸。若有眾生於此深法才生愛樂，我說彼人得大饒益，況能精勤不為放逸、戒行清凈而發趣者。無邊慧！汝觀斯法若干廣大、若干殊勝、若干清凈，我於此法慇勤稱讚，欲令眾生而生愛樂，當得長夜利益安樂，為厭離故、寂滅故、遍知故。無邊慧！汝當復觀斯法能授世間出世間具足安樂。諸有若干匱乏眾生，於此深法而退失故，遠離世間及出世間，一切具足豐饒安樂。無邊慧！汝當復觀如來現前此深法寶若干豐饒、若干易得，汝今於此甚深之法應勤修習。諸有愚夫於我演說此法寶時尚不欲聞，況能受持如來現前法寶豐饒？不樂聽聞、不欲咨問。若於末世后五百歲正法滅時，佛及法寶及持法者三不現前，何能欲聞愛樂咨問？無

【現代漢語翻譯】現代漢語譯本：『鎧甲』、『此乘』、『此道』應當這樣理解。然而，這『鎧甲』、『此乘』、『此道』是無法看見、無法知曉的，因為它們不可得。誰是披上鎧甲的人？誰是乘坐此乘的人？誰是行走此道的人？同樣是不可見、不可知、不可得的。『無邊慧』！如果諸位菩薩摩訶薩聽聞此法后不驚恐不害怕，能夠讀誦宣說，在法理的理解上沒有偏差，能夠隨順修行並生起愛樂，進入勝解，爲了此法應當勤奮精進；如果對於此法的決定性道理、善巧方便有能力理解的人，披上此鎧甲、乘坐此乘、行走此道，因為在此深法中無所得，而發起趨向，到達生死彼岸，成為正覺者，能夠以無邊的功德莊嚴地出現在世間。『無邊慧』！諸位菩薩摩訶薩對於此法應當生起愛樂，發起大精進而不放逸。如果有眾生對於此深法才生起愛樂，我說這個人就得到了很大的利益，更何況能夠精勤不放逸、戒行清凈而發起趨向的人呢。『無邊慧』！你看看此法是多麼廣大、多麼殊勝、多麼清凈，我對於此法慇勤地稱讚，想要讓眾生生起愛樂，能夠得到長久的利益安樂，爲了厭離、寂滅、遍知。『無邊慧』！你應當再看看此法能夠給予世間和出世間圓滿的安樂。那些有所匱乏的眾生，因為對此深法的退失，遠離了世間和出世間一切圓滿豐饒的安樂。『無邊慧』！你應當再看看如來現前此深法寶是多麼豐饒、多麼容易獲得，你現在對於此甚深之法應當勤奮修習。那些愚癡的人，在我演說此法寶時尚且不願聽聞，更何況能夠受持如來現前的法寶豐饒呢？他們不樂意聽聞、不想要請教。如果在末世后五百歲正法滅亡時，佛、法寶以及持法者三者都不現前，又怎麼會想要聽聞、愛樂、請教呢？

【English Translation】 English version: 『Armor,』『this vehicle,』『this path』 should be understood in this way. However, this 『armor,』『this vehicle,』『this path』 are not visible, not knowable, because they are unattainable. Who is the one who puts on the armor? Who is the one who rides this vehicle? Who is the one who walks this path? They are also not visible, not knowable, and not attainable. 『Boundless Wisdom』! If the Bodhisattva Mahasattvas, upon hearing this Dharma, are not startled or afraid, can recite and proclaim it, have no deviation in their understanding of the Dharma principles, can follow the practice and generate love and joy, enter into profound understanding, and for the sake of this Dharma, should diligently strive; if those who are capable of understanding the decisive principles and skillful means of this Dharma, put on this armor, ride this vehicle, and walk this path, because there is nothing to be attained in this profound Dharma, they initiate the journey, reach the shore of birth and death, become fully enlightened ones, and can appear in the world adorned with boundless merits. 『Boundless Wisdom』! The Bodhisattva Mahasattvas should generate love and joy for this Dharma, initiate great diligence without negligence. If any sentient being generates love and joy for this profound Dharma, I say that this person has obtained great benefit, how much more so for those who can diligently strive without negligence, maintain pure precepts, and initiate the journey. 『Boundless Wisdom』! You see how vast, how supreme, how pure this Dharma is, I diligently praise this Dharma, wanting to cause sentient beings to generate love and joy, to obtain long-lasting benefit and happiness, for the sake of detachment, tranquility, and omniscience. 『Boundless Wisdom』! You should also see that this Dharma can bestow complete happiness in both the mundane and supramundane realms. Those sentient beings who are lacking, because of their loss of this profound Dharma, are far from all the complete and abundant happiness of the mundane and supramundane realms. 『Boundless Wisdom』! You should also see how abundant and easily attainable this profound Dharma treasure is, which the Tathagata presents, you should now diligently practice this profound Dharma. Those foolish people, when I expound this Dharma treasure, are not even willing to listen, how much less can they receive and uphold the abundant Dharma treasure presented by the Tathagata? They are not willing to listen, they do not want to inquire. If in the last five hundred years of the Dharma's decline, when the Buddha, the Dharma treasure, and the upholders of the Dharma are not present, how can they want to listen, love, and inquire?

邊慧！然於後時，若為如來善加持者，此深法寶亦令可得。無邊慧！彼怖畏時，此深法寶實無損減亦無滅盡，但於此法無聽聞者、無受持者，唯除我前渴仰聽聞被甲冑者，當於彼時乃能愛樂聽受斯法。彼時眾生聞此法已能生凈信，我說彼人當得成就斯廣大法，況於今時於此法中能生凈信勤修行者。

「無邊慧！諸菩薩摩訶薩被無上甲冑、無量甲冑、大甲冑時，應作是念：『我為一切匱乏眾生，所謂乏于戒者、乏于聞者、乏于慧者、乏解脫者、乏于解脫知見者，以此大法而豐足之。』由是大法豐足之故，一切匱乏皆令舍離。戒財、聞財、慧財、解脫財、解脫知見財，皆令富饒；貪瞋癡火皆令息滅，一切眾病皆令除愈，無上良藥皆令服之，服斯藥故眾病消除，獲大安樂永離有餘，證清涼性無上涅槃，無復有餘思惟觀察，不求一切有為無為。何以故？以此涅槃最上安樂，一切所求更無餘故、所求永息已滅盡故。無邊慧！諸菩薩摩訶薩被于如是大甲冑已，又為哀愍攝取一切諸眾生故乘此大乘。此大乘者，過去諸佛已乘出離、未來諸佛當乘出離、現在諸佛今乘出離。無有去者，亦無有乘亦無出離。何以故？以空無相無愿、無生無作者故，非已出離、非今出離、非當出離。乘此乘者如是出離，為善出離而無執著。於一切法非

【現代漢語翻譯】現代漢語譯本：無邊慧（菩薩名）！然而在未來的時候，如果如來能夠善加持，這深奧的法寶也能夠被獲得。無邊慧！當人們感到恐懼的時候，這深奧的法寶實際上並沒有減少也沒有滅盡，只是沒有人聽聞、沒有人受持這個法，只有那些像我一樣渴望聽聞、披上甲冑的人，在那個時候才能夠喜愛聽受這個法。那時眾生聽聞此法后能夠生起清凈的信心，我說這些人將會成就這個廣大的法，更何況現在這個時候，能夠對這個法生起清凈的信心並勤奮修行的人呢？

無邊慧！諸位菩薩摩訶薩在披上無上的甲冑、無量的甲冑、大甲冑的時候，應當這樣想：『我爲了所有匱乏的眾生，也就是那些缺乏戒律的、缺乏聽聞的、缺乏智慧的、缺乏解脫的、缺乏解脫知見的眾生，用這個大法來使他們豐足。』因為這個大法使他們豐足的緣故，一切的匱乏都能夠被捨棄。戒律的財富、聽聞的財富、智慧的財富、解脫的財富、解脫知見的財富，都能夠使他們富饒；貪婪、嗔恨、愚癡的火焰都能夠被熄滅，一切的疾病都能夠被治癒，無上的良藥都能夠讓他們服用，服用這個藥的緣故，一切的疾病都能夠消除，獲得大安樂，永遠脫離輪迴，證得清涼的自性，達到無上的涅槃，不再有任何的思惟觀察，不追求一切有為法和無為法。為什麼呢？因為這個涅槃是最上安樂，一切所求都再也沒有剩餘，所求的都永遠止息、已經滅盡的緣故。無邊慧！諸位菩薩摩訶薩披上這樣的大甲冑之後，又爲了哀憫攝取一切眾生的緣故，乘坐這個大乘。這個大乘，過去的諸佛已經乘坐它出離，未來的諸佛將要乘坐它出離，現在的諸佛正在乘坐它出離。沒有去的人，也沒有乘坐，也沒有出離。為什麼呢？因為它是空、無相、無愿的，沒有生起、沒有作者的緣故，不是已經出離、不是正在出離、也不是將要出離。乘坐這個乘的人是這樣出離的，爲了善於出離而沒有執著。對於一切法，不認為它存在，也不認為它不存在。

【English Translation】 English version: O Avyūha (Boundless Wisdom)! Moreover, in the future, if the Tathāgata (Thus Come One) can bestow blessings well, this profound Dharma treasure can also be obtained. O Avyūha! When people are fearful, this profound Dharma treasure is actually not diminished nor extinguished, but there are no listeners or upholders of this Dharma, except for those who, like me, eagerly desire to hear and are armored, who at that time will be able to love and receive this Dharma. At that time, sentient beings, having heard this Dharma, will be able to generate pure faith. I say that these people will achieve this vast Dharma, let alone those who, at this present time, can generate pure faith in this Dharma and diligently practice it?

O Avyūha! When the Bodhisattva Mahāsattvas (Great Bodhisattvas) are armored with the supreme armor, the immeasurable armor, the great armor, they should think thus: 『I will use this great Dharma to enrich all beings who are lacking, namely those who lack precepts, those who lack hearing, those who lack wisdom, those who lack liberation, and those who lack the knowledge and vision of liberation.』 Because of this great Dharma enriching them, all deficiencies can be abandoned. The wealth of precepts, the wealth of hearing, the wealth of wisdom, the wealth of liberation, and the wealth of the knowledge and vision of liberation, all can make them rich; the fires of greed, hatred, and delusion can all be extinguished, all diseases can be cured, and the supreme medicine can be taken. Because of taking this medicine, all diseases can be eliminated, great peace and joy can be obtained, one can be forever free from the cycle of rebirth, realize the cool nature, attain the supreme Nirvana, and no longer have any thoughts or observations, not seeking any conditioned or unconditioned dharmas. Why? Because this Nirvana is the supreme peace and joy, all that is sought is no longer remaining, and all that is sought is forever ceased and extinguished. O Avyūha! After the Bodhisattva Mahāsattvas are armored with such great armor, they ride this great vehicle for the sake of compassionately embracing all sentient beings. This great vehicle, the Buddhas of the past have already ridden it to liberation, the Buddhas of the future will ride it to liberation, and the Buddhas of the present are riding it to liberation. There is no one who goes, nor is there any riding, nor is there any liberation. Why? Because it is empty, without characteristics, without wishes, without arising, and without a maker, it is not already liberated, not currently liberated, nor will it be liberated. Those who ride this vehicle are liberated in this way, for the sake of skillful liberation without attachment. Regarding all dharmas, they do not consider them to exist, nor do they consider them not to exist.

有和合、非無和合、無來無去。此乘此道而出離時，亦非和合、無來無去。此乘此道于大甲冑而出離時，亦非和合、非不和合、無來無去，不可得故。無邊慧！諸菩薩摩訶薩以此甲冑、此乘、此道而發趣之。又此甲冑、此乘、此道而發趣時，不作是念：『若凡夫法、若聲聞法、若緣覺法、若諸佛法，彼法於我若遠若近。』亦不作念：『若空無相無愿、無生無作，彼法於我若遠若近。』亦不作念：『若厭若離若滅，乃至大般涅槃，彼法於我若遠若近。』

「無邊慧！此大甲冑、此乘、此道，一切菩薩、一切聲聞、一切緣覺、一切眾生所不能動，而發趣于阿耨多羅三藐三菩提。無邊慧！諸佛世尊於此甲冑、此乘、此道得不動已而般涅槃。何以故？一切諸法不可動故，一切法性法性之相相遠離故、相清凈故、遍清凈故。不可以相而為觀察、為勝觀察、為遍觀察。一切法相法相之性，不可以性而為觀察、為勝觀察、為遍觀察。一切諸法無性無相，不可顯示、不可言說，是為諸法真實性相。無邊慧！如此甲冑、此乘、此道真實之相不可顯示，不可言說亦復如是。為令眾生當了知故，增長一切法光明故，於此甲冑、此乘、此道，假以施設而略說之。汝今若欲於此甲冑、此乘、此道隨義行者，勿以施設、勿以顯示、勿以言說，

【現代漢語翻譯】現代漢語譯本：存在和合（samavāya，組合）的狀態，也存在非和合的狀態，沒有來也沒有去。當通過此乘（yāna，載具）此道（mārga，道路）出離時，也並非和合，沒有來也沒有去。當通過此乘此道，穿上大甲冑（mahā-varma，偉大的盔甲）出離時，也並非和合，也非不和合，沒有來也沒有去，因為這些都是不可得的。無邊慧（Anantamatī）！諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以此甲冑、此乘、此道而發起修行。又當以此甲冑、此乘、此道發起修行時，不應作這樣的念頭：『無論是凡夫的法、聲聞（śrāvaka，聽聞者）的法、緣覺（pratyekabuddha，獨覺者）的法，還是諸佛的法，這些法對我來說是遠還是近。』也不應作這樣的念頭：『無論是空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）、無生（anutpāda，不生）、無作（akriyā，無作），這些法對我來說是遠還是近。』也不應作這樣的念頭：『無論是厭離、舍離、寂滅，乃至大般涅槃（mahāparinirvāṇa，大滅度），這些法對我來說是遠還是近。』無邊慧！此大甲冑、此乘、此道，一切菩薩、一切聲聞、一切緣覺、一切眾生都不能動搖，而能發起趨向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。無邊慧！諸佛世尊（bhagavat，世尊）在此甲冑、此乘、此道中獲得不動搖之後而入般涅槃。為什麼呢？因為一切諸法都是不可動搖的，一切法性（dharmatā，法性）的法性之相是相互遠離的、相互清凈的、普遍清凈的。不可以相（lakṣaṇa，相狀）來觀察、來殊勝觀察、來普遍觀察。一切法相的法相之性，不可以性（svabhāva，自性）來觀察、來殊勝觀察、來普遍觀察。一切諸法無性無相，不可顯示、不可言說，這就是諸法的真實性相。無邊慧！如此甲冑、此乘、此道的真實之相不可顯示，不可言說也是如此。爲了讓眾生能夠了知，爲了增長一切法的光明，才對此甲冑、此乘、此道，假借施設而略作說明。你現在如果想對此甲冑、此乘、此道隨順其義而行，就不要執著于施設、不要執著于顯示、不要執著于言說。

【English Translation】 English version: There is a state of combination (samavāya), and there is a state of non-combination; there is no coming and no going. When one departs through this vehicle (yāna) and this path (mārga), it is also not a combination, there is no coming and no going. When one departs through this vehicle and this path, wearing the great armor (mahā-varma), it is also not a combination, nor is it a non-combination, there is no coming and no going, because these are unattainable. Anantamatī! The Bodhisattva-Mahāsattvas (great Bodhisattvas) embark on practice with this armor, this vehicle, and this path. Furthermore, when embarking on practice with this armor, this vehicle, and this path, one should not have such thoughts: 『Whether the dharma of ordinary beings, the dharma of Śrāvakas (hearers), the dharma of Pratyekabuddhas (solitary realizers), or the dharma of all Buddhas, are these dharmas far or near to me?』 Nor should one have such thoughts: 『Whether emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita), non-arising (anutpāda), or non-action (akriyā), are these dharmas far or near to me?』 Nor should one have such thoughts: 『Whether it is aversion, detachment, cessation, or even Mahāparinirvāṇa (great complete nirvana), are these dharmas far or near to me?』 Anantamatī! This great armor, this vehicle, and this path cannot be moved by all Bodhisattvas, all Śrāvakas, all Pratyekabuddhas, and all sentient beings, and can initiate the path towards Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Anantamatī! The Bhagavat (World-Honored Ones), the Buddhas, attain Parinirvāṇa after becoming unshakeable in this armor, this vehicle, and this path. Why? Because all dharmas are unshakeable, and the characteristics of the dharmatā (suchness) of all dharmas are mutually separate, mutually pure, and universally pure. One cannot observe, observe supremely, or observe universally through characteristics (lakṣaṇa). The nature of the characteristics of all dharmas cannot be observed, observed supremely, or observed universally through nature (svabhāva). All dharmas are without nature and without characteristics, they cannot be shown or spoken of; this is the true nature of all dharmas. Anantamatī! The true nature of this armor, this vehicle, and this path cannot be shown or spoken of, and it is the same. In order to enable sentient beings to understand, and to increase the light of all dharmas, this armor, this vehicle, and this path are provisionally established and briefly explained. If you now wish to act in accordance with the meaning of this armor, this vehicle, and this path, do not cling to the provisional establishment, do not cling to the showing, and do not cling to the speaking.

應隨義行。隨義行者，無少應行、無少隨行。若於非義不應隨行，若於是義則應隨行。隨義行時，不隨聲行、不隨字行、不隨語行，不隨行者不隨彼轉。何者為義？謂秘密說。于秘密說應隨覺了、應以信行。以信行者，於是義中無所分別，于無分別乃應隨行。應隨行者，乃為不行亦不隨行。何以故？於是義中無少有行、無少隨行、無少遍行，遠離行故。不應隨行，不隨菩提相應而行，不隨流轉相應而行，于彼相應及不相應皆非作意、皆非正念，念清凈故，故不應行。

「無邊慧！於是義中，汝應隨行勿異有行，若異隨行則為妄失。隨逐音聲、隨逐文字、隨逐語言，于彼語言不能捨離。遍知音聲、超過文字、隨覺語言，則不隨行，則不流轉。於是義中如是隨行、如是隨入則無少行，行止息故。無邊慧！于義行時，勿復以行而行於義。若不以行而行於義，則為不來不復退還。若得不來不復退還，於此甲冑、此乘、此道，隨順趣于阿耨多羅三藐三菩提，為諸眾生作大饒益。

「無邊慧！若於此法如是說者、隨義行者、能隨入者，心不顛倒、無有疑惑，成就勝解。於此甲冑、此乘、此道若未攝取，能攝取之速當發趣；若有未被斯甲冑者則能速被；若有未乘於此乘者則能速乘；若有未住於此道者則能速住。無邊慧！

【現代漢語翻譯】現代漢語譯本：應當依循真義而行。依循真義而行，就是沒有絲毫的應當行，也沒有絲毫的應當隨行。如果對於非真義不應當隨行，如果對於真義則應當隨行。依循真義而行時，不依循聲音而行，不依循文字而行，不依循言語而行，不依循行的人不隨其轉變。什麼是真義？就是指秘密的說法。對於秘密的說法應當隨之覺悟，應當以信心而行。以信心而行的人，對於真義之中沒有分別，在沒有分別中才應當隨之而行。應當隨之而行的人，就是不行動也不隨之行動。為什麼呢？因為在真義之中沒有絲毫的行動，沒有絲毫的隨之行動，沒有絲毫的普遍行動，因為遠離行動的緣故。不應當隨之而行，不隨菩提（覺悟）相應而行，不隨流轉相應而行，對於那些相應和不相應都不作意，都不正念，因爲念頭清凈的緣故，所以不應當行動。『無邊慧（菩薩名）！』在真義之中，你應當依循而行，不要有不同的行動，如果不同地依循而行，那就是虛妄的喪失。追逐聲音，追逐文字，追逐言語，對於那些言語不能捨離。遍知聲音，超越文字，隨覺言語，就不隨之而行，就不流轉。在真義之中，像這樣依循而行，像這樣隨之進入，就沒有絲毫的行動，因為行動止息的緣故。『無邊慧！』在依循真義而行時，不要再以行動來行動真義。如果不以行動來行動真義，那就是不來也不再退還。如果得到不來也不再退還，對於這甲冑（比喻菩薩的精進），這乘（比喻菩薩的修行），這道（比喻菩薩的道路），隨順趨向阿耨多羅三藐三菩提（無上正等正覺），為一切眾生作大饒益。『無邊慧！』如果對於此法像這樣說的人，依循真義而行的人，能夠隨之進入的人，心不顛倒，沒有疑惑，成就殊勝的理解。對於這甲冑，這乘，這道，如果還沒有攝取，能夠攝取的人很快就會發趣；如果有還沒有被這甲冑保護的人，就能很快被保護；如果有還沒有乘坐這乘的人，就能很快乘坐；如果有還沒有安住在這道上的人，就能很快安住。『無邊慧！』

【English Translation】 English version: One should act in accordance with the meaning. To act in accordance with the meaning means there is no little that should be acted upon, and no little that should be followed. If it is not the meaning, one should not follow it; if it is the meaning, then one should follow it. When acting in accordance with the meaning, one does not act in accordance with sound, does not act in accordance with words, does not act in accordance with language, and one who does not act does not follow their transformations. What is the meaning? It refers to the secret teachings. Regarding the secret teachings, one should awaken to them and act with faith. One who acts with faith has no discrimination within the meaning, and only in the absence of discrimination should one follow it. One who should follow it is neither acting nor following. Why? Because within the meaning, there is no little action, no little following, no little pervasive action, because it is far from action. One should not follow it, not follow actions that correspond to Bodhi (enlightenment), not follow actions that correspond to transmigration; regarding those that correspond and do not correspond, one should not focus on them, nor have right mindfulness, because the mind is pure, therefore one should not act. 『Boundless Wisdom (a Bodhisattva's name)!』 Within this meaning, you should follow it and not have different actions; if you follow it differently, it will be a false loss. Pursuing sounds, pursuing words, pursuing language, one cannot detach from those languages. Knowing sounds thoroughly, transcending words, and being aware of language, one does not follow it, and does not transmigrate. Within this meaning, following it in this way, entering it in this way, there is no little action, because action ceases. 『Boundless Wisdom!』 When acting in accordance with the meaning, do not act upon the meaning with action. If one does not act upon the meaning with action, then one does not come and does not return. If one attains not coming and not returning, then regarding this armor (a metaphor for the Bodhisattva's diligence), this vehicle (a metaphor for the Bodhisattva's practice), this path (a metaphor for the Bodhisattva's way), one will follow and approach Anuttara-samyak-sambodhi (unexcelled complete enlightenment), bringing great benefit to all sentient beings. 『Boundless Wisdom!』 If one speaks of this Dharma in this way, one who acts in accordance with the meaning, one who can enter it, their mind is not inverted, they have no doubts, and they achieve superior understanding. Regarding this armor, this vehicle, this path, if one has not yet taken them up, one who can take them up will quickly set forth; if there are those who have not yet been protected by this armor, they will quickly be protected; if there are those who have not yet ridden this vehicle, they will quickly ride it; if there are those who have not yet dwelt on this path, they will quickly dwell on it. 『Boundless Wisdom!』

彼諸眾生當攝廣大福德資糧，為佛世尊之所護念，於法無違與僧同行。無邊慧！汝已攝取無量善根，於後末世當以此法攝諸眾生，為諸眾生荷負重擔，所獲福德其量難說。」

爾時世尊而說偈言：

「菩薩無畏者，　　如是被甲時，　為利諸眾生，　　乃被無邊甲。　眾生若貧乏，　　弊苦無法財，　無戒無多聞，　　無慧無解脫；　被此無邊甲，　　令法致豐饒，　以法豐饒故，　　一切獲安樂。　為舍諸貧苦，　　演說無上法，　聞者皆離塵，　　住斯安樂道。　戒蘊備充足，　　多聞如大海，　便得最上慧，　　由斯能斷縛。　解脫遍照明，　　解脫正知見，　若能現證者，　　一切獲安樂。　貪瞋癡大火，　　恒燒遍熾然，　眾生由是苦，　　彼火我令滅。　授諸眾生藥，　　一切病皆除，　若病消除已，　　得至涅槃界。　永舍一切余，　　趣于安樂處，　從彼安樂中，　　無有退還者。　一切有為樂，　　于彼不復求，　無上大安樂，　　于彼皆當證。　以無戲論法，　　成熟諸眾生，　究竟大安樂，　　一切皆當得。　如是發趣者，　　一往不復還，　出過于發趣，　　常得勝安樂。　于大安樂中，　　樂欲不樂欲，　發趣無發趣，　　

【現代漢語翻譯】現代漢語譯本『那些眾生應當積累廣大的福德資糧，會被佛世尊所護念，在佛法上不會違背，與僧團同行。無邊慧（菩薩名）！你已經積累了無量的善根，在未來的末世，應當用這個法來攝受眾生，為眾生承擔重擔，所獲得的福德其數量難以言說。』

當時，世尊說了偈語：

『菩薩無所畏懼，如同披上鎧甲時，爲了利益眾生，才披上無邊的鎧甲。眾生如果貧乏，困苦沒有法財，沒有戒律，沒有多聞，沒有智慧，沒有解脫；披上這無邊的鎧甲，使佛法變得豐饒，因為佛法豐饒的緣故，一切眾生都能獲得安樂。爲了捨棄各種貧困和痛苦，演說無上的佛法，聽聞的人都能夠遠離塵垢，安住在安樂的道路上。戒律的蘊藏完備充足，多聞如同大海一樣深廣，便能得到最上等的智慧，由此能夠斷除束縛。解脫的光明遍照，解脫的正知正見，如果能夠親自證得，一切眾生都能獲得安樂。貪婪、嗔恨、愚癡的大火，恒常燃燒，遍佈熾熱，眾生因此而痛苦，我將使那火焰熄滅。給予眾生藥物，一切疾病都能夠消除，如果疾病消除之後，就能到達涅槃的境界。永遠捨棄一切剩餘的執著，趨向安樂的處所，從那安樂之中，沒有退還的人。一切有為的快樂，對於他們不再追求，無上的大安樂，他們都應當證得。用沒有戲論的佛法，來成熟眾生，究竟的大安樂，一切眾生都應當得到。像這樣發心趣向的人，一旦前往就不會再退還，超越了發心趣向，常常得到殊勝的安樂。在大的安樂之中，無論是樂欲還是不樂欲，發心趣向還是沒有發心趣向，'

【English Translation】 English version 'Those beings should accumulate vast stores of merit, be protected and cared for by the World Honored One, not be in conflict with the Dharma, and walk together with the Sangha. Boundless Wisdom (a Bodhisattva)! You have already accumulated immeasurable roots of goodness. In the future, in the latter days, you should use this Dharma to gather in all beings, bear the heavy burden for all beings, and the merit you obtain will be immeasurable.'

At that time, the World Honored One spoke in verse:

'A Bodhisattva who is fearless, when putting on armor, does so to benefit all beings, thus putting on boundless armor. If beings are poor, suffering and without the wealth of the Dharma, without precepts, without much learning, without wisdom, without liberation; Putting on this boundless armor, they make the Dharma abundant, and because the Dharma is abundant, all beings obtain peace and happiness. To abandon all poverty and suffering, they expound the unsurpassed Dharma, and those who hear it all leave behind defilement, dwelling on the path of peace and happiness. The accumulation of precepts is complete and sufficient, learning is as vast as the ocean, and then the highest wisdom is obtained, by which one can break free from bondage. The light of liberation shines everywhere, the correct knowledge and view of liberation, if one can personally realize it, all beings will obtain peace and happiness. The great fire of greed, hatred, and delusion, constantly burns and blazes everywhere, beings suffer because of it, and I will cause that fire to be extinguished. Giving medicine to all beings, all diseases will be eliminated, and if diseases are eliminated, they will reach the realm of Nirvana. Forever abandoning all remaining attachments, they go to the place of peace and happiness, and from that peace and happiness, there is no one who retreats. All conditioned happiness, they no longer seek, the unsurpassed great peace and happiness, they should all realize. Using the Dharma without conceptual proliferation, to mature all beings, the ultimate great peace and happiness, all beings should obtain. Those who have thus set forth, once they go, they will not return, surpassing the setting forth, they will always obtain supreme peace and happiness. In the great peace and happiness, whether there is desire or no desire, whether there is setting forth or no setting forth,'

一切皆當斷。　如是被甲已，　　當乘於此乘，　為愍諸眾生，　　一切皆攝取。　過去正遍知，　　此乘已出離，　未來正遍知，　　此乘當出離，　現在佛世尊，　　此乘今出離，　故於此大乘，　　無不皆乘者。　一切諸最勝，　　世間大依怙，　以此乘出離，　　不起于乘想，　非乘以為乘，　　非道以為道，　非出以為出，　　出離故無上。　此乘出離時，　　曾無少出離，　以空無有相，　　無愿無作故。　非乘非出離，　　乃名為大乘，　一切悉平等，　　由是而發趣。　此乘無和合，　　亦無不和合，　發趣無上道，　　現證大安樂。　此乘無相應，　　亦無不相應，　無處無所依，　　由是而發趣。　此道無有來，　　此道亦無去，　行斯正道者，　　寂靜而發趣。　我說於此道，　　此乘此甲冑，　於法無所依，　　寂靜最無上。　一切凡夫法，　　一切聲聞法，　一切緣覺法，　　一切不可得。　于佛一切法，　　離垢無上法，　不遠亦不近，　　一切不可得。　于空無相法，　　無愿無作法，　不遠亦不近，　　一切不可得。　于厭離滅法，　　涅槃寂靜法，　不遠亦不近，　　一切不可得。　此乘此甲冑，　　此道無所

【現代漢語翻譯】現代漢語譯本一切都應當放下。如同穿上鎧甲，應當乘坐這輛車乘，爲了憐憫一切眾生，一切都應攝取。過去的正遍知（Samyak-saṃbuddha，意為完全覺悟者），已由此乘出離，未來的正遍知，將由此乘出離，現在的佛世尊（Bhagavat，意為世尊），正由此乘出離，因此，在這大乘（Mahāyāna，意為偉大的載具）中，沒有不乘坐它的人。一切最殊勝的，世間的大依怙（庇護者），都由此乘出離，不執著于乘的概念，不以非乘為乘，不以非道為道，不以非出離為出離，因為出離才是無上的。當此乘出離時，從未有絲毫出離，因為它是空性（Śūnyatā，意為空無自性），無相（Animitta，意為無特徵），無愿（Apranihita，意為無慾求），無作（Anabhisaṃskāra，意為無造作）的。非乘非出離，才稱為大乘，一切都平等，由此而發起趨向。此乘無和合（Saṃyoga，意為結合），也無不和合，發起趨向無上道，現證大安樂。此乘無相應（Saṃprayoga，意為相應），也無不相應，無處可依，由此而發起趨向。此道無有來，此道亦無去，行此正道者，寂靜而發起趨向。我說此道，此乘，此鎧甲，於法無所依，寂靜最無上。一切凡夫法，一切聲聞法（Śrāvaka，意為聽聞佛陀教誨的弟子），一切緣覺法（Pratyekabuddha，意為獨自覺悟者），一切都不可得。對於佛的一切法，離垢無上法，不遠也不近，一切都不可得。對於空無相法，無愿無作法，不遠也不近，一切都不可得。對於厭離滅法，涅槃（Nirvāṇa，意為寂滅）寂靜法，不遠也不近，一切都不可得。此乘，此鎧甲，此道，無所依。

【English Translation】 English version Everything should be relinquished. Having thus been armored, one should ride this vehicle, For the sake of compassion for all beings, all should be embraced. The past Samyak-saṃbuddhas (Perfectly Enlightened Ones), have departed by this vehicle, The future Samyak-saṃbuddhas, will depart by this vehicle, The present Bhagavat (Blessed One), is now departing by this vehicle, Therefore, in this Mahāyāna (Great Vehicle), there is no one who does not ride it. All the most excellent ones, the great protectors of the world, Depart by this vehicle, without clinging to the concept of a vehicle, Not taking the non-vehicle as a vehicle, not taking the non-path as a path, Not taking non-departure as departure, because departure is supreme. When this vehicle departs, there has never been the slightest departure, Because it is emptiness (Śūnyatā), without characteristics (Animitta), without wishes (Apranihita), without actions (Anabhisaṃskāra). Neither a vehicle nor a departure, is what is called the Mahāyāna, All are equal, and from this, one sets forth. This vehicle has no union (Saṃyoga), nor non-union, Setting forth towards the supreme path, one realizes great bliss. This vehicle has no association (Saṃprayoga), nor non-association, Having no place to rely on, from this, one sets forth. This path has no coming, this path also has no going, Those who walk this right path, set forth in tranquility. I speak of this path, this vehicle, this armor, Having no reliance on any dharma, tranquility is supreme. All the dharmas of ordinary beings, all the dharmas of Śrāvakas (Disciples who hear the Buddha's teachings), All the dharmas of Pratyekabuddhas (Solitary Buddhas), all are unattainable. Regarding all the dharmas of the Buddha, the undefiled supreme dharma, Neither far nor near, all are unattainable. Regarding the dharma of emptiness and no characteristics, the dharma of no wishes and no actions, Neither far nor near, all are unattainable. Regarding the dharma of renunciation and cessation, the dharma of Nirvāṇa (Extinction) and tranquility, Neither far nor near, all are unattainable. This vehicle, this armor, this path, has no reliance.

取，　無上不可動，　　畢竟不可得。　一切法自性，　　真實希有相，　不可以施設，　　諸法性空故。　此乘此甲冑，　　此道無顯示，　如諸法自性，　　彼性亦如是。　一切諸法中，　　相性不可得，　于無相性法，　　我略為開示。　一切諸法中，　　一切自性相，　於我如是說，　　畢竟無所有。　此乘及此道，　　甲冑自性相，　于彼求言說，　　畢竟亦非有。　言說非有故，　　是為希有相，　于彼言說中，　　語相亦非有。　諸法不可量，　　無勝無邊量，　一切不可測，　　是故法無上。　此乘此甲冑，　　此道亦如是，　于彼無相中，　　如是應隨入。　為令諸眾生，　　遍知勤修習，　速逮法光明，　　故我如是說。　諸法無語言，　　一切不可說，　于彼諸法中，　　一切應隨入。　以法無言故，　　于彼應隨行，　行無少有行，　　一切法無行。　無求而樂求，　　無行而隨行，　如是隨行者，　　于義不觀察。　汝今于實義，　　一切應隨行，　音聲及語言，　　于彼勿隨轉。　音聲語言中，　　若得不隨轉，　于義乃隨行，　　是為求義者。　何者名為義，　　應知秘密說，　以信無分別，　　是義乃隨行。　

【現代漢語翻譯】現代漢語譯本（佛陀說：）至高無上、不可動搖的境界，終究是無法得到的。一切法的自性，是真實而稀有的現象，因為諸法本性空無，所以無法用言語來描述。這（菩薩）乘、這（菩薩）甲冑、這（菩薩）道，都無法顯示，如同諸法的自性一樣，它們的本性也是如此。在一切諸法中，（它們的）相和性都不可得，對於這無相性的法，我略微為你們開示。在一切諸法中，一切自性之相，依我所說，終究都是不存在的。這（菩薩）乘以及這（菩薩）道，（菩薩）甲冑的自性之相，如果想用言語來表達它們，終究也是不可能的。因為言語無法表達，所以這是稀有的現象，在這些言語中，語言的相也是不存在的。諸法是不可度量的，沒有勝過它的，也沒有邊際，一切都無法測度，所以法是至高無上的。這（菩薩）乘、這（菩薩）甲冑、這（菩薩）道也是如此，對於這無相的境界，應當如此隨順進入。爲了讓一切眾生，普遍知曉並勤奮修習，迅速獲得法的光明，所以我這樣說。諸法沒有語言，一切都不可說，對於這些諸法，一切都應當隨順進入。因為法沒有語言，所以應當隨順它而行，修行沒有絲毫的執著，一切法都是無行的。不求而樂於求，無行而隨順行，像這樣隨順而行的人，不會執著于義理的表象。你們現在對於真實的義理，一切都應當隨順而行，對於音聲和語言，不要隨之流轉。在音聲和語言中，如果能夠不隨之流轉，才能隨順義理而行，這才是追求義理的人。什麼叫做義理呢？應當知道這是秘密的說法，以信心而不分別，才是隨順義理而行。

【English Translation】 English version (The Buddha said:) The supreme, unmoving state is ultimately unattainable. The self-nature of all dharmas (phenomena, teachings), is a real and rare phenomenon, Because the nature of all dharmas is empty, it cannot be described with words. This (Bodhisattva) vehicle, this (Bodhisattva) armor, this (Bodhisattva) path, cannot be shown, Just like the self-nature of all dharmas, their nature is also like this. In all dharmas, their form and nature are unattainable, Regarding this formless dharma, I will briefly explain it to you. In all dharmas, all self-nature forms, According to what I say, ultimately do not exist. This (Bodhisattva) vehicle and this (Bodhisattva) path, the self-nature form of the (Bodhisattva) armor, If you want to express them with words, it is ultimately impossible. Because words cannot express it, this is a rare phenomenon, In these words, the form of language also does not exist. Dharmas are immeasurable, there is nothing superior to them, and they have no boundaries, Everything is immeasurable, therefore the dharma is supreme. This (Bodhisattva) vehicle, this (Bodhisattva) armor, this (Bodhisattva) path are also like this, Regarding this formless state, one should enter it by following it. In order to let all sentient beings, universally know and diligently practice, Quickly obtain the light of the dharma, therefore I say this. Dharmas have no language, everything is unspeakable, Regarding these dharmas, everything should be entered by following it. Because the dharma has no language, one should follow it and act, Practice has no attachment, all dharmas are without action. Not seeking but enjoying seeking, without action but following action, Those who follow in this way, will not be attached to the appearance of the meaning. Now, regarding the true meaning, you should follow it in everything, Regarding sounds and language, do not follow them. In sounds and language, if you can not follow them, Then you can follow the meaning, this is the one who seeks the meaning. What is called meaning? You should know that this is a secret teaching, With faith and without discrimination, this is following the meaning.

明瞭如是義，　　能于秘密說，　無執無所著，　　不行不隨轉。　若有隨行者，　　彼則隨執著，　若無隨行者，　　一切不隨轉。　由是正憶念，　　遠離於隨轉，　菩提及生死，　　二俱不相應。　于彼亦無念，　　無念為正念，　于念清凈故，　　說為清凈者。　若異此修行，　　遠離無上法，　汝應於是義，　　如說而修習。　若隨語言者，　　是則隨音聲，　于彼不超過，　　同於世間法。　音聲及文字，　　不應隨彼轉，　應知真實義，　　無行以隨行。　實義無音聲，　　亦無有文字，　超過語言故，　　乃名為實義。　是義應隨行，　　隨行無所有，　以行止息故，　　乃名為實義。　于真實義中，　　不行以為行，　斯則不退轉，　　不捨于甲冑。　隨順大甲冑，　　大乘及大道，　趣于安樂處，　　利益諸眾生。　此諸安隱法，　　我今為汝說，　汝當隨義行，　　能斷汝疑惑。　若乘此乘者，　　乘已當發趣，　速詣大菩提，　　現證無上覺。　於此最上乘，　　不乘為速乘，　于道于甲冑，　　其義亦如是。　於此無上法，　　精勤修習者，　彼諸眾生等，　　為佛之護念。　於後怖畏時，　　汝當開此法，　廣為諸眾

【現代漢語翻譯】現代漢語譯本若能明瞭這樣的道理，就能宣說秘密的教義，不執著任何事物，不被任何事物束縛，不刻意去做什麼，也不隨波逐流。如果有人跟隨這些教義而行，他們就會被執著所束縛；如果沒有人跟隨這些教義而行，那麼一切都不會隨之流轉。因此，通過正確的憶念，就能遠離隨波逐流的狀態，菩提（覺悟）和生死（輪迴）這二者都不再相互關聯。對於菩提和生死，也不應有任何念頭，無念才是真正的正念。因爲念頭清凈，所以被稱為清凈者。如果修行的方式與此不同，就會遠離無上的佛法。你應該按照我所說的道理去修行。如果跟隨語言文字，那就是跟隨聲音，無法超越其侷限，與世俗的法則沒有區別。不應該跟隨聲音和文字而轉，應該瞭解真實的意義，以無為的方式去修行。真實的意義沒有聲音，也沒有文字，因為它超越了語言的範疇，所以才被稱為真實的意義。這個意義應該通過修行來領悟，而修行本身是無所執著的。當修行止息時，才能真正領悟真實的意義。在真實的意義中，不把修行當作修行，這樣就不會退轉，也不會捨棄菩薩的盔甲（精進）。隨順這偉大的盔甲，也就是大乘（菩薩乘）和大道，就能到達安樂的境地，利益一切眾生。這些安穩的法門，我現在為你宣說，你應該按照其意義去修行，這樣就能斷除你的疑惑。如果有人乘坐這輛車（指大乘佛法），乘坐之後就應該出發，迅速到達大菩提（覺悟），親證無上的覺悟。對於這最上的乘，不執著于乘坐才是最快的乘坐。對於道和盔甲，其意義也是如此。對於這無上的佛法，如果有人精勤修習，他們就會得到諸佛的護念。在未來的恐怖時期，你應該開示這個法門，廣泛地為眾生宣說。

【English Translation】 English version Understanding the meaning thus, one can speak of the secret teachings, without attachment or clinging, not acting deliberately, nor following the flow. If there are those who follow these teachings, they will be bound by attachment; if there are none who follow these teachings, then nothing will flow along. Therefore, through correct mindfulness, one can be free from following the flow, and neither Bodhi (enlightenment) nor Samsara (cycle of birth and death) will be related to each other. Towards Bodhi and Samsara, there should be no thought; non-thought is true right mindfulness. Because thoughts are pure, one is called pure. If the practice is different from this, one will be far from the supreme Dharma. You should practice according to the meaning I have spoken. If one follows language, then one follows sound, unable to transcend its limitations, and no different from worldly laws. One should not follow sound and words, but should understand the true meaning, and practice in a non-acting way. The true meaning has no sound, nor words, because it transcends the realm of language, and therefore it is called the true meaning. This meaning should be understood through practice, and practice itself is without attachment. When practice ceases, one can truly understand the true meaning. In the true meaning, not regarding practice as practice, one will not regress, nor abandon the armor of a Bodhisattva (diligence). Following this great armor, which is the Mahayana (Bodhisattva vehicle) and the Great Path, one can reach the place of peace and benefit all sentient beings. These peaceful teachings, I now speak for you, you should practice according to their meaning, and thus you can cut off your doubts. If one rides this vehicle (referring to Mahayana Buddhism), after riding, one should set forth, quickly reaching Great Bodhi (enlightenment), and personally realize the supreme enlightenment. For this supreme vehicle, not clinging to riding is the fastest riding. For the path and the armor, the meaning is also the same. For this supreme Dharma, if there are those who diligently practice, they will be protected by all Buddhas. In the future time of fear, you should reveal this Dharma, and widely speak it for all beings.

生，　　而作利益者。　於後怖畏時，　　若能開此法，　所生無上福，　　其數不可量。

「無邊慧！諸菩薩摩訶薩所被甲冑名曰大勝，亦名無邊勝、亦名大莊嚴。所乘之乘名曰大商，亦名無邊光、亦名妙莊嚴。所行之道名曰無量莊嚴資糧，亦名無量方便資糧。以是道故，諸善丈夫而發趣于阿耨多羅三藐三菩提。

「複次無邊慧！乃往古昔過無量劫，復倍是數，有佛出世，號栴檀香光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名電光，國名光明。時彼剎土地平如掌，無諸雜穢瓦礫荊棘，黃金白銀而為沙聚，行列國界睹者欣悅。時四天下其洲皆廣二億由旬，一一洲中復有四萬八千大城，其城一一廣十由旬長二十由旬，垣墻週迴嚴麗峻極。一一城有八俱胝人止住其中，十千聚落一千園苑圍繞莊嚴。而此國界復有種種花樹果樹香樹、衣樹上味之樹及金剛樹間錯莊飾。池沼泉流涯岸端直，八功德水盈滿其中，優缽羅花、波頭摩花、拘物頭花、芬陀利花，雜色輝映靡不周遍。彼栴檀香光明如來壽六十八俱胝那由他歲，復有六十俱胝那由他諸聲聞眾以為眷屬。彼時人民顏貌端正安隱快樂，薄貪瞋癡易可開示，以少勸化而能遍知諸法性相。無邊慧！復于彼時有轉輪

【現代漢語翻譯】現代漢語譯本：

能利益眾生的人。在未來的恐懼時刻，如果能開示此法，所產生的無上福德，其數量不可估量。『無邊慧！諸位菩薩摩訶薩所披的鎧甲名為大勝，也名為無邊勝，又名為大莊嚴。他們所乘坐的車輛名為大商，也名為無邊光，又名為妙莊嚴。他們所行之道名為無量莊嚴資糧，也名為無量方便資糧。因為這條道路，諸位善男子才發心趣向阿耨多羅三藐三菩提（無上正等正覺）。』『再者，無邊慧！在過去無量劫之前，還要再加倍那麼久遠，有一尊佛出世，號為栴檀香光明如來（如來十號之一，意為散發栴檀香光明的佛）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。當時的劫名為電光，國名為光明。那時，那個佛剎的土地平坦如手掌，沒有各種雜亂的污穢、瓦礫、荊棘，黃金白銀堆積成沙，排列在國界，看到的人都感到欣喜。當時，四大部洲的每個洲都廣闊達二億由旬，每個洲中又有四萬八千座大城，每座城都廣闊十由旬，長二十由旬，城墻環繞，莊嚴而高峻。每座城都有八俱胝（一俱胝為一千萬）人居住其中，有十千個聚落和一千個園林圍繞著，非常莊嚴。而這個國界還有各種各樣的花樹、果樹、香樹、衣樹、上味之樹以及金剛樹交錯裝飾。池塘泉流，岸邊平直，八功德水充滿其中，優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（黃蓮花）、芬陀利花（白蓮花），各種顏色交相輝映，遍佈各處。那尊栴檀香光明如來的壽命有六十八俱胝那由他歲，還有六十俱胝那由他的聲聞眾作為眷屬。那時的人民容貌端正，安穩快樂，貪、嗔、癡薄弱，容易開導，稍微勸化就能普遍瞭解諸法的性相。無邊慧！那時還有轉輪

【English Translation】 English version:

Who creates benefit for beings. In times of future fear, if one can reveal this Dharma, The unsurpassed merit generated is immeasurable. 'Immeasurable Wisdom! The armor worn by the Bodhisattva Mahasattvas is called Great Victory, also called Immeasurable Victory, and also called Great Adornment. The vehicle they ride is called Great Merchant, also called Immeasurable Light, and also called Wonderful Adornment. The path they walk is called Immeasurable Adornment Resources, also called Immeasurable Expedient Resources. Because of this path, virtuous men aspire to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Furthermore, Immeasurable Wisdom! In the ancient past, beyond immeasurable kalpas, and then double that number, there was a Buddha who appeared in the world, named Chandana Fragrance Light Tathagata (one of the ten titles of a Buddha, meaning the Buddha who emits the light of sandalwood fragrance), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and universally enlightened), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed teacher), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (the World Honored One). The kalpa was named Electric Light, and the country was named Light. At that time, the land of that Buddha-field was as flat as the palm of a hand, without any miscellaneous impurities, rubble, or thorns. Gold and silver were piled up as sand, arranged along the borders of the country, and those who saw it were delighted. At that time, each of the four continents was two hundred million yojanas wide, and in each continent, there were forty-eight thousand great cities. Each city was ten yojanas wide and twenty yojanas long, with walls surrounding them, magnificent and towering. Each city had eight kotis (one koti is ten million) of people living in it, surrounded by ten thousand settlements and one thousand gardens, which were very magnificent. And this country was also decorated with various kinds of flower trees, fruit trees, fragrant trees, clothing trees, trees of superior flavors, and diamond trees interspersed. Ponds and springs had straight banks, filled with the eight merits of water, with Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus), their various colors shining and spreading everywhere. The lifespan of that Chandana Fragrance Light Tathagata was sixty-eight kotis of nayutas of years, and there were sixty kotis of nayutas of Shravakas as his retinue. At that time, the people had upright appearances, were peaceful and happy, with weak greed, anger, and ignorance, and were easy to guide. With a little persuasion, they could universally understand the nature and characteristics of all dharmas. Immeasurable Wisdom! At that time, there was also a Chakravartin

王名一切義成，七寶具足四天歸化。彼閻浮洲有一大城，其城縱廣四十由旬，人民熾盛安隱豐樂。宮城之內廣五由旬，間以七寶而為莊飾，妙多羅樹垂諸鈴鐸，真金羅網彌覆其上。王之正殿純紺琉璃，廣一由旬四面千柱，其殿之上覆有千樓，高峻嚴麗眾寶裝飾。于其殿前有大香池周環澄澈，其傍復有十六香光小池，七寶所成佈列圍繞。一一池間流渠激注，出妙音聲如奏眾樂。一一小池有八階道，香光大池三十二道，一一階道純金所成，寶樹行列寶網彌覆，上妙香氣遍滿城中，故號彼池名曰香光。

「無邊慧！彼轉輪王有四夫人：一名無邊音，二名賢善音，三名眾妙音，四名鵝王音。一一夫人各有二子：一名不空勝，二名賢勝，三名龍勝，四名勝音，五名妙音，六名梵音，七名勝云，八名云音。婇女六億，諸子十千。爾時彼王于內宮中與其眷屬娛樂嬉戲，忽于空中見一如來妙色之身。時彼如來即告王言：『大王！應被無上甲冑、乘無上乘而發趣于阿耨多羅三藐三菩提，授諸眾生智慧之藥，勿得貪著人天五欲。此大甲冑而能攝受無上安樂，此無上乘而能誘入無上園苑，入此中者不復退還。一切人天種種諸欲，皆是無常變壞之法，勢不久住須臾磨滅。』無邊慧！爾時一切義成大王聞此說已，于彼如來而白言曰：『其誰

【現代漢語翻譯】現代漢語譯本國王名為一切義成（Sarvārthasiddha），擁有七寶，四天（四大天王所統治的四重天界）都歸順於他。在他所統治的閻浮洲（Jambudvīpa，指我們所居住的這個世界）中，有一座大城，此城縱橫四十由旬（yojana，古印度長度單位，約合7-15公里），人民繁榮昌盛，安寧富足。宮城之內廣闊五由旬，用七寶裝飾，妙多羅樹（tāla，一種棕櫚樹）上懸掛著鈴鐺，真金羅網覆蓋其上。國王的正殿完全用紺琉璃（一種深藍色寶石）建造，廣闊一由旬，四面有千根柱子，殿上還有千座樓閣，高聳壯麗，用各種珍寶裝飾。殿前有一個大香池，周圍清澈見底，旁邊還有十六個香光小池，用七寶建成，環繞排列。每個池子之間有水渠流動，發出美妙的聲音，如同演奏各種樂器。每個小池都有八條階梯，香光大池有三十二條階梯，每條階梯都是純金製成，寶樹成行，寶網覆蓋，上等的香氣瀰漫整個城市，因此這個池子被稱為香光池。『無邊慧（Anantamatī，菩薩名）！這位轉輪王（cakravartin，擁有統治世界的理想君主）有四位夫人：第一位名叫無邊音（Anantaghoṣā），第二位名叫賢善音（Bhadraśubhaghoṣā），第三位名叫眾妙音（Sarvamaṅgalaghoṣā），第四位名叫鵝王音（Haṃsarājaghoṣā）。每位夫人各有兩位兒子：第一位夫人的兒子名為不空勝（Amoghavijaya）和賢勝（Vijayabhadra），第二位夫人的兒子名為龍勝（Nāgavijaya）和勝音（Vijayaghoṣa），第三位夫人的兒子名為妙音（Maṅgalaghoṣa）和梵音（Brahmaghoṣa），第四位夫人的兒子名為勝云（Vijayamegha）和云音（Meghaghoṣa）。還有六億婇女，以及一萬個兒子。當時，國王在內宮中與他的眷屬娛樂嬉戲，忽然在空中看到一位如來（tathāgata，佛的稱號）美妙的身相。這時，如來對國王說：『大王！您應當披上無上的鎧甲，乘坐無上的乘具，發起趨向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），給予眾生智慧的良藥，不要貪戀人天五欲（五種感官慾望）。這件大鎧甲能夠攝受無上的安樂，這無上的乘具能夠引導進入無上的園林，進入其中的人不再退轉。一切人天種種慾望，都是無常變壞的法則，勢力不能長久，須臾之間就會磨滅。』無邊慧！當時，一切義成大王聽到這些話后，對那位如來說：『是誰』

【English Translation】 English version King Sarvārthasiddha, possessing the seven treasures, had the four heavens (the four celestial realms ruled by the Four Heavenly Kings) submit to him. In Jambudvīpa (the world we inhabit), over which he ruled, there was a great city, forty yojanas (an ancient Indian unit of length, approximately 7-15 kilometers) in length and breadth, with a flourishing, peaceful, and prosperous population. The palace city was five yojanas wide, adorned with seven treasures, with tāla trees (a type of palm tree) hanging with bells, and a net of pure gold covering it. The king's main hall was made entirely of dark blue lapis lazuli, one yojana wide, with a thousand pillars on each of its four sides, and above the hall were a thousand towers, tall and magnificent, decorated with various jewels. In front of the hall was a large fragrant pond, clear and pure, and beside it were sixteen smaller fragrant light ponds, made of seven treasures, arranged in a circle. Between each pond, channels flowed, producing beautiful sounds like the playing of various musical instruments. Each small pond had eight stairways, and the large fragrant light pond had thirty-two stairways, each made of pure gold, with rows of jeweled trees and a net of jewels covering them, and the finest fragrance permeated the entire city, hence the pond was called the Fragrant Light Pond. 『Anantamatī (a Bodhisattva's name)! This Cakravartin (an ideal monarch who rules the world) had four consorts: the first named Anantaghoṣā, the second named Bhadraśubhaghoṣā, the third named Sarvamaṅgalaghoṣā, and the fourth named Haṃsarājaghoṣā. Each consort had two sons: the sons of the first consort were named Amoghavijaya and Vijayabhadra, the sons of the second consort were named Nāgavijaya and Vijayaghoṣa, the sons of the third consort were named Maṅgalaghoṣa and Brahmaghoṣa, and the sons of the fourth consort were named Vijayamegha and Meghaghoṣa. There were also six hundred million female attendants and ten thousand sons. At that time, the king was enjoying himself in the inner palace with his retinue when suddenly he saw the beautiful form of a Tathāgata (a title of the Buddha) in the sky. Then, the Tathāgata said to the king: 『Great King! You should put on the supreme armor, ride the supreme vehicle, and set forth towards Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), give the medicine of wisdom to all beings, and do not be greedy for the five desires of humans and gods (the five sensory desires). This great armor can embrace supreme bliss, and this supreme vehicle can lead into the supreme garden, and those who enter it will not retreat. All the various desires of humans and gods are impermanent and subject to change, their power does not last long, and they will vanish in an instant.』 Anantamatī! At that time, King Sarvārthasiddha, upon hearing these words, said to the Tathāgata: 『Who is』

能示斯大甲冑，如彼甲冑而嚴被之？其誰能示斯之大乘，如彼大乘而乘御之？其誰能示斯之大道，如彼大道而發趣之？』時彼如來告一切義成大王言：『大王當知，有栴檀香光明如來，王應詣彼，當爲大王演說斯法，被大甲冑、乘于大乘、趣于大道。』時彼如來如是說已欻然不現。

「無邊慧！爾時一切義成大王睹斯事已，悚慄毛豎發希有心，便生怖畏，不樂人天種種欲樂，厭舍一切諸行有為，求大甲冑、大乘大道，即與八子及四夫人並余諸子婇女侍從，俱往詣彼栴檀香光明如來所。既到彼已，與其眷屬恭敬作禮稽首佛足，即以一百檀盧那七寶雜花散於如來、應、正遍知，復以無量支婆羅奉獻如來及聲聞眾，復以一切安樂資具滿十千歲而供養之。從是以後，棄捨王位與其眷屬，于栴檀香光明如來法中出家。無邊慧！時彼栴檀香光明如來知一切義成比丘及其眷屬至樂之心，便為開示甲冑莊嚴、大乘莊嚴。彼既聞已發堅固心，為深法故盡其軀命，端坐思惟精勤無退常近如來，而於世間一切諸欲得無動念。

「無邊慧！時彼如來問一切義成比丘言：『善男子！汝於今時被大甲冑、乘于大乘發趣道耶？以是道故而能成就一切智智、無等等智。汝當如理精勤修習。』彼一切義成比丘白栴檀香光明如來言：『世尊！我

【現代漢語翻譯】現代漢語譯本：『誰能展示這偉大的鎧甲，像那鎧甲一樣嚴密披掛？誰能展示這偉大的乘具，像那大乘一樣駕馭？誰能展示這偉大的道路，像那大道一樣邁進？』當時，那位如來告訴一切義成大王說：『大王應當知道，有一位栴檀香光明如來（Candana-gandha-prabha Tathagata），您應該去拜訪他，他會為大王演說此法，披上大鎧甲，乘坐大乘，邁向大道。』當時，那位如來說完這些話就忽然消失了。無邊慧（Anantamati）！那時，一切義成大王看到這些事後，驚恐得毛髮豎立，心中感到稀有，便產生了恐懼，不再喜歡人天種種的慾望享樂，厭倦捨棄一切諸行有為，尋求大鎧甲、大乘大道，於是就和他的八個兒子以及四位夫人，還有其他兒子、宮女侍從，一起前往栴檀香光明如來所在之處。到達那裡后，他和他的眷屬恭敬地向佛陀頂禮，以一百檀盧那（Tandulana）七寶雜花散在如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）身上，又以無量支婆羅（Civara）供奉如來和聲聞眾，又以一切安樂資具供養了十千年。從那以後，他捨棄了王位，和他的眷屬在栴檀香光明如來的法中出家。無邊慧！當時，栴檀香光明如來知道一切義成比丘和他的眷屬心懷至樂，便為他們開示鎧甲的莊嚴、大乘的莊嚴。他們聽聞后，發起了堅固的心，爲了深奧的佛法而獻出生命，端坐思惟，精勤不懈，常親近如來，對於世間一切慾望都能不動心。無邊慧！當時，那位如來問一切義成比丘說：『善男子！你現在披上了大鎧甲，乘坐著大乘，邁向道了嗎？因為這條道路，你才能成就一切智智（Sarvajnata-jnana）、無等等智（Asamasama-jnana）。你應該如理精勤地修習。』那位一切義成比丘對栴檀香光明如來說：『世尊！我』

【English Translation】 English version: 'Who can demonstrate this great armor, so that it is worn as that armor is worn? Who can demonstrate this great vehicle, so that it is ridden as that great vehicle is ridden? Who can demonstrate this great path, so that it is embarked upon as that great path is embarked upon?' Then, that Tathagata said to King Sarvarthasiddha: 'Great King, you should know that there is a Tathagata named Candana-gandha-prabha (Sandalwood Fragrance Light Tathagata), you should go to him, and he will explain this Dharma to you, so that you may wear the great armor, ride the great vehicle, and embark upon the great path.' Then, that Tathagata, having spoken thus, suddenly disappeared. Anantamati! At that time, King Sarvarthasiddha, having witnessed these events, was startled, his hair stood on end, and he felt a rare sense of wonder. He became fearful, no longer enjoying the various pleasures of humans and gods, and grew weary of abandoning all conditioned phenomena. Seeking the great armor, the great vehicle, and the great path, he, along with his eight sons, four wives, and other sons, palace women, and attendants, went to where Candana-gandha-prabha Tathagata was. Having arrived there, he and his retinue respectfully bowed their heads to the Buddha's feet. They scattered one hundred Tandulana (a type of precious flower) of seven precious mixed flowers upon the Tathagata, Arhat, Samyaksambuddha, and offered countless Civara (robes) to the Tathagata and the assembly of Sravakas. They also offered all kinds of comforts for ten thousand years. From then on, he abandoned his kingship and, with his retinue, went forth into homelessness in the Dharma of Candana-gandha-prabha Tathagata. Anantamati! At that time, Candana-gandha-prabha Tathagata, knowing that Bhiksu Sarvarthasiddha and his retinue were of the most joyful mind, then revealed to them the adornment of the armor and the adornment of the great vehicle. Having heard this, they developed a firm mind, and for the sake of the profound Dharma, they gave up their lives, sat in meditation, diligently and tirelessly, always close to the Tathagata, and were unmoved by all worldly desires. Anantamati! At that time, that Tathagata asked Bhiksu Sarvarthasiddha: 'Good man! Have you now put on the great armor, ridden the great vehicle, and embarked upon the path? Because of this path, you will be able to achieve Sarvajnata-jnana (all-knowing wisdom) and Asamasama-jnana (unequaled wisdom). You should diligently practice according to the Dharma.' That Bhiksu Sarvarthasiddha said to Candana-gandha-prabha Tathagata: 'World Honored One, I'

於今時乃不見有名甲冑法、亦不見有能被甲冑者、亦不見有被甲所從、亦不見有被甲之處。世尊！我不見有名乘之法、亦不見有乘大乘者、亦不見有乘之所從、亦不見有乘大乘處。世尊！我不見有名道之法、亦復不見由此道故已發趣者今發趣者、亦不見有道之所從、亦不見有道之處所。世尊！我于阿耨多羅三藐三菩提，若遠若近、若去來今，無得無見。如我今者作是觀時，實無少法而可親近而可證者。若我無證，世尊寧當而問我言：「被大甲冑、乘于大乘發趣道耶？」世尊一切知者、一切見者，如我等比於法修行，唯有如來乃能了知，非諸聲聞緣覺境界。』無邊慧！彼一切義成比丘于如來前作是說時，與其眷屬便得菩薩無生法忍，得法忍故皆不退轉。爾時栴檀香光明如來悉為授記，過五百阿僧祇劫，當證阿耨多羅三藐三菩提。彼聞授記歡喜踴躍，上升虛空高七多羅，即以偈頌讚如來曰：

「『無量大名稱，　　挺特如山王，　　世尊一切智，　　能演諸功德。　　佛眼悉明見，　　猶如日照臨，　　尊嚴大會中，　　我禮如來足。　　無量德資糧，　　佛智已圓滿，　　我等亦當得，　　世尊無上智。　　無上大光明，　　普照於人天，　　開示諸法藏，　　無邊功德海。　　智慧常無失，　　正

【現代漢語翻譯】現代漢語譯本：『世尊，如今我沒有看到所謂的甲冑法（指菩薩的修行），也沒有看到能夠披上甲冑的人，也沒有看到披甲冑的來源，也沒有看到披甲冑的處所。世尊！我沒有看到所謂的大乘法（指菩薩的教法），也沒有看到修習大乘的人，也沒有看到大乘的來源，也沒有看到大乘的處所。世尊！我沒有看到所謂的道法（指修行的方法），也沒有看到因為這條道路而已經發起修行的人，或者現在正在發起修行的人，也沒有看到道的來源，也沒有看到道的處所。世尊！對於阿耨多羅三藐三菩提（無上正等正覺），無論是遠是近，無論是過去、現在還是未來，我都無法獲得，也無法見到。當我像現在這樣觀察時，實際上沒有任何法可以親近或可以證得。如果我沒有證得，世尊您又怎麼會問我：『你披上了大甲冑，乘坐著大乘，發起了修行嗎？』世尊，您是一切知者、一切見者，像我們這樣修行的人，只有如來您才能完全瞭解，這不是聲聞（指聽聞佛法而修行的人）和緣覺（指獨自悟道的人）所能理解的境界。』無邊慧（菩薩名）！那位一切義成比丘在如來面前這樣說的時候，他和他的眷屬都獲得了菩薩無生法忍（指對諸法不生不滅的真理的領悟），因為獲得了法忍，所以都不會退轉。當時，栴檀香光明如來為他們一一授記，說他們將在過五百阿僧祇劫（極長的時間單位）后證得阿耨多羅三藐三菩提。他們聽到授記后歡喜踴躍，升到虛空七多羅（一種高度單位）高的地方，並用偈頌讚美如來：『無量大名稱，挺拔如山王，世尊一切智，能演說諸功德。佛眼悉明見，猶如日光照臨，在莊嚴的大會中，我禮拜如來的足。無量功德資糧，佛的智慧已圓滿，我們也將獲得，世尊的無上智慧。無上大光明，普照於人天，開示諸法寶藏，無邊功德海。智慧常無失，正

【English Translation】 English version: 'World Honored One, at this time, I do not see any so-called Dharma of armor (referring to the practice of Bodhisattvas), nor do I see anyone who can wear armor, nor do I see the source of wearing armor, nor do I see the place of wearing armor. World Honored One! I do not see any so-called Mahayana Dharma (referring to the teachings of Bodhisattvas), nor do I see anyone who practices Mahayana, nor do I see the source of Mahayana, nor do I see the place of Mahayana. World Honored One! I do not see any so-called Dharma of the path (referring to the methods of practice), nor do I see anyone who has already embarked on the path because of this path, or who is now embarking on the path, nor do I see the source of the path, nor do I see the place of the path. World Honored One! Regarding Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), whether it is far or near, whether it is past, present, or future, I cannot attain it, nor can I see it. When I observe like this now, there is actually no Dharma that can be approached or attained. If I have not attained it, how could you, World Honored One, ask me: 『Have you put on the great armor, ridden the great vehicle, and embarked on the path?』 World Honored One, you are the all-knowing, all-seeing one. Those who practice like us, only the Tathagata can fully understand, this is not a realm that Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) can comprehend.』 Boundless Wisdom (name of a Bodhisattva)! When that Bhikshu All-Meaning-Accomplished spoke like this before the Tathagata, he and his retinue all attained the Bodhisattva's forbearance of non-origination of dharmas (referring to the realization of the truth that all dharmas are neither born nor destroyed). Because they attained this forbearance, they would not regress. At that time, the Tathagata Sandalwood Fragrance Light bestowed predictions upon them one by one, saying that they would attain Anuttara-samyak-sambodhi after five hundred asamkhya kalpas (extremely long units of time). Upon hearing the predictions, they rejoiced and leaped up to a height of seven tala (a unit of height) in the sky, and praised the Tathagata with verses: 『Immeasurable great name, towering like a mountain king, World Honored One, all-knowing, able to expound all merits. The Buddha's eye sees all clearly, like the sun shining down, In the solemn assembly, I bow at the feet of the Tathagata. Immeasurable merit and resources, the Buddha's wisdom is complete, We too shall attain, the World Honored One's unsurpassed wisdom. Unsurpassed great light, shining upon humans and devas, Revealing the treasury of all dharmas, the boundless ocean of merit. Wisdom is always without loss, righteous

覺離煩惱，　　慧光大精進，　　我禮深功德。　　大龍大莊嚴，　　眾相以嚴身，　　安住如須彌，　　御眾無倫匹。　　能為世導師，　　映蔽人天眾，　　演說無所畏，　　我禮勝丈夫。　　世尊大牟尼，　　無邊功德海，　　能開我法眼，　　令我被甲冑。　　然我一切時，　　為乘大乘者，　　常於此勝道，　　發趣更無餘。　　牟尼勇猛尊，　　覺知一切法，　　世無有過者，　　我等咸歸命。』

「無邊慧！彼栴檀香光明如來、應、正遍知說此法時，成熟無量無數眾生。一切義成比丘從是已后，與其眷屬供養承事無量無數諸佛世尊，過五百阿僧祇劫證阿耨多羅三藐三菩提，號曰超無邊境界王如來。彼佛剎土所有功德廣長之相，亦如栴檀香光明如來、應、正遍知光明世界無有異也，諸聲聞眾其數無量。王之夫人諸子眷屬，亦過五百阿僧祇劫，皆證阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑、乘于大乘，於此道中持大法炬、作大法明、放大法光、建大法幢、擊大法鼓、乘大法船，以攝大法而發趣之。善丈夫戲而遊戲之，霔以法雨潤于眾生皆令歡喜，精勤勇進而發趣于阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩住此道時得法光明，以光明故能見一切諸法緣起，自性

【現代漢語翻譯】現代漢語譯本覺悟而脫離煩惱，智慧之光廣大而精進，我禮敬您深厚的功德。如大龍般威嚴莊重，以各種殊勝的相好莊嚴自身，安住如須彌山般穩固，統御大眾無與倫比。能成為世間的導師，光芒映照遮蔽人天大眾，演說佛法無所畏懼，我禮敬這位殊勝的丈夫。世尊大牟尼（釋迦牟尼佛），擁有無邊功德如大海，能開啟我的法眼，使我披上菩薩的鎧甲。然而我一切時，爲了成為修習大乘佛法的人，常于這條殊勝的道路上，發心趣入，更無其他選擇。牟尼（釋迦牟尼佛）勇猛的尊者，覺知一切諸法，世間沒有能超越您的人，我們都歸命于您。

『無邊慧（菩薩名）！彼栴檀香光明如來（佛名）、應（應供）、正遍知（佛的稱號）說此法時，成熟了無量無數的眾生。一切義成比丘（人名）從那時起，與其眷屬供養承事無量無數的諸佛世尊，經過五百阿僧祇劫（極長的時間單位）證得阿耨多羅三藐三菩提（無上正等正覺），號曰超無邊境界王如來（佛名）。彼佛剎土所有功德廣長之相，也如栴檀香光明如來、應、正遍知的光明世界一樣沒有差別，諸聲聞眾（佛的弟子）其數量無量。王的夫人、諸子眷屬，也經過五百阿僧祇劫，都證得阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩（大菩薩）披著大鎧甲、乘坐大乘，在這條道路中持大法炬、作大法明、放大法光、建立大法幢、擊大法鼓、乘坐大法船，以攝取大法而發心趣入。善丈夫們嬉戲而遊戲其中，降下法雨滋潤眾生，使他們都歡喜，精勤勇猛地發心趣向阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩住在這條道路時得到法光明，因為這光明能見到一切諸法緣起，自性（諸法本性）

【English Translation】 English version Awakened and free from afflictions, The light of wisdom is vast and diligent, I bow to your profound merits. Majestic and dignified like a great dragon, adorning yourself with various auspicious marks, Abiding as steadfast as Mount Sumeru, governing the multitude without equal. Able to be the guide of the world, your light illuminates and overshadows the beings of gods and humans, Expounding the Dharma without fear, I bow to this supreme man. World Honored One, Great Muni (Shakyamuni Buddha), possessing boundless merits like the ocean, Able to open my Dharma eye, enabling me to don the armor of a Bodhisattva. However, at all times, in order to become a practitioner of the Mahayana (Great Vehicle), I constantly aspire to embark on this supreme path, with no other choice. Muni (Shakyamuni Buddha), the valiant one, who is aware of all dharmas, There is no one in the world who surpasses you, we all take refuge in you.

'Boundless Wisdom (Bodhisattva's name)! When the Tathagata (Buddha's title), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), named Sandalwood Fragrance Light (Buddha's name), spoke this Dharma, he matured countless beings. The Bhikshu (monk) Sarvarthasiddha (person's name), from that time onwards, together with his retinue, made offerings and served countless Buddhas, World Honored Ones, and after five hundred asamkhya kalpas (extremely long time units), attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and was named the Tathagata, King of Transcending Boundless Realms (Buddha's name). The meritorious and vast aspects of that Buddha's land are also the same as the luminous world of the Tathagata, Arhat, Samyaksambuddha, Sandalwood Fragrance Light, without any difference, and the number of Shravakas (Buddha's disciples) is immeasurable. The king's wife, sons, and retinue, also after five hundred asamkhya kalpas, all attained Anuttara-samyak-sambodhi. Boundless Wisdom! The Bodhisattva Mahasattvas (Great Bodhisattvas), wearing great armor, riding the Great Vehicle, in this path, hold the great Dharma torch, create great Dharma light, emit great Dharma radiance, establish the great Dharma banner, beat the great Dharma drum, ride the great Dharma ship, and with the intention of embracing the great Dharma, they embark on this path. The virtuous ones play and frolic in it, showering the Dharma rain to nourish all beings, making them all joyful, diligently and bravely aspiring towards Anuttara-samyak-sambodhi. Boundless Wisdom! When the Bodhisattva Mahasattvas abide in this path, they obtain the light of the Dharma, and because of this light, they are able to see the arising of all dharmas, and their self-nature (the inherent nature of all dharmas).

本空、自性無相、自性無起，不於色中而見於色，受想行識亦復如是，不于識中而見於識異識緣起，了知識相自性本空、自性無相、自性無起，但屬眾緣見緣和合，眾緣亦空無相無起。作是見時，不于眼中而見於眼，耳鼻舌身意亦如是，不于意中而見於意異意緣起，了知意相自性本空、自性無相、自性無起。乃至地界水界火界風界空界、欲界色界及無色界，無有作者、無有受者。不于少法見有少法異緣而起，屬眾因緣，自性無相、自性無起，緣性亦空無相無起。

「無邊慧！是為諸菩薩摩訶薩住此道觀察緣起，作是觀已，能以智慧于緣起中證真實際。以斯一切法光明故，如來十力、四無所畏、十八不共、大慈大悲大喜大舍，乃至一切諸佛之法，速得圓滿。」

爾時世尊而說偈言：

「菩薩無畏者，　　如是能安住，　作大法光明，　　妙智而發趣，　建於大法幢，　　此幢無有上，　一切佛法中，　　正念而發趣。　智慧善遊戲，　　法施諸眾生，　霔于大法雨，　　無畏而發趣，　以法潤眾生，　　皆令得歡喜，　以是諸菩薩，　　妙善而發趣。　如是諸菩薩，　　得大法光明，　能于正法中，　　勇猛善安住。　由是法光明，　　了知一切法，　以眾緣故起，　　一切無堅

【現代漢語翻譯】現代漢語譯本：本性是空，自性沒有形相，自性沒有生起。不是在色（rupa，物質現象）中見到色，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此，不是在識中見到識。認識到識的緣起，瞭解識的自性本空、自性無相、自性無起，只是因眾緣和合而生，眾緣本身也是空無相無起。當這樣觀察時，不是在眼中見到眼，耳、鼻、舌、身、意也是如此，不是在心中見到意。認識到意的緣起，瞭解意的自性本空、自性無相、自性無起。乃至地界（prthivi-dhatu，地元素）、水界（ap-dhatu，水元素）、火界（tejo-dhatu，火元素）、風界（vayu-dhatu，風元素）、空界（akasa-dhatu，空元素）、欲界（kama-dhatu，慾望界）以及無（arupa-dhatu，無色界），沒有作者，也沒有受者。不是在任何少許的法（dharma，現象）中見到有少許的法因其他因緣而生起，它們都屬於眾因緣，自性無相、自性無起，緣的自性也是空無相無起。『無邊慧（Anantamati，菩薩名）！這就是諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）安住於此道觀察緣起的方式。這樣觀察后，能以智慧在緣起中證得真實際（bhutakoti，實相）。因為這所有法的光明，如來（tathagata，佛）的十力（dasabala，佛的十種力量）、四無所畏（catvari-vaisaradyani，佛的四種無畏）、十八不共法（avenika-buddha-dharma，佛的十八種不共功德）、大慈（maitri，慈愛）、大悲（karuna，悲憫）、大喜（mudita，喜悅）、大舍（upeksa，舍心），乃至一切諸佛的法，都能迅速圓滿。』這時，世尊（bhagavan，佛）說了偈頌：『菩薩無畏者，如此能安住，作大法光明，妙智而發趣，建立大法幢，此幢無有上，一切佛法中，正念而發趣。智慧善遊戲，法施諸眾生，降下大法雨，無畏而發趣，以法滋潤眾生，皆令得歡喜，以此諸菩薩，美善而發趣。如此諸菩薩，得大法光明，能在正法中，勇猛善安住。由於此法光明，了知一切法，因眾緣故起，一切無堅固。』

【English Translation】 English version: The nature is empty, the self-nature is without form, the self-nature is without arising. It is not in form (rupa, material phenomena) that one sees form, and so it is with feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); it is not in consciousness that one sees consciousness. Understanding the arising of consciousness, one knows that the self-nature of consciousness is originally empty, without form, and without arising. It is only due to the coming together of various conditions, and these conditions are also empty, without form, and without arising. When one sees in this way, it is not in the eye that one sees the eye, and so it is with the ear, nose, tongue, body, and mind; it is not in the mind that one sees the mind. Understanding the arising of the mind, one knows that the self-nature of the mind is originally empty, without form, and without arising. Even the earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejo-dhatu), wind element (vayu-dhatu), space element (akasa-dhatu), the desire realm (kama-dhatu), and the formless realm (arupa-dhatu), there is no maker, nor is there a receiver. It is not in any small dharma (phenomenon) that one sees a small dharma arising from other conditions; they all belong to various conditions, their self-nature is without form and without arising, and the nature of conditions is also empty, without form, and without arising. 『Anantamati (Boundless Wisdom, a Bodhisattva)! This is how the Bodhisattva-Mahasattvas (great Bodhisattvas) abide in this path and observe dependent origination. Having observed in this way, they can, through wisdom, realize the true reality (bhutakoti) within dependent origination. Because of the light of all these dharmas, the Tathagata』s (Buddha』s) ten powers (dasabala), four confidences (catvari-vaisaradyani), eighteen unique qualities (avenika-buddha-dharma), great loving-kindness (maitri), great compassion (karuna), great joy (mudita), great equanimity (upeksa), and even all the dharmas of all the Buddhas, can be quickly perfected.』 At that time, the Bhagavan (Buddha) spoke these verses: 『The fearless Bodhisattva, thus can abide, Making the great dharma light, with wondrous wisdom they proceed, Establishing the great dharma banner, this banner has no superior, In all the Buddha』s teachings, with right mindfulness they proceed. With wisdom they play well, giving dharma to all beings, Pouring down the great dharma rain, fearlessly they proceed, Nourishing beings with dharma, causing all to rejoice, With this, the Bodhisattvas, beautifully proceed. Such Bodhisattvas, obtain the great dharma light, Can in the true dharma, bravely and well abide. Because of this dharma light, they understand all dharmas, Arising due to various conditions, all without solidity.』

實。　諸法自性空，　　自性無有相，　自性無有生，　　自性無有體。　諸法以眾緣，　　和合而共起，　眾緣和合故，　　自性無所有。　菩薩能觀察，　　了眾緣亦空，　眾緣自性空，　　自性無有相。　亦無有生起，　　亦非有所作，　如是觀察者，　　於法勤修習。　諸起無體故，　　眾緣亦非緣，　如是如理觀，　　能知一切法。　觀諸色受想，　　行識亦如是，　皆以眾因緣，　　由斯諸蘊起。　諸蘊無有實，　　自性本來空，　性空故無相，　　一切無所起。　諸蘊遠離相，　　離相則無生，　無生則無滅，　　諸蘊如是相。　無相妄有相，　　彼相從何有？　諸法無體故，　　斯蘊亦無性。　界處亦如是，　　一切從緣起，　自性本來空，　　無相無有體。　一切諸法中，　　法體不可得，　了知一切法，　　名義思惟者。　欲色無色界，　　一切從緣起，　自性本來空，　　無相亦無體。　觀此能觀智，　　何能知彼境？　此智及彼境，　　自性常遠離。　所起及眾緣，　　此二俱無作，　能作如是知，　　斯為真實相。　無相以相說，　　菩薩由斯入，　而亦不分別，　　若相及無相。　如斯善智者，　　能見真實相，　

【現代漢語翻譯】現代漢語譯本一切法的自性是空，自性沒有形相，自性沒有生起，自性沒有實體。一切法都由眾多因緣和合而共同生起，因為眾多因緣和合，所以自性什麼都沒有。菩薩能夠觀察到，明白眾多因緣也是空，眾多因緣的自性是空，自性沒有形相。也沒有生起，也不是有所作為，像這樣觀察的人，對於佛法勤奮地修習。因為一切生起的事物沒有實體，所以眾多因緣也不是因緣，像這樣如理地觀察，就能瞭解一切法。觀察諸如色、受、想、行、識，也是如此，都是由眾多因緣，由此諸蘊生起。諸蘊沒有真實性，自性本來是空，因為自性是空，所以沒有形相，一切都沒有生起。諸蘊遠離形相，遠離形相就沒有生起，沒有生起就沒有滅亡，諸蘊就是這樣的形相。沒有形相卻妄想有形相，那個形相從哪裡來呢？因為一切法沒有實體，所以諸蘊也沒有自性。界和處也是如此，一切都從因緣生起，自性本來是空，沒有形相也沒有實體。在一切諸法中，法的實體是不可得的，瞭解一切法，就是思考名義的人。慾望和色慾都沒有實體，一切都從因緣生起，自性本來是空，沒有形相也沒有實體。觀察這個能觀察的智慧，如何能知道那個被觀察的境界呢？這個智慧和那個境界，自性常常是遠離的。所生起的事物和眾多因緣，這兩者都沒有造作，能夠這樣瞭解，這就是真實的實相。用形相來說明沒有形相，菩薩由此而進入，但也不分別，什麼是形相和沒有形相。像這樣有善巧智慧的人，能夠見到真實的實相。

【English Translation】 English version The self-nature of all dharmas (phenomena, teachings) is empty, the self-nature has no form, the self-nature has no arising, and the self-nature has no substance. All dharmas arise together from the combination of many causes and conditions. Because of the combination of many causes and conditions, the self-nature has nothing. A Bodhisattva (one who seeks enlightenment) can observe and understand that the many causes and conditions are also empty. The self-nature of the many causes and conditions is empty, and the self-nature has no form. There is also no arising, nor is there any action. One who observes in this way diligently practices the Dharma (teachings). Because all arising things have no substance, the many causes and conditions are also not causes and conditions. Observing in this way, according to reason, one can understand all dharmas. Observe the skandhas (aggregates) such as form, feeling, perception, mental formations, and consciousness, and it is the same. All are from many causes and conditions, and from this, the skandhas arise. The skandhas have no reality, their self-nature is originally empty. Because the self-nature is empty, there is no form, and nothing arises. The skandhas are apart from form. Apart from form, there is no arising. Without arising, there is no cessation. The skandhas are like this. Without form, there is a false idea of form. Where does that form come from? Because all dharmas have no substance, the skandhas also have no self-nature. The realms and places are also like this. Everything arises from causes and conditions. The self-nature is originally empty, without form and without substance. In all dharmas, the substance of the Dharma is unattainable. Understanding all dharmas is what those who contemplate names and meanings do. Desire and lust have no substance. Everything arises from causes and conditions. The self-nature is originally empty, without form and without substance. Observing this observing wisdom, how can it know the observed realm? This wisdom and that realm, their self-nature is always separate. The things that arise and the many causes and conditions, both of these have no action. Being able to understand this is the true reality. Using form to explain no form, the Bodhisattva enters through this, but also does not distinguish between what is form and what is no form. One who has such skillful wisdom can see the true reality.

于諸法界中，　　不作少法相。　若法及法界，　　此二俱無相，　諸法遠離相，　　說名為法界。　說名法界者，　　無界無非界，　雖名為法界，　　然實不可得。　思惟此義時，　　不念不可得，　離諸分別故，　　獲大法光明。　諸法無性故，　　光明亦無性，　由斯觀察故，　　復得法光明。　不見能觀智，　　斯見亦不見，　見法虛妄故，　　說此名為觀。　光明不思議，　　無邊無有量，　見諸法皆空，　　說名不分別。　若法有諸相，　　常無證入者，　聞斯凈法音，　　應生大歡喜。　若法無有生，　　常無分別者，　聞斯凈法音，　　寂然獲安樂。　若后末世時，　　聞斯無上法，　應說彼眾生，　　久集諸功德。　若后末世時，　　聞斯無上法，　當於此法中，　　以速而發趣。

大寶積經卷第二十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十四

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之四

「複次無邊慧！諸菩薩摩訶薩如是觀察一切法時，便於諸法得法光明，不于空中而見於空，亦不離空而見於空，不見少法與空相應若不相應，不以空空不見於空、不見不空，亦不以見觀一切法。作

【現代漢語翻譯】現代漢語譯本在一切法界（Dharmadhatu）中，不執著于任何法的表象。如果說有法和法界，這兩者實際上都沒有固定的表象。一切法都遠離表象，這就被稱為法界。所謂法界，既不是有界限也不是無界限。雖然名為法界，但實際上是不可執著的。當思維這個道理時，不應執著于不可得的概念。因為遠離了各種分別，就能獲得大智慧的光明。因為一切法都沒有自性，所以光明也沒有自性。通過這樣的觀察，就能再次獲得法的光明。不執著于能觀察的智慧，這種見解也是不執著的。因為見到法的虛妄性，所以這被稱為觀。光明是不可思議的，無邊無量。見到一切法皆空，這被稱為不分別。如果法有各種表象，就永遠無法證入真理。聽到這種清凈的法音，應該生起大歡喜。如果法沒有生起，就永遠沒有分別。聽到這種清凈的法音，就能寂靜地獲得安樂。如果在末法時代，有人聽到這種無上的法，應該說這些眾生，是久遠以來積累了各種功德。如果在末法時代，有人聽到這種無上的法，應當在這種法中，迅速地發起修行。

《大寶積經》卷第二十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第二十四

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之四

『再者，無邊慧（Anantamati）！諸菩薩摩訶薩（Bodhisattva-Mahasattva）這樣觀察一切法時，就能在一切法中獲得法的光明，不是在空中見到空，也不是離開空而見到空，不認為少許的法與空相應或不相應，不以空來觀察空，也不觀察不空，也不以見來觀察一切法。』

【English Translation】 English version In all Dharmadhatu (the realm of all phenomena), one does not create the appearance of any dharma (phenomena). If there are dharma and Dharmadhatu, both of these are without fixed appearances. All dharmas are apart from appearances, and this is called Dharmadhatu. What is called Dharmadhatu is neither with boundaries nor without boundaries. Although it is called Dharmadhatu, in reality, it is unattainable. When contemplating this meaning, one should not cling to the concept of unattainability. Because one is free from all discriminations, one obtains the great light of wisdom. Because all dharmas are without self-nature, the light is also without self-nature. Through this observation, one again obtains the light of dharma. Not clinging to the wisdom that observes, this view is also not clung to. Because one sees the illusory nature of dharmas, this is called contemplation. The light is inconceivable, boundless, and immeasurable. Seeing that all dharmas are empty, this is called non-discrimination. If dharmas have various appearances, one can never attain enlightenment. Hearing this pure Dharma sound, one should generate great joy. If dharmas have no arising, there is always no discrimination. Hearing this pure Dharma sound, one can peacefully attain bliss. If in the future degenerate age, someone hears this supreme Dharma, it should be said that these beings have accumulated various merits for a long time. If in the future degenerate age, someone hears this supreme Dharma, one should quickly embark on practice in this Dharma.

The Great Treasure Trove Sutra, Scroll 23 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Scroll 24

Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Section 4 of the 'Adorned with Armor' Assembly

'Furthermore, Anantamati (Boundless Wisdom)! When Bodhisattva-Mahasattvas (Great Bodhisattvas) observe all dharmas in this way, they obtain the light of dharma in all dharmas, not seeing emptiness in emptiness, nor seeing emptiness apart from emptiness, not considering that a small dharma is in accordance with or not in accordance with emptiness, not observing emptiness with emptiness, nor observing non-emptiness, nor observing all dharmas with view.'

是見時，不于無相而見無相，不異無相而見無相，亦無少法而與無相若相應若不相應。不于無相以無相見，不于有相以有相見，非有相見非無相見，無生無作亦復如是。不於盡中而見於盡，亦不異盡而見於盡，不見少法與盡相應若不相應，亦不於盡而以盡見，亦不於盡以無盡見，亦非盡見非無盡見。諸菩薩摩訶薩作是見時，無有少法若可得見不可得見，若可顯了不可顯了，若可趣入不可趣入，若可覺知不可覺知。無邊慧！是為菩薩摩訶薩安住斯道大法光明，法光明故見一切法悉無有邊，于邊于中亦無所執，無所執故於佛法中而發趣之。」

爾時世尊而說偈言：

「不于空見空，　　不異空見空，　能作如是見，　　說名為見空。　不住于少法，　　亦不見少法，　于彼空相應，　　及以不相應。　空以自性空，　　于空無所取，　以無所取故，　　能知一切法。　于見無所取，　　于觀無所執，　能知見與觀，　　此二俱不受。　于見悉清凈，　　于觀不可得，　如是觀諸法，　　畢竟無所執。　不以無相見，　　不以無相觀，　亦不于無相，　　而作無相觀。　無相無所顯，　　無愿不可得，　無有少法體，　　而可修習者。　不念于無相，　　亦不念無愿，　如是無分別

【現代漢語翻譯】現代漢語譯本當菩薩這樣觀察時，不是在無相（沒有具體形態）中看到無相，也不是在與無相不同的地方看到無相，也沒有任何細微的法（事物或現象）與無相相應或不相應。不是在無相中以無相來看，也不是在有相（有具體形態）中以有相來看，既不是以有相來看也不是以無相來看，無生（不產生）無作（不造作）也是如此。不是在盡（滅盡）中看到盡，也不是在與盡不同的地方看到盡，看不到任何細微的法與盡相應或不相應，也不是在盡中以盡來看，也不是在盡中以無盡來看，既不是以盡來看也不是以無盡來看。諸位菩薩摩訶薩（偉大的菩薩）這樣觀察時，沒有任何細微的法是可被看到或不可被看到的，是可被顯明或不可被顯明的，是可被趨入或不可被趨入的，是可被覺知或不可被覺知的。無邊慧（擁有無邊智慧的人）！這就是菩薩摩訶薩安住於此道的大法光明，因為這法光明，他們看到一切法都沒有邊際，對於邊際和中間也沒有執著，因為沒有執著，所以在佛法中發起追求。

這時，世尊說了偈語：

不在空（沒有實體）中見空，不在與空不同的地方見空，能夠這樣觀察，就稱為見空。不住在任何細微的法上，也看不到任何細微的法，對於空相應和不相應也是如此。空以其自性為空，對於空沒有執取，因為沒有執取，所以能夠了解一切法。對於見沒有執取，對於觀沒有執著，能夠了解見和觀，這兩者都不接受。對於見完全清凈，對於觀不可得，這樣觀察諸法，最終沒有任何執著。不以無相來看，不以無相來觀察，也不在無相中，而作無相的觀察。無相沒有可以顯明的，無愿（沒有慾望）不可得，沒有任何細微的法體，是可以修習的。不念及無相，也不念及無愿，這樣沒有分別。

【English Translation】 English version When Bodhisattvas observe in this way, they do not see the 'no-sign' (absence of specific form) within the 'no-sign,' nor do they see the 'no-sign' in a place different from the 'no-sign.' There is also no subtle dharma (thing or phenomenon) that is either in accordance with or not in accordance with the 'no-sign.' They do not see with the 'no-sign' within the 'no-sign,' nor do they see with the 'sign' (specific form) within the 'sign.' It is neither seeing with the 'sign' nor seeing with the 'no-sign.' The same is true for 'no-birth' (not arising) and 'no-action' (not creating). They do not see 'cessation' (extinction) within 'cessation,' nor do they see 'cessation' in a place different from 'cessation.' They do not see any subtle dharma that is either in accordance with or not in accordance with 'cessation.' They do not see with 'cessation' within 'cessation,' nor do they see with 'non-cessation' within 'cessation.' It is neither seeing with 'cessation' nor seeing with 'non-cessation.' When the Bodhisattva Mahasattvas (great Bodhisattvas) observe in this way, there is no subtle dharma that is either seeable or unseeable, that is either manifestable or unmanifestable, that is either approachable or unapproachable, that is either knowable or unknowable. O Boundless Wisdom! This is the great light of the Dharma in which the Bodhisattva Mahasattvas abide. Because of this light of the Dharma, they see that all dharmas are without boundaries. They have no attachment to boundaries or the middle. Because they have no attachment, they embark on the path of the Buddha's Dharma.

At that time, the World Honored One spoke in verse:

Not seeing emptiness within emptiness, not seeing emptiness in a place different from emptiness, being able to observe in this way is called seeing emptiness. Not dwelling on any subtle dharma, nor seeing any subtle dharma, the same is true for being in accordance with or not in accordance with emptiness. Emptiness is empty by its own nature. There is no grasping of emptiness. Because there is no grasping, one is able to understand all dharmas. There is no grasping of seeing, no attachment to observing. Being able to understand seeing and observing, neither of these two is accepted. Seeing is completely pure, observing is unattainable. Observing all dharmas in this way, there is ultimately no attachment. Not seeing with the 'no-sign,' not observing with the 'no-sign,' nor within the 'no-sign,' making an observation of the 'no-sign.' The 'no-sign' has nothing to manifest, 'no-desire' (absence of desire) is unattainable. There is no subtle dharma body that can be practiced. Not thinking of the 'no-sign,' nor thinking of 'no-desire,' thus there is no discrimination.

，　　顯了相無相。　不趣于無相，　　亦不入無相，　無趣無所入，　　顯了平等住。　智人不見相，　　亦不見無相，　不見不思惟，　　一切無顯了。　若人常思惟，　　無思無顯了，　于思及顯了，　　平等平等住。　如是于無相，　　無作亦復然，　雖顯無所顯，　　思惟了知故。　無生亦如是，　　曾無少法生，　自性無所有，　　顯了而無體。　若生若無生，　　有作及無作，　亦無少所執，　　智者不分別。　念慧無所動，　　顯了無思擇，　有體及無體，　　平等離諸性。　不於盡見盡，　　亦不見無盡，　顯了無所見，　　盡智無過上。　若盡若無盡，　　二俱不分別，　以無分別故，　　無念平等住。　於盡無盡見，　　亦無無盡見，　如是見盡時，　　不執盡無盡。　若於盡無盡，　　一切無所執，　以無所執故，　　盡智當顯了。　盡智之境界，　　無畏之所得，　顯了斯法故，　　菩薩善安住。」

爾時眾中復有菩薩摩訶薩名曰勝慧，從坐而起偏袒右肩，右膝著地合掌向佛，白言：「世尊！諸菩薩摩訶薩為欲攝取諸法智故起于修行，乃能得此大法光明。於法光明無少可見，法光明故了一切法有為無為、世間出世間、若順若逆、

【現代漢語翻譯】現代漢語譯本顯現了有相和無相的境界。不趨向于無相，也不進入無相，既不趨向也不進入，顯現了平等安住的境界。有智慧的人不執著于有相，也不執著于無相，不執著于見，也不執著于思惟，一切都無所顯現。如果有人常常思惟，無思無顯現，對於思惟和顯現，平等平等地安住。像這樣對於無相，無作也是如此，雖然顯現卻無所顯現，因為思惟了知了它的本質。無生也是如此，從來沒有少許的法產生，自性本無所有，顯現而沒有實體。無論是生還是無生，有作還是無作，都不執著于任何事物，有智慧的人不分別這些。念和慧都無所動搖，顯現而無思擇，有實體和無實體，平等地遠離各種性質。不在盡中見盡，也不見無盡，顯現而無所見，盡智沒有更高的境界。無論是盡還是無盡，都不分別這二者，因為沒有分別的緣故，無念地平等安住。在盡中不見盡，也不見無盡，像這樣見到盡的時候，不執著於盡和無盡。如果對於盡和無盡，一切都不執著，因為沒有執著的緣故，盡智就會顯現。盡智的境界，是無畏的所得，因為顯現了這種法，菩薩才能善於安住。

這時，大眾中有一位菩薩摩訶薩（菩薩中的大菩薩）名叫勝慧，從座位上站起來，袒露右肩，右膝著地，合掌向佛，說道：『世尊！諸位菩薩摩訶薩爲了攝取諸法智（對一切法的智慧）而修行，才能得到這種大法光明。在法光明中沒有少許可見，因為法光明的緣故，瞭解一切法，包括有為法和無為法、世間法和出世間法、順向和逆向的法，

【English Translation】 English version Manifested the aspects of form and formlessness. Not inclined towards formlessness, nor entering into formlessness, Neither inclining nor entering, manifesting the state of equal abiding. The wise do not perceive form, nor do they perceive formlessness, Not perceiving, not contemplating, all is without manifestation. If one constantly contemplates, without thought, without manifestation, Towards thought and manifestation, abiding equally, equally. Likewise, regarding formlessness, non-action is also the same, Though manifesting, there is nothing manifested, because of contemplating and knowing. Non-birth is also like this, never has a single dharma arisen, Self-nature is without anything, manifesting without substance. Whether birth or non-birth, action or non-action, Not clinging to anything, the wise do not discriminate. Mind and wisdom are unmoved, manifesting without deliberation, With substance and without substance, equally free from all natures. Not seeing cessation in cessation, nor seeing non-cessation, Manifesting without seeing, the wisdom of cessation is unsurpassed. Whether cessation or non-cessation, not discriminating between the two, Because of non-discrimination, abiding equally without thought. In cessation, not seeing cessation, nor seeing non-cessation, When seeing cessation in this way, not clinging to cessation or non-cessation. If towards cessation and non-cessation, one does not cling to anything, Because of non-clinging, the wisdom of cessation will manifest. The realm of the wisdom of cessation, is the attainment of fearlessness, Because of manifesting this dharma, Bodhisattvas dwell well.』

At that time, among the assembly, there was a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) named Sheng Hui, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 『World Honored One! The Bodhisattva Mahasattvas, in order to grasp the wisdom of all dharmas (wisdom regarding all things), engage in practice, and thus attain this great light of dharma. In the light of dharma, there is nothing to be seen, and because of the light of dharma, they understand all dharmas, including conditioned and unconditioned dharmas, worldly and transcendental dharmas, and dharmas that are in accordance with and against the flow,

若有戲論若無戲論。世尊！此法光明，豈諸菩薩摩訶薩無修行而當得耶？」

爾時世尊告勝慧菩薩摩訶薩言：「勝慧！諸菩薩摩訶薩無少修行、無勝修行、不隨修行、不遍修行，能得無邊大法光明。諸菩薩摩訶薩尚不可得不可見耳，況菩薩行而當可得當可見乎？如何乃見若干劫行能得無邊大法光明？諸菩薩摩訶薩一切行息所行清凈得法光明，法光明行非數量行、非隨相行，從何施設一切諸行？然所修行，非施設行而亦不離。勝慧！諸菩薩摩訶薩住此行時，舍一切行無所執取。具斯行者非數量行、非隨相行、無相無行，乃能得此大法光明。」

爾時世尊而說偈言：

「菩薩無所行，　　而亦無有行，　得無有行者，　　無畏而發趣。　未曾有勝行，　　亦無有遍行，　無行無勝行，　　平等而發趣。　此行無示現，　　示無有諸相，　無相無行者，　　斯為行之相。　菩薩無相行，　　不住于諸事，　無行無所住，　　智者乃成就。　無行則無動，　　斯行為無上，　能行不動行，　　勇進而發趣。　菩薩不可得，　　行亦不可見，　亦不見色身，　　斯為善順者。　無色無形相，　　故無一切行，　于見無所取，　　斯為無比行。　菩薩無上行，　　不墮于施設，　亦

【現代漢語翻譯】現代漢語譯本：『世尊，無論是有戲論還是無戲論，這種法光明，難道是諸位菩薩摩訶薩不經過修行就能得到的嗎？』這時，世尊告訴勝慧菩薩摩訶薩說：『勝慧，諸位菩薩摩訶薩不需要少許修行、不需要殊勝的修行、不需要隨順修行、不需要普遍修行，就能得到無邊大法光明。諸位菩薩摩訶薩尚且不可得、不可見，何況菩薩的修行又怎麼可能被得到、被看見呢？怎麼能認為經過若干劫的修行就能得到無邊大法光明呢？諸位菩薩摩訶薩一切的行止都止息，所行清凈才能得到法光明，法光明的行不是數量的行、不是隨順相的行，從哪裡去施設一切諸行呢？然而所修行的，不是施設的行，但也不離開修行。勝慧，諸位菩薩摩訶薩安住于這種修行時，捨棄一切行，沒有任何執取。具備這種修行的人，不是數量的行、不是隨順相的行、是無相無行的，才能得到這種大法光明。』這時，世尊說了偈語：『菩薩沒有所行，也沒有不行，得到無行的人，無畏地發起趣向。沒有殊勝的行，也沒有普遍的行，無行無殊勝行，平等地發起趣向。這種行沒有示現，示現沒有諸相，無相無行的人，這就是行的相。菩薩無相的行，不住于任何事物，無行無所住，有智慧的人才能成就。無行則沒有動，這種行是無上的，能行不動之行，勇敢地發起趣向。菩薩不可得，行也不可見，也看不見色身，這就是善於順應的人。沒有顏色沒有形狀，所以沒有一切行，對於所見沒有執取，這就是無比的行。菩薩無上的行，不落入施設，也不落入不施設，不落入有為，也不落入無為。』

【English Translation】 English version: 'World Honored One, whether there is discursive thought or no discursive thought, is this light of Dharma attainable by the Bodhisattva Mahasattvas without cultivation?' At that time, the World Honored One said to the Bodhisattva Mahasattva Sheng Hui (Superior Wisdom): 'Sheng Hui, the Bodhisattva Mahasattvas can attain the boundless great light of Dharma without little cultivation, without superior cultivation, without following cultivation, and without pervasive cultivation. The Bodhisattva Mahasattvas are unattainable and invisible, how much more so is the practice of a Bodhisattva attainable or visible? How can one think that after practicing for countless kalpas, one can attain the boundless great light of Dharma? The Bodhisattva Mahasattvas attain the light of Dharma when all their actions cease and their practice is pure. The practice of the light of Dharma is not a practice of quantity, nor a practice of following appearances. From where can one establish all practices? However, what is practiced is not an established practice, yet it is not separate from practice. Sheng Hui, when the Bodhisattva Mahasattvas abide in this practice, they abandon all practices and have no attachments. Those who possess this practice are not practicing in quantity, nor following appearances, but are without appearance and without practice, and thus can attain this great light of Dharma.' At that time, the World Honored One spoke in verse: 'Bodhisattvas have no practice, yet they also have no non-practice, those who attain no-practice, fearlessly embark on the path. There is no superior practice, nor is there pervasive practice, without practice and without superior practice, they embark on the path with equanimity. This practice has no manifestation, the manifestation has no characteristics, those without characteristics and without practice, this is the characteristic of practice. The Bodhisattvas' practice is without characteristics, they do not abide in any things, without practice and without abiding, the wise ones achieve this. Without practice, there is no movement, this practice is supreme, able to practice the practice of non-movement, they bravely embark on the path. Bodhisattvas are unattainable, their practice is also invisible, and their physical form is also unseen, these are the ones who are well-aligned. Without color and without form, therefore there is no practice, they have no attachment to what is seen, this is the incomparable practice. The supreme practice of Bodhisattvas does not fall into establishment, nor does it fall into non-establishment, it does not fall into the conditioned, nor does it fall into the unconditioned.'

無有遷變，　　于中無所執。　行無施設故，　　乃為無上行，　若得如是行，　　獲大法光明。　菩薩所修行，　　無言無劫量，　能以無量劫，　　顯說于諸行。　菩薩行清凈，　　清凈妙安住，　悉舍一切行，　　曾無攝取者。　菩薩恒住舍，　　守護于諸行，　已舍一切行，　　于舍妙安住。　菩薩無邊行，　　離邊及無邊，　彼行無所動，　　名為無上行。　菩薩無相行，　　斯行為無上，　修行此行時，　　超越諸魔界。　菩薩無相行，　　明瞭于無相，　若相及無相，　　一切無所依。　菩薩住此智，　　此行善成就，　無有少所行，　　說名不行者。　菩薩常清凈，　　於行無所畏，　正念而發趣，　　斯為善安住。」

爾時勝慧菩薩摩訶薩復白佛言：「希有世尊！諸善丈夫若干修行乃為甚深，非諸愚夫有相有為所修行者少能行之。世尊！無有少法入此行中，是故此行為善丈夫平等之行。世尊！善丈夫行非諸數量邊際能測。」

爾時勝慧菩薩摩訶薩即以偈頌讚如來曰：

「大雄正等覺，　　無上兩足尊，　演說甚深行，　　饒益諸菩薩。　世尊妙辯才，　　其量頗難測，　無邊辯才者，　　最勝大丈夫。　法王息譏論，　　斯由正遍知

【現代漢語翻譯】現代漢語譯本沒有遷變，心中沒有任何執著。因為行為沒有施設，這才是無上的修行。如果能獲得這樣的修行，就能獲得大法光明。菩薩所修行的，是無法用言語和時間來衡量的。能夠用無量的時間，來闡述各種修行。菩薩的修行是清凈的，清凈而安穩地住于其中。捨棄一切行為，心中沒有任何執取。菩薩恒常安住于舍，守護著各種修行。已經捨棄一切行為，安穩地住于舍之中。菩薩的修行是無邊的，超越了有邊和無邊。他的修行不會動搖，這被稱為無上的修行。菩薩的修行是無相的，這種修行是無上的。修行這種修行時，能夠超越一切魔的境界。菩薩的修行是無相的，明瞭無相的道理。對於有相和無相，一切都不執著。菩薩安住于這種智慧，這種修行能夠圓滿成就。沒有任何少許的修行，被稱為不修行。菩薩恒常清凈，對於修行沒有任何畏懼。以正念而發起修行，這是善安住。

這時，勝慧菩薩摩訶薩（Mahasattva，偉大的菩薩）又對佛說：『稀有啊，世尊！諸位善男子所修行的種種法門是如此深奧，不是那些愚癡凡夫所執著于有相有為的修行所能輕易做到的。世尊！沒有任何少許的法門可以進入這種修行之中，所以這種修行是善男子平等修行的法門。世尊！善男子的修行不是任何數量和邊際所能測量的。』

這時，勝慧菩薩摩訶薩即以偈頌讚嘆如來（Tathagata，如實而來者）說：

『大雄正等覺（Mahavira Samyaksambuddha，偉大的英雄，完全覺悟者），無上兩足尊（Anuttara Dvipada，無上的人中之尊），演說如此深奧的修行，利益著諸位菩薩。世尊的巧妙辯才，其量難以測度，擁有無邊辯才的人，是最殊勝的大丈夫。法王（Dharmaraja，佛陀）平息一切譏論，這是因為正遍知（Samyak-sambuddha，完全正確的覺悟）。』

【English Translation】 English version There is no change, and no attachment in the mind. Because actions have no constructs, this is the supreme practice. If one attains such practice, one obtains the great light of Dharma. The practice of a Bodhisattva is immeasurable by words or time. One can explain all practices in immeasurable time. The practice of a Bodhisattva is pure, dwelling in purity and peace. Relinquishing all actions, without any grasping in the mind. A Bodhisattva constantly dwells in relinquishment, guarding all practices. Having relinquished all actions, one dwells peacefully in relinquishment. The practice of a Bodhisattva is boundless, beyond the boundaries of existence and non-existence. Their practice is unwavering, this is called the supreme practice. The practice of a Bodhisattva is without form, this practice is supreme. When practicing this, one transcends all realms of Mara (demon). The practice of a Bodhisattva is without form, understanding the principle of formlessness. Regarding form and formlessness, one is not attached to either. A Bodhisattva dwells in this wisdom, this practice is well accomplished. There is no slightest practice, which is called non-practice. A Bodhisattva is always pure, without fear in practice. Initiating practice with right mindfulness, this is dwelling well.

At that time, the Bodhisattva Mahasattva (great being) Superior Wisdom again said to the Buddha: 'Rare, World Honored One! The various practices that virtuous men undertake are so profound, not easily done by those foolish ordinary people who are attached to forms and conditioned actions. World Honored One! There is no slightest Dharma that can enter into this practice, therefore this practice is the equal practice of virtuous men. World Honored One! The practice of virtuous men cannot be measured by any quantity or boundary.'

At that time, the Bodhisattva Mahasattva Superior Wisdom immediately praised the Tathagata (the one who has thus come) with verses, saying:

'Great Hero, Perfectly Enlightened One (Mahavira Samyaksambuddha), Supreme Honored One among bipeds (Anuttara Dvipada), Expounding such profound practice, benefiting all Bodhisattvas. The World Honored One's skillful eloquence, its measure is difficult to fathom, One with boundless eloquence, the most supreme great being. The Dharma King (Dharmaraja) pacifies all criticisms, this is due to perfect and complete enlightenment (Samyak-sambuddha).'

，　乃為諸菩薩，　　說此無上行。　世尊能演說，　　滅行之方便，　於行悉超過，　　智人當發趣。　大龍不思議，　　無邊智境界，　遍知兩足尊，　　善開斯妙行。　世尊所開示，　　牟尼不動行，　此行無能動，　　故名無比行。　大雄大牟尼，　　往昔所修行，　設以多劫行，　　無人能到者。　菩薩聞斯法，　　雖住於世間，　而於諸種智，　　不久亦當證。　我等愍眾生，　　當於末世中，　於此無上法，　　能為護持者。　我等聞斯法，　　當於末世中，　為諸眾生故，　　能行亦能說。　我等以光明，　　當於末世中，　為諸求法者，　　而興大利益。　我等發誓愿，　　當於末世中，　為諸眾生故，　　護持而建立。　我等常思念，　　當於末世中，　供養佛法海，　　愿持無上法。　我等於法藏，　　當爲勝丈夫，　愿持此法門，　　守護令久住。　我等於法水，　　誓願悉能飲，　而於此法門，　　當爲守護者。　我等聞法已，　　當於末世中，　愿為大丈夫，　　受持佛正法。　我等寧失命，　　不捨無上法，　愿於此法中，　　而為持法者。　我等持此法，　　未曾生喜足，　渴聞斯甚深，　　決定契經故。　我

【現代漢語翻譯】現代漢語譯本於是，（佛）為諸位菩薩宣說這無上的修行。世尊能夠演說，滅除修行的方便法門，對於修行完全超越，有智慧的人應當發起追求。偉大的龍（指佛）不可思議，擁有無邊的智慧境界，遍知一切的兩足尊（指佛），善於開示這微妙的修行。世尊所開示的，牟尼（釋迦牟尼佛）不動的修行，這種修行是無法被動搖的，所以被稱為無與倫比的修行。大雄（指佛）大牟尼（釋迦牟尼佛），過去所修行的，即使以多劫的時間修行，也沒有人能夠達到。菩薩聽聞此法，即使安住於世間，對於各種智慧，不久也將證得。我們憐憫眾生，應當在末法時代，對於這無上的佛法，能夠成為護持者。我們聽聞此法，應當在末法時代，爲了諸位眾生的緣故，能夠修行也能夠宣說。我們以光明，應當在末法時代，爲了那些尋求佛法的人，而興起大利益。我們發誓愿，應當在末法時代，爲了諸位眾生的緣故，護持並建立此法。我們常常思念，應當在末法時代，供養佛法之海，愿能受持無上的佛法。我們對於佛法寶藏，應當成為殊勝的丈夫，愿能受持此法門，守護使其長久住世。我們對於佛法之水，誓願都能飲用，而對於此法門，應當成為守護者。我們聽聞佛法之後，應當在末法時代，愿成為大丈夫，受持佛陀的正法。我們寧願失去生命，也不捨棄無上的佛法，愿在此佛法中，成為護持佛法的人。我們受持此法，從未感到滿足，渴望聽聞這甚深的，決定性的契經（佛經）。

【English Translation】 English version Then, (the Buddha) spoke this supreme practice for all the Bodhisattvas. The World Honored One is able to expound the expedient means to extinguish practice, Completely surpassing all practices, the wise should aspire to it. The great dragon (referring to the Buddha) is inconceivable, possessing boundless realms of wisdom, The two-legged honored one (referring to the Buddha), who knows all, is skilled in revealing this subtle practice. What the World Honored One has revealed, the unmoving practice of Muni (Shakyamuni Buddha), This practice cannot be shaken, therefore it is called the incomparable practice. The Great Hero (referring to the Buddha), the Great Muni (Shakyamuni Buddha), what was practiced in the past, Even if one practiced for many kalpas, no one would be able to reach it. Bodhisattvas, upon hearing this Dharma, even while dwelling in the world, Regarding all kinds of wisdom, they will soon attain it as well. We, out of compassion for sentient beings, should, in the Dharma-ending age, For this supreme Dharma, be able to become protectors. We, upon hearing this Dharma, should, in the Dharma-ending age, For the sake of all sentient beings, be able to practice and also to preach. We, with our light, should, in the Dharma-ending age, For those who seek the Dharma, bring about great benefit. We make a vow, that we should, in the Dharma-ending age, For the sake of all sentient beings, protect and establish this Dharma. We constantly contemplate, that we should, in the Dharma-ending age, Make offerings to the ocean of the Buddha's Dharma, and vow to uphold the supreme Dharma. We, regarding the treasury of the Dharma, should become superior men, Vow to uphold this Dharma gate, and protect it so that it may long endure. We, regarding the water of the Dharma, vow that we can all drink it, And for this Dharma gate, we should become protectors. We, having heard the Dharma, should, in the Dharma-ending age, Vow to become great men, upholding the Buddha's true Dharma. We would rather lose our lives, than abandon the supreme Dharma, Vow to be, within this Dharma, those who uphold the Dharma. We, upholding this Dharma, have never felt satisfied, Longing to hear this profound, definitive sutra (Buddhist scripture).

等於末世，　　為求諸法者，　當演斯正法，　　能令悉歡喜。　法王叵思議，　　能作大依怙，　愿垂加護我，　　念我持法者。」

爾時世尊告勝慧菩薩摩訶薩言：「善哉善哉！勝慧！汝能於後末世之中，為欲護持此諸法故被大甲冑。亦如往昔諸菩薩摩訶薩于最勝所，供養承事、種諸善根、久修梵行、被大甲冑，護持諸佛世尊法者而無異也。」

爾時世尊而說偈言：

「於後怖畏時，　　汝當持此法，　為利諸眾生，　　以此法開示。　於後末世時，　　汝持最勝法，　若聞斯法者，　　悉當生愛樂。　於後末世時，　　汝為持法者，　我說甚深法，　　汝當悉受持。　秘密修多羅，　　汝聞當憶念，　於斯理趣中，　　勿復有疑惑。　決定甚深義，　　汝聞當憶念，　饒益諸眾生，　　為持法藏者。　以法施一切，　　普潤諸眾生，　聞已令充悅，　　身心遍歡喜。　為諸菩薩道，　　所行之理趣，　及彼修多羅，　　究竟受持故。　汝當能廣度，　　無量諸眾生，　一切世間中，　　所不能度者。　汝持此法故，　　饒益諸世間，　獲勝眾福聚，　　以是而發趣。　我今說此法，　　汝當悉受持，　於後末世中，　　為諸聰慧說。　現在未來

【現代漢語翻譯】現代漢語譯本在末法時期，爲了尋求諸法的人，應當宣講這正法，能使他們都歡喜。法王（佛陀）不可思議，能作為偉大的依怙，愿您垂憐加護我，念我這個持法的人。這時，世尊告訴勝慧菩薩摩訶薩（大菩薩）說：『好啊，好啊！勝慧！你能在後來的末法時期，爲了護持這些法而披上大鎧甲。也像過去諸菩薩摩訶薩在最殊勝的地方，供養承事、種下各種善根、長期修行梵行、披上大鎧甲，護持諸佛世尊的法一樣，沒有什麼不同。』這時，世尊說了偈語：『在後來的恐怖時期，你應當持守此法，爲了利益眾生，用此法開示他們。在後來的末法時期，你持守最殊勝的法，如果聽到此法的人，都會生起愛慕和喜悅。在後來的末法時期，你作為持法的人，我說甚深之法，你應當全部接受並持守。秘密的修多羅（佛經），你聽聞后應當憶念，對於其中的道理，不要再有疑惑。決定甚深的意義，你聽聞后應當憶念，饒益眾生，成為持守法藏的人。用佛法佈施一切，普遍滋潤眾生，聽聞后使他們充滿喜悅，身心都歡喜。爲了諸菩薩道所修行的道理，以及那些修多羅，究竟地接受並持守。你應當能夠廣度無量眾生，在一切世間中，那些不能被度化的人。你持守此法，饒益諸世間，獲得殊勝的福德聚集，因此而發奮努力。我現在說此法，你應當全部接受並持守，在後來的末法時期，為那些聰慧的人宣說。現在和未來』

【English Translation】 English version At the end of times, for those who seek all dharmas, one should expound this true Dharma, which can make them all rejoice. The Dharma King (Buddha) is inconceivable, able to be a great refuge, may you have compassion and protect me, remember me, the one who upholds the Dharma. At that time, the World Honored One said to the Bodhisattva Mahasattva (Great Bodhisattva) Sheng Hui: 『Excellent, excellent! Sheng Hui! You are able to, in the later end times, for the sake of protecting these dharmas, put on great armor. Just like the past Bodhisattva Mahasattvas in the most supreme places, making offerings, serving, planting various good roots, cultivating pure conduct for a long time, putting on great armor, protecting the Dharma of all Buddhas, World Honored Ones, there is no difference.』 At that time, the World Honored One spoke in verses: 『In the later fearful times, you should uphold this Dharma, for the benefit of all sentient beings, use this Dharma to enlighten them. In the later end times, you uphold the most supreme Dharma, if those who hear this Dharma, will all generate love and joy. In the later end times, you as the upholder of the Dharma, I speak of the profound Dharma, you should all accept and uphold it. The secret sutras (Buddhist scriptures), after you hear them, you should remember them, regarding the principles within, do not have any more doubts. The decisive profound meaning, after you hear it, you should remember it, benefit all sentient beings, become the one who upholds the Dharma treasury. Use the Dharma to give to all, universally nourish all sentient beings, after hearing it, make them full of joy, both body and mind rejoice. For the principles of the Bodhisattva path, and those sutras, ultimately accept and uphold them. You should be able to widely liberate immeasurable sentient beings, in all the worlds, those who cannot be liberated. You uphold this Dharma, benefit all the worlds, obtain the accumulation of supreme merits, therefore, strive diligently. I now speak this Dharma, you should all accept and uphold it, in the later end times, speak it for those who are wise. Present and future』

世，　　能持斯法者，　則為能受持，　　千佛之正法。　為諸眾生故，　　護持斯法門，　於後末世中，　　而興大饒益。　若能于末世，　　護持斯法者，　彼不於一佛，　　親近而承事。　若能于末世，　　護持斯法者，　彼已多承事，　　善說斯法者。　能於此法中，　　無有少疑惑，　末世護持法，　　斯為聰慧者。　被大無邊甲，　　敵戰為殊勝，　而於末世中，　　乃能持此法。　彼于佛正法，　　疑網悉已除，　聞法無所畏，　　乃能持此法。

「是故勝慧！若有善男子善女人勤求最勝大功德者，于末世中為深法故，應被甲冑受持讀誦解說其義。

「複次勝慧！我念往昔過無量劫復倍是數，有佛出世，號曰遍照如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名超勝，國名離垢。其地平正廣博嚴凈，七寶所成。時彼大洲廣長延袤七萬由旬，于中復有六萬大城。一一大城縱廣正等十六由旬，垣墻周匝樓雉嚴飾，門剎殊勝睹者歡悅，妙多羅樹行列圍繞，百千園苑而共莊嚴。諸園苑中，臺座床敷處處嚴設，池沼渠流一一盈滿，涯岸階砌飾以眾寶，週迴平正出入安隱。于其岸邊，沉水栴檀多摩羅等雜香之樹扶疏佈列。彼一一城

【現代漢語翻譯】現代漢語譯本在世間，能夠堅持這個法的人，就等於能夠接受和堅持千佛的正法。爲了所有眾生，護持這個法門，在後來的末世中，會帶來巨大的利益。如果能在末世，護持這個法的人，他不是隻親近和侍奉過一尊佛。如果能在末世，護持這個法的人，他已經多次侍奉過善於宣說這個法的人。如果能在這個法中，沒有絲毫疑惑，在末世護持這個法，這樣的人就是聰慧的人。披上無邊的鎧甲，與敵人戰鬥才能殊勝，在末世中，才能堅持這個法。他對佛的正法，所有的疑惑都已消除，聽聞佛法沒有畏懼，才能堅持這個法。『所以，勝慧（菩薩名）！如果有善男子善女人勤奮追求最殊勝的大功德，在末世爲了深奧的佛法，應該披上鎧甲，接受、持誦、理解和解說它的意義。』『再者，勝慧！我回憶過去無量劫，還要多一倍的時間，有佛出世，號為遍照如來（佛的十號之一，意為光明遍照），應供（佛的十號之一，意為值得供養），正遍知（佛的十號之一，意為真正普遍知道一切），明行足（佛的十號之一，意為智慧和行為都圓滿），善逝（佛的十號之一，意為到達涅槃），世間解（佛的十號之一，意爲了解世間一切），無上士（佛的十號之一，意為無與倫比的人），調御丈夫（佛的十號之一，意為調伏眾生的大丈夫），天人師（佛的十號之一，意為天人和人類的導師），佛（佛的十號之一，意為覺悟者），世尊（佛的十號之一，意為世間所尊敬的人）。那個劫的名字叫超勝，國家的名字叫離垢。那裡的土地平坦方正，廣闊而莊嚴清凈，由七寶構成。當時那個大洲廣闊而綿長，有七萬由旬（古印度長度單位），其中又有六萬座大城。每一座大城縱橫都是十六由旬，城墻環繞，樓閣高聳，裝飾華麗，門樓壯觀，看到的人都感到歡喜，美麗的棕櫚樹排列成行，成百上千的園林共同裝飾著它。在各個園林中，臺座床鋪到處都裝飾精美，池塘水渠都充滿水，岸邊臺階都用各種珍寶裝飾，周圍平坦方正，出入安全。在岸邊，沉水香、栴檀（一種香木）、多摩羅（一種香木）等各種香樹茂密地排列著。每一座城

【English Translation】 English version In the world, those who can uphold this Dharma, are considered to be able to receive and uphold the true Dharma of a thousand Buddhas. For the sake of all sentient beings, upholding this Dharma gate will bring great benefits in the later degenerate age. If one can uphold this Dharma in the degenerate age, they have not only been close to and served one Buddha. If one can uphold this Dharma in the degenerate age, they have already served many who are good at expounding this Dharma. If one can have no doubt in this Dharma, and uphold this Dharma in the degenerate age, such a person is wise. To put on boundless armor, one must be superior in battle against enemies, and only then can one uphold this Dharma in the degenerate age. Their doubts about the Buddha's true Dharma have all been eliminated, and they have no fear when hearing the Dharma, only then can they uphold this Dharma. 'Therefore, Superior Wisdom (a Bodhisattva's name)! If there are good men and good women who diligently seek the most supreme great merit, in the degenerate age, for the sake of the profound Dharma, they should put on armor, accept, recite, understand, and explain its meaning.' 'Furthermore, Superior Wisdom! I recall in the past, countless eons ago, and twice that number, there was a Buddha who appeared in the world, named Universal Illumination Tathagata (one of the ten epithets of a Buddha, meaning one whose light shines everywhere), Worthy of Offerings (one of the ten epithets of a Buddha, meaning worthy of offerings), Perfectly and Universally Enlightened (one of the ten epithets of a Buddha, meaning truly and universally knowing everything), Perfect in Wisdom and Conduct (one of the ten epithets of a Buddha, meaning perfect in both wisdom and action), Well-Gone (one of the ten epithets of a Buddha, meaning having reached Nirvana), Knower of the World (one of the ten epithets of a Buddha, meaning understanding everything in the world), Unsurpassed One (one of the ten epithets of a Buddha, meaning an unparalleled person), Tamer of Men (one of the ten epithets of a Buddha, meaning a great person who tames sentient beings), Teacher of Gods and Humans (one of the ten epithets of a Buddha, meaning a teacher of gods and humans), Buddha (one of the ten epithets of a Buddha, meaning an enlightened one), World Honored One (one of the ten epithets of a Buddha, meaning one who is respected by the world). The name of that eon was Transcendence, and the name of the country was Immaculate. The land there was flat and square, vast and solemn, and pure, made of seven treasures. At that time, that great continent was vast and long, spanning seventy thousand yojanas (an ancient Indian unit of length), and within it, there were sixty thousand great cities. Each great city was sixteen yojanas in length and width, surrounded by walls, with towering pavilions, adorned with splendor, and magnificent gates, which brought joy to those who saw them. Beautiful palm trees were arranged in rows, and hundreds and thousands of gardens adorned it together. In each garden, platforms and beds were exquisitely decorated everywhere, and ponds and canals were filled with water. The banks and steps were decorated with various treasures, and the surroundings were flat and square, making entry and exit safe. On the banks, fragrant trees such as aloeswood, sandalwood (a type of fragrant wood), and tamala (a type of fragrant wood) were densely arranged. Each city

各有十千俱胝人民止住其中，彼諸眾生悉已成就十善業故，一切皆受如是安樂。時彼如來，始從初劫超二百劫于中出現，是故彼劫名曰超勝。于彼劫中有五百如來次第出現，一一剎土皆七寶成。其佛滅后正法住世各十千歲。如是五百如來現化於世，多有聲聞菩薩法會，一一法會各有俱胝那由他數無量菩薩趣一乘道獲無生忍。

「時彼劫中有轉輪王名勇猛軍，七寶成就王四天下。于閻浮提有一大城，其城週迴六十由旬，復有八萬俱胝人民止住其中，安隱快樂豐饒熾盛，七重隍塹、七重行樹、七重街道、七重表剎、七重鈴網，一千園苑所共圍繞莊嚴大城。一一園苑縱廣正等二十由旬，其中各有七重垣墻、七重羅網種種莊嚴，一一微妙眾寶珍玩猶如諸天。各各復有一百池沼，毗琉璃寶以為堤岸，馬瑙雜玉以為階砌，眾華敷榮寶樹行列。于大城中，王之正殿量七由旬，黃金青寶間錯所成，周以寶竿飾以琉璃，摩尼珠網彌覆其上，諸多羅樹暉映莊嚴。二十淵池圍繞縈帶，底布真金覆以金網，雜琉璃寶以為津橋，純妙黃金而為階道。于其池中，優缽羅華、拘勿頭華、芬陀利花敷榮遍滿。彼轉輪王，二千婇女六萬諸子，與其眷屬於彼園中五欲娛樂，竊作是念：『諸欲無常不久變壞，我當決定志求佛法。若聞法已如教修行，令我

【現代漢語翻譯】現代漢語譯本各有十千俱胝（俱胝：古代印度數目單位，相當於一千萬）人民居住在那裡，那些眾生都已成就十善業，所以都享受這樣的安樂。那時，那位如來，從最初的劫數超越二百劫后才出現於世，因此那個劫被稱為超勝。在那個劫中，有五百位如來依次出現，每一位如來的剎土都由七寶構成。這些佛陀滅度后，正法住世的時間各有十千年。就這樣，五百位如來在世間示現教化，多次舉行聲聞菩薩的法會，每一次法會都有俱胝那由他（那由他：古代印度數目單位，相當於一億）無數的菩薩趨向一乘之道，獲得無生法忍。那時，那個劫中有一位轉輪王名叫勇猛軍，他擁有七寶，統治四天下。在閻浮提（閻浮提：佛教指我們所居住的這個世界）有一座大城，這座城周長六十由旬（由旬：古代印度長度單位，一說一由旬約合七公里），又有八萬俱胝人民居住其中，他們安穩快樂，生活富足繁榮，城外有七重護城河、七重行道樹、七重街道、七重表剎、七重鈴網，一千座園林環繞著這座莊嚴的大城。每一座園林縱橫都是二十由旬，其中各有七重圍墻、七重羅網，各種裝飾莊嚴，每一處都用微妙的眾寶珍玩裝飾，如同諸天所居之處。每一座園林又有一百個池塘，池塘的堤岸用毗琉璃寶（毗琉璃：一種寶石）製成，臺階用瑪瑙和雜玉鋪砌，各種鮮花盛開，寶樹成行。在大城中，國王的正殿長七由旬，用黃金和青寶交錯建成，周圍用寶竿裝飾，用琉璃點綴，上面覆蓋著摩尼珠網，許多多羅樹（多羅樹：一種棕櫚樹）輝映莊嚴。二十個深池環繞著宮殿，池底鋪著真金，上面覆蓋著金網，用雜色的琉璃寶做成渡橋，用純凈的黃金做成臺階。在池塘中，優缽羅花（優缽羅花：藍色蓮花）、拘勿頭花（拘勿頭花：紅色蓮花）、芬陀利花（芬陀利花：白色蓮花）盛開遍佈。那位轉輪王，有二千位妃嬪，六萬個兒子，和他的眷屬在園中享受五欲之樂，他暗自思忖：『諸欲無常，不久就會變壞，我應當下定決心尋求佛法。如果聽聞佛法后能如教修行，就能使我』

【English Translation】 English version There were ten thousand kotis (koti: an ancient Indian unit of number, equivalent to ten million) of people living there, and all those beings had achieved the ten wholesome karmas, so they all enjoyed such peace and happiness. At that time, that Tathagata appeared in the world after surpassing two hundred kalpas (kalpa: an aeon) from the initial kalpa, therefore that kalpa was called 'Surpassing'. In that kalpa, five hundred Tathagatas appeared in succession, and each Tathagata's Buddha-land was made of seven treasures. After these Buddhas passed away, the Dharma remained in the world for ten thousand years each. In this way, five hundred Tathagatas manifested and taught in the world, holding many assemblies of Shravakas and Bodhisattvas, and in each assembly, there were countless Bodhisattvas, numbering in the kotis of nayutas (nayuta: an ancient Indian unit of number, equivalent to one hundred million), who were progressing towards the One Vehicle and attained the patience of non-origination. At that time, in that kalpa, there was a Chakravartin king named Courageous Army, who possessed the seven treasures and ruled over the four continents. In Jambudvipa (Jambudvipa: the world we live in according to Buddhism), there was a great city, which had a circumference of sixty yojanas (yojana: an ancient Indian unit of distance, said to be about seven kilometers), and there were eighty thousand kotis of people living there, who were peaceful, happy, prosperous, and flourishing. Outside the city, there were seven moats, seven rows of trees, seven streets, seven flagpoles, and seven nets of bells, and a thousand gardens surrounded the magnificent city. Each garden was twenty yojanas in length and width, and each had seven walls, seven nets, and various decorations. Each place was decorated with exquisite treasures, like the abodes of the gods. Each garden also had one hundred ponds, with banks made of vaidurya (vaidurya: a type of gemstone), and steps paved with agate and mixed jade. Various flowers bloomed, and precious trees stood in rows. In the great city, the king's main palace was seven yojanas long, made of gold and blue gems, with precious poles around it, adorned with lapis lazuli, and covered with a net of mani jewels. Many tala trees (tala tree: a type of palm tree) shone brightly and beautifully. Twenty deep ponds surrounded the palace, with the bottom covered in pure gold and a gold net on top, with bridges made of mixed lapis lazuli and steps made of pure gold. In the ponds, utpala flowers (utpala flower: blue lotus), kumuda flowers (kumuda flower: red lotus), and pundarika flowers (pundarika flower: white lotus) bloomed everywhere. That Chakravartin king had two thousand concubines, sixty thousand sons, and his retinue, enjoying the five desires in the gardens. He secretly thought: 'The desires are impermanent and will soon decay, I should be determined to seek the Buddha Dharma. If I hear the Dharma and practice according to the teachings, it will enable me'

長夜利益安樂。』適思惟已，忽然有天現虛空中，告彼王言：『善哉丈夫！今有遍照如來出現於世，演說正法初中后善，王應速詣于彼佛所，當聞正法，令王長夜利益安樂，成就佛法圓滿佛法。』王聞天言踴躍歡喜，與其眷屬侍從圍繞，即往遍照如來之所。頭面禮足而白佛言：『世尊！以何等法能攝諸法善巧方便，能令梵行速得圓滿？我當修行。』如是問已，時彼如來廣為開示。王聞法已，與其眷屬悉舍安樂資生之具，恭敬供養遍照如來及諸大眾滿二萬歲，于遍照如來法中出家修行正法。以聞法故，於時獲得受法善根、持法善根、說法善根，有所聞法思惟不忘，無量功德精勤修習，乃發誓愿：『愿持如來三時正法，為諸眾生種種宣說。』作是愿已，于勝超劫諸如來所，一一親近供養承事。彼諸如來現前正法、中時正法、后時正法悉能受持，教化成熟四萬八千俱胝那由他眾生趣于阿耨多羅三藐三菩提，方便調伏無量眾生住于聲聞辟支佛乘。

「彼劫之中最後如來，號曰電光。勇猛軍比丘聞電光如來說法之時，獲無生忍。電光如來即為授記：『汝勇猛軍！于未來世供養無量千佛世尊，受持如來三時正法，利益無量無數眾生，安立百千俱胝那由他眾生於阿耨多羅三藐三菩提，無量眾生住聲聞乘。如是乃過阿僧祇劫，證

【現代漢語翻譯】現代漢語譯本：『爲了長久的利益和安樂。』他這樣思索之後，忽然有一位天神出現在空中，告訴國王說：『善哉，丈夫！現在有遍照如來（Buddha Vairochana，意為光明普照的佛）出現在世間，宣說正法，初善、中善、后善（指佛法的三個階段：戒律、禪定、智慧），國王您應該儘快前往那位佛陀的住所，聽聞正法，使您長久獲得利益和安樂，成就圓滿的佛法。』國王聽到天神的話，歡喜踴躍，帶著他的眷屬侍從，立即前往遍照如來的住所。他頂禮佛足，對佛說：『世尊！用什麼法能夠善巧方便地攝持一切法，能夠使梵行（brahmacarya，指清凈的修行生活）迅速圓滿？我將修行。』這樣問過之後，那位如來為他廣開示。國王聽聞佛法后，和他的眷屬一起捨棄了安樂和生活所需，恭敬供養遍照如來和所有大眾，長達兩萬年。在遍照如來的佛法中出家修行正法。因為聽聞佛法，當時就獲得了受法善根、持法善根、說法善根，所聽聞的佛法都能思惟不忘，精勤修習無量功德，於是發誓愿：『愿能受持如來三時正法（指佛陀的教法在不同時期的傳播），為一切眾生宣說種種法門。』發了這個愿之後，在勝超劫（kalpa，佛教時間單位，指極長的時間）中，在諸如來那裡，一一親近供養承事。那些如來現前正法、中時正法、后時正法，他都能受持，教化成熟四萬八千俱胝那由他（kotinayuta，佛教數字單位，表示極大的數量）眾生趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），方便調伏無量眾生安住于聲聞（sravaka，指聽聞佛法而修行的人）和辟支佛（pratyekabuddha，指獨自覺悟的修行者）乘。在那一劫的最後一位如來，名為電光如來（Buddha Vidyutprabha，意為光芒如電的佛）。勇猛軍比丘（Virya-sena，意為勇猛的軍隊）在聽聞電光如來說法時，獲得了無生忍（anutpattika-dharma-ksanti，指對法不生不滅的真理的領悟）。電光如來就為他授記：『你，勇猛軍！在未來世將供養無量千佛世尊，受持如來三時正法，利益無量無數眾生，安立百千俱胝那由他眾生於阿耨多羅三藐三菩提，無量眾生安住于聲聞乘。這樣經過阿僧祇劫（asamkhya-kalpa，佛教時間單位，指無數劫），證得……』

【English Translation】 English version: 『For the sake of long-lasting benefit and happiness.』 Having pondered thus, suddenly a deva (god) appeared in the sky and said to the king: 『Well done, O man! Now, the Tathagata Vairochana (the Buddha who illuminates everywhere) has appeared in the world, expounding the Dharma, which is good in the beginning, good in the middle, and good in the end (referring to the three stages of the Dharma: discipline, meditation, and wisdom). The king should quickly go to that Buddha's place, listen to the Dharma, so that the king may obtain long-lasting benefit and happiness, and achieve the complete Buddha Dharma.』 Hearing the deva's words, the king rejoiced and, with his retinue, immediately went to the place of the Tathagata Vairochana. He bowed at the Buddha's feet and said to the Buddha: 『O World-Honored One! By what Dharma can one skillfully and expediently encompass all Dharmas, and enable the Brahmacarya (the pure life of practice) to be quickly perfected? I will practice.』 Having asked this, the Tathagata extensively expounded the Dharma for him. After hearing the Dharma, the king, along with his retinue, abandoned their comforts and necessities, and respectfully made offerings to the Tathagata Vairochana and all the assembly for twenty thousand years. He left home in the Dharma of the Tathagata Vairochana and practiced the true Dharma. Because of hearing the Dharma, he then obtained the roots of good for receiving the Dharma, upholding the Dharma, and expounding the Dharma. He could contemplate and not forget what he had heard, diligently cultivated immeasurable merits, and then made a vow: 『May I uphold the Tathagata's Dharma of the three times (referring to the teachings of the Buddha in different periods) and proclaim various Dharma gates for all sentient beings.』 Having made this vow, in the Superior Transcendental Kalpa (an extremely long period of time), he approached, made offerings to, and served each of the Tathagatas. He was able to uphold the present Dharma, the middle Dharma, and the later Dharma of those Tathagatas, and he taught and matured forty-eight kotinayutas (a very large number in Buddhism) of sentient beings, leading them towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), and expediently subdued immeasurable sentient beings, establishing them in the Sravaka (those who hear the Dharma and practice) and Pratyekabuddha (those who attain enlightenment on their own) vehicles. English version: In that kalpa, the last Tathagata was named the Tathagata Vidyutprabha (the Buddha whose light is like lightning). The Bhikshu Virya-sena (the army of courage) attained the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of phenomena) when he heard the Tathagata Vidyutprabha expounding the Dharma. The Tathagata Vidyutprabha then prophesied for him: 『You, Virya-sena! In the future, you will make offerings to immeasurable thousands of Buddhas, uphold the Tathagata's Dharma of the three times, benefit immeasurable and countless sentient beings, establish hundreds of thousands of kotinayutas of sentient beings in Anuttara-samyak-sambodhi, and immeasurable sentient beings in the Sravaka vehicle. After passing through asamkhya kalpas (countless kalpas), you will attain...』

阿耨多羅三藐三菩提，號曰無邊精進光明功德超勝王如來。其佛剎土積集無量清凈功德，安隱豐樂，人民充滿，多有聲聞及菩薩眾。其佛壽命至五小劫，滅后正法住一小劫，法教流佈天人受持，舍利塔廟遍諸剎土。』是故勝慧！諸菩薩摩訶薩於此清凈甚深之法，應當尊重受持修習，以法嚴具莊嚴其身，法莊嚴故證得如來金剛所成大那羅延堅固之身。假使三千大千世界一切眾生盡其軀力，而欲破壞堅固之身，乃無有能摧伏之者。一切世間天人阿修羅眾中，演法光明亦無有能敵論之者。若有眾生於此深法受持讀誦精勤修習，隨其意樂生於清凈大族姓家，乃至坐于菩提樹下，名稱具足、世界殊妙，不雜異道，尚無梵志遮羅迦名，況有惡見邪求之輩。諸不善法亦嘗未聞，寧有習行不善根者。能以足指放大光明，遍照無邊一切世界，一切眾生遇斯光者皆得安樂，當證阿耨多羅三藐三菩提。是故勝慧！若諸菩薩摩訶薩於我法中勤修行者，當獲如是殊勝功德。我若具說，不可窮盡。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！若有住斯菩薩道者勤修如是清凈深法，與空相應、寂靜相應，得法光明。以法光明，見一切法自性無異，性無異故所見清凈，見清凈故則無法見，亦無有法離自性見，法見清凈亦無清凈，無清凈者、無

【現代漢語翻譯】現代漢語譯本：'阿耨多羅三藐三菩提（無上正等正覺），其佛號為無邊精進光明功德超勝王如來。其佛的剎土積聚了無量清凈功德，安穩豐樂，人民眾多，有很多聲聞和菩薩眾。其佛的壽命長達五個小劫，滅度后正法住世一個小劫，佛法教義流傳，天人和人們都受持奉行，舍利塔廟遍佈各個剎土。』因此，勝慧！諸位菩薩摩訶薩對於這清凈甚深的佛法，應當尊重受持並修習，用佛法來莊嚴自身，因為佛法的莊嚴，可以證得如來金剛所成的大那羅延（力士）般堅固的身體。即使三千大千世界的一切眾生都用盡他們的力量，想要破壞這堅固的身體，也沒有誰能夠摧毀它。在一切世間的天人阿修羅眾中，演說佛法所發出的光明，也沒有誰能夠與之辯論抗衡。如果眾生能夠受持讀誦這甚深的佛法，並精勤修習，他們會隨自己的意願出生在清凈的大家族中，甚至會坐在菩提樹下，名號具足，世界殊勝美妙，不雜有其他異端邪說，連梵志（婆羅門）和遮羅迦（苦行外道）的名字都不會有，更何況是那些有惡見邪求的人呢？他們連不善的法都未曾聽聞，又怎麼會有修習不善根的行為呢？他們能夠用腳趾放出大光明，遍照無邊的一切世界，一切眾生遇到這光明都會得到安樂，並最終證得阿耨多羅三藐三菩提。因此，勝慧！如果各位菩薩摩訶薩在我的佛法中勤奮修行，就會獲得如此殊勝的功德。如果我詳細講述，那是說不完的。' 那時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！如果有人安住于菩薩道，勤奮修習如此清凈甚深的佛法，與空性相應，與寂靜相應，就能獲得佛法的光明。憑藉佛法的光明，就能看到一切法的自性沒有差異，因為自性沒有差異，所以所見是清凈的，因為所見清凈，所以就沒有法的執見，也沒有離開自性的執見，法的執見清凈也就沒有清凈，沒有清凈，也就沒有不

【English Translation】 English version: 'The Anuttara-samyak-sambodhi (supreme perfect enlightenment) is named the Tathagata (Thus Come One) King of Boundless Diligence, Light, Merit, and Transcendence. His Buddha-land is accumulated with immeasurable pure merits, peaceful and prosperous, filled with people, and has many Shravakas (Hearers) and Bodhisattvas. The Buddha's lifespan is five small kalpas (eons), and after his extinction, the true Dharma will remain for one small kalpa. The Dharma teachings will spread, and gods and humans will uphold them. Relic stupas and temples will be all over the Buddha-lands.』 Therefore, O Superior Wisdom! All Bodhisattva-Mahasattvas should respect, uphold, and practice this pure and profound Dharma, using the Dharma to adorn their bodies. Because of the adornment of the Dharma, they will attain the Vajra (diamond) body of the Tathagata, as firm as Narayana (a powerful deity). Even if all beings in the three thousand great thousand worlds were to exhaust their strength to destroy this firm body, none would be able to subdue it. Among all the gods, humans, and Asuras (demigods) in the world, there is no one who can rival the light of the Dharma that is preached. If beings uphold, recite, and diligently practice this profound Dharma, they will be born into pure and noble families according to their wishes, and even sit under the Bodhi tree. Their names will be complete, their worlds will be wonderful, and they will not be mixed with other heterodox paths. There will not even be the names of Brahmins (priests) or Charakas (ascetics), let alone those with evil views and wrong pursuits. They will never have heard of unwholesome dharmas, so how could they practice unwholesome roots? They will be able to emit great light from their toes, illuminating all boundless worlds. All beings who encounter this light will attain peace and happiness, and will attain Anuttara-samyak-sambodhi. Therefore, O Superior Wisdom! If all Bodhisattva-Mahasattvas diligently practice in my Dharma, they will obtain such supreme merits. If I were to describe them in detail, they would be inexhaustible.』 At that time, the World Honored One said to the Bodhisattva-Mahasattva Boundless Wisdom: 『O Boundless Wisdom! If there are those who abide in the Bodhisattva path and diligently practice such pure and profound Dharma, corresponding to emptiness and corresponding to tranquility, they will obtain the light of the Dharma. With the light of the Dharma, they will see that the self-nature of all dharmas is not different. Because the self-nature is not different, what is seen is pure. Because what is seen is pure, there is no view of dharmas, nor is there a view separate from self-nature. The view of dharmas being pure also has no purity, and without purity, there is no non-

清凈時，能得清凈智之境界。見諸法界非界非非界，界見清凈，遠離諸界種種性想，離性想故於界理趣秘密言辭而能覺了，亦能遍知諸法非界，以見法界無差別故、不可壞故、不變異故，便獲一切法界理趣善巧方便。以善方便遍能了知法界理趣，以等持力于諸法界差別理趣隨順能入。住此行時，以一切法善巧方便，於一切法無住無著，無所著故能於一切法界理趣隨其所應種種開示。等持力故，復能出生靜慮解脫等持等至，遊戲神通變一為多變多為一，山石墻壁飛行自在而無掛礙。善巧能知四界和合不住于界，知一切界與空界合，于虛空界無著無系，以界和合善巧智故。於一切界方便修習，以修習故決了水界，能於水界或令起煙、或令發焰、或復于中煙焰俱熾，乃至無量種種變現，為諸眾生作大饒益。以能安住法界理趣善巧方便而無所動，隨其意樂，隨何佛剎能于諸有轉胎藏形受化生身，常見十方一切世界諸佛如來。彼諸如來，如是名號、如是族姓、如是眾會、如是說法、悉分別知。」

爾時眾中復有菩薩摩訶薩名無邊勝，前白佛言：「世尊！諸菩薩摩訶薩住何等法，如佛所說能得如是最勝功德？」

爾時世尊告無邊勝菩薩摩訶薩言：「無邊勝！諸菩薩摩訶薩於一切法無所住者，如我所說，能得如是最勝功

【現代漢語翻譯】現代漢語譯本：當內心清凈時，就能獲得清凈智慧的境界。能見到諸法界（一切事物存在的範圍）既不是界（有界限），也不是非界（沒有界限），對於界的理解是清凈的，遠離了對各種界限的執著和想像。因為遠離了這些執著和想像，所以能夠覺悟到關於界限的道理和秘密言辭，也能普遍地認識到諸法並非有界限，因為見到法界沒有差別、不可破壞、不會改變。因此，就能獲得一切法界道理的善巧方便。憑藉這些善巧方便，就能普遍地了解法界的道理，憑藉禪定的力量，能夠隨順地進入諸法界差別的道理。當安住于這種修行時，憑藉對一切法的善巧方便，對於一切法既不執著也不貪戀，因為沒有執著，所以能夠根據一切法界的道理，適當地進行各種開示。憑藉禪定的力量，還能產生禪定、解脫、等持、等至等境界，能夠遊戲神通，將一變為多，將多變為一，在山石墻壁中自由穿行而沒有障礙。善巧地知道四大（地、水、火、風）和合而不住于界限，知道一切界與空界相合，對於虛空界沒有執著和束縛，因為有對界限和合的善巧智慧。對於一切界方便地進行修習，因為修習的緣故，能夠決斷水界，能在水界中或令起煙、或令發火、或令煙火同時熾盛，乃至無量種種變化，為眾生帶來巨大的利益。因為能夠安住於法界道理的善巧方便而不動搖，隨其意願，在任何佛剎（佛所居住的國土）都能轉胎藏形（通過母胎出生）而受化生身（非胎生、卵生、濕生），常見十方一切世界的諸佛如來。那些如來，他們的名號、族姓、集會、說法，都能分別知曉。這時，大眾中又有一位菩薩摩訶薩（偉大的菩薩）名叫無邊勝，向前對佛說：『世尊！諸位菩薩摩訶薩安住于什麼樣的法，才能像您所說的那樣獲得如此殊勝的功德？』這時，世尊告訴無邊勝菩薩摩訶薩說：『無邊勝！諸位菩薩摩訶薩對於一切法都沒有執著，就像我所說的那樣，才能獲得如此殊勝的功德。』

【English Translation】 English version: When the mind is pure, one can attain the realm of pure wisdom. One sees that the realms of all dharmas (the scope of existence of all things) are neither realms (with boundaries) nor non-realms (without boundaries). The understanding of realms is pure, free from attachment and imagination regarding various boundaries. Because one is free from these attachments and imaginations, one can awaken to the principles and secret words about boundaries, and can also universally recognize that dharmas are not bounded, because one sees that the dharma realm has no difference, is indestructible, and does not change. Therefore, one can obtain skillful means of all dharma realm principles. With these skillful means, one can universally understand the principles of the dharma realm, and with the power of samadhi (meditative concentration), one can enter the principles of the differences of the dharma realm accordingly. When abiding in this practice, with skillful means of all dharmas, one is neither attached nor greedy to all dharmas. Because there is no attachment, one can appropriately give various teachings according to the principles of all dharma realms. With the power of samadhi, one can also produce states such as dhyana (meditation), liberation, samadhi, and samapatti (attainment), and can play with supernatural powers, transforming one into many, and many into one, freely passing through mountains, rocks, and walls without hindrance. One skillfully knows that the four elements (earth, water, fire, and wind) combine without abiding in boundaries, and knows that all realms combine with the space realm. One has no attachment or bondage to the space realm, because one has the skillful wisdom of the combination of realms. One practices all realms skillfully, and because of practice, one can determine the water realm, and can cause smoke to arise in the water realm, or cause fire to ignite, or cause both smoke and fire to blaze simultaneously, and even countless transformations, bringing great benefits to sentient beings. Because one can abide in the skillful means of the dharma realm principles without wavering, according to one's wishes, in any Buddha-land (the land where a Buddha resides), one can transform from a womb-born form (born through a mother's womb) to a miraculously born form (not born from a womb, egg, or moisture), and often see all the Buddhas and Tathagatas (Buddhas) of all worlds in the ten directions. Those Tathagatas, their names, clans, assemblies, and teachings, can all be known separately. At that time, among the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva) named Boundless Victory, who stepped forward and said to the Buddha: 'World Honored One! What kind of dharma do the Bodhisattva Mahasattvas abide in to obtain such supreme merits as you have described?' At that time, the World Honored One said to the Bodhisattva Mahasattva Boundless Victory: 'Boundless Victory! The Bodhisattva Mahasattvas who have no attachment to all dharmas, as I have said, can obtain such supreme merits.'

德。無邊勝！諸菩薩摩訶薩若住於色受想行識、若住地界水界火界風界空界、若住欲界色界無色界，我於此經則不說有斯諸功德。然諸菩薩摩訶薩於一切法而無所住，不入不出，故我說彼當得無邊大功德海。何以故？諸菩薩摩訶薩無有少法可得可住，亦無少法若入若出，善能安住諸法理趣而無所動。何以故？諸菩薩摩訶薩無住無動，以無動故無高無下，無高下故遠離於高不住于下，以不住故名善處住，善處住者于無處住，無處住者不住于處。諸菩薩摩訶薩不于少法若有安立、若有積集，無處無住、無起無作。何以故？處不可得。以無處故則無分別，無分別故不動處住如法界住。無有處住則無有住，于處無處無所執著名為善住。無邊勝！諸菩薩摩訶薩於法理趣而安住者，如是安立住于無住。無住處住，見一切法無有分別，住于如是無分別行。以如是行，見一切法而無所動，則與如理而住相應、則與如理不動相應、則與如理不取相應。」

爾時世尊而說偈言：

「菩薩正憶念，　　于義善思惟，　不住諸法中，　　說名為智者。　未曾有少法，　　可為安立者，　以無安立故，　　無畏而發趣。　不立於諸色，　　亦不立諸受，　諸想及諸行，　　識等亦如是。　不住于諸蘊，　　諸界及諸處，　

【現代漢語翻譯】現代漢語譯本：德。無邊勝（佛陀對菩薩的稱呼）！如果菩薩摩訶薩（偉大的菩薩）執著於色（物質）、受（感受）、想（概念）、行（意志）、識（意識），或者執著于地界（地元素）、水界（水元素）、火界（火元素）、風界（風元素）、空界（空間元素），或者執著于欲界（慾望的領域），我不會說他們能從這部經中獲得這些功德。然而，如果菩薩摩訶薩對一切法（所有事物）都沒有執著，不陷入也不脫離，我才說他們將獲得無邊的大功德海。為什麼呢？因為菩薩摩訶薩沒有可以獲得或執著的少許法，也沒有可以陷入或脫離的少許法，他們善於安住于諸法的真理，而不動搖。為什麼呢？因為菩薩摩訶薩沒有執著，也沒有動搖，因為沒有動搖，所以沒有高下之分，沒有高下之分，所以遠離高處，不執著于低處，因為不執著，所以稱為善處住，善處住就是安住于無處，安住于無處就是不執著于處所。菩薩摩訶薩不于任何少許法有所安立或積聚，他們無處可住，無所起作。為什麼呢？因為處所是不可得的。因為沒有處所，所以沒有分別，沒有分別，所以安住于不動之處，如同安住於法界（真理的領域）。沒有處所的安住就是沒有安住，對於處所和無處所都沒有執著，這稱為善住。無邊勝！如果菩薩摩訶薩安住於法的真理，他們就是這樣安立於無住。安住于無住之處，看到一切法都沒有分別，安住于這樣的無分別的修行。通過這樣的修行，看到一切法而不動搖，就與如理而住相應，就與如理不動相應，就與如理不執著相應。

那時，世尊說了偈語：

菩薩正確地憶念，對於真理善於思考，不住在諸法之中，被稱為有智慧的人。從來沒有少許法，可以被安立的，因為沒有安立，所以無畏地前進。不執著于諸色，也不執著于諸受，諸想和諸行，識等也是如此。不住于諸蘊（五蘊，構成個體的五種要素），諸界（十八界，構成經驗的十八種要素）和諸處（十二處，構成感知的十二種要素），

【English Translation】 English version: O Virtue, Boundless Victor (a term used by the Buddha to address Bodhisattvas)! If Bodhisattva Mahasattvas (great Bodhisattvas) dwell in form (materiality), sensation, perception, mental formations, and consciousness, or if they dwell in the earth element, water element, fire element, wind element, space element, or if they dwell in the desire realm, I would not say that they would gain these merits from this sutra. However, if Bodhisattva Mahasattvas have no attachment to all dharmas (all things), neither entering nor exiting, then I say that they will attain a boundless ocean of great merit. Why is that? Because Bodhisattva Mahasattvas have no dharma, however small, that can be attained or clung to, nor any dharma, however small, that can be entered or exited. They are skilled at dwelling in the truth of all dharmas without wavering. Why is that? Because Bodhisattva Mahasattvas have no attachment and no wavering. Because there is no wavering, there is no high or low. Because there is no high or low, they are far from the high and do not cling to the low. Because they do not cling, it is called dwelling in a good place. Dwelling in a good place is dwelling in no place. Dwelling in no place is not clinging to a place. Bodhisattva Mahasattvas do not establish or accumulate any dharma, however small. They have no place to dwell, and nothing to do. Why is that? Because a place is unattainable. Because there is no place, there is no discrimination. Because there is no discrimination, they dwell in an unmoving place, just as they dwell in the dharma realm (the realm of truth). Dwelling without a place is not dwelling. Having no attachment to place or no place is called good dwelling. O Boundless Victor! If Bodhisattva Mahasattvas dwell in the truth of dharma, they are thus established in non-dwelling. Dwelling in the place of non-dwelling, they see all dharmas without discrimination, and dwell in such a practice of non-discrimination. Through such practice, seeing all dharmas without wavering, they are in accordance with dwelling in accordance with truth, in accordance with non-wavering in accordance with truth, and in accordance with non-attachment in accordance with truth.

At that time, the World Honored One spoke in verses:

Bodhisattvas correctly remember, And contemplate well on the meaning, Not dwelling in any dharmas, Are called wise ones. There has never been any dharma, That can be established, Because there is no establishment, They proceed fearlessly. They do not cling to forms, Nor do they cling to sensations, Perceptions and mental formations, Consciousness and so on are the same. They do not dwell in the skandhas (the five aggregates that constitute an individual), the dhatus (the eighteen elements that constitute experience), and the ayatanas (the twelve bases of perception),

若處若非處，　　亦常無所住。　不住于地界，　　亦不住水界，　火界及風界，　　亦常無所住。　不住于欲界，　　色界無色界，　得無安立故，　　不住於三界。　及以虛空界，　　于彼無所住，　以無有所住，　　平等而發趣。　故無有少法，　　于中而可住，　若得無所住，　　斯為妙智者。　妙智無所住，　　無住為菩薩，　能得如是住，　　則住法界中。　無住相應故，　　彼常能善住，　無住無依止，　　於法得安住。　若得不依止，　　則常無所動，　不入亦不出，　　平等善安住。　於法如是住，　　斯為勇猛者，　一切法無高，　　一切法無下。　如是無所動，　　法界善安住，　安住不動故，　　便得無上住。　不住住相應，　　斯為勇猛者，　不住于住處，　　于處無所動。　成就無住處，　　而得善安住，　若處若非處，　　一切無所動。　住于不動處，　　乃名為不動，　若住不動處，　　一切無所住。　不念處非處，　　常住無分別，　不住于處故，　　則無有所動。　于處無所動，　　一切得無住，　若得不住處，　　處非處不動。　若於處不動，　　乃善住于處，　善住處安住，　　則住無所住，　能見一切

【現代漢語翻譯】現代漢語譯本無論在何處或不在何處，都應常無所住。不住于地界（四大元素之一，堅硬性），也不住於水界（四大元素之一，流動性），不住於火界（四大元素之一，熱能），以及風界（四大元素之一，運動性），也應常無所住。不住于欲界（眾生因慾望而輪迴的世界），無，因為已證得無安立（無所依附）的境界，所以不住於三界（欲界、色界、無色界）。以及虛空界（無物質存在的空間），於此也無所住，因為無所住，所以能平等地發起行動。因此沒有任何少許的法（事物或現象），可以在其中停留，如果能證得無所住，這就是真正的智者。妙智（卓越的智慧）無所住，無住即是菩薩（覺悟的有情），能證得這樣的住處，就安住在法界（一切法的真實本性）之中。因為與無住相應，所以他能常善安住，無住無所依止，於法（真理）中得安住。如果能證得不依止，就能常無所動搖，不入也不出，平等地善安住。能如此安住於法，就是真正的勇猛者，一切法無高下之分，如此無所動搖，就能善安住在法界，因為安住不動，便能證得無上住（最高的安住）。不住于住處，卻與住相應，這就是真正的勇猛者，不住于住處，于任何處都無所動搖。成就無住處，而得善安住，無論在何處或不在何處，一切都無所動搖。安住于不動之處，才稱為不動，如果安住于不動之處，則一切都無所住。不念及處與非處，常住于無分別，因為不住于處，所以無所動搖。于處無所動搖，一切都得無住，如果能證得不住處，則處與非處都不動搖。如果於處不動搖，才能善安住于處，善安住于處，則安住于無所住，能見一切。

【English Translation】 English version Whether in a place or not in a place, one should always dwell without abiding. Not abiding in the earth element (one of the four great elements, solidity), nor abiding in the water element (one of the four great elements, fluidity), Not abiding in the fire element (one of the four great elements, heat), and the wind element (one of the four great elements, motion), one should also always dwell without abiding. Not abiding in the desire realm (the world where beings are bound by desires), without, Because one has attained the state of no establishment (no attachment), therefore one does not abide in the three realms (desire realm, form realm, formless realm). And the space realm (space where no matter exists), one does not abide there either, Because there is no abiding, one can equally initiate action. Therefore, there is no slightest dharma (thing or phenomenon) in which one can dwell, If one can attain non-abiding, that is the true wise one. Sublime wisdom (excellent wisdom) does not abide, non-abiding is a Bodhisattva (an enlightened being), If one can attain such a dwelling, one dwells in the dharma realm (the true nature of all dharmas). Because it corresponds with non-abiding, one can always dwell well, Non-abiding without reliance, one dwells in the dharma (truth). If one can attain non-reliance, one can always be unmoving, Neither entering nor exiting, one dwells equally and well. To dwell in the dharma in this way is to be truly courageous, All dharmas have no high or low, Being unmoving in this way, one can dwell well in the dharma realm, Because one dwells without moving, one attains the supreme dwelling (the highest dwelling). Not dwelling in a dwelling place, yet corresponding with dwelling, this is the truly courageous one, Not dwelling in a dwelling place, one is unmoving in any place. Accomplishing the non-dwelling place, one attains good dwelling, Whether in a place or not in a place, one is unmoving in everything. Dwelling in the unmoving place is called unmoving, If one dwells in the unmoving place, then one does not abide in anything. Not thinking of place or non-place, one always dwells without discrimination, Because one does not dwell in a place, therefore one is unmoving. Being unmoving in a place, one attains non-abiding in everything, If one can attain the non-dwelling place, then place and non-place are unmoving. If one is unmoving in a place, then one can dwell well in a place, Dwelling well in a place, one dwells in non-dwelling, One can see everything.

法，　　住法相應住。　如是見諸法，　　種種無所住，　無住無安住，　　善巧於法住。　常住于諸法，　　而無有分別，　離諸分別故，　　斯為不動者。　若能住不動，　　於行無分別，　遠離處非處，　　斯為觀察者。　若能觀不動，　　一切無所動，　諸法常平等，　　如是而發趣。　如理住相應，　　如理而不動，　得無動處者，　　常住于無處。」

爾時無邊勝菩薩摩訶薩復白佛言：「希有世尊！乃能安立諸菩薩摩訶薩於法理趣，無有繫縛、無有解脫。世尊！諸菩薩摩訶薩於法理趣善巧安立，不與少法若相應若不相應、若和合若不和合、若攝取若不攝取、若有所歸若無所歸、若貪離貪、若瞋離瞋。世尊！諸菩薩摩訶薩於一切法理趣之中善巧安立，設有眾生供養恭敬，不生貪愛毀辱逼惱，不生瞋恚，無種種想，離一切法。不見少法能與少法若相應若不相應，超過相應不相應故。遠離相應不相應想，了知相應不相應想。超過了知，不于少法若進若退、若有所趣若無所趣而作相應。於一切法理趣之中而無妄念，亦無所取，以善方便不壞法性。世尊！諸菩薩摩訶薩於一切法如是住時，能以善巧宣說一切法界理趣，一切佛法速得圓滿。」

爾時世尊告無邊慧菩薩摩訶薩言：「無

【現代漢語翻譯】現代漢語譯本『法』（dharma，指宇宙的真理或規律），應與『住法』（dharma-sthiti，指安住於法）相應而住。如此觀察諸法，種種皆無所執著。不住于任何事物，也不安住于任何事物，善巧地安住於法。常住于諸法之中，而無任何分別。因為遠離了分別，這便是『不動者』（acala，指心不為外境所動搖的人）。如果能夠安住于不動，對於一切行為都不分別。遠離『處』（sthāna，指正確的處所）與『非處』（asthāna，指不正確的處所），這便是『觀察者』（darśaka，指能如實觀察的人）。如果能夠觀察不動，一切都無所動搖。諸法恒常平等，如此而發起修行。如理安住于相應，如理而不動搖。獲得不動之處的人，常住于無處可住的境界。

這時，無邊勝菩薩摩訶薩（Anantavijaya Bodhisattva Mahāsattva）再次對佛說：『希有啊，世尊！您能安立諸菩薩摩訶薩於法理趣（dharma-nyāya，指法的真理和道理），使其無有繫縛，也無有解脫。世尊！諸菩薩摩訶薩善巧地安立於法理趣，不與任何少法相應或不相應，不和合或不和合，不攝取或不攝取，不有所歸或無所歸，不貪著或離貪，不嗔恨或離嗔。世尊！諸菩薩摩訶薩善巧地安立於一切法理趣之中，即使有眾生供養恭敬，也不生貪愛；即使被毀辱逼惱，也不生嗔恚，沒有種種妄想，遠離一切法。他們不見任何少法能與任何少法相應或不相應，因為他們超越了相應與不相應。他們遠離相應與不相應的想法，了知相應與不相應的想法。他們超越了知，不于任何少法有所進退，不有所趣或無所趣，而作相應。他們於一切法理趣之中沒有妄念，也沒有執取，以善巧方便不破壞法的本性。世尊！諸菩薩摩訶薩如此安住於一切法時，能以善巧方便宣說一切法界理趣，一切佛法迅速圓滿。』

這時，世尊告訴無邊慧菩薩摩訶薩（Anantamati Bodhisattva Mahāsattva）說：『無邊慧，』

【English Translation】 English version 'Dharma' (the truth or law of the universe) should be lived in accordance with 'dharma-sthiti' (abiding in the dharma). Thus seeing all dharmas, there is no attachment to any of them. Not abiding in anything, nor dwelling in anything, skillfully abiding in the dharma. Always abiding in all dharmas, without any discrimination. Because of being free from discrimination, this is called 'the immovable one' (acala, referring to one whose mind is not disturbed by external circumstances). If one can abide in immovability, there is no discrimination towards any action. Being free from 'sthāna' (the right place) and 'asthāna' (the wrong place), this is called 'the observer' (darśaka, referring to one who can observe truthfully). If one can observe immovability, everything is unmoving. All dharmas are always equal, and thus one initiates practice. Abiding in accordance with reason, abiding without moving. One who attains the place of immovability, always abides in a state where there is no place to abide.

At that time, Anantavijaya Bodhisattva Mahāsattva again said to the Buddha: 'It is rare, O World Honored One! You are able to establish all Bodhisattva Mahāsattvas in the dharma-nyāya (the truth and reason of the dharma), so that they are without bondage and without liberation. O World Honored One! The Bodhisattva Mahāsattvas are skillfully established in the dharma-nyāya, not being in accordance or not in accordance with any small dharma, not being in union or not in union, not grasping or not grasping, not having a refuge or not having a refuge, not being attached or detached, not being angry or free from anger. O World Honored One! The Bodhisattva Mahāsattvas are skillfully established in the dharma-nyāya of all dharmas, even if there are beings who make offerings and show respect, they do not generate greed; even if they are insulted and harassed, they do not generate anger, they have no various thoughts, and they are free from all dharmas. They do not see any small dharma that can be in accordance or not in accordance with any other small dharma, because they have transcended accordance and non-accordance. They are free from the idea of accordance and non-accordance, and they understand the idea of accordance and non-accordance. They have transcended understanding, and they do not advance or retreat in any small dharma, nor do they have any direction or no direction, and thus they do not make any accordance. In the dharma-nyāya of all dharmas, they have no false thoughts, nor do they grasp anything, and with skillful means, they do not destroy the nature of dharma. O World Honored One! When the Bodhisattva Mahāsattvas abide in all dharmas in this way, they can skillfully expound the dharma-nyāya of all dharma realms, and all Buddha dharmas will quickly be perfected.'

At that time, the World Honored One said to Anantamati Bodhisattva Mahāsattva: 'Anantamati,'

邊慧！諸菩薩摩訶薩于佛法中無所安立、無所住時，則見佛法無有安立、無有所住，亦無勝住、亦無遍住，見佛法住不傾動故、不流轉故、不變異故，一切法界相應而住，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩于佛法中，無住無不住、無勝住無遍住、無處住無非處住，亦無所動，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法能與少法而為安立，亦不見有一切法處為勝安立，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法若住若去，亦無分別、無勝分別、無遍分別，見一切法如凈虛空，光明顯照遠離煩惱，於一切法光明照故，乃名一切法界理趣得善方便不以安立而觀法界。何以故？不於法界少安立故。譬如虛空及以風界無有處所，亦無可見、無安立處、無依止處、無可示現。法界亦爾，無可入處、無可見處、無安立處、無依止處，亦無了知、亦無示現。諸菩薩摩訶薩無示現故，與如如界相應而住。無邊慧！一切法界無生無命無老無死、無升無沈無示現界，是為法界。無變異界是為法界，而法界者遍一切處。無邊慧！法界無去亦無去處，無去處故乃名法界相應而住。如如法界于中無處亦無非處。何以故？如如法界

、如如自性無所有故。

「無邊慧！諸菩薩摩訶薩聞我此說，則於一切法界理趣便獲無邊大法光明。以法光明得無生忍，速能圓滿如來十力、十八不共、一切佛法。為欲成熟一切眾生廣大善根勝資糧故、如來種性無斷絕故，速詣道場轉於法輪，蔽諸魔宮摧伏異論，作善丈夫大師子吼，為諸眾生演說妙法，隨其樂欲、隨其志願、隨其發趣正解脫故，皆令趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「一切菩薩，　　不住諸法，　　于佛法中，　無所安立。　　一切菩薩，　　無安立故，　于佛法中，　　無畏發趣。　　一切菩薩，　見諸佛法，　　無住無處，　　妙善安立。　一切菩薩，　　不住于處，　　能見諸法，　無住無退。　　一切菩薩，　　見法無住，　不動佛法，　　不求佛法。　　一切菩薩，　見法不異，　　不動佛法，　　亦不推尋。　一切菩薩，　　見法如是，　　於法善巧，　方便而住。　　一切菩薩，　　見常平等，　不住佛法，　　亦非不住，　　常無住處，　亦非無處，　　常不分別，　　非不分別，　種種分別，　　常無所有。　　一切菩薩，　無住相應，　　于諸時處，　　而無所動。　一切菩薩，　　於法理趣，　　平等住時，

【現代漢語翻譯】現代漢語譯本『如如自性』（指事物本來的、不變的性質）因為沒有任何實在的自體存在。『無邊慧』（菩薩名）！諸位菩薩摩訶薩（大菩薩）聽聞我這樣說，就會在一切法界（宇宙萬法）的道理和趣味中獲得無邊的大法光明。憑藉這法光明，他們能證得無生法忍（對一切法不生不滅的領悟），迅速圓滿如來的十力（如來所具有的十種力量）、十八不共法（佛獨有的十八種功德）、以及一切佛法。爲了成熟一切眾生廣大的善根和殊勝的資糧，爲了如來種性（佛的傳承）不被斷絕，他們會迅速前往道場，轉動法輪（宣講佛法），遮蔽魔宮（魔的勢力），摧毀外道的邪說，發出大丈夫的獅子吼（無畏的說法），為眾生演說微妙的佛法，隨順他們的喜好、願望和追求，使他們獲得真正的解脫，最終都趨向于阿耨多羅三藐三菩提（無上正等正覺）。』這時，世尊說了偈頌：『一切菩薩，不住于諸法，在佛法中，無所安立。一切菩薩，因為沒有安立，在佛法中，無畏地發起修行。一切菩薩，見到諸佛的教法，無所住，無處可住，微妙而善巧地安立。一切菩薩，不住于任何處所，能見到諸法，無所住，無所退轉。一切菩薩，見到法無所住，不動搖佛法，也不去追求佛法。一切菩薩，見到法不異，不動搖佛法，也不去推尋。一切菩薩，見到法就是這樣，對於法善巧，方便而住。一切菩薩，見到常恒平等，不住于佛法，也不是不住，常無住處，也不是無處，常不分別，也不是不分別，種種分別，常無所有。一切菩薩，與無住相應，在任何時處，都不會動搖。一切菩薩，在法理的趣味中，平等安住時，』

【English Translation】 English version 『Suchness』 (the inherent, unchanging nature of things) has no self-nature because it has no inherent existence. 『Boundless Wisdom』 (a Bodhisattva's name)! When the Bodhisattva Mahasattvas (great Bodhisattvas) hear me say this, they will obtain boundless great Dharma light in the principles and interests of all Dharma realms (the universe and all its phenomena). With this Dharma light, they will attain the forbearance of non-origination (the realization that all dharmas neither arise nor cease), quickly perfecting the Tathagata's ten powers (ten powers of the Buddha), eighteen unique qualities (eighteen unique virtues of the Buddha), and all Buddha dharmas. In order to mature the vast roots of goodness and excellent resources of all sentient beings, and to ensure that the Tathagata lineage (the lineage of the Buddha) is not severed, they will quickly go to the Bodhi-mandala (place of enlightenment), turn the Dharma wheel (preach the Dharma), obscure the demon palaces (the power of demons), destroy the heterodox views of outsiders, roar the lion's roar of a great man (fearless preaching), and expound the wonderful Dharma for sentient beings, according to their preferences, wishes, and pursuits, so that they may attain true liberation and ultimately move towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 At that time, the World Honored One spoke these verses: 『All Bodhisattvas, do not abide in any dharmas, and in the Buddha Dharma, have nothing to establish. All Bodhisattvas, because they have no establishment, in the Buddha Dharma, fearlessly initiate practice. All Bodhisattvas, seeing the teachings of all Buddhas, have no abode, no place to abide, and establish themselves subtly and skillfully. All Bodhisattvas, not abiding in any place, can see all dharmas, without abiding, without retreating. All Bodhisattvas, seeing that dharmas have no abode, do not move the Buddha Dharma, nor do they seek the Buddha Dharma. All Bodhisattvas, seeing that dharmas are not different, do not move the Buddha Dharma, nor do they investigate. All Bodhisattvas, seeing that dharmas are like this, are skillful in dharmas, and abide with skillful means. All Bodhisattvas, seeing constancy and equality, do not abide in the Buddha Dharma, nor do they not abide, always having no abode, nor not having an abode, always not discriminating, nor not discriminating, all kinds of discriminations, always having nothing. All Bodhisattvas, in accordance with non-abiding, in any time and place, will not be moved. All Bodhisattvas, when abiding equally in the interests of the Dharma principles,』

名為善住。　　一切菩薩，　　於法理趣，　不見少法，　　可平等住。　　一切菩薩，　能見諸法，　　無有處所，　　亦不離處，　得無所動，　　亦無親近。　　一切菩薩，　於一切法，　　理趣善巧，　　方便安住，　住無所住，　　名為菩薩。　　一切菩薩，　不于少法，　　若去若來，　　分別而住，　爾時乃住，　　諸法理趣。　　一切菩薩，　於法理趣，　　種種安住，　　能起無邊，　大法光明。　　以法光明，　　住平等見，　見一切法，　　及法理趣，　　如凈虛空，　如影如像，　　平等無垢。　　一切菩薩，　于見了知，　　亦無了知，　　遠離自性。　一切菩薩，　　如是觀察，　　於一切法，　理趣而住，　　能於法界，　　堅固勤修，　說名法界，　　理趣方便。　　一切菩薩，　不住法界，　　觀諸法界，　　畢竟非有。　一切菩薩，　　決了法界，　　見一切法，　如虛空風，　　無有安立，　　遍一切處。　法界亦爾，　　遍一切處，　　法界難思，　無可示現。　　于諸智者，　　不作親近，　無示現界，　　乃為法界，　　無有住處，　名為住者。　　法界無生，　　無命無老，　無死無沈，　　亦無出離。　　法

【現代漢語翻譯】現代漢語譯本名為善住（Shanzhu，菩薩名）。一切菩薩，對於法理的真諦，不見有絲毫的法，可以平等安住。一切菩薩，能見到諸法，沒有固定的處所，也不離開處所，達到無所動搖，也沒有親近執著。一切菩薩，對於一切法的理趣善於通曉，方便安住，安住于無所住，這稱為菩薩。一切菩薩，不對於任何少許的法，執著于去或來，分別而住，那時才真正安住于諸法的理趣。一切菩薩，對於法理的真諦，以種種方式安住，能生起無邊的，大法光明。以法光明，安住于平等的見解，見到一切法，以及法的理趣，如同清凈的虛空，如同影子和影像，平等而無垢染。一切菩薩，對於所見所知，也無所了知，遠離了自性。一切菩薩，如此觀察，對於一切法的理趣而安住，能在法界中，堅定勤勉地修行，這被稱為法界的理趣方便。一切菩薩，不住於法界，觀察諸法界，畢竟是空無的。一切菩薩，決斷了知法界，見到一切法，如同虛空中的風，沒有固定的安立，遍及一切處。法界也是如此，遍及一切處，法界難以思議，無法示現。對於有智慧的人，不作親近，沒有示現的界限，才是法界，沒有住處，這稱為安住者。法界無生，無命無老，無死無沉淪，也沒有出離。

【English Translation】 English version Named Shanzhu (善住, a Bodhisattva's name). All Bodhisattvas, regarding the true essence of Dharma, do not see any Dharma in which they can dwell equally. All Bodhisattvas can see all Dharmas, without a fixed location, nor apart from any location, attaining immovability, and without attachment. All Bodhisattvas, being skillful in the true essence of all Dharmas, dwell with skillful means, dwelling in non-dwelling, this is called a Bodhisattva. All Bodhisattvas, do not cling to any small Dharma, whether going or coming, dwelling with discrimination, only then do they truly dwell in the true essence of all Dharmas. All Bodhisattvas, dwelling in various ways in the true essence of Dharma, can generate boundless, great Dharma light. With the Dharma light, they dwell in equal view, seeing all Dharmas, and the true essence of Dharma, like pure space, like shadows and images, equal and without defilement. All Bodhisattvas, regarding what is seen and known, also have no knowing, being apart from self-nature. All Bodhisattvas, observing in this way, dwell in the true essence of all Dharmas, and can diligently cultivate in the Dharmadhatu (法界, the realm of Dharma), this is called the skillful means of the true essence of the Dharmadhatu. All Bodhisattvas, do not dwell in the Dharmadhatu, observing all Dharmadhatus, which are ultimately empty. All Bodhisattvas, having determined and understood the Dharmadhatu, see all Dharmas, like the wind in space, without fixed establishment, pervading all places. The Dharmadhatu is also like this, pervading all places, the Dharmadhatu is inconceivable, and cannot be demonstrated. For the wise, not being attached, without a demonstrated boundary, this is the Dharmadhatu, without a dwelling place, this is called the dweller. The Dharmadhatu is unborn, without life, without old age, without death, without sinking, and without liberation.

界難思，　無來無去，　　法界非蘊，　　非界非處，　亦不離處，　　而無所動。　　法界如如，　自性非有。　　一切菩薩，　　如是了知，　法界難思，　　得法光明。　　由是發趣，　往詣道場，　　而於佛法，　　無有疑惑，　不為所動，　　以法光明，　　令諸眾生，　獲大安樂。

「無邊慧！諸菩薩摩訶薩能于如是甚深之法勤修行者，乃得如是大法光明，以此智慧而發趣于阿耨多羅三藐三菩提。

大寶積經卷第二十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十五

大唐三藏菩提流志奉　詔譯被甲莊嚴會第七之五

「複次無邊慧！我念往昔過二阿僧祇劫，爾時有佛出現世間，號曰月燈王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名甘露，國名清凈。彼佛世界頗梨所成，常有光明遍照其土，若有眾生遇斯光者凈妙端嚴，是故世界名為清凈。無別城邑聚落之名，交道殊妙金繩界飾，諸交道間一一等量半俱盧舍。一一道間光明寶柱雜多羅樹，各八十四輝映行列，復有四池堤塘圍繞。七寶臺觀人民止住，覆以鈴網懸諸繒帶，花飾珍玩猶如諸天。彼界眾生寂靜安樂，十善業道悉已成就，

【現代漢語翻譯】現代漢語譯本法界的境界難以思議，它無來無去，法界並非由五蘊構成，它既不是界也不是處所，也不脫離處所，但它本身卻無所動搖。法界如如不動，其自性並非實有。一切菩薩如果能夠這樣了知，就會明白法界的不可思議，從而獲得佛法的光明。由此，他們會發起前往菩提道場的願望，對於佛法不再有任何疑惑，不會被任何事物所動搖。他們以佛法的光明，令一切眾生獲得巨大的安樂。『無邊慧！諸位菩薩摩訶薩如果能夠對如此甚深的佛法勤加修行，就能獲得如此偉大的佛法光明，並以此智慧發起對阿耨多羅三藐三菩提的追求。』

《大寶積經》卷第二十四《大正藏》第11冊 No. 0310 《大寶積經》

《大寶積經》卷第二十五

大唐三藏菩提流志奉詔譯《被甲莊嚴會》第七之五

『再者，無邊慧！我回憶過去，在二阿僧祇劫之前，那時有一尊佛出現於世，號為月燈王如來（如來是佛的十號之一，意為乘如實之道而來）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個劫名為甘露，國名為清凈。那尊佛的世界由頗梨（一種透明的寶石）構成，常有光明遍照其土。如果有眾生遇到這光明，就會變得清凈美妙端莊，因此這個世界被稱為清凈。那裡沒有城邑聚落的名稱，道路交錯縱橫，非常奇妙，用金繩裝飾邊界。每條道路之間的距離都相等，為半俱盧舍（古印度長度單位）。每條道路之間都有光明寶柱和雜多羅樹，各有八十四道光輝交相輝映。還有四個池塘堤岸環繞。七寶臺觀是人民居住的地方，上面覆蓋著鈴鐺網，懸掛著絲帶，裝飾著鮮花和珍寶，如同諸天居住的地方。那個世界的眾生寂靜安樂，都已成就了十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。』

【English Translation】 English version The realm of Dharma is inconceivable; it neither comes nor goes. The Dharma realm is not composed of the five aggregates; it is neither a realm nor a place, nor is it separate from a place, yet it is unmoved. The Dharma realm is suchness, its self-nature is non-existent. All Bodhisattvas, upon understanding this, realize the inconceivability of the Dharma realm and attain the light of the Dharma. Consequently, they aspire to go to the Bodhi-mandala, having no doubts about the Dharma, and are not swayed by anything. With the light of the Dharma, they bring great peace and joy to all sentient beings. 'O Immeasurable Wisdom! Those Bodhisattva-Mahasattvas who diligently cultivate such profound Dharma will attain such great light of the Dharma, and with this wisdom, they will aspire to Anuttara-samyak-sambodhi.'

The Great Treasure Trove Sutra, Volume 24 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 25

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree, Chapter 7, Part 5 of 'The Assembly of Armored Adornment'

'Furthermore, O Immeasurable Wisdom! I recall in the past, two asamkhya kalpas ago, there was a Buddha who appeared in the world, named King Moon Lamp Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). The kalpa was named Ambrosia, and the country was named Pure. That Buddha's world was made of crystal, and there was always light shining throughout the land. If any sentient being encountered this light, they would become pure, beautiful, and dignified. Therefore, this world was called Pure. There were no names of cities or villages, and the roads were crisscrossed, very wonderful, and decorated with golden ropes. The distance between each road was equal, half a krosa (an ancient Indian unit of length). Between each road were luminous jeweled pillars and Tala trees, each with eighty-four rays of light shining in rows. There were also four ponds surrounded by embankments. The seven-jeweled pavilions were where people lived, covered with nets of bells, hanging with silk ribbons, and decorated with flowers and treasures, like the places where the gods lived. The sentient beings of that world were peaceful and happy, and they had all accomplished the ten virtuous deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, and not holding wrong views).'

顏貌端嚴壽命長遠，薄貪瞋癡易可開悟，以少方便廣知諸法。彼佛壽命千俱胝歲，滅度之後正法住世一俱胝歲。十會說法，諸聲聞眾住學地者，一一法會各有二十俱胝那由他，諸菩薩眾趣一乘者其數無量。

「無邊慧！彼月燈王如來寶菩提樹，週五十由旬高一百由旬，珊瑚為根琉璃為干，黃金為枝馬瑙為葉，道場縱廣一百由旬。基陛周匝欄楯圍繞，妙多羅樹布植行列，金鈴寶網彌覆莊嚴。大菩提座高三由旬，細軟敷具張施其上，妙衣百千間飾垂下，幢幡二十樹列其傍。月燈王佛於此座上證阿耨多羅三藐三菩提，時彼國界無三惡趣及惡趣名，亦無諸難及諸難名。月燈王佛常於一切諸世界中化現其身轉於法輪。

「無邊慧！彼月燈王如來有二菩薩：一名云音，二名無邊音。是二菩薩于彼如來白言：『世尊！云何諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立？』時彼如來欲令諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立，為二菩薩廣說斯法。時諸菩薩摩訶薩聞斯法已，於一切法理趣之中便獲善巧方便安立。是二菩薩從是已后，於二萬歲無有睡眠無慾恚惱，不起食想不生臥想，亦無病緣湯藥等想，不樂世間遊觀談戲。于彼如來說法之時，即於法座得無生忍。時彼如來而問之曰：『善男子！於一切法理趣之

【現代漢語翻譯】現代漢語譯本：他們的容貌端正莊嚴，壽命長久，貪婪、嗔恨、愚癡的習氣很薄弱，容易開悟，用很少的方法就能廣泛瞭解各種佛法。那位佛的壽命有一千俱胝（俱胝：印度計數單位，相當於一千萬）歲，滅度之後，正法住世一俱胝歲。他會舉行十次說法大會，每一場法會中，住在學地的聲聞眾各有二十俱胝那由他（那由他：印度計數單位，相當於一億），而趣向一乘的菩薩眾數量更是無量無邊。無邊慧（菩薩名）！那尊月燈王如來的菩提樹，周長五十由旬（由旬：印度長度單位，一說為一天行程），高一百由旬，樹根是珊瑚做的，樹幹是琉璃做的，樹枝是黃金做的，樹葉是瑪瑙做的，道場縱橫各一百由旬。道場的基座四周有欄桿圍繞，排列著種植整齊的妙多羅樹，用金鈴和寶網覆蓋裝飾。大菩提座高三由旬，上面鋪著柔軟的坐具，垂掛著成百上千的精美裝飾，旁邊豎立著二十棵幢幡。月燈王佛就在這個座位上證得了阿耨多羅三藐三菩提（無上正等正覺）。當時，那個國度沒有三惡趣（地獄、餓鬼、畜生）以及惡趣的名字，也沒有各種災難以及災難的名字。月燈王佛經常在一切世界中化現自身，轉動法輪。無邊慧！那尊月燈王如來有兩位菩薩：一位名叫云音，一位名叫無邊音。這兩位菩薩對如來說：『世尊！菩薩摩訶薩（大菩薩）如何才能在一切佛法義理中獲得善巧方便的安立？』當時，如來爲了讓菩薩摩訶薩在一切佛法義理中獲得善巧方便的安立，就為這兩位菩薩廣泛地宣說了這個法門。菩薩摩訶薩們聽聞這個法門后，便在一切佛法義理中獲得了善巧方便的安立。這兩位菩薩從那時起，在兩萬年裡沒有睡眠，沒有慾望和嗔恨的煩惱，不起吃飯的念頭，不產生睡覺的念頭，也沒有生病需要湯藥的想法，不喜愛世間的遊玩觀賞和談笑嬉戲。在如來說法的時候，他們就在法座上獲得了無生法忍（對諸法不生不滅的真理的領悟）。這時，如來問他們說：『善男子！在一切佛法義理的

【English Translation】 English version: Their countenances are dignified and serene, their lifespans are long, their greed, hatred, and delusion are weak, making them easy to enlighten. They can understand all dharmas extensively with few methods. That Buddha's lifespan is one thousand kotis (koti: an Indian unit of counting, equivalent to ten million) of years, and after his parinirvana, the true Dharma will remain in the world for one koti of years. He will hold ten Dharma assemblies, and in each assembly, there will be twenty kotis of nayutas (nayuta: an Indian unit of counting, equivalent to one hundred million) of shravakas (hearers) who are still in the stage of learning, and countless bodhisattvas who are progressing towards the One Vehicle. O Immeasurable Wisdom (a bodhisattva's name)! The Bodhi tree of that Buddha, King Moon Lamp, is fifty yojanas (yojana: an Indian unit of distance, said to be a day's journey) in circumference and one hundred yojanas in height. Its roots are made of coral, its trunk of lapis lazuli, its branches of gold, and its leaves of agate. The Bodhimanda (place of enlightenment) is one hundred yojanas in length and width. The base of the Bodhimanda is surrounded by railings, and rows of wonderful Tala trees are planted. It is adorned with golden bells and jeweled nets. The great Bodhi seat is three yojanas high, covered with soft cushions, and adorned with hundreds and thousands of exquisite decorations hanging down. Twenty banners and flags stand beside it. Buddha Moon Lamp attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) on this seat. At that time, that country had no three evil realms (hell, hungry ghosts, and animals) or even the names of evil realms, nor were there any calamities or the names of calamities. Buddha Moon Lamp often manifests his body in all worlds and turns the Dharma wheel. O Immeasurable Wisdom! That Buddha, King Moon Lamp, had two bodhisattvas: one named Cloud Sound and the other named Immeasurable Sound. These two bodhisattvas said to the Tathagata (Buddha): 'World Honored One! How can bodhisattva mahasattvas (great bodhisattvas) skillfully establish themselves in all the principles of the Dharma?' At that time, the Tathagata, wishing to enable the bodhisattva mahasattvas to skillfully establish themselves in all the principles of the Dharma, extensively explained this Dharma to these two bodhisattvas. After hearing this Dharma, the bodhisattva mahasattvas then skillfully established themselves in all the principles of the Dharma. From that time on, these two bodhisattvas did not sleep for twenty thousand years, had no desires or anger, did not think of eating, did not think of sleeping, did not think of illness or the need for medicine, and did not enjoy worldly sightseeing, conversations, or amusements. When the Tathagata was expounding the Dharma, they attained the patience of non-origination (the realization of the truth of the non-arising and non-ceasing of all dharmas) on the Dharma seat. At that time, the Tathagata asked them: 'Good men! In all the principles of the Dharma,'

中如是善巧方便安立。汝今求耶？』是二菩薩即白佛言：『世尊！我尚不見有一切法理趣善巧安立之名，亦復不見有一切法理趣善巧安立之法，況一切法理趣善巧方便安立。世尊！我亦不得一切諸法，我亦不得諸法安立，於一切法無住無不住。世尊！我如是見。寧復說言於一切法理趣之中如是善巧方便安立，為求耶為不求耶？世尊！我亦不見於一切法理趣之中如是善巧方便安立而作求者，亦不見有若內若外、若二中間。若一切法，若法理趣善巧方便而安立者，亦不見法若內若外、若二中間。若一切法，若法理趣善巧方便而可安立，世尊！我亦不見乃至少法內外中間理趣善巧方便安立而可趣向、而可親近。世尊！既無少法而可趣向、而可親近，我于其中當何安立？世尊！我亦不見過現未來為安立處，若安立處無所有者，我於何處而可安立？世尊！無安立故，非住相應、非不住相應，無盡相應、無生相應。世尊！我亦不見從誰由誰、何處何時我心意識若生若滅。當何說言以心意識於一切法理趣善巧方便安立？』

「無邊慧！是二菩薩于如來前如是說時，一千菩薩得無生忍，千俱胝菩薩發菩提心。爾時月燈王如來複告之曰：『善男子！汝以無住而住無處，而住於一切法理趣善巧方便安立。善男子！一切諸法亦復如是。

【現代漢語翻譯】現代漢語譯本：『像這樣善巧方便地安立。你們現在尋求嗎？』這兩位菩薩立即對佛說：『世尊！我甚至沒有見到有「一切法理趣善巧安立」這樣的名稱，也沒有見到有「一切法理趣善巧安立」這樣的法，更何況是「一切法理趣善巧方便安立」。世尊！我也無法得到一切諸法，我也無法得到諸法的安立，對於一切法既不住著也不不著。世尊！我是這樣看的。難道還能說在一切法理趣之中像這樣善巧方便地安立，是尋求還是不尋求嗎？世尊！我也沒有見到在一切法理趣之中像這樣善巧方便地安立而作為尋求者，也沒有見到有內在、外在、或兩者之間。如果說一切法，如果說法的理趣善巧方便而安立，也沒有見到法在內在、外在、或兩者之間。如果說一切法，如果說法的理趣善巧方便可以安立，世尊！我也沒有見到哪怕是少許的法，在內在、外在、中間，理趣善巧方便安立可以趨向、可以親近。世尊！既然沒有少許的法可以趨向、可以親近，我又能從中安立什麼呢？世尊！我也沒見到過去、現在、未來作為安立之處，如果安立之處都沒有，我又能安立在哪裡呢？世尊！因為沒有安立，所以既不是與住相應，也不是與不住相應，既不是與無盡相應，也不是與無生相應。世尊！我也沒見到我的心意識從誰、由誰、在何處、何時生起或滅去。又怎麼能說用我的心意識在一切法理趣中善巧方便地安立呢？』『無邊慧（菩薩名）！這兩位菩薩在如來面前這樣說的時候，一千位菩薩獲得了無生法忍（證悟不生不滅的真理），千俱胝（數量單位，表示極多）菩薩發起了菩提心（求證無上智慧的心）。那時，月燈王如來（佛名）又告訴他們說：『善男子！你們以不住著而安住于無處，而安住於一切法理趣善巧方便的安立。善男子！一切諸法也是這樣。』

【English Translation】 English version: 'Is it in this way that skillful means are established? Do you seek this now?' These two Bodhisattvas immediately said to the Buddha: 'World Honored One! I have not even seen the name of 「skillful establishment of the principle of all dharmas,」 nor have I seen the dharma of 「skillful establishment of the principle of all dharmas,」 let alone the 「skillful and expedient establishment of the principle of all dharmas.」 World Honored One! I also cannot obtain all dharmas, nor can I obtain the establishment of dharmas. Regarding all dharmas, I neither dwell nor not dwell. World Honored One! This is how I see it. Can it be said that within the principle of all dharmas, such skillful and expedient establishment is sought or not sought? World Honored One! I have not seen anyone who seeks such skillful and expedient establishment within the principle of all dharmas, nor have I seen anything that is internal, external, or in between. If we speak of all dharmas, if we speak of the skillful and expedient establishment of the principle of dharmas, I have not seen any dharma that is internal, external, or in between. If we speak of all dharmas, if we speak of the skillful and expedient establishment of the principle of dharmas, World Honored One! I have not seen even the slightest dharma, whether internal, external, or in between, where the skillful and expedient establishment of the principle can be approached or drawn near. World Honored One! Since there is not even the slightest dharma that can be approached or drawn near, what can I establish within it? World Honored One! I have not seen the past, present, or future as a place of establishment. If there is no place of establishment, where can I establish anything? World Honored One! Because there is no establishment, it is neither in accordance with dwelling nor not dwelling, neither in accordance with the endless nor the birthless. World Honored One! I have not seen from whom, by whom, where, or when my mind consciousness arises or ceases. How can it be said that with my mind consciousness, I can skillfully and expediently establish the principle of all dharmas?' 'Boundless Wisdom (Bodhisattva's name)! When these two Bodhisattvas spoke thus before the Tathagata, one thousand Bodhisattvas attained the tolerance of non-origination (realization of the truth of non-birth and non-death), and a thousand kotis (a unit of large number) of Bodhisattvas generated the Bodhi mind (the mind seeking supreme wisdom). At that time, the Tathagata Moon Lamp King (Buddha's name) further told them: 'Good men! You dwell without dwelling in no place, and you dwell in the skillful and expedient establishment of the principle of all dharmas. Good men! All dharmas are also like this.'

如來隨順世俗道故，現證阿耨多羅三藐三菩提。若於如來不隨世俗現證阿耨多羅三藐三菩提，亦復如是。善男子！諸法無處亦非無處，若處無處皆隨世俗，若隨世俗則于其中無有少法而可生者而可了者。是故善男子！應加精勤速于諸法逮得解脫。』是二菩薩于如來前聞斯法已，飛騰虛空，即以偈頌讚如來曰：

「『法王不思議，　　得未曾有法，　　遍知兩足尊，　　佛法無過上，　　以法無上故，　　如來世無等。　　一切法無生，　　我今獲此忍，　　我常不分別，　　若生若無生，　　如是亦不念，　　一切無分別。　　法王大牟尼，　　功德離言念，　　愿說清凈法，　　令眾皆歡喜。　　于佛勝功德，　　欲知其邊際，　　設經無量劫，　　而亦不可得，　　功德無邊故，　　最勝無過上。　　一切法無生，　　我亦不分別，　　我于佛法中，　　未曾有毀壞。　　不謂眾善根，　　云何當可得？　　諸法無示現，　　無生亦無相，　　如是無相忍，　　於此亦皆證。　　我今所得忍，　　畢竟無退轉，　　故於一切智，　　以此生歡喜。　　我于如來法，　　決定不猶豫，　　亦於一切法，　　遠離眾疑惑。　　無上佛法中，　　我今得此忍，　　我亦不

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號）爲了順應世俗的道理，才示現證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果如來不順應世俗而示現證得阿耨多羅三藐三菩提，也是同樣的道理。善男子！一切法沒有一個固定的處所，也不是沒有處所，所謂的處所和無處所都是隨順世俗的說法。如果隨順世俗的說法，那麼在其中就沒有絲毫的法可以產生，也沒有絲毫的法可以被了知。所以，善男子！你們應當更加精進努力，迅速在一切法中獲得解脫。』這兩位菩薩在如來面前聽聞此法后，騰空飛起，隨即以偈頌讚嘆如來道：『法王（Dharma-raja，佛的尊稱）不可思議，獲得了前所未有的法，遍知（Samantabhadra，普賢菩薩）兩足尊（Dvipadottama，佛的尊稱），佛法無與倫比，因為佛法至高無上，所以如來在世間無與倫比。一切法無生，我如今獲得了這種忍（Kshanti，安忍，對真理的確認），我常常不分別，無論是生還是無生，這樣也不去想，一切都沒有分別。法王大牟尼（Muni，聖者，這裡指佛），功德超越了言語和念頭，愿您宣說清凈的法，讓眾生都歡喜。想要知道佛的殊勝功德的邊際，即使經過無量劫（Kalpa，極長的時間單位），也是不可能得到的，因為功德無邊無際，最殊勝無與倫比。一切法無生，我也不分別，我在佛法中，從未有過毀壞。不認為眾善根，是如何可以得到的？一切法沒有示現，沒有生也沒有相，像這樣無相的忍，我也都證得了。我如今所獲得的忍，畢竟不會退轉，所以對於一切智（Sarvajna，佛的智慧），我因此而生歡喜。我對於如來的法，決定不猶豫，對於一切法，也遠離了各種疑惑。在無上的佛法中，我如今獲得了這種忍，我也不

【English Translation】 English version: The Tathagata (Buddha's title), in accordance with worldly ways, manifests the realization of Anuttara-samyak-sambodhi (supreme perfect enlightenment). If the Tathagata did not manifest the realization of Anuttara-samyak-sambodhi in accordance with worldly ways, it would be the same. Good men! All dharmas (phenomena) have no fixed place, nor are they without a place. The so-called place and no-place are all in accordance with worldly conventions. If one follows worldly conventions, then within them, there is not the slightest dharma that can arise, nor the slightest dharma that can be known. Therefore, good men! You should be more diligent and strive to quickly attain liberation in all dharmas.』 Having heard this Dharma in the presence of the Tathagata, these two Bodhisattvas flew into the sky and immediately praised the Tathagata with verses: 『The Dharma-raja (King of Dharma, a title for the Buddha) is inconceivable, having attained a Dharma never before encountered. The Samantabhadra (All-Good One, a Bodhisattva) who knows all, the Dvipadottama (Supreme of the Two-Legged, a title for the Buddha), the Buddha's Dharma is unsurpassed. Because the Dharma is supreme, the Tathagata is unparalleled in the world. All dharmas are unarisen, and I have now obtained this Kshanti (patience, acceptance of truth). I constantly do not discriminate, whether it is arising or non-arising. In this way, I do not think, everything is without discrimination. The Dharma-raja, the great Muni (sage, referring to the Buddha), whose merits transcend words and thoughts, may you expound the pure Dharma, so that all beings may rejoice. To know the limits of the Buddha's supreme merits, even after countless Kalpas (eons), it is impossible to attain, because the merits are boundless, most supreme and unsurpassed. All dharmas are unarisen, and I do not discriminate. In the Buddha's Dharma, I have never had any destruction. Do not think that the roots of all good, how can they be obtained? All dharmas have no manifestation, no arising, and no form. Such formless Kshanti, I have also realized. The Kshanti I have now obtained will never regress. Therefore, regarding Sarvajna (Buddha's omniscience), I rejoice because of this. I have no hesitation about the Tathagata's Dharma, and I am also free from all doubts about all dharmas. In the supreme Buddha's Dharma, I have now obtained this Kshanti, and I also do not

分別，　　亦無不分別。』

「無邊慧！是二菩薩說此偈已，于月燈王如來右繞三匝，以天妙花栴檀末香而散佛上。時彼如來即為授記，而告之曰：『汝云音等，過二萬劫當證阿耨多羅三藐三菩提。』是二菩薩聞如來記，踴躍歡喜諦觀如來，入于諸禪遊戲神通，出沒自在煙焰暉發。復為眾生說法開示，令二十四俱胝人天趣于阿耨多羅三藐三菩提。是二菩薩乃至盡命勤修梵行，于彼如來中時正法后時正法悉能護持。復于爾時，教化成熟四俱胝眾生趣于阿耨多羅三藐三菩提。是二菩薩次第供養親近承事多百千佛，及諸如來三昧正法一一受持，過二萬劫復值寶幢如來，隨轉法輪教化成熟無量眾生趣于阿耨多羅三藐三菩提。寶幢如來剎土清凈，無諸聲聞，唯有一生補處菩薩。寶幢如來將滅度時乃為授記：『我滅度后，云音菩薩次當現證阿耨多羅三藐三菩提，號曰日燈王如來。其佛剎土成就莊嚴，積集無量無邊功德。菩薩聲聞大眾圓滿。日燈王如來滅度之後，無邊音菩薩次當現證阿耨多羅三藐三菩提。』無邊慧！以此法門無所得故、無言說故，不可示現、無生無滅。諸菩薩摩訶薩當應如理精勤修習。若有菩薩住一切法理趣善巧方便安立，以無所得獲無生忍，圓滿佛法無量功德以為莊嚴，而發趣于阿耨多羅三藐三菩提。無邊

【現代漢語翻譯】現代漢語譯本『分別，也無不分別。』

『無邊慧（菩薩名）！這兩位菩薩說完這偈頌后，右繞月燈王如來（佛名）三圈，用天上的美妙花朵和栴檀末香散在佛身上。當時，那位如來就為他們授記，並告訴他們說：『你們云音（菩薩名）等，在兩萬劫之後將證得阿耨多羅三藐三菩提（無上正等正覺）。』這兩位菩薩聽到如來的授記，歡喜踴躍，仔細地觀察如來，進入各種禪定，遊戲神通，出沒自在，光芒閃耀。他們又為眾生說法開示，使二十四俱胝（數量單位，一俱胝等於一千萬）人天趣向阿耨多羅三藐三菩提。這兩位菩薩乃至生命終結都勤修梵行，在那位如來住世時、正法時期、后正法時期都能護持。他們又在那個時候，教化成熟四俱胝眾生趣向阿耨多羅三藐三菩提。這兩位菩薩依次供養、親近、承事多百千佛，以及諸如來的三昧正法，一一受持。經過兩萬劫后，又遇到寶幢如來（佛名），隨順轉法輪，教化成熟無量眾生趣向阿耨多羅三藐三菩提。寶幢如來的剎土清凈，沒有聲聞，只有一生補處菩薩（指下一世將成佛的菩薩）。寶幢如來將要滅度時，就為他們授記：『我滅度后，云音菩薩將依次現證阿耨多羅三藐三菩提，號為日燈王如來（佛名）。他的佛剎土成就莊嚴，積聚無量無邊的功德。菩薩和聲聞大眾圓滿。日燈王如來滅度之後，無邊音菩薩將依次現證阿耨多羅三藐三菩提。』無邊慧！因為這個法門無所得、無言說，不可示現、無生無滅。諸位菩薩摩訶薩（大菩薩）應當如理精勤修習。如果有菩薩安住於一切法的理趣，善巧方便地安立，以無所得獲得無生忍，圓滿佛法無量的功德作為莊嚴，而發趣于阿耨多羅三藐三菩提。無邊

【English Translation】 English version 'Distinguishing, and also not distinguishing.'

『Boundless Wisdom (name of a Bodhisattva)! After these two Bodhisattvas spoke this verse, they circumambulated the Tathagata Moon Lamp King (name of a Buddha) three times to the right, and scattered heavenly wonderful flowers and sandalwood powder on the Buddha. At that time, that Tathagata then bestowed a prophecy upon them, saying: 『You, Cloud Sound (name of a Bodhisattva), and others, will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) after two myriads of kalpas.』 These two Bodhisattvas, hearing the Tathagata』s prophecy, rejoiced and carefully observed the Tathagata, entered into various samadhis, played with supernormal powers, appearing and disappearing freely, with radiant light. They also preached the Dharma to sentient beings, causing twenty-four kotis (a unit of number, one koti equals ten million) of humans and devas to aspire to Anuttara-samyak-sambodhi. These two Bodhisattvas, until the end of their lives, diligently practiced pure conduct, and were able to uphold the Dharma during the time of that Tathagata』s presence, the period of the True Dharma, and the period of the Latter Dharma. At that time, they also taught and matured four kotis of sentient beings, causing them to aspire to Anuttara-samyak-sambodhi. These two Bodhisattvas successively made offerings to, approached, and served many hundreds of thousands of Buddhas, and received and upheld each of the samadhis and True Dharma of the Tathagatas. After two myriads of kalpas, they again encountered the Tathagata Jewel Banner (name of a Buddha), followed the turning of the Dharma wheel, and taught and matured countless sentient beings, causing them to aspire to Anuttara-samyak-sambodhi. The Buddha-land of the Tathagata Jewel Banner was pure, without any Shravakas (hearers), only Bodhisattvas who were in their last life before Buddhahood. When the Tathagata Jewel Banner was about to pass into Nirvana, he bestowed a prophecy upon them: 『After my Nirvana, the Bodhisattva Cloud Sound will successively manifest Anuttara-samyak-sambodhi, and will be named the Tathagata Sun Lamp King (name of a Buddha). His Buddha-land will be accomplished and adorned, accumulating immeasurable and boundless merits. The assembly of Bodhisattvas and Shravakas will be complete. After the Tathagata Sun Lamp King passes into Nirvana, the Bodhisattva Boundless Sound will successively manifest Anuttara-samyak-sambodhi.』 Boundless Wisdom! Because this Dharma gate is without attainment, without words, cannot be shown, and is without arising or ceasing. All Bodhisattva-Mahasattvas (great Bodhisattvas) should diligently practice according to the principle. If there is a Bodhisattva who abides in the principle of all dharmas, skillfully establishes expedient means, obtains the forbearance of non-arising through non-attainment, perfects the immeasurable merits of the Buddha Dharma as adornment, and aspires to Anuttara-samyak-sambodhi. Boundless

慧！我曾不說諸菩薩摩訶薩離此法外別有少法速能成就一切智智。若有於此無生無滅甚深空法勤修行者，速得菩薩法界理趣善巧方便及陀羅尼，具足辯才、無上攝化，諸佛世尊之所稱讚，以法嚴具而莊嚴之，能圓滿施、住清凈戒、得清凈忍、無上精進、無緣禪定，以大智慧而發趣于阿耨多羅三藐三菩提。于諸勝中最為殊勝，速得名為一切智者。坐于道場，四大天王持蓋來詣請轉法輪，為諸人天作大光明，皆令趣于阿耨多羅三藐三菩提。

「複次無邊慧！若諸菩薩摩訶薩於一切法海印三昧勤修行者，見一切法同於法界。如是見時，不於法界見一切法，不于諸法見於法界，精進修習，以一切法諸界和合善巧方便，於一切法諸界和合無所執著亦無所動，於一切法諸界和合善巧方便亦無執著亦無分別，能於一法和合之中而見一切諸法和合，能於一切諸法和合而復見於一法和合，不於一切諸法和合而親近於一法和合，不於一法和合之中親近一切諸法和合。以能了知此一法故亦能了知一切諸法，以能了知一切法故於此一法應了知處亦能了知，不以諸法親近一法。于諸取蘊和合之中悉能了知，不于取蘊種種性相若有和合若無和合而生執著。諸菩薩摩訶薩如是行時，若有諸法以眾因緣和合而生、若有諸法以眾因緣和合而成，于彼

【現代漢語翻譯】現代漢語譯本：慧啊！我從未說過，諸位菩薩摩訶薩如果離開這個法門，還能有其他任何方法可以迅速成就一切智智（佛的智慧）。如果有人能勤奮修行這無生無滅的甚深空法，就能迅速獲得菩薩的法界真理、善巧方便和陀羅尼（總持），具備辯才、無上的攝化能力，受到諸佛世尊的稱讚，以佛法莊嚴自身，能圓滿佈施、持守清凈的戒律、獲得清凈的忍辱、無上的精進、無緣的禪定，以大智慧發起趨向阿耨多羅三藐三菩提（無上正等正覺）。在一切殊勝之中最為殊勝，迅速獲得一切智者的名號。當他坐在菩提道場時，四大天王會持著寶蓋前來，請求他轉法輪，為所有的人天帶來光明，使他們都趨向阿耨多羅三藐三菩提。再者，無邊慧啊！如果諸位菩薩摩訶薩勤奮修行一切法海印三昧，就能見到一切法與法界相同。這樣見的時候，不在法界中見一切法，不在諸法中見法界，精進修習，以一切法諸界的和合善巧方便，對於一切法諸界的和合既不執著也不動搖，對於一切法諸界的和合善巧方便既不執著也不分別，能在一個法的和合之中見到一切諸法的和合，能在一切諸法的和合之中又見到一個法的和合，不因為一切諸法的和合而親近一個法的和合，不因為一個法的和合而親近一切諸法的和合。因為能了知這一個法，也能了知一切諸法；因為能了知一切法，對於這一個法應該了知之處也能了知，不以諸法親近一個法。在諸取蘊（五蘊）的和合之中都能了知，不對於取蘊的種種性相，無論有和合還是沒有和合都產生執著。諸位菩薩摩訶薩這樣修行時，如果有諸法以眾多因緣和合而生，如果有諸法以眾多因緣和合而成，對於那些

【English Translation】 English version: O Hui! I have never said that any Bodhisattva Mahasattvas, apart from this Dharma, could quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through any other method. If one diligently cultivates this profound Dharma of no birth and no death, one will quickly obtain the Bodhisattva's Dharma realm principles, skillful means, and Dharani (mantras), possess eloquence, supreme transformative power, be praised by all Buddhas, adorn oneself with the Dharma, be able to perfect giving, abide in pure precepts, attain pure patience, supreme diligence, non-attached meditation, and with great wisdom, embark on the path to Anuttara-samyak-sambodhi. Among all the supreme, one will be the most supreme, and quickly attain the name of the All-Knowing One. When seated at the Bodhi-mandala (enlightenment site), the Four Heavenly Kings will come holding canopies, requesting the turning of the Dharma wheel, bringing great light to all humans and devas, leading them all towards Anuttara-samyak-sambodhi. Furthermore, O Immeasurable Hui! If Bodhisattva Mahasattvas diligently cultivate the Samadhi of the Ocean Seal of all Dharmas, they will see all Dharmas as identical to the Dharma realm. When seeing in this way, they do not see all Dharmas within the Dharma realm, nor do they see the Dharma realm within all Dharmas. They diligently practice, using the skillful means of the union of all Dharma realms, they are neither attached to nor moved by the union of all Dharma realms. They are neither attached to nor discriminate against the skillful means of the union of all Dharma realms. They can see the union of all Dharmas within the union of one Dharma, and they can see the union of one Dharma within the union of all Dharmas. They do not approach the union of one Dharma because of the union of all Dharmas, nor do they approach the union of all Dharmas because of the union of one Dharma. Because they can understand this one Dharma, they can also understand all Dharmas; because they can understand all Dharmas, they can also understand the place where this one Dharma should be understood. They do not approach one Dharma through all Dharmas. They can understand the union of all Skandhas (aggregates), and they do not become attached to the various characteristics of the Skandhas, whether they are united or not. When Bodhisattva Mahasattvas practice in this way, if there are Dharmas that arise from the union of many causes and conditions, or if there are Dharmas that are formed from the union of many causes and conditions, regarding those

諸法悉能了知。若有諸法因緣和合以種種性相應而起，于彼諸法亦能了知亦無執著，隨順了知一切諸法施設之相，亦能了知若相無相，亦能了知諸界差別諸界種種性相差別，亦能了知以誰為因，不以煩惱親近趣向諸緣起法，亦於世間出世間法不相違背，隨順了知世間出世間一切諸法，世間相印皆遍了知。以一法門而能了知一切法門，以諸法門復能了知一法之門，不以一切諸法之門而親近於一法之門，亦復不以一法之門而親近於諸法之門。如是法門悉能凈治。無邊慧！諸菩薩摩訶薩於此法中勤修習者，以一理趣言教之門而能了知一切諸法性同一味，於一切法得勝無諍，如理寂靜不相違背，能于大會贊說斯法，精勤修習得一切法海印三昧。如是修習，若有諍論若無諍論，皆令寂靜如理而住，隨順斷除憍慢放逸，于決定說善能受持，差別名言亦能覺了，法界理趣方便勤修。于諸法門善寂思念，當以何法何法相應若不相應，能以方便於決定義住清凈念。無邊慧！諸菩薩摩訶薩於此法門如是住者，以少加行得一切法海印三昧，以此無量法海三昧而發趣于阿耨多羅三藐三菩提。」

爾時世尊而說偈言：

「汝觀一切法，　　流入法界中，　諸法同法界，　　理趣悉平等。　復觀於法界，　　流入諸法中，　法界同諸

【現代漢語翻譯】現代漢語譯本：能夠完全瞭解一切法（dharma，宇宙萬物的規律和現象）。如果諸法因緣和合，以各種性質相應而生起，對於這些法也能瞭解而不執著，順應瞭解一切法施設的表象，也能瞭解有相和無相，也能瞭解諸界（dhātu，構成宇宙的基本元素）的差別和諸界種種性質的差別，也能瞭解以什麼為因，不以煩惱親近趨向諸緣起法，對於世間法和出世間法也不相違背，順應瞭解世間和出世間的一切法，世間的表象印記都能普遍瞭解。以一個法門就能瞭解一切法門，以諸法門又能瞭解一個法門，不以一切諸法之門而親近於一個法門，也不以一個法門而親近於諸法之門。這樣的法門都能清凈治理。無邊慧（無邊智慧的菩薩）！諸菩薩摩訶薩（偉大的菩薩）如果在此法中勤奮修習，以一個理趣言教之門就能瞭解一切法的性質同一，在一切法中獲得殊勝無諍，如理寂靜不相違背，能在法會中贊說此法，精勤修習得到一切法海印三昧（如大海印般能映照一切法的禪定）。如此修習，無論有諍論還是無諍論，都能使其寂靜如理而住，順應斷除驕慢放逸，對於決定之說善能受持，對於差別名言也能覺了，在法界理趣方面方便勤修。對於諸法門善於寂靜思念，應當以什麼法與什麼法相應或不相應，能以方便在決定義中安住清凈的念。無邊慧！諸菩薩摩訶薩如果在此法門中如此安住，以少許的加行就能得到一切法海印三昧，以此無量法海三昧而發起趨向阿耨多羅三藐三菩提（無上正等正覺）。

這時，世尊說偈頌道：

『你觀察一切法，流入法界（dharmadhātu，一切法的本性）中，諸法與法界相同，理趣都平等。又觀察法界，流入諸法中，法界與諸法相同，理趣都平等。』

【English Translation】 English version: They are able to fully understand all dharmas (laws and phenomena of the universe). If dharmas arise from the combination of causes and conditions, corresponding to various natures, they can understand these dharmas without attachment. They understand the appearances of all dharmas, and also understand form and formlessness. They understand the differences between the realms (dhātu, basic elements of the universe) and the differences in the various natures of the realms. They also understand what the causes are, and do not approach the arising dharmas with afflictions. They do not contradict worldly and transcendental dharmas, and understand all worldly and transcendental dharmas in accordance. They universally understand the marks of worldly appearances. With one dharma gate, they can understand all dharma gates, and with all dharma gates, they can understand one dharma gate. They do not approach one dharma gate through all dharma gates, nor do they approach all dharma gates through one dharma gate. Such dharma gates can all be purified. Immeasurable Wisdom (a Bodhisattva of immeasurable wisdom)! If Bodhisattva Mahasattvas (great Bodhisattvas) diligently practice in this dharma, with one principle and teaching, they can understand that the nature of all dharmas is the same. They attain victory without dispute in all dharmas, and are peaceful and non-contradictory. They can praise this dharma in assemblies, and through diligent practice, they attain the Samadhi of the Ocean Seal of All Dharmas (a meditative state that reflects all dharmas like the ocean seal). Through such practice, whether there is dispute or not, they can make it peaceful and abide in accordance with the truth. They accordingly eliminate arrogance and negligence, and are able to uphold the definitive teachings. They are also able to understand the differences in names and words, and diligently practice in the principles of the dharmadhatu. They are skilled in contemplating the dharma gates in stillness, and understand which dharmas correspond and do not correspond. They can use skillful means to abide in pure mindfulness in the definitive meaning. Immeasurable Wisdom! If Bodhisattva Mahasattvas abide in this dharma gate in this way, with little effort, they can attain the Samadhi of the Ocean Seal of All Dharmas. With this immeasurable Samadhi of the Ocean Seal of All Dharmas, they embark on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

At that time, the World Honored One spoke in verse:

'You observe all dharmas, flowing into the dharmadhatu (the nature of all dharmas), all dharmas are the same as the dharmadhatu, and the principles are all equal. Again, observe the dharmadhatu, flowing into all dharmas, the dharmadhatu is the same as all dharmas, and the principles are all equal.'

法，　　理趣亦平等。　不於法界中，　　觀察一切法，　亦不離法界，　　而見於諸法。　不于諸法中，　　觀察於法界，　亦不離諸法，　　而見於法界。　了知種種界，　　法界種種性，　一切法和合，　　善巧無所住。　一切時及處，　　種種性和合，　無住無所依，　　亦無有所取。　和合差別性，　　分別不分別，　于彼二俱無，　　智者平等見。　知一和合故，　　則知諸和合，　知諸和合故，　　則知一和合。　和合不和合，　　一性差別性，　不近不分別，　　無執無所著。　了知一切法，　　彼法無和合，　亦不念和合，　　無執無所著。　了知一切種，　　彼法施設相，　亦不念親近，　　無執無所著。　業及業果報，　　一切悉能知，　于彼不相違，　　斯為精進者。　業及業作者，　　此二和合相，　知彼相無相，　　斯為精進者。　于諸界和合，　　諸界差別性，　知彼常平等，　　斯為精進者。　因果相系屬，　　一切悉能知，　于彼諸緣法，　　被甲如理住。　能知出世法，　　于諸世間法，　無有少相違，　　如是平等住。　亦知世間法，　　于諸出世法，　亦無少相違，　　如是平等住。　世間所應作，　　

【現代漢語翻譯】現代漢語譯本法（dharma），其理趣也是平等的。不在法界（dharmadhatu）中，去觀察一切法（dharma），也不離開法界，而去看待諸法。不在諸法中，去觀察法界，也不離開諸法，而去看待法界。了知種種界（dhatu），法界的種種自性（svabhava），一切法和合，善巧地無所執住。在一切時間和處所，種種自性和合，無所執住，無所依賴，也沒有任何執取。和合的差別性，分別與不分別，對於這二者都無執著，智者平等看待。知道一個和合，就知道了諸和合，知道諸和合，就知道了單個和合。和合與不和合，單一自性與差別自性，不親近也不分別，無執著也無所依戀。了知一切法，那些法沒有和合，也不念及和合，無執著也無所依戀。了知一切種類，那些法的施設相，也不念及親近，無執著也無所依戀。業（karma）和業的果報，一切都能知曉，對於它們不相違背，這就是精進者。業和業的作者，這二者的和合相，知道那個相是無相的，這就是精進者。對於諸界的和合，諸界的差別性，知道它們恒常平等，這就是精進者。因果相互聯繫，一切都能知曉，對於那些緣法，披上鎧甲如理安住。能知出世法（lokottara-dharma），對於諸世間法（laukika-dharma），沒有絲毫相違背，如此平等安住。也知道世間法，對於諸出世法，也沒有絲毫相違背，如此平等安住。世間所應當做的，

【English Translation】 English version The Dharma (law, teaching), its principles are also equal. Not within the Dharmadhatu (realm of dharma), to observe all dharmas (phenomena), Nor apart from the Dharmadhatu, to perceive the dharmas. Not within the dharmas, to observe the Dharmadhatu, Nor apart from the dharmas, to perceive the Dharmadhatu. Knowing the various dhatus (elements), the various svabhavas (own-natures) of the Dharmadhatu, All dharmas in harmony, skillfully without attachment. At all times and places, various natures in harmony, Without attachment, without reliance, and without any grasping. The distinctiveness of harmony, distinguishing and not distinguishing, To both of these, without attachment, the wise see equally. Knowing one harmony, then knowing all harmonies, Knowing all harmonies, then knowing one harmony. Harmony and non-harmony, single nature and distinct nature, Neither approaching nor distinguishing, without attachment or clinging. Knowing all dharmas, those dharmas have no harmony, Nor thinking of harmony, without attachment or clinging. Knowing all kinds, the established characteristics of those dharmas, Nor thinking of closeness, without attachment or clinging. Karma (action) and the results of karma, all can be known, Not contradicting them, this is the diligent one. Karma and the doer of karma, the harmony of these two, Knowing that form is formless, this is the diligent one. Regarding the harmony of the elements, the distinctiveness of the elements, Knowing them to be always equal, this is the diligent one. Cause and effect are interconnected, all can be known, Regarding those causal dharmas, armored and abiding rightly. Able to know the lokottara-dharma (transcendental dharma), regarding the laukika-dharma (mundane dharma), There is not the slightest contradiction, thus abiding equally. Also knowing the mundane dharma, regarding the transcendental dharma, There is not the slightest contradiction, thus abiding equally. What should be done in the world,

一切諸相印，　隨順能觀察，　　遍知平等住。　能以一法門，　　了知諸法門，　亦以諸法門，　　了知一法門。　不以一法門，　　親近諸法門，　不以諸法門，　　親近一法門。　一切法門中，　　平等遍清凈，　於法無異相，　　斯為觀察者。　于諸法言教，　　而能平等說，　常住平等性，　　斯為觀察者。　于諸法言教，　　如理能知見，　便得善相應，　　斯為方便者。　不起于諍論，　　不作諍因緣，　一切不相違，　　斯為相應者。　常起于無諍，　　無諍得相應，　平等不相違，　　斯為智慧者。　於法理趣中，　　永息諸諍論，　被甲如理修，　　斯為勇猛者。　如是遍觀察，　　純一無違諍，　能於法會中，　　贊說無上法。　如是諸菩薩，　　成就一切法，　大海印三昧，　　斯為正念者。　如是勤修習，　　純一無違諍，　息諍論相應，　　成就此三昧。　如理而安住，　　能知秘密說，　知我及我慢，　　斷慢絕矜高。　決定言教中，　　成就善方便，　亦知差別名，　　斯為有智者。　諸法理趣中，　　如理勤修習，　能見諸法門，　　斯為見法者。　如是勤修習，　　能知一切法，　何法共相應？　　何法不相

【現代漢語翻譯】現代漢語譯本一切諸相的印記，順應著去觀察，普遍了知並平等安住。能用一個法門，了知所有法門，也能用所有法門，了知一個法門。不執著於一個法門，去親近所有法門，也不執著于所有法門，去親近一個法門。在一切法門中，平等而普遍地清凈，對於法沒有差異的執著，這就是觀察者。對於諸法的言教，能夠平等地宣說，常安住于平等性，這就是觀察者。對於諸法的言教，能夠如理地知見，便能得到善的相應，這就是方便者。不生起任何爭論，不製造爭論的因緣，一切都不相違背，這就是相應者。常生起無諍的心，無諍就能得到相應，平等而不相違背，這就是有智慧的人。在法的理趣中，永遠止息一切爭論，披上鎧甲如理修行，這就是勇猛的人。像這樣普遍地觀察，純一而沒有違背和爭論，能在法會中，讚歎宣說無上的佛法。像這樣的菩薩，成就一切法，得到大海印三昧（samadhi，一種禪定），這就是正念的人。像這樣勤奮地修習，純一而沒有違背和爭論，止息爭論而得到相應，就能成就這種三昧。如理地安住，能知道秘密的教說，知道『我』和『我慢』，斷除我慢和驕傲。在決定的言教中，成就善巧的方便，也知道各種差別的名稱，這就是有智慧的人。在諸法的理趣中，如理地勤奮修習，能見到諸法門，這就是見到法的人。像這樣勤奮修習，能知道一切法，什麼法是相互相應的？什麼法是不相應的？

【English Translation】 English version All the marks of all phenomena, Observing in accordance, knowing universally and dwelling in equality. Able to know all dharmas (teachings, principles) through one dharma, Also able to know one dharma through all dharmas. Not clinging to one dharma to approach all dharmas, Nor clinging to all dharmas to approach one dharma. In all dharmas, being equally and universally pure, Without attachment to differences in dharmas, this is the observer. Regarding the teachings of all dharmas, able to expound them equally, Constantly dwelling in equality, this is the observer. Regarding the teachings of all dharmas, able to know and see them according to reason, Then attaining good correspondence, this is the skillful means practitioner. Not arising in any disputes, not creating causes for disputes, Everything not contradicting, this is the one in correspondence. Constantly arising with a mind free from disputes, free from disputes attaining correspondence, Being equal and not contradicting, this is the wise one. In the principles of dharma, forever ceasing all disputes, Putting on armor and practicing according to reason, this is the courageous one. Observing universally like this, purely without contradiction or dispute, Able to praise and expound the supreme dharma in the dharma assembly. Such Bodhisattvas, accomplishing all dharmas, Attaining the Ocean Seal Samadhi (samadhi, a state of meditative consciousness), this is the one with right mindfulness. Practicing diligently like this, purely without contradiction or dispute, Ceasing disputes and attaining correspondence, one can accomplish this samadhi. Dwelling according to reason, able to know the secret teachings, Knowing 'I' and 'I-conceit', cutting off conceit and arrogance. In the decisive teachings, accomplishing skillful means, Also knowing the names of differences, this is the wise one. In the principles of all dharmas, diligently practicing according to reason, Able to see all dharma doors, this is the one who sees the dharma. Practicing diligently like this, able to know all dharmas, Which dharmas correspond with each other? Which dharmas do not correspond?

應？　一切諸法中，　　念業清凈者，　能于決定義，　　而得善方便。　一切諸法中，　　精進思惟者，　了知一切法，　　乃獲此三昧。

「複次無邊慧！諸菩薩摩訶薩於此法中勤修習者！復有能攝三昧之法。諦聽諦聽善思念之，吾當解說。」

「唯然世尊！愿樂欲聞。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！有諸菩薩摩訶薩法光明門，而能出生諸法理趣善巧方便，亦能出生一切法印，能入一切法印之門，於一切法所應作者能了能入，於法光明能得能說，以法光明隨順趣入諸法句門。何者名為法光明門而能出生善巧光明？謂能了知異名教門、秘密教門、異名事門、攝取事門、諸差別門。云何于彼而得了知，乃能出生三昧之門、一切法界理趣之門，入於一義能隨解了諸法光明？

「無邊慧！諸菩薩摩訶薩於此甚深諸法理趣善巧方便，若現修行、若當修行，若現求者、若當求者，聞此法門，以少加行得大光明入諸法門，從此法門復起光明。以是光明隨何法門、隨何所行，應入應行如其理趣，以三昧力觀諸法門，於三昧門出生智慧而能了知，如實理趣三昧力故、觀法門故、生智慧故，以三昧門了知法界住善方便，能起一切法門光明，得一切法海印三昧。

「無邊慧！云

【現代漢語翻譯】現代漢語譯本在一切諸法中，如果能專注于清凈的業，就能在決定義理時，獲得善巧方便。在一切諸法中，如果能精進思惟，就能了知一切法，從而獲得這種三昧（Samadhi，禪定）。

『再者，無邊慧（Anantamati，菩薩名）！諸位菩薩摩訶薩如果在此法中勤奮修習，還有能夠攝持三昧的方法。仔細聽，仔細聽，好好思考，我將為你們解說。』

『是的，世尊！我們很樂意聽聞。』

這時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！有諸位菩薩摩訶薩的法光明門，能夠出生諸法理趣的善巧方便，也能出生一切法印（Dharma-mudra，佛法的印記），能夠進入一切法印之門，對於一切法所應作的能夠了解和進入，對於法光明能夠獲得和宣說，以法光明隨順趣入諸法句門。什麼叫做能夠出生善巧光明的法光明門呢？就是能夠了知異名教門、秘密教門、異名事門、攝取事門、諸差別門。如何才能在這些方面獲得瞭解，從而能夠出生三昧之門、一切法界理趣之門，進入一個義理就能隨之瞭解諸法光明呢？』

『無邊慧！諸位菩薩摩訶薩對於這甚深的諸法理趣善巧方便，無論是現在修行、還是將來修行，無論是現在求取、還是將來求取，聽聞此法門，以少許的加行就能獲得大光明，進入諸法之門，從此法門又能生起光明。以這光明，無論隨順哪個法門、無論隨順哪個修行，都應如理如實地進入和修行，以三昧的力量觀察諸法之門，在三昧之門中出生智慧而能夠了知，因為如實理趣的三昧力量、觀察法門的力量、生起智慧的力量，以三昧之門了知法界，安住于善巧方便，能夠生起一切法門的光明，獲得一切法海印三昧（Sarva-dharma-samudra-mudra-samadhi，一切法如海之印的禪定）。』

『無邊慧！』

【English Translation】 English version Among all dharmas, one who is mindful of pure karma, can obtain skillful means in determining the meaning. Among all dharmas, one who diligently contemplates, understands all dharmas, and thus attains this samadhi (meditative absorption).

'Furthermore, Anantamati (Boundless Wisdom, a Bodhisattva)! If Bodhisattva Mahasattvas diligently cultivate this Dharma, there are also methods to gather samadhi. Listen carefully, listen carefully, and contemplate well, I will explain it to you.'

'Yes, World Honored One! We are eager to hear.'

At that time, the World Honored One said to Bodhisattva Mahasattva Anantamati: 'Anantamati! There are Dharma light gates of Bodhisattva Mahasattvas, which can give rise to skillful means of the principles of all dharmas, and can also give rise to all Dharma-mudras (seals of the Dharma), which can enter the gates of all Dharma-mudras. They can understand and enter what should be done in all dharmas, can obtain and speak of the Dharma light, and with the Dharma light, they can follow and enter the gates of the phrases of all dharmas. What is called the Dharma light gate that can give rise to skillful light? It is the ability to understand the teachings of different names, the teachings of secrets, the matters of different names, the matters of gathering, and the gates of all differences. How can one gain understanding in these aspects, so as to give rise to the gates of samadhi, the gates of the principles of all Dharma realms, and enter into one meaning and then understand the light of all dharmas?'

'Anantamati! Bodhisattva Mahasattvas, regarding these profound skillful means of the principles of all dharmas, whether they are practicing now or will practice in the future, whether they are seeking now or will seek in the future, upon hearing this Dharma gate, with a little effort, they can obtain great light and enter the gates of all dharmas. From this Dharma gate, light can arise again. With this light, no matter which Dharma gate they follow, no matter which practice they follow, they should enter and practice according to the principles. With the power of samadhi, they observe the gates of all dharmas, and from the gates of samadhi, wisdom arises, and they are able to understand. Because of the power of samadhi of the true principles, the power of observing the Dharma gates, and the power of arising wisdom, with the gates of samadhi, they understand the Dharma realm, abide in skillful means, can give rise to the light of all Dharma gates, and attain the Sarva-dharma-samudra-mudra-samadhi (the samadhi of the seal of all dharmas like the ocean).'

'Anantamati!'

何法門？謂阿字印印一切法無明所作，行得圓滿阿字為首，無明止息無所作故。諸菩薩摩訶薩應入無相印門，以𣘨(阿可反)字印印一切法，業異熟果、業所應作、業果和合，了知業果和合緣故，諸菩薩摩訶薩應入無業無果、無有和合無緣印門。以諸行印印一切法，于種種業、業所應作，起一切法智光明故。諸菩薩摩訶薩應入一切諸行善巧印門。以打-丁+袲字印印一切法，以么字助施設名言與種種法而作相應，了知[打-丁+袲]么而相助故，諸菩薩摩訶薩應入無合無助無名印門。以無邊印印一切法，一切分別而不可得，離分別故，諸菩薩摩訶薩應入無分別印門。以無際印印一切法際不和合，盡于際故，諸菩薩摩訶薩應入無尋無伺無言說印門。以無種種自性之印印一切法，以一自性起作之相斷除種種自性想故，諸菩薩摩訶薩應入種種自性印門。以欲相應和合之印印一切法現起有為諸行圓滿，離欲寂靜無和合故，諸菩薩摩訶薩應入盡欲智見無和合印門。無邊慧！是為菩薩摩訶薩印門印一切法。以此印門而應入於一切法中。

「無邊慧！復有無障礙門、無和合門，諸菩薩摩訶薩應隨悟入。云何無障礙門、無和合門？謂虛空印印一切法，諸菩薩摩訶薩應入無著印門。以空閑印印一切法，諸菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：『是什麼法門？』是指以『阿』字印（A字，代表萬法本初的空性）印證一切法，由無明所造作的種種行為，當修行達到圓滿時，以『阿』字為首，無明止息，不再有任何造作。諸位菩薩摩訶薩應當進入無相印門，以『𣘨』（a-ka，意為『不』）字印印證一切法，對於業的異熟果報、業所應作、業果的結合，了知業果結合的因緣，諸位菩薩摩訶薩應當進入無業無果、無有結合無緣的印門。以諸行印印證一切法，對於種種業、業所應作，生起一切法智的光明。諸位菩薩摩訶薩應當進入一切諸行善巧的印門。以『[打-丁+袲]』（na，意為『無』）字印印證一切法，以『么』（ma，意為『有』）字輔助施設名言，與種種法相應，了知『[打-丁+袲]』和『么』相互輔助，諸位菩薩摩訶薩應當進入無合無助無名的印門。以無邊印印證一切法，一切分別都不可得，遠離分別，諸位菩薩摩訶薩應當進入無分別的印門。以無際印印證一切法，際不和合，窮盡于際，諸位菩薩摩訶薩應當進入無尋無伺無言說的印門。以無種種自性之印印證一切法，以一自性起作之相斷除種種自性之想，諸位菩薩摩訶薩應當進入種種自性的印門。以欲相應和合之印印證一切法，顯現有為諸行圓滿，遠離慾望寂靜，沒有和合，諸位菩薩摩訶薩應當進入盡欲智見無和合的印門。無邊慧！這就是菩薩摩訶薩以印門印證一切法。應當以此印門進入一切法中。『無邊慧！』還有無障礙門、無和合門，諸位菩薩摩訶薩應當隨之覺悟並進入。什麼是無障礙門、無和合門？是指以虛空印印證一切法，諸位菩薩摩訶薩應當進入無著印門。以空閑印印證一切法，諸位菩薩摩訶薩

【English Translation】 English version: 'What is the Dharma gate?' It refers to using the 'A' seal (the letter A, representing the primordial emptiness of all dharmas) to seal all dharmas, the various actions created by ignorance. When practice reaches perfection, with 'A' as the beginning, ignorance ceases, and there is no more creation. All Bodhisattva Mahasattvas should enter the seal of no-form, using the '𣘨' (a-ka, meaning 'not') seal to seal all dharmas. Regarding the karmic results of maturation, what should be done by karma, and the combination of karmic results, understanding the causes and conditions of the combination of karmic results, all Bodhisattva Mahasattvas should enter the seal of no karma, no result, no combination, and no conditions. Using the seal of all actions to seal all dharmas, for all kinds of karma and what should be done by karma, the light of wisdom of all dharmas arises. All Bodhisattva Mahasattvas should enter the seal of skillful means in all actions. Using the '[打-丁+袲]' (na, meaning 'no') seal to seal all dharmas, using the 'ma' (meaning 'yes') to assist in establishing names and corresponding with various dharmas, understanding that '[打-丁+袲]' and 'ma' assist each other, all Bodhisattva Mahasattvas should enter the seal of no combination, no assistance, and no name. Using the seal of no boundary to seal all dharmas, all discriminations are unattainable, being free from discrimination, all Bodhisattva Mahasattvas should enter the seal of no discrimination. Using the seal of no limit to seal all dharmas, the limit is not combined, exhausting the limit, all Bodhisattva Mahasattvas should enter the seal of no seeking, no pondering, and no speech. Using the seal of no various self-natures to seal all dharmas, using the aspect of one self-nature arising to cut off the thought of various self-natures, all Bodhisattva Mahasattvas should enter the seal of various self-natures. Using the seal of desire corresponding and combining to seal all dharmas, manifesting the perfection of conditioned actions, being free from desire and peaceful, without combination, all Bodhisattva Mahasattvas should enter the seal of the wisdom of exhausting desire and seeing no combination. Immeasurable Wisdom! This is how Bodhisattva Mahasattvas use seals to seal all dharmas. They should enter all dharmas through these seals. Immeasurable Wisdom! There are also the gates of no obstruction and no combination, which all Bodhisattva Mahasattvas should awaken to and enter. What are the gates of no obstruction and no combination? It refers to using the seal of space to seal all dharmas, all Bodhisattva Mahasattvas should enter the seal of no attachment. Using the seal of emptiness to seal all dharmas, all Bodhisattva Mahasattvas

應入無二印門。以寂靜印印一切法，諸菩薩摩訶薩應入止息印門。以無門印印一切法，諸菩薩摩訶薩應入不動印門。以無處印印一切法，諸菩薩摩訶薩應入無染印門。以性空印印一切法，諸菩薩摩訶薩應入無得印門。以無相印印一切法，諸菩薩摩訶薩應入善巧修習方便印門。以無愿印印一切法，諸菩薩摩訶薩應入善寂靜愿光明印門。以無貪印印一切法，諸菩薩摩訶薩應入遍知分別如實印門。以無生印印一切法，諸菩薩摩訶薩應入生正智見無生印門。以寂滅印印一切法，諸菩薩摩訶薩應入離蘊印門。以盡相印印一切法，諸菩薩摩訶薩應入生盡印門。以法界印印一切法，諸菩薩摩訶薩應入顯現法界善巧印門。以無念印印一切法，諸菩薩摩訶薩應入實無分別平等印門。以離性印印一切法，諸菩薩摩訶薩應入遍知一切自性印門。以涅槃印印一切法，諸菩薩摩訶薩應入如實寂靜順滅印門。無邊慧！是為諸菩薩摩訶薩於一切法無障礙門、不和合門，超過一切斷常見門、無邊際門、前後際門，以厭離故、寂滅故、止息故、清涼故。諸菩薩摩訶薩於此一切法印之門隨學隨入，以善修行此諸法門，得一切法海印三昧。此三昧者，如實相應能攝諸法善方便智，是故諸菩薩摩訶薩於此印門應善修習，住一切法海印三昧觀一切法，而能出生無量

【現代漢語翻譯】現代漢語譯本應進入無二印門（指不二法門的印證）。以寂靜印（指諸法寂靜的印證）印證一切法，諸位菩薩摩訶薩應進入止息印門（指止息一切妄念的印證）。以無門印（指沒有出入之門的印證）印證一切法，諸位菩薩摩訶薩應進入不動印門（指心不動搖的印證）。以無處印（指無所住處的印證）印證一切法，諸位菩薩摩訶薩應進入無染印門（指不被污染的印證）。以性空印（指諸法性空的印證）印證一切法，諸位菩薩摩訶薩應進入無得印門（指無所得的印證）。以無相印（指諸法無相的印證）印證一切法，諸位菩薩摩訶薩應進入善巧修習方便印門（指善巧修習各種方便的印證）。以無愿印（指無所愿求的印證）印證一切法，諸位菩薩摩訶薩應進入善寂靜愿光明印門（指善於寂靜並愿求光明的印證）。以無貪印（指沒有貪慾的印證）印證一切法，諸位菩薩摩訶薩應進入遍知分別如實印門（指普遍瞭解並如實分辨的印證）。以無生印（指諸法不生的印證）印證一切法，諸位菩薩摩訶薩應進入生正智見無生印門（指生起正確智慧並見到無生的印證）。以寂滅印（指寂靜滅度的印證）印證一切法，諸位菩薩摩訶薩應進入離蘊印門（指脫離五蘊的印證）。以盡相印（指諸法終將消盡的印證）印證一切法，諸位菩薩摩訶薩應進入生盡印門（指生起終將消盡的印證）。以法界印（指法界真如的印證）印證一切法，諸位菩薩摩訶薩應進入顯現法界善巧印門（指顯現法界並善巧運用的印證）。以無念印（指沒有念頭的印證）印證一切法，諸位菩薩摩訶薩應進入實無分別平等印門（指真實沒有分別並平等的印證）。以離性印（指脫離自性的印證）印證一切法，諸位菩薩摩訶薩應進入遍知一切自性印門（指普遍瞭解一切自性的印證）。以涅槃印（指涅槃寂靜的印證）印證一切法，諸位菩薩摩訶薩應進入如實寂靜順滅印門（指如實寂靜並順應滅度的印證）。無邊慧（菩薩名）！這就是諸位菩薩摩訶薩在一切法中無障礙的門徑、不和合的門徑，超越一切斷見和常見、無邊際的門徑、前後際的門徑，因為厭離、寂滅、止息、清涼的緣故。諸位菩薩摩訶薩在此一切法印之門中隨學隨入，通過善於修行這些法門，可以獲得一切法海印三昧（指如大海般深廣的定境）。這種三昧，與如實相應，能夠攝持諸法，具有善巧方便的智慧，因此諸位菩薩摩訶薩應當善於修習這些印門，安住於一切法海印三昧中觀察一切法，從而能夠出生無量。

【English Translation】 English version One should enter the gate of the non-dual seal. With the seal of quiescence (referring to the seal of all dharmas being quiescent), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of cessation (referring to the seal of ceasing all delusive thoughts). With the seal of no-gate (referring to the seal of no gate of entry or exit), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of immovability (referring to the seal of the mind not being shaken). With the seal of no-place (referring to the seal of no abiding place), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of non-contamination (referring to the seal of not being defiled). With the seal of emptiness of nature (referring to the seal of the emptiness of nature of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of no attainment (referring to the seal of no attainment). With the seal of no-characteristics (referring to the seal of no characteristics of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of skillful practice of expedient means (referring to the seal of skillful practice of various expedient means). With the seal of no-wish (referring to the seal of no desires), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of the light of good quiescence and aspiration (referring to the seal of being good at quiescence and aspiring for light). With the seal of no-greed (referring to the seal of no greed), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of comprehensive knowledge and true discernment (referring to the seal of universally understanding and truly discerning). With the seal of no-birth (referring to the seal of no birth of all dharmas), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of generating right wisdom and seeing no-birth (referring to the seal of generating right wisdom and seeing no-birth). With the seal of extinction (referring to the seal of extinction and quiescence), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of detachment from the aggregates (referring to the seal of detachment from the five aggregates). With the seal of the characteristic of exhaustion (referring to the seal of all dharmas eventually being exhausted), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of the exhaustion of birth (referring to the seal of the exhaustion of birth). With the seal of the dharma realm (referring to the seal of the true suchness of the dharma realm), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of skillful manifestation of the dharma realm (referring to the seal of manifesting the dharma realm and skillfully utilizing it). With the seal of no-thought (referring to the seal of no thoughts), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of true non-discrimination and equality (referring to the seal of truly having no discrimination and being equal). With the seal of detachment from nature (referring to the seal of detachment from self-nature), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of comprehensive knowledge of all self-natures (referring to the seal of universally understanding all self-natures). With the seal of Nirvana (referring to the seal of the quiescence of Nirvana), seal all dharmas; the Bodhisattva-Mahasattvas should enter the gate of the seal of true quiescence and extinction in accordance (referring to the seal of true quiescence and extinction in accordance with the way). O Boundless Wisdom (name of a Bodhisattva)! These are the unobstructed gates, the non-harmonious gates, the gates that transcend all views of annihilation and permanence, the gates of boundlessness, the gates of before and after, for all Bodhisattva-Mahasattvas in all dharmas, due to aversion, extinction, cessation, and coolness. The Bodhisattva-Mahasattvas, by following and entering these gates of all dharma seals, through skillful practice of these dharma gates, can attain the Samadhi of the Seal of the Ocean of All Dharmas (referring to a state of concentration as vast and deep as the ocean). This Samadhi, being in accordance with reality, is able to encompass all dharmas and possesses the wisdom of skillful means. Therefore, the Bodhisattva-Mahasattvas should skillfully practice these seal gates, abide in the Samadhi of the Seal of the Ocean of All Dharmas, observe all dharmas, and thereby be able to generate immeasurable.

無邊大法光明。無邊慧！譬如大海水乃無量而無有能測其量者，一切諸法亦復如是，終無有能測其量者。又如大海一切眾流悉入其中，一切諸法入法印中亦復如是，故名海印印一切法悉入諸法海印之中，於此印中見一切法同於法印。又如大龍及諸龍眾，諸大身眾能有大海、能入大海，于彼大海以為住處。諸菩薩摩訶薩亦復如是，而於無量百千劫中善修諸業，乃能入此三昧印門，于彼印門以為住處，為欲證得諸佛法故、善巧圓滿一切智故，成就如是諸法印門。諸菩薩摩訶薩精勤修學此法門時，則能修學一切法門，見諸法門在此門故，而能發起諸法光明，入於一切法海之中，是故此法名一切法海印三昧。又如大海是大珍寶積集之處，此三昧者亦復如是，是一切法及法善巧積集之處。

「無邊慧！若有眾生為得無上佛之知見，於此三昧若已求者、若當求者、若現求者，彼則能求一切法海圓滿智慧。以是義故，我此法印付囑于汝。汝于末世后五十歲正法滅時，以此法印印諸眾生。為此法印而印之者，皆于阿耨多羅三藐三菩提得不退轉，成就佛法速詣道場，轉無上輪紹隆佛種，隨順住於一切智地，能于無上大般涅槃而般涅槃，令諸天人受持正法。無邊慧！諸菩薩摩訶薩若欲攝取如是無量殊勝功德，於此深法精勤愛樂而無放

【現代漢語翻譯】現代漢語譯本：無邊智慧啊！偉大的佛法光明是無邊無際的。就像大海的水一樣，是無量無邊的，沒有人能夠測量它的容量。一切諸法也是如此，最終沒有人能夠測量它們的數量。又像大海一樣，所有的河流都流入其中，一切諸法也流入法印中，也是如此。因此，它被稱為海印，它印證一切法都進入諸法海印之中。在這個印中，可以看到一切法都與法印相同。又像大龍和各種龍眾，這些巨大的身軀能夠擁有大海，能夠進入大海，並把大海作為它們的住所。諸菩薩摩訶薩也是如此，他們在無量百千劫中勤修各種善業，才能夠進入這個三昧印門，並把這個印門作為他們的住所，爲了證得諸佛的佛法，爲了巧妙圓滿一切智慧，成就這樣的諸法印門。諸菩薩摩訶薩精勤修學這個法門時，就能夠修學一切法門，因為看到諸法門都在這個門中，從而能夠發起諸法光明，進入一切法海之中。因此，這個法被稱為一切法海印三昧。又像大海是各種珍寶聚集的地方，這個三昧也是如此，是一切法和法善巧聚集的地方。無邊智慧啊！如果眾生爲了獲得無上佛的知見，對於這個三昧，如果已經求取、將要求取、或者正在求取，他們就能夠求得一切法海圓滿的智慧。因為這個原因，我把這個法印囑託給你。你在末世后五十年正法滅盡的時候，用這個法印印證眾生。被這個法印印證的人，都將在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，成就佛法，迅速到達道場，轉動無上法輪，繼承佛種，順應地住在一切智地，能夠在無上大般涅槃中進入涅槃，讓諸天人受持正法。無邊智慧啊！諸菩薩摩訶薩如果想要攝取這樣無量殊勝的功德，就應該對這個深奧的佛法精勤愛樂，而不要懈怠。

【English Translation】 English version: Immeasurable Wisdom! The great light of the Dharma is boundless. Just like the water of the great ocean, which is immeasurable and no one can measure its capacity, so too are all dharmas; ultimately, no one can measure their quantity. And just as all streams flow into the great ocean, so too do all dharmas flow into the Dharma Seal. Therefore, it is called the Ocean Seal, which seals that all dharmas enter into the Ocean Seal of all dharmas. Within this seal, one can see that all dharmas are identical to the Dharma Seal. Furthermore, just as great dragons and various dragon hosts, these great beings, can possess the great ocean, can enter the great ocean, and make the great ocean their dwelling place, so too are the Bodhisattva Mahasattvas. They diligently cultivate various virtuous deeds for countless hundreds of thousands of kalpas, and only then can they enter this Samadhi Seal Gate and make this seal gate their dwelling place. This is in order to attain the Buddhadharma of all Buddhas, to skillfully perfect all wisdom, and to accomplish such Dharma Seal Gates. When Bodhisattva Mahasattvas diligently study this Dharma Gate, they can then study all Dharma Gates, because they see that all Dharma Gates are within this gate. Thus, they can generate the light of all dharmas and enter into the ocean of all dharmas. Therefore, this Dharma is called the Samadhi of the Ocean Seal of All Dharmas. Furthermore, just as the great ocean is the place where various treasures gather, so too is this samadhi, which is the place where all dharmas and skillful means of the Dharma gather. Immeasurable Wisdom! If sentient beings, in order to attain the unsurpassed knowledge and vision of the Buddha, have already sought, will seek, or are currently seeking this samadhi, they will be able to seek the perfect wisdom of the ocean of all dharmas. For this reason, I entrust this Dharma Seal to you. In the last fifty years of the Dharma's decline in the final age, use this Dharma Seal to seal sentient beings. Those who are sealed by this Dharma Seal will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), accomplish the Buddhadharma, quickly reach the Bodhi-mandala, turn the unsurpassed Dharma wheel, inherit the Buddha's lineage, abide in accordance with the ground of all wisdom, and be able to enter Nirvana in the unsurpassed Great Nirvana, enabling gods and humans to uphold the true Dharma. Immeasurable Wisdom! If Bodhisattva Mahasattvas wish to gather such immeasurable and extraordinary merits, they should diligently love and delight in this profound Dharma without being lax.

逸。

「複次無邊慧！我念往昔過大無量阿僧祇劫復倍是數，爾時有佛出現世間，號曰超過須彌光王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名善住，國名悅意。時彼劫中眾生壽命不可限量，安隱豐饒住眾善法，是故彼劫名為善住。彼佛國界廣博嚴飾多諸美妙，見者和樂悅意，名香周流普遍，是故彼國名為悅意。時四洲中，三洲等量八萬由旬，一一洲中有二萬城，一一城量各十由旬。唯有閻浮一洲，廣量俱胝由旬，有八萬城，一一城量二十由旬。重樓表剎垣墻周匝，種種衣樹、種種味樹、諸雜花樹、寶多羅樹而莊嚴之，國界安樂人民充滿。其中復有最大都城周百由旬，二萬園苑而圍繞之。諸園苑中，澄潭溯流處處盈注，華蕊甘實一一榮茂，名香普熏聞者欣悅，鳥獸和鳴其聲雅亮。爾時彼佛住一園中為眾說法。無邊慧！超過須彌光王如來壽十小劫，滅度之後正法住世滿一小劫。時彼如來四會說法，一一法會，諸聲聞眾住學地者各有五百俱胝那由他，諸阿羅漢及菩薩眾各有五十俱胝那由他。時彼如來有二菩薩：一名勇猛軍，二名勇猛力。是二菩薩具足神通得無生忍，前白佛言：『世尊！以何等法成就菩薩摩訶薩一切諸法海印三昧？』時彼如來以此句門廣為宣說。說此

【現代漢語翻譯】現代漢語譯本：『再者，無邊慧！我回憶過去，經過極其無量阿僧祇劫，還要再加一倍那麼久遠的時間，那時有一尊佛出現於世，名號為超過須彌光王如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（真正普遍知道一切真理）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的修行者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個劫的名字叫善住，國家的名字叫悅意。那時那個劫中的眾生壽命不可計數，安穩富饒，安住于各種善法，所以那個劫名為善住。那佛的國土廣闊莊嚴，有很多美妙之處，見到的人都感到和諧快樂，心生歡喜，名香周流普遍，所以那個國家名為悅意。當時四大洲中，三個洲的面積相等，都是八萬由旬，每個洲有兩萬座城市，每座城市的大小都是十由旬。只有閻浮洲（我們所居住的洲）的面積是俱胝由旬，有八萬座城市，每座城市的大小是二十由旬。高樓、表剎、圍墻環繞四周，用各種衣樹、各種味樹、各種雜花樹、寶多羅樹來莊嚴，國土安樂，人民充滿。其中還有一座最大的都城，周圍一百由旬，被兩萬座園林圍繞。在這些園林中，清澈的水潭和流動的溪水到處都是，花蕊和甘甜的果實都茂盛生長，名香普遍散發，聞到的人都感到欣悅，鳥獸和鳴，聲音優雅清亮。那時，那尊佛住在一個園林中為大眾說法。無邊慧！超過須彌光王如來的壽命是十小劫，滅度之後，正法住世滿一小劫。那時，那尊如來有四次法會說法，每一次法會，住在學地的聲聞眾各有五百俱胝那由他，阿羅漢和菩薩眾各有五十俱胝那由他。那時，那尊如來有兩位菩薩：一位名叫勇猛軍，一位名叫勇猛力。這兩位菩薩都具足神通，得到無生法忍，他們上前對佛說：『世尊！用什麼法才能成就菩薩摩訶薩（大菩薩）的一切諸法海印三昧（一種能如實反映一切法的禪定）？』那時，那尊如來用這個句門廣泛地為他們宣說。說完這個

【English Translation】 English version: 'Furthermore, O Immeasurable Wisdom! I recall in the past, beyond immeasurable asamkhya kalpas, and then doubling that number, there appeared a Buddha in the world named Surpassing Mount Sumeru Light King Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (gone to bliss), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadevamanushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (world-honored one). The kalpa was named Well-Dwelling, and the country was named Delightful. At that time, the lifespan of beings in that kalpa was immeasurable, they were peaceful and prosperous, abiding in all good dharmas, therefore that kalpa was named Well-Dwelling. That Buddha's realm was vast and adorned with many beautiful things, those who saw it felt harmonious and joyful, and fragrant scents pervaded everywhere, therefore that country was named Delightful. At that time, among the four continents, three continents were equal in size, each being 80,000 yojanas, and each continent had 20,000 cities, each city being 10 yojanas in size. Only Jambudvipa (the continent we inhabit) was a koti yojana in size, with 80,000 cities, each city being 20 yojanas in size. There were high towers, banners, and walls all around, adorned with various clothing trees, various flavor trees, various flower trees, and precious tala trees. The country was peaceful and the people were abundant. Among them was the largest capital city, 100 yojanas in circumference, surrounded by 20,000 gardens. In these gardens, clear ponds and flowing streams were everywhere, with flowers and sweet fruits flourishing, and fragrant scents pervaded, bringing joy to those who smelled them. Birds and beasts harmonized, their sounds elegant and clear. At that time, that Buddha resided in a garden, teaching the Dharma to the assembly. O Immeasurable Wisdom! The lifespan of Surpassing Mount Sumeru Light King Tathagata was ten small kalpas, and after his parinirvana, the true Dharma remained in the world for one small kalpa. At that time, that Tathagata held four Dharma assemblies, and in each assembly, there were 500 koti nayutas of shravakas (hearers) who were still in training, and 50 koti nayutas of arhats and bodhisattvas. At that time, that Tathagata had two bodhisattvas: one named Courageous Army, and the other named Courageous Strength. These two bodhisattvas were endowed with supernatural powers and had attained the patience of non-origination. They approached the Buddha and said, 'O Bhagavan! By what Dharma can a Bodhisattva Mahasattva (great bodhisattva) achieve the Samadhi of the Ocean Seal of all Dharmas (a meditative state that reflects all dharmas as they are)?' At that time, that Tathagata extensively explained this through this phrase. Having spoken this

法時，十千菩薩得無生忍，是二菩薩證一切法海印三昧及證菩薩一切三昧。以證諸法海印三昧及證菩薩諸三昧故，能於一切佛剎土中現大神變、放大光明、出妙梵音，為諸眾生演說正法，而能成熟八俱胝人趣于阿耨多羅三藐三菩提。時彼如來即為授記：『過一百劫，皆當證於阿耨多羅三藐三菩提。百劫之中，於一一劫供養承事五百如來，于彼如來中時正法后時正法悉能受持，為諸眾生作大饒益。一一劫中一心不亂，一一生處皆受化生，一一生中不退三昧，神變說法度諸眾生。過百劫已復值無邊功德如來，供養親近。善能遊戲無量三昧神變解脫。』是二菩薩于彼佛所，一名離憂、二名善住，能隨如來轉於法輪，教化無量無數眾生令住三乘。時彼如來複為授記：『我滅度后，離憂當證阿耨多羅三藐三菩提，號曰無邊辯才如來。滅度之後，善住當證阿耨多羅三藐三菩提，號曰最勝光明如來。共壽一劫，剎土積集無量功德。』是二菩薩于如來前受斯決已，次第證於阿耨多羅三藐三菩提。無邊慧！若諸菩薩摩訶薩為一切法海印三昧，應生愛樂起大精進不惜身命，以不放逸而修行之。」

時彼眾中復有菩薩摩訶薩名曰慧義，即從坐起前白佛言：「希有世尊！乃能為諸菩薩摩訶薩得一切法智善巧故及得如來一切智故，說一切法

{ "translations": [ "現代漢語譯本：當佛陀宣講佛法時，一萬位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟），這兩位菩薩證得了一切法海印三昧（如大海印一切法的禪定）以及菩薩的一切三昧（各種禪定）。因為證得了諸法海印三昧以及菩薩的各種三昧，他們能夠在一切佛剎土中展現大神變、放出大光明、發出美妙的梵音，為眾生演說正法，從而能夠使八俱胝（八千萬）人趨向阿耨多羅三藐三菩提（無上正等正覺）。當時，那位如來就為他們授記說：『過一百劫之後，你們都將證得阿耨多羅三藐三菩提。在這百劫之中，每一劫都將供養承事五百位如來，在這些如來住世時，正法和后時正法都能夠受持，為眾生帶來巨大的利益。每一劫中，你們都將一心不亂，每一生都將受化生，每一生都不會退失三昧，以神通變化說法度化眾生。過百劫之後，你們又將遇到無邊功德如來，供養親近。你們將善於運用無量三昧神通變化解脫。』這兩位菩薩在那位佛陀那裡，一位名叫離憂，一位名叫善住，能夠跟隨如來轉法輪，教化無量無數的眾生，使他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）。當時，那位如來又為他們授記說：『我滅度之後，離憂將證得阿耨多羅三藐三菩提，號為無邊辯才如來。滅度之後，善住將證得阿耨多羅三藐三菩提，號為最勝光明如來。他們共壽一劫，剎土積聚無量功德。』這兩位菩薩在如來面前接受了這樣的授記之後，次第證得了阿耨多羅三藐三菩提。無邊慧啊！如果各位菩薩摩訶薩爲了證得一切法海印三昧，應當生起愛樂之心，發起大精進，不惜身命，以不放逸的精神修行。」， "當時，在那個集會中，又有一位菩薩摩訶薩，名叫慧義，他從座位上站起來，走到佛陀面前說道：『稀有啊，世尊！您爲了使各位菩薩摩訶薩獲得一切法智的善巧，以及獲得如來的一切智，宣說了一切法。" ], "english_translations": [ "English version: At the time when the Buddha was expounding the Dharma, ten thousand Bodhisattvas attained the Anutpattika-dharma-kshanti (the patience with the non-arising of all dharmas), and these two Bodhisattvas attained the Samudra-mudra-samadhi of all dharmas (the samadhi that seals all dharmas like the ocean) and all the samadhis of Bodhisattvas. Because they attained the Samudra-mudra-samadhi of all dharmas and all the samadhis of Bodhisattvas, they were able to manifest great spiritual transformations in all Buddha-lands, emit great light, produce wonderful Brahma sounds, and expound the true Dharma for all sentient beings, thereby enabling eight kotis (eighty million) of people to aspire to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, that Tathagata then prophesied to them: 『After one hundred kalpas, you will all attain Anuttara-samyak-sambodhi. During these hundred kalpas, in each kalpa, you will make offerings to and serve five hundred Tathagatas. During the time when these Tathagatas are dwelling in the world, you will be able to uphold the true Dharma and the later true Dharma, bringing great benefit to all sentient beings. In each kalpa, you will be single-minded and undistracted, and in each life, you will be born by transformation. In each life, you will not regress from samadhi, and you will use spiritual transformations to expound the Dharma and liberate all sentient beings. After one hundred kalpas, you will again encounter Tathagatas of boundless merit, and you will make offerings to and draw near to them. You will be skilled in the play of immeasurable samadhis, spiritual transformations, and liberations.』 These two Bodhisattvas, in the presence of that Buddha, one named Li You (Free from Sorrow) and the other named Shan Zhu (Well-Dwelling), were able to follow the Tathagata in turning the Dharma wheel, teaching and transforming immeasurable and countless sentient beings, causing them to abide in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). At that time, that Tathagata again prophesied to them: 『After my Parinirvana, Li You will attain Anuttara-samyak-sambodhi and will be named the Tathagata of Boundless Eloquence. After my Parinirvana, Shan Zhu will attain Anuttara-samyak-sambodhi and will be named the Tathagata of Supreme Light. They will live for one kalpa, and their Buddha-lands will accumulate immeasurable merit.』 These two Bodhisattvas, having received such prophecies in the presence of the Tathagata, will successively attain Anuttara-samyak-sambodhi. O Boundless Wisdom! If all Bodhisattva-mahasattvas wish to attain the Samudra-mudra-samadhi of all dharmas, they should generate a desire for it, arouse great diligence, not spare their lives, and cultivate it with non-negligence.」", "At that time, in that assembly, there was another Bodhisattva-mahasattva named Hui Yi (Meaning of Wisdom), who rose from his seat and approached the Buddha, saying: 『It is rare, O World Honored One! You have expounded all dharmas in order to enable all Bodhisattva-mahasattvas to gain skill in the wisdom of all dharmas and to attain the all-knowing wisdom of the Tathagata.』" ] }

海印三昧。世尊！若得諸法海印三昧，決定當得諸法理趣善巧方便速詣道場。以此無邊功德大海而發趣于阿耨多羅三藐三菩提，常見諸佛、勤修正法、與僧同行，能消如來最上之供，超過聲聞緣覺之地。」

爾時世尊告慧義菩薩摩訶薩言：「如是如是，如汝所說。慧義！諸菩薩摩訶薩得一切法海印三昧，則得無量殊勝功德。若住諸法海印三昧，能以諸法海印三昧善巧方便決定趣于阿耨多羅三藐三菩提。慧義！譬如須彌山王眾寶所成，出於大海量高八萬四千由旬，嶷然安住最極光明；諸菩薩摩訶薩亦復如是，以此三昧善發趣故，出於一切法藏大海，映蔽一切世間天人，無上安住最極光明。又如滿月眾星圍繞；諸菩薩摩訶薩亦復如是，能於一切世間天人大眾之中作大光明。慧義！汝觀斯法，其誰於此不生愛樂、不起精進而為放逸？唯除下劣薄福眾生。若諸眾生有大智慧，而能成就此廣大法。廣大法者具足功德，諸善丈夫之所攝取。如我所說，若能攝此廣大法財，為諸天人之所侍衛，十方諸佛諸大菩薩之所護念。」

爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若於此法勤修學者，能為眾生作大饒益，除一切疑解一切結，舍諸習氣斷諸隨眠，超諸喜愛渡諸有海，永滅黑闇永離驚怖，速以善巧能知一

【現代漢語翻譯】現代漢語譯本：『海印三昧』（一種禪定狀態）。世尊！如果能獲得諸法海印三昧，必定能夠通達諸法真理的巧妙方便，迅速到達菩提道場。憑藉這無邊的功德大海，發起趨向阿耨多羅三藐三菩提（無上正等正覺）的願望，常常見到諸佛，勤奮修行正法，與僧眾同行，能夠承受如來最上的供養，超越聲聞和緣覺的境界。

這時，世尊告訴慧義菩薩摩訶薩說：『是這樣的，是這樣的，正如你所說。慧義！諸位菩薩摩訶薩獲得一切法海印三昧，就能獲得無量殊勝的功德。如果安住于諸法海印三昧，就能以諸法海印三昧的巧妙方便，必定趨向阿耨多羅三藐三菩提。慧義！譬如須彌山王由眾寶構成，從大海中升起，高八萬四千由旬，巍然安住，發出最極光明；諸位菩薩摩訶薩也像這樣，因為善於發起這種三昧，從一切法藏的大海中升起，遮蔽一切世間的天人，無上安住，發出最極光明。又如滿月被眾星圍繞；諸位菩薩摩訶薩也像這樣，能夠在一切世間天人大眾之中，發出大光明。慧義！你觀察這種法，誰會不對此產生愛慕，不奮發精進而放逸呢？只有那些下劣、福薄的眾生才會這樣。如果眾生有大智慧，就能成就這種廣大的法。這廣大的法具足功德，是諸位善丈夫所攝取的。正如我所說，如果能夠攝取這種廣大的法財，就會被諸天人所侍衛，被十方諸佛和諸大菩薩所護念。』

這時，世尊告訴無邊慧菩薩摩訶薩說：『無邊慧！諸位菩薩摩訶薩如果勤奮修學這種法，就能為眾生帶來巨大的利益，消除一切疑惑，解開一切束縛，捨棄各種習氣，斷除各種隨眠（潛在的煩惱），超越各種喜愛，渡過各種有海（生死輪迴），永遠滅除黑暗，永遠遠離驚恐，迅速以巧妙的方法，能夠了解一'

【English Translation】 English version: 'Samadhi of the Ocean Seal' (a state of meditative concentration). World Honored One! If one obtains the Samadhi of the Ocean Seal of all dharmas, one will surely understand the skillful means of the truth of all dharmas, and quickly reach the Bodhi-mandala (place of enlightenment). With this boundless ocean of merit, one will aspire towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), constantly see all Buddhas, diligently practice the Dharma, walk with the Sangha, be able to receive the supreme offerings of the Tathagata, and surpass the realms of Sravakas and Pratyekabuddhas.

At that time, the World Honored One said to Bodhisattva Mahasattva Wisdom Meaning: 'So it is, so it is, as you have said. Wisdom Meaning! When Bodhisattva Mahasattvas obtain the Samadhi of the Ocean Seal of all dharmas, they will obtain immeasurable and supreme merits. If they abide in the Samadhi of the Ocean Seal of all dharmas, they can, through the skillful means of the Samadhi of the Ocean Seal of all dharmas, surely proceed towards Anuttara-samyak-sambodhi. Wisdom Meaning! It is like Mount Sumeru, made of various treasures, rising from the great ocean, 84,000 yojanas in height, standing firm and emitting the most supreme light; Bodhisattva Mahasattvas are also like this, because they are skilled in initiating this samadhi, they rise from the great ocean of all Dharma treasures, overshadowing all the gods and humans in the world, abiding supremely and emitting the most supreme light. It is also like the full moon surrounded by stars; Bodhisattva Mahasattvas are also like this, able to emit great light among all the gods and humans in the world. Wisdom Meaning! You observe this Dharma, who would not develop love for it, not strive diligently and be lax? Only those inferior beings with little merit would be like that. If beings have great wisdom, they can achieve this vast Dharma. This vast Dharma is full of merit, and is embraced by all virtuous men. As I have said, if one can embrace this vast Dharma treasure, one will be attended by all the gods and humans, and protected by all the Buddhas and great Bodhisattvas of the ten directions.'

At that time, the World Honored One said to Bodhisattva Mahasattva Boundless Wisdom: 'Boundless Wisdom! If Bodhisattva Mahasattvas diligently study and practice this Dharma, they can bring great benefit to sentient beings, remove all doubts, untie all knots, abandon all habits, cut off all latent afflictions, transcend all attachments, cross the ocean of existence (samsara), forever extinguish darkness, forever be free from fear, and quickly, through skillful means, be able to understand one'

切眾生之心。」

爾時世尊說是語已放大光明，其光遍照無數世界，映奪一切日月光明。放斯光已，復告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若能勤修海印三昧，亦當如是現大神變放大光明、大師子吼演說斯法，超過三界作大照明，如我今日而無異也。」

時無邊慧菩薩摩訶薩白佛言：「世尊！唯愿如來加持此法，於後末世若有眾生聞斯法名，當獲無量無邊功德。」

爾時世尊為欲加持此法門故又放光明，復以一指遍動三千大千世界，令諸眾生得大安樂。於時會中，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽如是眾等，散天妙花及天妙衣，天諸妓樂俱時而作。無量諸天手執天衣搖裔翩翻滿虛空中，同聲唱言：「奇哉奇哉，諸佛境界不可思議。若有受持此深法者，當知堪受一切眾生恭敬作禮。」

爾時世尊復告無邊慧菩薩摩訶薩言：「無邊慧！后末世時薄福眾生，不得聞此甲冑莊嚴三昧莊嚴。若諸眾生有善方便攝大資糧，於後末世乃聞斯法。若於斯法勤修行者，則為三世諸佛世尊之所攝受。無邊慧！於後末世大怖畏時，我此法門付囑汝等。我于無數俱胝那由他劫，積集無上諸法寶藏，具足功德無邊安樂，汝今皆得，一切苦蘊汝今皆舍。汝以無邊功德大海，而速趣于阿

【現代漢語翻譯】現代漢語譯本：『斬斷眾生的心念。』當時，世尊說完這話后，便放出大光明，這光明遍照無數世界，使一切日月的光輝都黯然失色。放出光明后，又告訴無邊慧菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『無邊慧！諸位菩薩摩訶薩如果能勤奮修習海印三昧（Samadhi，禪定），也應當像這樣顯現大神變，放出大光明，發出如獅子吼般的聲音宣說此法，超越三界，作大照明，就像我今天一樣，沒有任何差別。』當時，無邊慧菩薩摩訶薩對佛說：『世尊！唯愿如來加持此法，在後世末法時期，如果有眾生聽到此法的名字，應當獲得無量無邊的功德。』當時，世尊爲了加持此法門，又放出光明，又用一指遍動三千大千世界，使一切眾生得到大安樂。當時，法會中，天龍（Naga，神龍）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，散佈天上的美妙花朵和天衣，天上的各種音樂同時響起。無數的天人手持天衣，在虛空中搖曳飄舞，一同唱道：『奇哉奇哉，諸佛的境界不可思議。如果有受持此甚深法的人，應當知道他堪受一切眾生的恭敬作禮。』當時，世尊又告訴無邊慧菩薩摩訶薩說：『無邊慧！在後世末法時期，福薄的眾生，不能聽到這甲冑莊嚴三昧的莊嚴。如果眾生有善巧方便，積聚大資糧，在後世末法時期才能聽到此法。如果對這法勤奮修行的人，就會被三世諸佛世尊所攝受。無邊慧！在後世末法大恐怖的時候，我將此法門囑託給你們。我于無數俱胝那由他劫（Kalpa，極長的時間單位），積聚無上諸法寶藏，具足功德無邊安樂，你們現在都得到了，一切苦蘊你們現在都捨棄了。你們以無邊功德大海，而迅速趨向阿』

【English Translation】 English version: 『Cut off the minds of all sentient beings.』 At that time, after the World Honored One spoke these words, he emitted a great light, which illuminated countless worlds, eclipsing the light of all suns and moons. Having emitted this light, he further addressed the Bodhisattva Mahasattva (Great Being) Boundless Wisdom, saying: 『Boundless Wisdom! If the Bodhisattva Mahasattvas can diligently cultivate the Samadhi (meditative absorption) of the Ocean Seal, they should also manifest such great spiritual transformations, emit great light, roar like a lion in proclaiming this Dharma, transcend the three realms, and create great illumination, just as I do today, without any difference.』 At that time, the Bodhisattva Mahasattva Boundless Wisdom said to the Buddha: 『World Honored One! May the Tathagata (Thus Come One) bless this Dharma, so that in the future, during the Dharma-ending age, if any sentient beings hear the name of this Dharma, they shall obtain immeasurable and boundless merits.』 At that time, the World Honored One, in order to bless this Dharma gate, again emitted light, and with one finger, moved the three thousand great thousand worlds, causing all sentient beings to attain great peace and joy. At that time, in the assembly, the Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities), and others, scattered celestial wondrous flowers and celestial garments, and celestial music was played simultaneously. Countless devas (gods) held celestial garments, fluttering and dancing in the empty sky, and together they chanted: 『Wonderful, wonderful, the realm of the Buddhas is inconceivable. If there are those who receive and uphold this profound Dharma, know that they are worthy of receiving the respectful prostrations of all sentient beings.』 At that time, the World Honored One again addressed the Bodhisattva Mahasattva Boundless Wisdom, saying: 『Boundless Wisdom! In the future, during the Dharma-ending age, sentient beings with meager blessings will not be able to hear the adornment of this Armor Adornment Samadhi. If sentient beings have skillful means and accumulate great resources, they will be able to hear this Dharma in the future, during the Dharma-ending age. If those who diligently cultivate this Dharma, they will be embraced by the Buddhas, the World Honored Ones of the three times. Boundless Wisdom! In the future, during the time of great fear in the Dharma-ending age, I entrust this Dharma gate to you. For countless kotis of nayutas of kalpas (eons), I have accumulated the unsurpassed treasures of all Dharmas, possessing boundless merits and boundless joy. You have now all obtained them, and you have now all relinquished all aggregates of suffering. With the boundless ocean of merits, you should quickly proceed towards A』

耨多羅三藐三菩提。」

爾時無邊慧菩薩摩訶薩，與五百菩薩摩訶薩及諸居士賢護商主等而為上首，頂禮佛足，白言：「世尊！我隨力能當持如來大菩提法，於後末世為諸眾生作大饒益。」

爾時諸菩薩摩訶薩各從坐起，以諸雜花散於如來，脫身妙衣持以供養，作如是言：「世尊！以此善根，我皆迴向一切眾生，愿諸眾生悉得圓滿菩提分法，成就如來一切法智。於後末世一切眾生，所有善根愿皆成就。」

爾時世尊為令一切菩薩摩訶薩生歡喜故，而說偈言：

「為諸眾生故，　　當興大饒益，　持我菩提法，　　法王師子吼。　於後末世中，　　若諸求法者，　聞斯廣大法，　　一切獲安樂。　如我之所說，　　若有見此乘，　聞斯契經法，　　得隨其所樂。　若有智慧者，　　修習善方便，　聞斯最上法，　　身心大歡喜。　若在於此會，　　現前見我說，　得聞斯法已，　　善能愛樂者。　於後末世中，　　生汝大福聚，　無數無有量，　　廣大無邊際。　於後末世中，　　若能受持此，　法王所說法，　　為佛之攝受。　於後末世中，　　持我菩提法，　則為無量佛，　　最後持法者。」

爾時世尊說此法已，無量菩薩得無生忍，無量眾產生熟善根

【現代漢語翻譯】現代漢語譯本『阿耨多羅三藐三菩提』（無上正等正覺）。當時，無邊慧菩薩摩訶薩（大菩薩），與五百位菩薩摩訶薩以及諸位居士賢護商主等為首，頂禮佛足，稟告說：『世尊！我將盡我所能，護持如來的大菩提法，在未來的末法時代，為眾生帶來巨大的利益。』當時，諸位菩薩摩訶薩各自從座位起身，用各種雜花散在如來身上，脫下身上美妙的衣服用來供養，並這樣說道：『世尊！以此善根，我全部迴向給一切眾生，愿一切眾生都能圓滿菩提的各個部分，成就如來的一切法智。在未來的末法時代，一切眾生所有的善根都愿能成就。』當時，世尊爲了讓一切菩薩摩訶薩生起歡喜心，而說了偈語：『爲了眾生的緣故，應當興起巨大的利益，護持我的菩提法，發出法王的獅子吼。在未來的末法時代中，如果那些尋求佛法的人，聽聞到這廣大佛法，一切都能獲得安樂。如同我所說的，如果有人見到這乘法，聽聞到這契經的佛法，就能隨其所愿。如果有智慧的人，修習善巧方便，聽聞到這最上乘的佛法，身心都會感到極大的歡喜。如果在此法會中，親眼見到我說法，聽聞到這佛法之後，能夠善於愛樂的人。在未來的末法時代中，會生起你巨大的福德聚集，無數無量，廣大無邊際。在未來的末法時代中，如果能夠受持此法，法王所說的佛法，就會被佛所攝受。在未來的末法時代中，護持我的菩提法，就是無量佛，最後的持法者。』當時，世尊說完此法后，無量菩薩獲得無生法忍，無量眾生善根成熟。

【English Translation】 English version 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment). At that time, the Bodhisattva Mahasattva (Great Bodhisattva) Boundless Wisdom, along with five hundred Bodhisattva Mahasattvas and lay practitioners such as the virtuous merchant leader, bowed at the Buddha's feet and said, 'World Honored One! I will, to the best of my ability, uphold the Tathagata's (Thus Come One's) great Bodhi Dharma (Enlightenment Teaching), and in the future Dharma-ending Age, bring great benefit to all sentient beings.' At that time, all the Bodhisattva Mahasattvas rose from their seats, scattered various flowers upon the Tathagata, took off their exquisite garments to offer them, and said, 'World Honored One! With this root of goodness, I dedicate it all to all sentient beings, wishing that all sentient beings may perfect all aspects of Bodhi, and achieve all the Dharma wisdom of the Tathagata. In the future Dharma-ending Age, may all the good roots of all sentient beings be accomplished.' At that time, the World Honored One, in order to bring joy to all the Bodhisattva Mahasattvas, spoke these verses: 'For the sake of all sentient beings, one should arouse great benefit, uphold my Bodhi Dharma, and roar the lion's roar of the Dharma King. In the future Dharma-ending Age, if those who seek the Dharma hear this vast Dharma, all will obtain peace and happiness. As I have said, if anyone sees this vehicle, hears this sutra Dharma, they will obtain what they desire. If there are wise ones, who cultivate skillful means, and hear this supreme Dharma, their body and mind will feel great joy. If in this assembly, they see me speaking in person, and after hearing this Dharma, are able to cherish and delight in it. In the future Dharma-ending Age, there will arise a great accumulation of your blessings, countless, immeasurable, vast and boundless. In the future Dharma-ending Age, if one can receive and uphold this Dharma, the Dharma spoken by the Dharma King, they will be embraced by the Buddha. In the future Dharma-ending Age, upholding my Bodhi Dharma, they will be the last Dharma holders of countless Buddhas.' At that time, after the World Honored One spoke this Dharma, countless Bodhisattvas attained the patience of non-birth, and countless sentient beings matured their roots of goodness.

。無邊慧菩薩摩訶薩及諸菩薩摩訶薩，一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十五大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十六

梁三藏法師曼陀羅譯

法界體性無分別會第八之一

如是我聞：

一時佛在舍衛國祇陀林給孤獨園，與大比丘八千人俱；菩薩摩訶薩萬二千人，從無量佛土而來集會；復有三萬二千天子悉向大乘。時大眾中有菩薩摩訶薩名文殊師利童子，及寶上天子。爾時寶上天子作是思惟：「若今世尊告文殊師利演說於法，若告已說，令諸魔宮皆悉闇蔽無復威德，使魔波旬憂惱不悅，令諸魔眾悉善調伏，諸增上慢者破增上慢，自記所得善修行者獲沙門果，已得果者轉更增上，使佛法僧種相續不斷，令多眾人發菩提心，此如來無量阿僧祇劫所集菩提令得久住。若如來在世及滅度后常聞說此法，隨所向乘疾得滅度。」

爾時世尊于寶上天子所念，即告文殊師利童子：「於此眾中可少說法，今此大眾欲從汝聞。」

爾時文殊師利童子即白佛言：「世尊！當說何法？」

佛言：「說於法界體性因緣。」

文殊師利言：「世尊！一切諸法界法界體性，世尊！出法界外無有所聞

【現代漢語翻譯】現代漢語譯本：無邊智慧的菩薩摩訶薩（菩薩中的大修行者）以及其他菩薩摩訶薩，還有世間一切的天人、阿修羅等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十五大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第二十六

梁朝三藏法師曼陀羅譯

法界體性無分別會第八之一

如是我聞：

一時，佛陀在舍衛國祇陀林給孤獨園，與八千位大比丘在一起；還有一萬二千位菩薩摩訶薩，從無量佛土而來；又有三萬二千位天子都傾向於大乘佛法。當時，大眾中有一位菩薩摩訶薩，名叫文殊師利童子（智慧的象徵），還有寶上天子。那時，寶上天子心中思忖：『如果現在世尊告訴文殊師利演說佛法，或者已經說了，就能使一切魔宮都變得黑暗，失去威德，使魔波旬（欲界之主）憂愁不悅，使一切魔眾都得到調伏，使那些增上慢（自以為是）的人破除增上慢，使那些自己記下所得善行的人獲得沙門果（修行者的果位），已經獲得果位的人更加精進，使佛法僧三寶的種子相續不斷，使更多的人發起菩提心（覺悟之心），使如來無量阿僧祇劫（極長的時間）所積累的菩提能夠長久住世。如果如來在世或者滅度后，人們常常聽聞此法，就能隨著所修的乘（教法）迅速得到解脫。』

那時，世尊知道寶上天子心中所想，就告訴文殊師利童子：『在這大眾之中，你可以稍微講說佛法，現在大眾都想聽你講。』

那時，文殊師利童子就對佛說：『世尊！應當講說何種佛法呢？』

佛說：『講說法界體性的因緣。』

文殊師利說：『世尊！一切諸法界（宇宙萬法）的法界體性，世尊！在法界之外，沒有什麼可以聽聞的。』

【English Translation】 English version: The Bodhisattva Mahasattva (great being of enlightenment) of Boundless Wisdom, and all the other Bodhisattva Mahasattvas, as well as all the gods, humans, asuras, and others in the world, upon hearing what the Buddha had said, were all greatly delighted, and they believed and practiced accordingly.

The Great Treasure Trove Sutra, Volume 25 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 26

Translated by the Tripiṭaka Master Mandara of the Liang Dynasty

The Eighth Assembly on the Non-Discriminating Nature of the Realm of Dharma, Part One

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with eight thousand great bhikshus (monks); there were also twelve thousand Bodhisattva Mahasattvas, who had come from countless Buddha lands; and there were also thirty-two thousand devaputras (heavenly beings) who were all inclined towards the Mahayana (Great Vehicle). At that time, among the assembly was a Bodhisattva Mahasattva named Manjushri Kumara (symbol of wisdom), and also the devaputra Ratna-Uttama (Supreme Jewel). Then, Ratna-Uttama thought to himself: 'If the World Honored One now instructs Manjushri to expound the Dharma, or if he has already done so, it will cause all the palaces of the maras (demons) to become dark and lose their power, causing Mara Papiyas (the lord of desire realm) to be sorrowful and displeased, causing all the maras to be subdued, causing those with arrogance to break their arrogance, causing those who have recorded their good deeds to attain the fruit of a shramana (ascetic), causing those who have already attained the fruit to progress further, causing the seeds of the Buddha, Dharma, and Sangha (monastic community) to continue without interruption, causing many people to generate the Bodhicitta (mind of enlightenment), and causing the Bodhi (enlightenment) accumulated by the Tathagata (Buddha) over countless asamkhya kalpas (immeasurably long periods of time) to abide for a long time. If the Tathagata, while alive or after his passing, is always heard speaking this Dharma, one will quickly attain liberation according to the vehicle (teaching) one practices.'

Then, the World Honored One, knowing the thoughts of Ratna-Uttama, said to Manjushri Kumara: 'Among this assembly, you may speak a little Dharma, for this assembly wishes to hear from you.'

Then, Manjushri Kumara said to the Buddha: 'World Honored One! What Dharma should be spoken?'

The Buddha said: 'Speak about the causes and conditions of the nature of the realm of Dharma.'

Manjushri said: 'World Honored One! The nature of the realm of Dharma of all dharmas (phenomena), World Honored One! Outside of the realm of Dharma, there is nothing to be heard.'

。世尊云何言因法界演說於法？」

佛言：「文殊師利！憍慢眾生若聞此法生於驚怪。」

文殊師利言：「世尊！法界體性無有驚怪。世尊！是驚怪者即法界體性。」

爾時大德舍利弗問于文殊師利童子：「文殊師利！若一切法皆法界體性，眾生何處有污染、凈？法界體性無污凈故。」

文殊師利言：「大德舍利弗！是諸眾生身見顛倒，安住我勝、我所勝。是凡夫人發起我想，是眾生等執著我想及著他想起心、心數法，是心、心數法造作諸業若善不善，是諸眾生行業因故獲得果報。大德舍利弗！若已有生即有染污，是污染者法界體性。大德舍利弗！若知污染是法界體性，是名白凈然第一義無有污凈，若污染法、若白凈法。」

文殊師利說是法時，出百比丘悉斷諸漏得無漏心。爾時大德舍利弗語文殊師利童子言：「所說法界無有錯謬，說是法已過百比丘悉斷諸漏得無漏心。」

文殊師利言：「大德舍利弗！此法界者，本是繫縛今得解耶。舍利弗言。文殊師利。是法界者非本系縛今得解耶？大德舍利弗！是諸比丘今於何處心得解脫？」

舍利弗言：「文殊師利！如來甚多調伏聲聞，皆斷諸漏心得解脫。」

文殊師利言：「大德舍利弗！汝是世尊聲聞不耶？」

舍

【現代漢語翻譯】現代漢語譯本：世尊，您是如何說因法界而演說佛法的呢？佛說：『文殊師利！驕慢的眾生如果聽到這個法，會感到驚怪。』文殊師利說：『世尊！法界的本體並沒有什麼可驚怪的。世尊！這些感到驚怪的，正是法界的本體。』這時，大德舍利弗問文殊師利童子：『文殊師利！如果一切法都是法界的本體，那麼眾生在哪裡會有污染和清凈呢？因為法界的本體是沒有污染和清凈的。』文殊師利說：『大德舍利弗！這些眾生因為身見而顛倒，安住在「我勝」和「我所勝」的觀念中。這些凡夫發起「我」的執著，這些眾生執著于「我」的觀念，以及執著于「他」的觀念，產生心和心所法。這些心和心所法造作各種業，無論是善業還是不善業，這些眾生因為業的因緣而獲得果報。大德舍利弗！如果有了生，就有了染污，而這染污也是法界的本體。大德舍利弗！如果知道染污是法界的本體，這就叫做清凈，然而在第一義諦上，並沒有污染和清凈，無論是污染的法還是清凈的法。』文殊師利說這個法的時候，有一百位比丘都斷除了所有的煩惱，獲得了無漏的心。這時，大德舍利弗對文殊師利童子說：『所說的法界沒有錯謬，說了這個法之後，超過一百位的比丘都斷除了所有的煩惱，獲得了無漏的心。』文殊師利說：『大德舍利弗！這個法界，本來是被束縛的，現在才得到解脫嗎？』舍利弗說：『文殊師利，這個法界本來就不是被束縛的，現在又怎麼會得到解脫呢？』文殊師利說：『大德舍利弗！這些比丘現在在什麼地方得到解脫呢？』舍利弗說：『文殊師利！如來調伏了很多聲聞弟子，他們都斷除了所有的煩惱，獲得了心的解脫。』文殊師利說：『大德舍利弗！你是世尊的聲聞弟子嗎？』

【English Translation】 English version: 'World Honored One, how do you speak of expounding the Dharma based on the Dharmadhatu (法界, the realm of Dharma)?' The Buddha said, 'Manjushri (文殊師利)! If arrogant beings hear this Dharma, they will be astonished and bewildered.' Manjushri said, 'World Honored One! The essence of the Dharmadhatu has nothing to be astonished about. World Honored One! Those who are astonished are precisely the essence of the Dharmadhatu.' At that time, the great elder Shariputra (舍利弗) asked the youth Manjushri, 'Manjushri! If all dharmas are the essence of the Dharmadhatu, where do sentient beings have defilement and purity? Because the essence of the Dharmadhatu has no defilement or purity.' Manjushri said, 'Great elder Shariputra! These sentient beings are deluded by their view of self, dwelling in the notions of 'I am superior' and 'what belongs to me is superior.' These ordinary people give rise to the attachment to 'I,' and these sentient beings cling to the notion of 'I' and the notion of 'others,' giving rise to mind and mental functions. These mind and mental functions create various karmas, whether good or bad, and these sentient beings receive the consequences of their actions. Great elder Shariputra! If there is birth, there is defilement, and this defilement is also the essence of the Dharmadhatu. Great elder Shariputra! If one knows that defilement is the essence of the Dharmadhatu, this is called purity, yet in the ultimate sense, there is no defilement or purity, whether it is defiled dharma or pure dharma.' When Manjushri spoke this Dharma, one hundred bhikkhus (比丘, Buddhist monks) all eradicated their outflows and attained the unconditioned mind. At that time, the great elder Shariputra said to the youth Manjushri, 'The Dharmadhatu you have spoken of is without error. After speaking this Dharma, more than one hundred bhikkhus have eradicated their outflows and attained the unconditioned mind.' Manjushri said, 'Great elder Shariputra! Is this Dharmadhatu originally bound and now liberated?' Shariputra said, 'Manjushri, this Dharmadhatu was never bound, so how can it be liberated now?' Manjushri said, 'Great elder Shariputra! Where have these bhikkhus attained liberation now?' Shariputra said, 'Manjushri! The Tathagata (如來, the Buddha) has tamed many Shravakas (聲聞, disciples who hear the teachings), and they have all eradicated their outflows and attained liberation of mind.' Manjushri said, 'Great elder Shariputra! Are you a Shravaka of the World Honored One?'

利弗言：「文殊師利！如是如是。如汝所說，我是世尊聲聞人也。」

文殊師利言：「大德舍利弗！汝斷諸漏得於無漏解脫心耶？」

舍利弗言：「我得無漏解脫之心。」

文殊師利言：「大德以何等心得於解脫？為過去心？為未來心、現在心耶？大德！過去世心已滅之想，未來世心未至之想，現在世心不住之想。云何大德心得解脫？」

舍利弗言：「文殊師利！非過去心得於解脫，非未來、現在心得於解脫。」

文殊師利言：「大德！汝云何言心得解脫？」

舍利弗言：「文殊師利！住世諦說心得解脫，第一義中都無有心繫縛、解脫。」

文殊師利言：「大德舍利弗！汝欲令法界體性有於世諦、第一義諦耶？」

舍利弗言：「文殊師利！法界體性無有世諦、第一義諦。」

文殊師利言：「大德！汝云何說住於世諦心得解脫？」

舍利弗言：「文殊師利！寧無有心得解脫耶？」

文殊師利言：「大德舍利弗！若心有內有外中者是得解脫；大德而是心者無內外中，無繫縛解脫。」

爾時眾中有二百比丘，聞于文殊師利所說，即從坐起說如是言：「若無解脫、無解脫心，我等何故出家修道？若無出世，何故修道？」是諸比丘說粗語已背眾而去

【現代漢語翻譯】現代漢語譯本舍利弗（Śāriputra）說：『文殊師利（Mañjuśrī）！是的，是的。正如你所說，我是世尊的聲聞弟子。』文殊師利說：『大德舍利弗！你斷除了一切煩惱，獲得了無煩惱的解脫心嗎？』舍利弗說：『我獲得了無煩惱的解脫之心。』文殊師利說：『大德，你以什麼樣的心獲得解脫？是過去的心？還是未來的心、現在的心？大德！過去的心已經滅去，未來的心尚未到來，現在的心不住留。大德，你如何以這樣的心獲得解脫？』舍利弗說：『文殊師利！不是過去的心獲得解脫，也不是未來、現在的心獲得解脫。』文殊師利說：『大德！你如何說心獲得解脫？』舍利弗說：『文殊師利！在世俗諦的層面說，心獲得解脫；在第一義諦的層面，根本沒有心被束縛或解脫。』文殊師利說：『大德舍利弗！你認為法界的體性有世俗諦和第一義諦嗎？』舍利弗說：『文殊師利！法界的體性沒有世俗諦和第一義諦。』文殊師利說：『大德！你如何說在世俗諦的層面心獲得解脫？』舍利弗說：『文殊師利！難道沒有心獲得解脫嗎？』文殊師利說：『大德舍利弗！如果心有內在、外在或中間，那才是獲得解脫；大德，而心是無內、無外、無中間的，沒有束縛也沒有解脫。』當時，大眾中有二百位比丘，聽了文殊師利所說，立即從座位上站起來，說道：『如果沒有解脫，也沒有解脫的心，我們為何要出家修行？如果沒有出世，為何要修行？』這些比丘說了粗魯的話后，就背離大眾離開了。

【English Translation】 English version Śāriputra said, 'Mañjuśrī! Yes, yes. As you have said, I am a Śrāvaka (a disciple who hears the teachings) of the World Honored One.' Mañjuśrī said, 'Great Virtue Śāriputra! Have you cut off all the outflows and attained a mind of liberation without outflows?' Śāriputra said, 'I have attained a mind of liberation without outflows.' Mañjuśrī said, 'Great Virtue, with what kind of mind did you attain liberation? Was it with a past mind? Or a future mind, or a present mind? Great Virtue! The past mind is already extinguished, the future mind has not yet arrived, and the present mind does not abide. How, Great Virtue, did you attain liberation with such a mind?' Śāriputra said, 'Mañjuśrī! It was not with a past mind that I attained liberation, nor with a future or present mind.' Mañjuśrī said, 'Great Virtue! How do you say that the mind attains liberation?' Śāriputra said, 'Mañjuśrī! In terms of conventional truth (saṃvṛti-satya), it is said that the mind attains liberation; in terms of ultimate truth (paramārtha-satya), there is fundamentally no mind that is bound or liberated.' Mañjuśrī said, 'Great Virtue Śāriputra! Do you think that the nature of the Dharma realm has conventional truth and ultimate truth?' Śāriputra said, 'Mañjuśrī! The nature of the Dharma realm has neither conventional truth nor ultimate truth.' Mañjuśrī said, 'Great Virtue! How do you say that in terms of conventional truth the mind attains liberation?' Śāriputra said, 'Mañjuśrī! Is it that there is no mind that attains liberation?' Mañjuśrī said, 'Great Virtue Śāriputra! If the mind had an inside, an outside, or a middle, then it would be possible to attain liberation; Great Virtue, but the mind has no inside, no outside, and no middle, and there is neither bondage nor liberation.' At that time, among the assembly, there were two hundred Bhikṣus (monks) who, upon hearing what Mañjuśrī had said, immediately rose from their seats and said, 'If there is no liberation and no mind of liberation, why did we leave home to cultivate the path? If there is no transcendence of the world, why cultivate the path?' After these Bhikṣus spoke harshly, they turned their backs on the assembly and left.

。

爾時文殊師利童子欲調伏是諸比丘故，知諸比丘所去道前化一比丘。是諸比丘到化比丘所，在化比丘前如是問言：「大德！從何處來？」

是化比丘答諸比丘：「大德！我于文殊師利所說，不解不知、不信不向，以是緣故從彼眾來。」

是諸比丘即復語此化比丘言：「大德！我等亦爾，不解不知、不信不向，以是緣故從彼眾來。」

化比丘言：「大德！于文殊師利所說法中，云何不適違逆汝意，從眾出來。」

諸比丘言：「大德！以文殊師利說無向果、無有證果、又無解脫。我等聞已作如是念：『若無向果、無有證果、無解脫者，我等何義修行梵行？若無出者，何故修道？』思是義故出彼眾來。」

是化比丘作如是言：「大德！汝不解故，為誹謗故、為罵詈故，出彼眾來。」

諸比丘言：「我等亦不誹謗罵詈，但以不見於解脫故出彼眾來。」

是化比丘即便稱歎諸比丘言：「善哉善哉！大德！我等今當善共思議。若非罵詈則非諍訟，非諍訟者是第一義沙門法也。汝等心者何等相耶，為青、黃、赤、白、紫、頗梨色？實耶、不實耶？常耶、無常耶？色耶、非色耶？」

諸比丘言：「大德！心者非色而不可見，無有形照亦無觸對，無處無教。」

化比

【現代漢語翻譯】現代漢語譯本當時，文殊師利童子爲了調伏這些比丘，知道這些比丘所去的道路，便化現出一個比丘。這些比丘來到化現的比丘那裡，在化現的比丘面前這樣問道：『大德！您從哪裡來？』化現的比丘回答這些比丘說：『大德！我對於文殊師利所說的法，不理解、不知道、不相信、不向往，因為這個緣故從他的僧團里出來。』這些比丘又對化現的比丘說：『大德！我們也一樣，不理解、不知道、不相信、不向往，因為這個緣故從他的僧團里出來。』化現的比丘說：『大德！在文殊師利所說的法中，為什麼不順應、違揹你的意願，而從僧團出來呢？』這些比丘說：『大德！因為文殊師利說沒有趨向果位、沒有證得果位、也沒有解脫。我們聽了之後這樣想：『如果沒有趨向果位、沒有證得果位、沒有解脫，我們修行梵行有什麼意義呢？如果沒有出離，為什麼要修道呢？』因為思考這個道理，所以從他的僧團里出來。』化現的比丘這樣說：『大德！你們因為不理解，或者爲了誹謗、爲了謾罵，才從他的僧團里出來。』這些比丘說：『我們也不是誹謗謾罵，只是因為沒有見到解脫，才從他的僧團里出來。』化現的比丘便稱讚這些比丘說：『好啊好啊！大德！我們現在應當好好一起思考。如果不是謾罵就不是爭論，不是爭論就是第一義的沙門法。你們的心是什麼樣的呢？是青色、黃色、紅色、白色、紫色、琉璃色嗎？是真實的嗎？不是真實的嗎？是常住的嗎？是無常的嗎？是有形的嗎？是無形的嗎？』這些比丘說：『大德！心不是有形的，而且看不見，沒有形狀，也沒有觸感，沒有處所，也沒有教導。』化現的比丘說：

【English Translation】 English version At that time, Manjushri (文殊師利) Bodhisattva, wishing to subdue these bhikshus (比丘, monks), knowing the path these bhikshus were taking, transformed himself into a bhikshu. These bhikshus arrived at the transformed bhikshu and asked him, 『Venerable one, where do you come from?』 The transformed bhikshu answered the bhikshus, 『Venerable ones, I do not understand, do not know, do not believe, and do not aspire to what Manjushri (文殊師利) has taught. For this reason, I have come from his assembly.』 These bhikshus then said to the transformed bhikshu, 『Venerable one, we are the same. We do not understand, do not know, do not believe, and do not aspire. For this reason, we have come from his assembly.』 The transformed bhikshu said, 『Venerable ones, in the Dharma (法, teachings) taught by Manjushri (文殊師利), why do you not conform to it, and go against your own will by leaving the assembly?』 The bhikshus said, 『Venerable one, because Manjushri (文殊師利) says there is no path to the fruit, no attainment of the fruit, and no liberation. Upon hearing this, we thought, 『If there is no path to the fruit, no attainment of the fruit, and no liberation, what is the point of us practicing the Brahmacarya (梵行, pure conduct)? If there is no escape, why practice the path?』 Because of contemplating this meaning, we left his assembly.』 The transformed bhikshu said, 『Venerable ones, because of your lack of understanding, or because of slander, or because of abuse, you have left his assembly.』 The bhikshus said, 『We are not slandering or abusing, but because we do not see liberation, we have left his assembly.』 The transformed bhikshu then praised the bhikshus, saying, 『Excellent, excellent! Venerable ones, we should now contemplate this together. If it is not abuse, then it is not contention, and if it is not contention, then it is the first meaning of the Shramana (沙門, ascetic) Dharma. What is the nature of your mind? Is it blue, yellow, red, white, purple, or crystal-colored? Is it real or unreal? Is it permanent or impermanent? Is it form or formless?』 The bhikshus said, 『Venerable one, the mind is formless and invisible, without shape or touch, without location or instruction.』 The transformed bhikshu said:

丘言：「大德！而是心者實非是色而不可見，無有形照亦無觸對、無處無教；而是心者內住、外住、內外住耶？」

是諸比丘答言：「不耶。」

化比丘言：「大德！汝心非色而不可見，無有形照、無有觸對、無處無教、非內外中，是正成就不？」

是諸比丘答言：「不也。」

化比丘言：「大德！汝心非色而不可見、無有形照、無有觸對、無處無教、非內外中，是正成就不。」

諸比丘答言：「不也。」

化比丘言：「大德！若心不實、無成就者，云何解脫？」

是諸比丘答言：「不也。」

化比丘言：「大德！以是義故，文殊師利說法界體性無污染凈。大德！汝凡夫顛倒故，執我、我所而起於心，行諸境界起攀緣心，是盡能滅一切攀緣生滅不住變易之法。若心緣出家受具足戒、修道得果，是心體性空無有實從妄想起，若不實妄想則是不生不住不滅。若其非是生住滅者，無有繫縛亦無解脫、無向無得。大德！以是義故，文殊師利說法界體性無污染凈，亦無向得無解脫者。」

是化比丘如是說時，諸比丘等無漏解脫。得解脫已，即便還向文殊師利所。到已各脫郁多羅僧，以用供養文殊師利，說如是言：「文殊師利！汝今善能守護我等；我等不信向是甚深調伏

【現代漢語翻譯】現代漢語譯本丘（Qiu）說：『大德（Dàdé，對僧侶的尊稱）！這個心，實際上不是色（sè，物質），不可見，沒有形狀，也沒有觸對，沒有處所，也沒有教導；這個心是住在內、住在外、還是住在內外呢？』眾比丘回答說：『不是。』化比丘（Huà Bǐqiū，變化出來的比丘）說：『大德！你們的心不是色，不可見，沒有形狀，沒有觸對，沒有處所，沒有教導，不在內也不在外，這樣是真正成就嗎？』眾比丘回答說：『不是。』化比丘說：『大德！你們的心不是色，不可見，沒有形狀，沒有觸對，沒有處所，沒有教導，不在內也不在外，這樣是真正成就嗎？』眾比丘回答說：『不是。』化比丘說：『大德！如果心不真實，沒有成就，如何解脫呢？』眾比丘回答說：『不能。』化比丘說：『大德！因為這個道理，文殊師利（Wénshū Shīlì，菩薩名）說，法界（fǎjiè，宇宙萬法）的體性沒有污染，是清凈的。大德！你們凡夫因為顛倒，執著於我（wǒ，自我）和我所（wǒsuǒ，屬於我的事物），從而生起心，在各種境界中產生攀緣心，這些都是能夠滅除一切攀緣、生滅、不住、變易的法。如果心緣于出家、受具足戒、修道得果，這個心的體性也是空無實有，是從虛妄的念頭產生的，如果不是真實的妄想，那就是不生、不住、不滅。如果不是生住滅的，就沒有繫縛，也沒有解脫，沒有趨向，也沒有獲得。大德！因為這個道理，文殊師利說，法界的體性沒有污染，是清凈的，也沒有趨向，沒有獲得，沒有解脫。』當化比丘這樣說的時候，眾比丘都得到了無漏解脫（wúlòu jiětuō，沒有煩惱的解脫）。得到解脫后，他們立即回到文殊師利那裡。到了之後，他們各自脫下郁多羅僧（yùduōluósēng，僧侶的上衣），用來供養文殊師利，並這樣說：『文殊師利！您現在善於守護我們；我們不相信這種甚深的調伏。』

【English Translation】 English version Qiu said, 'Great Virtuous One (Dàdé, a respectful term for monks)! This mind, in reality, is not form (sè, matter), it is invisible, has no shape, no contact, no place, and no teaching; does this mind reside internally, externally, or both internally and externally?' The monks replied, 'No.' The transformed monk (Huà Bǐqiū, a monk created by transformation) said, 'Great Virtuous One! Your mind is not form, it is invisible, has no shape, no contact, no place, no teaching, and is neither internal nor external; is this truly accomplished?' The monks replied, 'No.' The transformed monk said, 'Great Virtuous One! Your mind is not form, it is invisible, has no shape, no contact, no place, no teaching, and is neither internal nor external; is this truly accomplished?' The monks replied, 'No.' The transformed monk said, 'Great Virtuous One! If the mind is not real and has no accomplishment, how can there be liberation?' The monks replied, 'It cannot.' The transformed monk said, 'Great Virtuous One! Because of this principle, Mañjuśrī (Wénshū Shīlì, a Bodhisattva) says that the nature of the Dharma Realm (fǎjiè, the universe and all its phenomena) is without defilement and is pure. Great Virtuous One! You ordinary beings, because of your delusion, cling to the self (wǒ, ego) and what belongs to the self (wǒsuǒ, possessions), thus generating the mind, and in various realms, you give rise to clinging. These are all the laws that can extinguish all clinging, arising, ceasing, impermanence, and change. If the mind is focused on renouncing the world, receiving full ordination, cultivating the path, and attaining the fruit, the nature of this mind is also empty and unreal, arising from false thoughts. If it is not a real false thought, then it is neither arising, abiding, nor ceasing. If it is not arising, abiding, or ceasing, there is neither bondage nor liberation, neither direction nor attainment. Great Virtuous One! Because of this principle, Mañjuśrī says that the nature of the Dharma Realm is without defilement and is pure, and there is neither direction, attainment, nor liberation.' When the transformed monk spoke thus, all the monks attained liberation without outflows (wúlòu jiětuō, liberation without defilements). Having attained liberation, they immediately returned to Mañjuśrī. Upon arriving, they each took off their upper robes (yùduōluósēng, a monk's upper garment) to offer to Mañjuśrī, saying, 'Mañjuśrī! You are now skilled in protecting us; we do not believe in this profound taming.'

法故遠離捨去。」

爾時大德須菩提如是問言：「諸大德等！為何所得、為何所覺，各各脫于郁多羅僧以為供養文殊師利？」

諸比丘言：「大德須菩提！我等今者無得無覺，是故我等供養文殊師利童子。大德須菩提！我等以有所得想故，於此眾中從坐起去；我等已能捨離得想，是故還此。」

須菩提言：「何故汝等說如是語？」

諸比丘言：「大德須菩提！著名為動搖愛著，若有動搖、有愛著者無向無得。大德須菩提！若無向得，即於此處能斷一切動搖愛著。」

須菩提言：「誰調伏汝？」

諸比丘言：「大德須菩提！無有所得、無所覺者，是調伏我。是人不生亦不滅度，亦非禪定又非亂心。」

須菩提言：「誰調伏汝？」

諸比丘言：「可問文殊師利童子。」

爾時大德阿難問文殊師利言：「此諸比丘誰所調伏？」

文殊師利言：「大德阿難！無陰界入者，亦非凡夫、非緣覺、非聲聞、非菩薩、非如來，非身相應、非言相應、非心相應。」

阿難言：「文殊師利！爾說誰耶？」

文殊師利言：「大德阿難！若如來化化，而是化者有相應乎？」

阿難言：「文殊師利！化無有法可與相應、不相應者。」

文殊師利言：「大

【現代漢語翻譯】現代漢語譯本：因此，應當遠離並捨棄對法的執著。

當時，大德須菩提這樣問道：『諸位大德！你們各自獲得了什麼，覺悟了什麼，以至於脫下僧伽梨來供養文殊師利？』

眾比丘回答說：『大德須菩提！我們現在既無所得也無所覺，所以我們才供養文殊師利童子。大德須菩提！我們因為有「有所得」的想法，所以才從座位上起身離開；我們現在已經能夠捨棄「得」的想法，所以又回到這裡。』

須菩提說：『你們為什麼說這樣的話？』

眾比丘回答說：『大德須菩提！執著于名相就是動搖和愛著，如果有動搖和愛著，就無法趨向目標，也無法有所得。大德須菩提！如果沒有趨向和所得，就能在此處斷除一切動搖和愛著。』

須菩提問：『是誰調伏了你們？』

眾比丘回答說：『大德須菩提！沒有所得、沒有覺悟的人，調伏了我們。這個人既不生也不滅，既不是禪定也不是散亂。』

須菩提又問：『是誰調伏了你們？』

眾比丘回答說：『可以去問文殊師利童子。』

當時，大德阿難問文殊師利說：『這些比丘是被誰調伏的？』

文殊師利回答說：『大德阿難！沒有陰、界、入的人，既不是凡夫，也不是緣覺、聲聞、菩薩、如來，既不與身相應，也不與言語相應，也不與心相應。』

阿難說：『文殊師利！你說的這個人是誰呢？』

文殊師利回答說：『大德阿難！如果如來化現了一個化身，那麼這個化身與如來有相應嗎？』

阿難說：『文殊師利！化身沒有法可以與相應或不相應。』

文殊師利說：『大

【English Translation】 English version: Therefore, one should be far away from and relinquish attachment to the Dharma.

At that time, the great elder Subhuti asked, 'Venerable ones! What have you attained, what have you realized, that you each take off your outer robes to offer to Manjushri?'

The monks replied, 'Great elder Subhuti! We now have neither attainment nor realization, and that is why we offer to the youth Manjushri. Great elder Subhuti! Because we had the thought of 「having attained something,」 we rose from our seats and left this assembly; now that we have been able to relinquish the thought of 「attainment,」 we have returned here.'

Subhuti said, 'Why do you speak in this way?'

The monks replied, 'Great elder Subhuti! Attachment to names is agitation and clinging. If there is agitation and clinging, there is no direction and no attainment. Great elder Subhuti! If there is no direction and no attainment, then one can cut off all agitation and clinging right here.'

Subhuti asked, 'Who has tamed you?'

The monks replied, 'Great elder Subhuti! One who has neither attainment nor realization has tamed us. This person neither arises nor ceases, is neither in meditation nor in distraction.'

Subhuti asked again, 'Who has tamed you?'

The monks replied, 'You may ask the youth Manjushri.'

At that time, the great elder Ananda asked Manjushri, 'By whom have these monks been tamed?'

Manjushri replied, 'Great elder Ananda! One who is without aggregates, realms, and entrances, is neither an ordinary person, nor a Pratyekabuddha, nor a Shravaka, nor a Bodhisattva, nor a Tathagata, is neither in accordance with the body, nor in accordance with speech, nor in accordance with mind.'

Ananda said, 'Manjushri! Who are you speaking of?'

Manjushri replied, 'Great elder Ananda! If the Tathagata manifests a transformation, does that transformation have any correspondence with the Tathagata?'

Ananda said, 'Manjushri! A transformation has no dharma that can correspond or not correspond.'

Manjushri said, 'Great

德阿難！一切諸法體性是化。」

阿難言：「文殊師利！如汝所說，一切諸法體性是化。」

文殊師利言：「大德阿難！是化調伏此諸比丘。大德阿難！如化調伏者，一切聲聞亦復如是。大德阿難！如是調伏者正是調伏；若不解如是調伏者，當知名為增上慢者。」

爾時大德阿難問于文殊師利童子：「文殊師利！是增上慢比丘可識知也？」

文殊師利言：「大德阿難！戒聚清凈即是動搖，當知此即是增上慢。定聚、慧聚、解脫聚、解脫知見聚清凈即是動搖，當知此即是增上慢。我得我證，如是思惟動搖妄想，當知此即是增上慢。驚畏身見亦空如空，入一道亦空，此說是正說，當知此即是增上慢。複次大德阿難，若比丘云，身見是空乃至入一道空，如是之空是平等空。當知此即是增上慢。何以故？大德阿難！身見異空，異故身見即是空。空與異道不異，道者即是空。複次大德阿難！若有驚畏無明、有愛喜明解脫，當知此即是增上慢。何以故？若有二相非是解脫。複次大德阿難！若有比丘畏貪瞋癡、喜三解脫，驚畏四倒、喜於四相，驚畏五蓋、喜於五根，驚畏六入，喜於六通，驚畏七識住、喜七助道法，驚畏八邪、喜八聖道，驚畏九眾生居、喜九次第定，驚畏十不善、喜十無漏善，驚畏有為界，

喜無為法，當知此即是增上慢。何以故？大德阿難！而是一切皆是動搖、皆是戲論。大德阿難！若有動搖、若有戲論，心即自高。自在攝取，依止妄想、堪忍成就，如是等法名為自在，自在故生於憍慢。大德阿難！如是比丘，當知名有增上慢也。所以者何？大德阿難？云何有為界空？是空入空，當知此比丘有增上慢。」

大德阿難問文殊師利：「云何比丘無增上慢？」

文殊師利言：「大德阿難！若有比丘寂靜于內則外寂靜，一切境界，若平等非平等、若有若無、若有為無為，無有動搖，亦無妄想無不妄想、無二無一、無莊嚴無不莊嚴，非有戲論不執著，始見於一切諸法平等，亦無平等無不平等。無有一法能作平等非平等者，如是不動不搖，無有妄想無不妄想，又不執著亦不見妄想，何況向解得果智證有動搖者無有是處。大德阿難！如是比丘，無增上慢侶亦無戲論，遠自他伴舍諸愛著，一切愛著非愛著故。離諸攀緣覺觀思惟，思惟解脫解脫向，無有取者悉皆寂靜。因寂靜緣，是我身我所身度到彼岸，不見有法解向斷證。若有比丘如是修行無增上慢，空平等故。解知一切諸法平等無有上下，若善不善、可作不可作、有漏無漏，若世出世、有為無為，如是等上下動搖，無不妄想亦不見知。如是諸法悉見平等，

【現代漢語翻譯】現代漢語譯本：如果有人喜歡無為法（不受因果束縛的真理），應當知道這就是增上慢（未證得道卻自以為證得）。為什麼呢？大德阿難！因為一切都是動搖的，都是虛妄的言論。大德阿難！如果存在動搖，如果存在虛妄的言論，心就會自高自大。他會自在地攝取，依賴虛妄的念頭，認為自己能忍受併成就，像這樣的法被稱為自在，因為自在而產生驕慢。大德阿難！像這樣的比丘，應當知道他有增上慢。為什麼呢？大德阿難？如果說有為界（受因果影響的世界）是空的，是空入空，應當知道這個比丘有增上慢。

大德阿難問文殊師利：『什麼樣的比丘沒有增上慢？』

文殊師利說：『大德阿難！如果比丘內心寂靜，那麼外在也會寂靜。對於一切境界，無論是平等還是不平等，無論是存在還是不存在，無論是有為還是無為，都不會動搖。也沒有虛妄的念頭，也沒有非虛妄的念頭，沒有二元對立，也沒有單一，沒有莊嚴，也沒有不莊嚴，沒有虛妄的言論，也不執著。他開始看到一切諸法平等，也沒有平等，也沒有不平等。沒有任何一種法能夠使之平等或不平等。像這樣不動不搖，沒有虛妄的念頭，也沒有非虛妄的念頭，也不執著，也不見虛妄的念頭，更何況能向解脫、得果、證智有動搖呢？這是不可能的。大德阿難！像這樣的比丘，沒有增上慢，也沒有虛妄的言論，遠離自己和他人，捨棄一切愛著，因為一切愛著和非愛著都已捨棄。他遠離攀緣、覺觀和思惟，思惟解脫，趨向解脫，沒有執取者，一切都寂靜。因為寂靜的緣故，他認為自己的身和所擁有的身都已度到彼岸，不見有法可以解脫、趨向、斷除或證得。如果比丘像這樣修行，就沒有增上慢，因為空性是平等的。他理解一切諸法平等，沒有高下之分，無論是善還是不善，可做還是不可做，有漏還是無漏，世間還是出世間，有為還是無為，像這樣的高下動搖，沒有虛妄的念頭，也不見知。像這樣的諸法都視為平等。』

【English Translation】 English version: If one delights in the unconditioned dharma (truth free from cause and effect), know that this is conceit of attainment (thinking one has attained enlightenment when one has not). Why is that? Great worthy Ananda! Because all of it is wavering, all of it is idle talk. Great worthy Ananda! If there is wavering, if there is idle talk, the mind becomes arrogant. One freely grasps, relies on deluded thoughts, thinks one can endure and achieve, such dharmas are called freedom, and because of freedom, arrogance arises. Great worthy Ananda! Such a bhikkhu (monk), should be known to have conceit of attainment. Why is that? Great worthy Ananda? If one says the conditioned realm (world influenced by cause and effect) is empty, that it is emptiness entering emptiness, know that this bhikkhu has conceit of attainment.

Great worthy Ananda asked Manjushri: 'What kind of bhikkhu has no conceit of attainment?'

Manjushri said: 'Great worthy Ananda! If a bhikkhu is peaceful within, then the outside will also be peaceful. Towards all realms, whether equal or unequal, whether existent or non-existent, whether conditioned or unconditioned, there is no wavering. There are no deluded thoughts, nor non-deluded thoughts, no duality, nor singularity, no adornment, nor non-adornment, no idle talk, and no attachment. He begins to see all dharmas as equal, and there is neither equality nor inequality. There is no dharma that can make it equal or unequal. Like this, unmoving and unwavering, without deluded thoughts, nor non-deluded thoughts, without attachment, and without seeing deluded thoughts, how much less can there be wavering towards liberation, attainment of fruit, or realization of wisdom? This is impossible. Great worthy Ananda! Such a bhikkhu has no conceit of attainment, nor idle talk, is far from self and others, abandons all attachments, because all attachments and non-attachments are abandoned. He is far from clinging, perception, and contemplation, contemplates liberation, moves towards liberation, there is no one who grasps, all is peaceful. Because of the cause of peace, he considers his body and what he possesses to have crossed to the other shore, and does not see any dharma that can be liberated, moved towards, cut off, or realized. If a bhikkhu practices like this, there is no conceit of attainment, because emptiness is equal. He understands that all dharmas are equal, without high or low, whether good or bad, doable or undoable, with outflows or without outflows, worldly or beyond worldly, conditioned or unconditioned, such high and low wavering, without deluded thoughts, and without seeing or knowing. All such dharmas are seen as equal.'

喻如虛空。大德阿難！若有比丘如是解者名善解脫，如是比丘無增上慢。以是義故如來說言，若有比丘解諸法平等，喻如虛空，如動于虛空無所觸著。沙門法者亦復如是。」說是語時，二百比丘悉斷諸漏，得於無漏解脫之法。

爾時寶上天子問文殊師利：「云何菩薩無增上慢？愿如實說。」

文殊師利言：「天子！若有菩薩，一切智心、無等等心、三界最勝心，過諸聲聞及緣覺，外諸境界以安住心，然亦修行一切善根，為增上故、化眾生故、攝正法故，為餘眾生、為他人說一切智心，是心如實解本始平等。如隨所聞其心體性，解知一切眾生體性；解知一切諸法體性故，解知一切善根體性；解知一切善根體性故，解知演說菩薩體性。天子！是菩提薩埵如實說受記。複次天子！若菩薩佈施，隨所施與、隨所愿施及諸餘施、一切無礙。施無所依、不著、無覺、無有解，無有解故即是空也。若能如是解施體性，解施體性故解如實始體性，解如實始體性故解諸法體性，解諸法體性故解諸一切眾生體性，解諸一切眾生體性故說菩薩體性。天子！是名菩薩施清凈，故說授記也。複次天子！若有菩薩解知身者即解知戒、解知口者即解知戒、解知心者即解知戒，解身口者解覺寂靜，解覺寂靜故解眾生寂靜，解眾生寂靜故解一

【現代漢語翻譯】現代漢語譯本：譬如虛空。大德阿難！如果有比丘這樣理解，就稱為善解脫，這樣的比丘不會有增上慢。因為這個道理，如來說，如果有比丘理解諸法平等，譬如虛空，就像在虛空中移動而無所觸著。沙門（出家修行者）的修行也是如此。」說完這話時，二百位比丘都斷除了所有煩惱，獲得了無漏解脫的法。

當時，寶上天子問文殊師利：『菩薩如何才能沒有增上慢？希望您如實解說。』

文殊師利說：『天子！如果有菩薩，以一切智心（能知一切的智慧）、無等等心（無與倫比的心）、三界最勝心（超越三界的心），超越所有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人），在一切外在境界中安住其心，然而也修行一切善根，爲了增長善根、教化眾生、攝持正法，爲了其他眾生、為他人宣說一切智心，這顆心如實地理解本始平等。就像隨所聽聞的，理解其心體性，從而理解一切眾生的體性；理解一切諸法的體性，從而理解一切善根的體性；理解一切善根的體性，從而理解演說菩薩的體性。天子！這樣的菩提薩埵（追求覺悟的眾生）如實地說受記（被預言未來成佛）。再者，天子！如果菩薩佈施，無論施與什麼、隨愿施與以及其他一切佈施，都毫無障礙。佈施沒有所依、不執著、沒有感覺、沒有理解，因為沒有理解所以就是空。如果能這樣理解佈施的體性，理解佈施的體性就理解如實本始的體性，理解如實本始的體性就理解諸法的體性，理解諸法的體性就理解一切眾生的體性，理解一切眾生的體性就宣說菩薩的體性。天子！這稱為菩薩的佈施清凈，所以說授記。再者，天子！如果有菩薩理解身體，就理解戒律；理解口，就理解戒律；理解心，就理解戒律。理解身口，就理解覺悟的寂靜；理解覺悟的寂靜，就理解眾生的寂靜；理解眾生的寂靜，就理解一'

【English Translation】 English version: It is like space. Great Ananda! If a Bhikshu understands in this way, it is called good liberation, and such a Bhikshu has no arrogance. Because of this meaning, the Tathagata says that if a Bhikshu understands that all dharmas are equal, like space, like moving in space without touching anything. The practice of a Shramana (a monastic practitioner) is also like this.」 When these words were spoken, two hundred Bhikshus all severed their outflows and attained the Dharma of non-outflow liberation.

At that time, the heavenly son Bao Shang asked Manjushri: 『How does a Bodhisattva have no arrogance? I wish you would explain it truthfully.』

Manjushri said: 『Heavenly son! If there is a Bodhisattva who, with the mind of all-knowing wisdom (the wisdom that knows everything), the mind of no equal (the incomparable mind), the mind of the most excellent in the three realms (the mind that transcends the three realms), surpasses all Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions), abides in all external realms, yet also cultivates all good roots, for the sake of increasing good roots, transforming sentient beings, and upholding the true Dharma, for the sake of other sentient beings, and for others to speak of the mind of all-knowing wisdom, this mind truly understands the original equality. Just as one understands the nature of the mind through what is heard, one understands the nature of all sentient beings; understanding the nature of all dharmas, one understands the nature of all good roots; understanding the nature of all good roots, one understands the nature of speaking about Bodhisattvas. Heavenly son! Such a Bodhisattva truly speaks of receiving a prediction (being prophesied to become a Buddha in the future). Furthermore, heavenly son! If a Bodhisattva gives, whatever is given, whatever is given according to wish, and all other giving, there is no obstruction. Giving has no reliance, no attachment, no feeling, no understanding, and because there is no understanding, it is emptiness. If one can understand the nature of giving in this way, understanding the nature of giving is understanding the nature of the true beginning, understanding the nature of the true beginning is understanding the nature of all dharmas, understanding the nature of all dharmas is understanding the nature of all sentient beings, and understanding the nature of all sentient beings is speaking of the nature of a Bodhisattva. Heavenly son! This is called the purity of a Bodhisattva's giving, therefore it is said to receive a prediction. Furthermore, heavenly son! If a Bodhisattva understands the body, he understands the precepts; if he understands the mouth, he understands the precepts; if he understands the mind, he understands the precepts. Understanding the body and mouth is understanding the stillness of awakening; understanding the stillness of awakening is understanding the stillness of sentient beings; understanding the stillness of sentient beings is understanding one』

切法寂靜，解一切法寂靜故解如實始寂靜，解如實始寂靜故得寂靜法，因寂靜、緣寂靜，隨有所聞一切諸法能說寂靜。天子！是名菩薩戒清凈，故如實說授記。複次天子！若有菩薩知於法性畢竟是空、知於法性畢竟自在，于諸眾生能忍眾惡，心不起忍、不思外事、不背眾生，能滅一切眾惡。如諸眾生性忍，體性亦爾。如忍體性，菩提性亦爾。如菩提性，一切諸法體性亦爾。如知一切諸法體性，如實如法亦爾。如如所聞同盡法性，法性界畢竟空，法性畢竟空說行順忍。天子！是名菩薩真實凈忍，說授記也。複次天子！菩薩知慎一切法行離諸思惟，無諸莊嚴成舍進行，如有所為亦無所作，其知堅固一切能離，內性寂靜外化眾生。知精進寂故知菩提寂，知菩提寂故亦知一切諸法寂靜，知諸法寂故知如實始如所聞法，精進性寂故一切能說。天子！是名菩薩清凈精進如實知授記。複次天子！若菩薩入諸法平等無增減禪，以禪力故其心安住，心安住故識無所住，識無所住故七覺心平等，七覺心平等故得禪定平等，得禪定平等故知菩提平等，知菩提平等故知一切眾生平等，知識一切眾生平等故知諸法平等。若如是知諸法平等，隨所聞法能說諸法體性平等。天子！是名菩薩清凈禪定如實說受記。複次天子！若有菩薩慧眼清凈，如實知見

【現代漢語翻譯】現代漢語譯本：切法寂靜（切法：一切法，寂靜：指諸法本性空寂），因為理解一切法都是寂靜的，所以理解如實初始的寂靜（如實：真實不虛，初始：指諸法本來的狀態）。理解如實初始的寂靜，就能獲得寂靜之法。因為寂靜的因，寂靜的緣，所以無論聽到什麼，都能說一切諸法都是寂靜的。天子！這叫做菩薩戒清凈，因此如實地說授記。

再者，天子！如果有菩薩知道法的本性畢竟是空，知道法的本性畢竟是自在，對於一切眾生能夠忍受各種惡行，心中不起嗔恨，不思慮外在的事物，不背離眾生，能夠滅除一切惡行。如同眾生的本性是忍耐一樣，其體性也是如此。如同忍耐的體性，菩提的本性也是如此。如同菩提的本性，一切諸法的體性也是如此。如果知道一切諸法的體性，那麼如實如法也是如此。如同所聽聞的，都歸於法性，法性界畢竟是空，法性畢竟是空，所以說修行順忍。天子！這叫做菩薩真實的清凈忍辱，也說授記。

再者，天子！菩薩知道謹慎一切法行，遠離各種思慮，沒有各種莊嚴，成就捨棄的修行。如同有所作為，也如同無所作為。他的智慧堅固，能夠遠離一切，內心寂靜，外化眾生。知道精進的寂靜，所以知道菩提的寂靜。知道菩提的寂靜，所以也知道一切諸法的寂靜。知道諸法的寂靜，所以知道如實初始的如所聽聞的法。因為精進的本性是寂靜的，所以能夠說一切。天子！這叫做菩薩清凈精進，如實地知道授記。

再者，天子！如果菩薩進入諸法平等無增減的禪定，因為禪定的力量，他的心安住。心安住，所以識無所住。識無所住，所以七覺支的心平等。七覺支的心平等，所以得到禪定平等。得到禪定平等，所以知道菩提平等。知道菩提平等，所以知道一切眾生平等。知道一切眾生平等，所以知道諸法平等。如果這樣知道諸法平等，那麼無論聽到什麼法，都能說諸法的體性是平等的。天子！這叫做菩薩清凈禪定，如實地說授記。

再者，天子！如果有菩薩的慧眼清凈，如實地看見

【English Translation】 English version: The cessation of all dharmas (Dharmas: all phenomena, cessation: refers to the empty nature of all phenomena) is understood because one understands that all dharmas are quiescent. Because one understands the true original quiescence (true: real and not false, original: refers to the original state of all phenomena), one obtains the dharma of quiescence. Because of the cause of quiescence and the condition of quiescence, whatever is heard, one can say that all dharmas are quiescent. Son of the gods! This is called the purity of a Bodhisattva's precepts, and therefore, the prediction is truly spoken.

Furthermore, son of the gods! If a Bodhisattva knows that the nature of dharmas is ultimately empty, and knows that the nature of dharmas is ultimately free, he can endure all evil deeds from all sentient beings. His mind does not give rise to anger, he does not contemplate external matters, and he does not turn away from sentient beings. He can extinguish all evil deeds. Just as the nature of sentient beings is to endure, so is its essence. Just as the essence of endurance, so is the essence of Bodhi. Just as the essence of Bodhi, so is the essence of all dharmas. If one knows the essence of all dharmas, then the true and lawful is also so. Just as what is heard, all returns to the nature of dharma. The realm of dharma is ultimately empty, and because the nature of dharma is ultimately empty, it is said that one practices in accordance with endurance. Son of the gods! This is called the true pure endurance of a Bodhisattva, and the prediction is also spoken.

Furthermore, son of the gods! A Bodhisattva knows to be cautious in all dharma practices, to be free from all thoughts, to be without any adornments, and to accomplish the practice of relinquishment. Just as there is action, there is also no action. His wisdom is firm, and he can be free from everything. His inner nature is quiescent, and he transforms sentient beings externally. Knowing the quiescence of diligence, he knows the quiescence of Bodhi. Knowing the quiescence of Bodhi, he also knows the quiescence of all dharmas. Knowing the quiescence of all dharmas, he knows the true original dharma as it is heard. Because the nature of diligence is quiescent, he can speak of everything. Son of the gods! This is called the pure diligence of a Bodhisattva, and the prediction is truly known.

Furthermore, son of the gods! If a Bodhisattva enters into the samadhi of equality of all dharmas without increase or decrease, because of the power of samadhi, his mind abides. Because the mind abides, the consciousness has no abode. Because the consciousness has no abode, the mind of the seven factors of enlightenment is equal. Because the mind of the seven factors of enlightenment is equal, one obtains the equality of samadhi. Because one obtains the equality of samadhi, one knows the equality of Bodhi. Because one knows the equality of Bodhi, one knows the equality of all sentient beings. Because one knows the equality of all sentient beings, one knows the equality of all dharmas. If one knows the equality of all dharmas in this way, then whatever dharma is heard, one can speak of the equality of the essence of all dharmas. Son of the gods! This is called the pure samadhi of a Bodhisattva, and the prediction is truly spoken.

Furthermore, son of the gods! If a Bodhisattva has a pure eye of wisdom, he truly sees

於一切法，隨所見法皆無所見、無有動搖，得無動智無行無因無緣行，亦不行諸威儀法則，亦非不行不行因緣，知諸法平等不救不行。何以故？若不行者即無分別，斷諸妄想悕望貪著。是菩提薩埵離諸所有，亦行一切眾生行處，為欲教化諸眾生故、聚集一切助菩提法故、攝取正法故、不斷三寶種故。如來所行者，於一切法清凈體性無所分別，以此般若體性凈故知菩提體性凈，知菩提體性凈故知眾生體性凈，知眾生體性凈故知一切法體性凈，知一切法體性凈故於諸法體性得如實智，得如實智故隨所聞事是法界性說無分別。天子！是名菩薩慧眼清凈如實說受記。

「複次天子！菩薩觀身行身念處，知過去身無有邊際、知未來身無趣曏者、現在身者猶如草木瓦石墻壁身亦如是，若能如是觀身身行，是身體性癡行寂靜，思惟並行亦無發起，不思惟、不起自在是名離我，識無所住修身念處行，亦無有法可修行者亦非不修。知一切法無有體性非不有性，如是觀身修于身行，觀心如幻化、知心如響應，如實知心，受樂不愛、受苦不苦、受不苦樂不失正念，不執無明，離受于受不為所牽，是名如實知見受念處。若能如是觀受行者，于諸受法心無所行、心不安住，是一切心亦不放舍，菩提之心亦不失念亦不遠離，是名觀心行心念處

【現代漢語翻譯】現代漢語譯本：對於一切法，無論見到什麼法都無所見、沒有動搖，獲得不動搖的智慧，沒有行為、沒有原因、沒有緣由的行為，也不執著于各種威儀法則，也不是不行這些法則的因緣，知道一切法平等，不執著于修行。為什麼呢？如果不行，就沒有分別，斷除一切虛妄的念頭、希望和貪著。這是菩薩遠離一切執著，也行一切眾生的行為，爲了教化眾生，聚集一切有助於菩提的法，攝取正法，不斷絕三寶的種子。如來所行的是，對於一切法清凈的體性沒有分別，因為這種般若（智慧）的體性清凈，所以知道菩提的體性清凈；知道菩提的體性清凈，所以知道眾生的體性清凈；知道眾生的體性清凈，所以知道一切法的體性清凈；知道一切法的體性清凈，所以對於諸法的體性獲得如實的智慧；獲得如實的智慧，所以隨所聽聞的事，都以法界的體性來說明，沒有分別。天子！這叫做菩薩的慧眼清凈，如實地接受授記。再者，天子！菩薩觀察身體，修行身念處，知道過去的身沒有邊際，知道未來的身沒有去向，現在的身就像草木瓦石墻壁一樣，如果能夠這樣觀察身體，身體的體性是愚癡的，行為是寂靜的，思考和行為也沒有發起，不思考、不起作用是自在的，這叫做離我，認識到沒有住所的修行身念處，也沒有法可以修行，也不是不修行。知道一切法沒有體性，也不是沒有體性，這樣觀察身體，修行身體的行為，觀察心就像幻化，知道心就像回聲，如實地知道心，感受快樂不貪愛，感受痛苦不厭惡，感受不苦不樂不失去正念，不執著于無明，離開感受，不被感受所牽引，這叫做如實地知見受念處。如果能夠這樣觀察感受修行的人，對於各種感受的法，心沒有執著，心不安住，對於一切心也不放棄，菩提之心也不失去正念，也不遠離，這叫做觀察心修行心念處。

【English Translation】 English version: Regarding all dharmas, whatever dharma is seen, there is no seeing, no wavering, attaining unwavering wisdom, acting without action, without cause, without condition, not adhering to various rules of conduct, nor not acting on the conditions of these rules, knowing that all dharmas are equal, not clinging to practice. Why? If there is no practice, there is no discrimination, cutting off all false thoughts, hopes, and attachments. This is the Bodhisattva's detachment from all attachments, also practicing the actions of all sentient beings, in order to teach sentient beings, gathering all dharmas that aid Bodhi, embracing the true Dharma, and not cutting off the seeds of the Three Jewels. What the Tathagata practices is, regarding the pure nature of all dharmas, there is no discrimination, because this Prajna (wisdom) nature is pure, therefore knowing that the Bodhi nature is pure; knowing that the Bodhi nature is pure, therefore knowing that the sentient beings' nature is pure; knowing that the sentient beings' nature is pure, therefore knowing that the nature of all dharmas is pure; knowing that the nature of all dharmas is pure, therefore attaining true wisdom regarding the nature of all dharmas; attaining true wisdom, therefore, whatever is heard is explained with the nature of the Dharma realm, without discrimination. Son of Heaven! This is called the Bodhisattva's pure wisdom eye, truly receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva observes the body, practices the mindfulness of the body, knowing that the past body has no boundary, knowing that the future body has no direction, the present body is like grass, wood, tiles, stones, and walls, if one can observe the body in this way, the nature of the body is ignorant, the actions are peaceful, thinking and actions do not arise, not thinking, not acting is freedom, this is called detachment from self, realizing the practice of mindfulness of the body without dwelling, there is no dharma to practice, nor is it not practicing. Knowing that all dharmas have no nature, nor are they without nature, observing the body in this way, practicing the actions of the body, observing the mind like an illusion, knowing the mind like an echo, truly knowing the mind, experiencing pleasure without craving, experiencing pain without aversion, experiencing neither pleasure nor pain without losing right mindfulness, not clinging to ignorance, leaving the experience, not being led by the experience, this is called truly knowing and seeing the mindfulness of feeling. If one can observe the practice of feeling in this way, regarding the dharmas of various feelings, the mind has no attachment, the mind does not dwell, regarding all minds, one does not abandon them, the Bodhi mind does not lose right mindfulness, nor does it depart, this is called observing the mind and practicing the mindfulness of the mind.

。善知法知見法行法，無念無思惟，入於法性無身受心，非觀法相發起見行入於法性，是名觀法行法念處。是一切法體性和合，聚集無物猶如虛空，如所聞事無念無思惟，自然說法念處。天子！是名知于凈法念處說受記也。複次天子！又是菩薩一切智心而得自在，如所教誨正住不施不亂不失，念于初發一切善根無垢心行，隨所行處一切能捨，訶犯戒心不依止戒，忍無諍訟，身口心意于諸眾生不生瞋心，不起聲聞緣覺精進乘進，不念思惟一切善法，不依諸禪定次第定，心無所行不見行諸見，不行諸法入一切法，如諸聖人于諸境界而無所行，雖近非聖身口意業未曾被訶，不以信故求于善法獨行無侶，欲自過世行精進行，永斷貪慾瞋癡結故、心無煩惱不破戒故。亦不親近行惡行者，無有諛諂內行凈故。無散亂語者口業凈故，無所求者自財知足故，非驅使者非邪命活故，無積聚者隨有所得皆知足故，無希望者離三界欲故，是知足者離惡求故，是寂靜者解一切法皆寂靜故，現瞋癡者舍世行故，無戲論者斷諸戲論故，是不還者斷欲瞋癡故，貪嗜法者調伏憍慢故，是易解者善調心故，善守護者護戒聚故，心善解脫者慧聚凈故，是不捨者行聖種故，無退轉者發菩提心畢究竟故，無所用者一切世行故，無諍訟者等一切眾生故，善自護者護

【現代漢語翻譯】現代漢語譯本：善於知曉法、見解法、實踐法，沒有念頭和思慮，進入到法性中，沒有身體感受和心念，不是觀察法的表象而發起見解和實踐，進入到法性中，這叫做觀察法、實踐法、念處。這是一切法的本體和合，聚集在一起卻空無一物，如同虛空，如同所聽聞的事物，沒有念頭和思慮，自然而然地說法，這是念處。天子！這叫做知曉清凈法、念處、說受記。再者，天子！菩薩以一切智慧的心而獲得自在，如同所教導的那樣，正直安住，不佈施、不散亂、不迷失，憶念最初發起的一切善根，以無垢的心行，隨所行之處都能捨棄，呵斥犯戒的心，不依賴戒律，忍受沒有爭訟，身口意對一切眾生不生嗔恨心，不發起聲聞、緣覺的精進乘，不念不思一切善法，不依賴禪定次第，心無所行，不見所行之見，不行諸法而入一切法，如同聖人在一切境界中無所行，雖然接近非聖，身口意業卻未曾被呵斥，不因為信仰而尋求善法，獨自修行沒有同伴，想要超越世間而精進行，永遠斷除貪慾、嗔恚、愚癡的束縛，心中沒有煩惱，不破戒。也不親近行惡的人，沒有諂媚，內心清凈。沒有散亂的語言，口業清凈。沒有所求，對自己的財富知足。不是被驅使的人，不以邪命為生。沒有積聚，隨有所得都知足。沒有希望，遠離三界慾望。這是知足的人，遠離惡求。這是寂靜的人，瞭解一切法都是寂靜的。顯現嗔恚和愚癡的人，是捨棄世俗行為。沒有戲論的人，是斷除一切戲論。這是不還的人，是斷除慾望、嗔恚、愚癡。貪求佛法的人，是調伏驕慢。這是容易理解的人，是善於調伏內心。這是善於守護的人，是守護戒律。心善於解脫的人，是智慧清凈。這是不捨棄的人，是修行聖種。這是不退轉的人，是發起菩提心直到究竟。這是無所用的人，是捨棄一切世俗行為。這是沒有爭訟的人，是平等對待一切眾生。這是善於自我守護的人，是守護現代漢語譯本：身口意，不放逸故。是名菩薩摩訶薩，善知凈法念處，說受記也。 English version: Being skilled in knowing the Dharma, seeing the Dharma, and practicing the Dharma, without thoughts or contemplation, entering into the nature of Dharma, without physical sensations or mental states, not observing the appearances of Dharma to initiate views and practices, entering into the nature of Dharma, this is called observing the Dharma, practicing the Dharma, and the mindfulness. This is the essence of all Dharmas being in harmony, gathered together yet empty, like space, like things heard, without thoughts or contemplation, naturally speaking the Dharma, this is mindfulness. Son of Heaven! This is called knowing the pure Dharma, mindfulness, and receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva, with the mind of all wisdom, attains freedom, as taught, abiding uprightly, not giving, not being scattered, not lost, remembering the initial arising of all good roots, with a pure mind, able to give up everything wherever they go, rebuking the mind that breaks precepts, not relying on precepts, enduring without disputes, not generating anger in body, speech, and mind towards all beings, not initiating the vehicle of Śrāvakas or Pratyekabuddhas, not thinking or contemplating all good Dharmas, not relying on the stages of meditation, the mind has no place to go, not seeing the views of what is practiced, not practicing Dharmas but entering all Dharmas, like the sages who have no practice in all realms, although close to non-sages, their actions of body, speech, and mind have never been rebuked, not seeking good Dharmas because of faith, practicing alone without companions, wanting to transcend the world and practice diligently, forever cutting off the bonds of greed, hatred, and delusion, without afflictions in the mind, not breaking precepts. Also, not associating with those who practice evil, without flattery, with inner purity. Without scattered speech, the karma of speech is pure. Without seeking, content with one's own wealth. Not being driven, not living by wrong livelihood. Without accumulation, content with whatever is obtained. Without hope, detached from the desires of the three realms. This is the content person, detached from evil seeking. This is the peaceful person, understanding that all Dharmas are peaceful. The person who manifests anger and delusion is abandoning worldly actions. The person without idle talk is cutting off all idle talk. This is the non-returner, cutting off desire, hatred, and delusion. The person who craves the Dharma is subduing arrogance. This is the easy-to-understand person, skilled in subduing the mind. This is the good protector, protecting the precepts. The mind that is well liberated is the purity of wisdom. This is the non-abandoner, practicing the noble lineage. This is the non-retrogressor, having generated the Bodhi mind until the end. This is the one without use, abandoning all worldly actions. This is the one without disputes, treating all beings equally. This is the one who protects themselves well, protecting English version: body, speech, and mind, not being negligent. This is called a Bodhisattva Mahāsattva, skilled in knowing the pure Dharma, mindfulness, and receiving the prediction.

【English Translation】 English version: Being skilled in knowing the Dharma, seeing the Dharma, and practicing the Dharma, without thoughts or contemplation, entering into the nature of Dharma, without physical sensations or mental states, not observing the appearances of Dharma to initiate views and practices, entering into the nature of Dharma, this is called observing the Dharma, practicing the Dharma, and the mindfulness. This is the essence of all Dharmas being in harmony, gathered together yet empty, like space, like things heard, without thoughts or contemplation, naturally speaking the Dharma, this is mindfulness. Son of Heaven! This is called knowing the pure Dharma, mindfulness, and receiving the prediction. Furthermore, Son of Heaven! The Bodhisattva, with the mind of all wisdom, attains freedom, as taught, abiding uprightly, not giving, not being scattered, not lost, remembering the initial arising of all good roots, with a pure mind, able to give up everything wherever they go, rebuking the mind that breaks precepts, not relying on precepts, enduring without disputes, not generating anger in body, speech, and mind towards all beings, not initiating the vehicle of Śrāvakas or Pratyekabuddhas, not thinking or contemplating all good Dharmas, not relying on the stages of meditation, the mind has no place to go, not seeing the views of what is practiced, not practicing Dharmas but entering all Dharmas, like the sages who have no practice in all realms, although close to non-sages, their actions of body, speech, and mind have never been rebuked, not seeking good Dharmas because of faith, practicing alone without companions, wanting to transcend the world and practice diligently, forever cutting off the bonds of greed, hatred, and delusion, without afflictions in the mind, not breaking precepts. Also, not associating with those who practice evil, without flattery, with inner purity. Without scattered speech, the karma of speech is pure. Without seeking, content with one's own wealth. Not being driven, not living by wrong livelihood. Without accumulation, content with whatever is obtained. Without hope, detached from the desires of the three realms. This is the content person, detached from evil seeking. This is the peaceful person, understanding that all Dharmas are peaceful. The person who manifests anger and delusion is abandoning worldly actions. The person without idle talk is cutting off all idle talk. This is the non-returner, cutting off desire, hatred, and delusion. The person who craves the Dharma is subduing arrogance. This is the easy-to-understand person, skilled in subduing the mind. This is the good protector, protecting the precepts. The mind that is well liberated is the purity of wisdom. This is the non-abandoner, practicing the noble lineage. This is the non-retrogressor, having generated the Bodhi mind until the end. This is the one without use, abandoning all worldly actions. This is the one without disputes, treating all beings equally. This is the one who protects themselves well, protecting English version: body, speech, and mind, not being negligent. This is called a Bodhisattva Mahāsattva, skilled in knowing the pure Dharma, mindfulness, and receiving the prediction.

他人故，調自心者不求他過故，離諸悕望者護凈戒故，廣說法者無吝惜故，是愛護者護於一切眾生心故，初發心者集一切善法故，無異行者於一切法得一味故，不動搖者斷諸動故，不觀種性者教化眾生故，等眾生者攝取一切諸眾生故，初觀空者一切法故，調諸見者善教化故，無想行者調伏行想諸眾生故，知無愿者所愿滿足善調伏故，一切知者觀無作故，是行善者不知足故，無物觀物者示現非物而是物故，不思惟觀者我寂靜故，無自我者觀化眾生以無我故，無非道行者化諸眾生離結使故，方便之心得畢竟者修行般若故，定住無去者終不證觸一切聲聞緣覺乘故，離道非道者第一義故，離行非行者一切凡夫證正行故，無莊嚴無不莊嚴者無不悕望諸法故，不自讚者不戲論他故，無等等智者具佛法故，無生法忍者一切諸法無生無滅忍故。天子！是名菩薩得於自在。

「天子！菩薩者隨所生處，非不知故生以知故生，而是菩薩攝取生死得自在故，亦得具足成就佛法。而是菩薩非生死流轉，以願力故在在處生得自在智，是名菩薩得自在智。菩薩非以得邊際故名自在智，若不斷絕一切善根是名菩薩得自在智。菩薩非得諸善根故名自在智，于諸善根無厭足故名自在智。菩薩非不生三界得名自在，為化眾生故生三界名為自在。菩薩非

【現代漢語翻譯】現代漢語譯本他人有過錯，能調伏自心的人，是因為不尋求他人的過失；遠離一切希望的人，是因為守護清凈的戒律；廣為說法的人，是因為沒有吝惜；是愛護眾生的人，是因為守護一切眾生的心；初發菩提心的人，是因為聚集一切善法；沒有不同行為的人，是因為在一切法中得到同一真味；不為所動搖的人，是因為斷除了一切動搖；不觀察種性的人，是因為教化眾生；平等對待眾生的人，是因為攝取一切眾生；初觀空性的人，是因為明白一切法皆空；調伏各種見解的人，是因為善於教化；沒有妄想行為的人，是因為調伏有妄想行為的眾生；知道無所求的人，是因為所愿滿足，善於調伏；一切知曉的人，是因為觀察無所作為；是行善的人，是因為不知滿足；無物而觀物的人，是因為示現非物而實為物；不思惟而觀的人，是因為我已寂靜；沒有自我的人，是因為觀察教化眾生以無我；沒有非道行為的人，是因為教化眾生脫離煩惱；方便之心得到究竟的人，是因為修行般若；安住不動搖的人，是因為終不證得一切聲聞緣覺乘；遠離道與非道的人，是因為證得第一義諦；遠離行與非行的人，是因為一切凡夫證得正行；沒有莊嚴也沒有不莊嚴的人，是因為沒有不希望諸法；不自我讚歎的人，是因為不戲論他人；具有無等等智慧的人，是因為具足佛法；證得無生法忍的人，是因為忍受一切諸法無生無滅。天子！這名為菩薩得到自在。天子！菩薩隨所生之處，並非不知而生，而是因為知曉而生，這樣的菩薩攝取生死而得自在，也能夠具足成就佛法。這樣的菩薩並非在生死中流轉，而是因為願力的緣故，在任何地方出生都能得到自在的智慧，這名為菩薩得到自在的智慧。菩薩並非因為得到邊際而名為自在智，如果不斷絕一切善根，這名為菩薩得到自在智。菩薩並非因為得到諸善根而名為自在智，而是因為對於諸善根沒有厭足，這名為自在智。菩薩並非不生於三界而得名自在，而是爲了教化眾生而生於三界，這名為自在。菩薩並非

【English Translation】 English version Those who, when others are at fault, can regulate their own minds, do so because they do not seek the faults of others; those who are detached from all hopes, do so because they protect pure precepts; those who widely expound the Dharma, do so because they are not stingy; those who are loving protectors, do so because they protect the minds of all sentient beings; those who have initially aroused the Bodhi mind, do so because they gather all good dharmas; those who have no different actions, do so because they attain the same true taste in all dharmas; those who are unshakeable, do so because they have cut off all agitation; those who do not observe lineage, do so because they teach sentient beings; those who treat all sentient beings equally, do so because they embrace all sentient beings; those who initially contemplate emptiness, do so because they understand all dharmas are empty; those who regulate all views, do so because they are skilled in teaching; those who have no deluded actions, do so because they regulate sentient beings with deluded actions; those who know there is nothing to seek, do so because their wishes are fulfilled and they are skilled in regulation; those who know all, do so because they observe non-action; those who practice good, do so because they are never satisfied; those who observe things without things, do so because they manifest what is not a thing but is a thing; those who observe without thinking, do so because 'I' am tranquil; those who have no self, do so because they observe and teach sentient beings with no-self; those who have no non-path actions, do so because they teach sentient beings to be free from afflictions; those whose expedient mind attains the ultimate, do so because they practice Prajna; those who abide without going, do so because they will never attain the vehicle of all Sravakas and Pratyekabuddhas; those who are detached from the path and non-path, do so because they attain the first principle; those who are detached from action and non-action, do so because all ordinary beings attain right action; those who have no adornment and no non-adornment, do so because they have no desires for any dharmas; those who do not praise themselves, do so because they do not engage in idle talk about others; those who have incomparable wisdom, do so because they are endowed with the Buddha Dharma; those who have attained the forbearance of the non-arising of dharmas, do so because they endure the non-arising and non-cessation of all dharmas. Son of Heaven! This is called a Bodhisattva attaining freedom. Son of Heaven! Bodhisattvas, wherever they are born, are not born out of ignorance but are born out of knowledge. Such Bodhisattvas embrace birth and death and attain freedom, and they are also able to fully accomplish the Buddha Dharma. Such Bodhisattvas do not transmigrate in birth and death, but because of the power of their vows, they are born in any place and attain the wisdom of freedom. This is called a Bodhisattva attaining the wisdom of freedom. Bodhisattvas are not called the wisdom of freedom because they have attained an end, but if they do not cut off all good roots, this is called a Bodhisattva attaining the wisdom of freedom. Bodhisattvas are not called the wisdom of freedom because they have attained all good roots, but because they are never satisfied with all good roots, this is called the wisdom of freedom. Bodhisattvas are not called free because they are not born in the three realms, but they are born in the three realms to teach sentient beings, and this is called freedom. Bodhisattvas are not

以離自結故得名自在，為諸眾生斷結使故勤修精進是名菩薩得自在智。菩薩不以為己身故得名自在，為于寂靜一切眾生諸苦惱故名為自在。菩薩非以舍故自在，攝取教化眾生故名為自在。菩薩非斷自貪瞋癡得名自在，斷諸眾生貪慾瞋癡諸結使故名為自在。菩薩非自證滅法故得名自在，為諸眾生證滅法故得名自在。菩薩非自斷漏故得名自在，菩薩為諸善根增長不斷漏法名得自在。菩薩非證三解脫故名得自在，菩薩解了三解脫故名為自在。菩薩非自在寂滅五陰名得自在，為舍一切眾生重擔名為自在。菩薩非以滅六根故名得自在，知諸眾生上下根故名為自在。菩薩非以生分盡故名得自在，菩薩不以斷絕生故名為自在。菩薩非得過於聲聞緣覺解脫名得自在，菩薩道場得解脫果受用一切諸眾生故名為自在。」

演說如是自在品時，於是眾中三萬二千諸天子等皆發無上正真道心。

爾時世尊贊于文殊師利童子：「善哉善哉！善說一切菩薩受記。文殊師利！若有菩薩聞說如是菩薩受記，一向信解不生驚畏，諸佛世尊為說真實無上道記。」

爾時寶上天子語文殊師利童子：「汝今演說于受記也。」

文殊師利言：「天子！我說受記我有是法，有覺了者我說受記，天子！我今不得，乃至一法亦無覺了，云何說受

【現代漢語翻譯】現代漢語譯本：因為遠離自身的束縛而得名自在，爲了斷除眾生的煩惱而勤修精進，這稱為菩薩獲得自在智。菩薩不是爲了自身而獲得自在，而是爲了使一切眾生從痛苦中解脫而獲得自在。菩薩不是因為捨棄而自在，而是因為攝取和教化眾生而自在。菩薩不是因為斷除自身的貪嗔癡而自在，而是因為斷除眾生的貪慾、嗔恚、愚癡等煩惱而自在。菩薩不是因為自己證得滅法而自在，而是爲了使眾生證得滅法而自在。菩薩不是因為自己斷除煩惱而自在，而是爲了使眾生的善根增長而不中斷煩惱而自在。菩薩不是因為證得三解脫而自在，而是因爲了解三解脫的真諦而自在。菩薩不是因為自在地寂滅五陰而自在，而是爲了捨棄一切眾生的重擔而自在。菩薩不是因為滅除六根而自在，而是因爲了解眾生的根器高下而自在。菩薩不是因為生命終結而自在，而是因為不執著于斷絕生命而自在。菩薩不是因為獲得超越聲聞、緣覺的解脫而自在，而是因為在菩提道場獲得解脫果，並受用一切眾生而自在。在演說這樣的自在品時，在場的聽眾中有三萬二千位天子等都發起了無上正等正覺的道心。這時，世尊讚歎文殊師利童子說：『太好了，太好了！你善於宣說一切菩薩的受記。文殊師利！如果有菩薩聽聞這樣的菩薩受記，能夠一心信解而不生驚恐畏懼，諸佛世尊就會為他們宣說真實無上的道記。』這時，寶上天子問文殊師利童子：『你現在演說關於受記的事情。』文殊師利說：『天子！我說受記，是因為我具有這樣的法，有覺悟的人我才說受記。天子！我現在沒有，乃至一法也沒有覺悟，如何說受記呢？』

【English Translation】 English version: It is named 'self-mastery' because of being free from one's own bonds. It is called a Bodhisattva's attainment of self-mastery wisdom because of diligently cultivating progress to sever the afflictions of all beings. A Bodhisattva is not named 'self-mastery' for their own sake, but for the sake of the peace and freedom from suffering of all beings. A Bodhisattva is not 'self-mastery' because of abandoning, but because of embracing and teaching beings. A Bodhisattva is not named 'self-mastery' because of severing their own greed, anger, and ignorance, but because of severing the afflictions of greed, anger, and ignorance of all beings. A Bodhisattva is not named 'self-mastery' because of realizing the cessation of dharma for themselves, but because of enabling all beings to realize the cessation of dharma. A Bodhisattva is not named 'self-mastery' because of severing their own outflows, but because of enabling the growth of good roots of all beings without severing the outflows. A Bodhisattva is not named 'self-mastery' because of realizing the three liberations, but because of understanding the three liberations. A Bodhisattva is not named 'self-mastery' because of the self-mastery of the cessation of the five aggregates, but because of relinquishing the heavy burdens of all beings. A Bodhisattva is not named 'self-mastery' because of the cessation of the six senses, but because of understanding the superior and inferior faculties of all beings. A Bodhisattva is not named 'self-mastery' because of the end of their life, but because of not clinging to the cessation of life. A Bodhisattva is not named 'self-mastery' because of attaining liberation surpassing that of Sravakas and Pratyekabuddhas, but because of attaining the fruit of liberation in the Bodhi-mandala and benefiting all beings. While expounding on such a chapter of self-mastery, thirty-two thousand devas and others in the assembly all generated the mind of Anuttara-samyak-sambodhi (supreme, right, and perfect enlightenment). At that time, the World Honored One praised Manjushri (Manjushri) Kumara, saying: 'Excellent, excellent! You have well explained the predictions of all Bodhisattvas. Manjushri! If there are Bodhisattvas who, upon hearing such predictions of Bodhisattvas, have unwavering faith and understanding without fear or trepidation, the Buddhas, the World Honored Ones, will declare the true and unsurpassed prediction of the path for them.' At that time, the deva, Bao Shang, asked Manjushri Kumara: 'You are now expounding on the matter of predictions.' Manjushri said: 'Deva! I speak of predictions because I possess such a dharma, and I speak of predictions to those who have awakened. Deva! I do not have it now, not even a single dharma have I awakened to, how can I speak of predictions?'

記？」

天子言：「文殊師利！恒河沙等諸佛世尊豈無解向而得果耶？」

文殊師利言：「天子！諸佛世尊無解向得果。天子！諸佛世尊不為解向得果說法。」

天子言：「文殊師利！諸佛世尊云何說法？」

文殊師利言：「天子！諸佛世尊亦不分別體性而說法也。無生無滅、無因無緣、無去無來、無有眾生非無眾生、無污染無白凈、無生死無涅槃，天子！諸佛世尊如是說法。」

天子問文殊師利言：「諸佛世尊不為涅槃而說法者，何以故名為佛出世耶？」

大寶積經卷第二十六大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十七

梁三藏曼陀羅譯法界體性無分別會第八之二

文殊師利言：「天子！覺了身見之體性故名佛出世。天子！示現無明有愛體性名佛出世，覺了貪瞋癡體性故名佛出世。天子！示現顛倒體性平等名佛出世。天子！覺了諸見之體性故名佛出世。天子！示陰界入法界體性名佛出世。天子！佛出世者，諸法無生是名演說無生法也，是無生法都無生死亦無涅槃。」

天子言：「文殊師利！當爲眾生說莊嚴無上正真道法。何以故？文殊師利！諸佛出世無所增長。」

文殊師利言：「天子！知恩報恩者」

【現代漢語翻譯】現代漢語譯本：天子問：『文殊師利（Manjusri，菩薩名）！難道恒河沙數那麼多的佛陀世尊，沒有通過修行而證得果位嗎？』文殊師利回答說：『天子！諸佛世尊不是通過修行而證得果位。天子！諸佛世尊說法，也不是爲了通過修行而證得果位。』天子問：『文殊師利！那麼諸佛世尊是如何說法的呢？』文殊師利回答說：『天子！諸佛世尊說法，也不分別事物的體性。他們說的是無生無滅、無因無緣、無去無來、無有眾生也非無眾生、無污染也無清凈、無生死也無涅槃。天子！諸佛世尊就是這樣說法的。』天子問文殊師利：『如果諸佛世尊說法不是爲了涅槃，那為什麼還稱之為佛陀出世呢？』

文殊師利回答說：『天子！覺悟到身見（Satkayadristi，認為五蘊和合的身體是真實存在的錯誤見解）的體性，所以稱為佛陀出世。天子！揭示無明（Avidya，對真理的無知）和愛（Trsna，渴愛）的體性，稱為佛陀出世；覺悟到貪（Raga）、嗔（Dvesa）、癡（Moha）的體性，所以稱為佛陀出世。天子！揭示顛倒（Viparyasa，對事物真相的錯誤認知）的體性是平等的，稱為佛陀出世。天子！覺悟到各種見解的體性，所以稱為佛陀出世。天子！揭示陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二處）和法界（Dharmadhatu，一切法的總稱）的體性，稱為佛陀出世。天子！佛陀出世，就是說諸法無生，這就是演說無生法，這無生法中既沒有生死，也沒有涅槃。』天子說：『文殊師利！應當為眾生宣說莊嚴無上正真道法。為什麼呢？文殊師利！諸佛出世並沒有增加什麼。』文殊師利說：『天子！是知恩報恩的人。』

【English Translation】 English version: The prince asked: 'Manjusri (a Bodhisattva)! Do the Buddhas, the World Honored Ones, as numerous as the sands of the Ganges, not attain enlightenment through practice?' Manjusri replied: 'Prince! The Buddhas, the World Honored Ones, do not attain enlightenment through practice. Prince! The Buddhas, the World Honored Ones, do not teach the Dharma for the sake of attaining enlightenment through practice.' The prince asked: 'Manjusri! Then how do the Buddhas, the World Honored Ones, teach the Dharma?' Manjusri replied: 'Prince! The Buddhas, the World Honored Ones, do not teach the Dharma by distinguishing the nature of things. They speak of no birth, no death, no cause, no condition, no going, no coming, no sentient beings and yet not no sentient beings, no defilement and no purity, no birth and death and no Nirvana. Prince! This is how the Buddhas, the World Honored Ones, teach the Dharma.' The prince asked Manjusri: 'If the Buddhas, the World Honored Ones, do not teach the Dharma for the sake of Nirvana, then why is it called the appearance of a Buddha in the world?'

Manjusri replied: 'Prince! It is called the appearance of a Buddha in the world because of the realization of the nature of the view of self (Satkayadristi, the mistaken view that the aggregate of five skandhas is a real self). Prince! It is called the appearance of a Buddha in the world because of the manifestation of the nature of ignorance (Avidya, ignorance of the truth) and craving (Trsna, thirst). It is called the appearance of a Buddha in the world because of the realization of the nature of greed (Raga), hatred (Dvesa), and delusion (Moha). Prince! It is called the appearance of a Buddha in the world because of the manifestation of the equality of the nature of perversion (Viparyasa, the wrong perception of the truth). Prince! It is called the appearance of a Buddha in the world because of the realization of the nature of all views. Prince! It is called the appearance of a Buddha in the world because of the manifestation of the nature of the skandhas (Skandha, the five aggregates), the dhatus (Dhatu, the eighteen realms), the ayatanas (Ayatana, the twelve sense bases), and the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Prince! The appearance of a Buddha in the world means that all dharmas are without birth, and this is the teaching of the unarisen dharma, which has neither birth and death nor Nirvana.' The prince said: 'Manjusri! One should teach the Dharma of the glorious, supreme, true path to sentient beings. Why is that? Manjusri! The appearance of the Buddhas in the world does not increase anything.' Manjusri said: 'Prince! It is those who know gratitude and repay it.'

天子言：「有所作者當知報恩。」

文殊師利言：「天子！汝欲使如來有所作也。」

天子言：「文殊師利！如來者無有所作。諸佛如來到于無為，無為之道無有所作。」

文殊師利言：「天子！汝許無為者無報恩非不報恩。」

天子言：「文殊師利！如此法者不應為初發意者說。何以故？若聞是法生於驚畏便當退轉。」

文殊師利言：「天子！若有菩薩初發無上菩提之心驚畏退轉，是人則住于退轉也。」

天子言：「文殊師利！何故說是？」

文殊師利言：「天子！若有菩薩初發道心驚畏聲聞緣覺地，則便退轉。若慳惜破戒瞋怠亂癡，住于不退。」

天子言：「文殊師利！云何住也？」

文殊師利言：「天子！若有菩薩初發道心，安住法界平等中故，是名善住初發心菩薩，名之為住。」

天子言：「文殊師利！菩薩齊幾名初發心？」

文殊師利言：「天子！若有菩薩初發心者，修行于空無相無作，解一切法無生無滅，是名菩薩初發心也。」

天子言：「文殊師利！云何菩薩名為久行？」

文殊師利言：「天子！一切凡夫名為久行，于生死中不知始故。」

天子復問：「文殊師利！云何菩薩名久行者？」

文殊師

【現代漢語翻譯】現代漢語譯本天子說：『有所作為的人應當知道報恩。』文殊師利（Manjusri，菩薩名）說：『天子！您是想讓如來（Tathagata，佛的稱號）有所作為啊。』天子說：『文殊師利！如來是無所作為的。諸佛如來處於無為（Asamskrta，不生不滅的境界），無為之道是無所作為的。』文殊師利說：『天子！您承認處於無為境界的人，報恩與不報恩都是不成立的。』天子說：『文殊師利！這樣的法不應該對初發心的人說。為什麼呢？如果他們聽到這個法，產生驚恐畏懼，就會退轉。』文殊師利說：『天子！如果有菩薩初發無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心，卻因驚恐畏懼而退轉，這個人就停留在退轉的狀態了。』天子說：『文殊師利！為什麼這麼說？』文殊師利說：『天子！如果有菩薩初發道心，卻因害怕聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的境界而退轉，那麼他就會退轉。如果他慳吝、破戒、嗔怒、懈怠、散亂、愚癡，反而不會退轉。』天子說：『文殊師利！如何才能不退轉呢？』文殊師利說：『天子！如果有菩薩初發道心，安住在法界（Dharmadhatu，一切諸法的總稱）平等之中，這就叫做善住初發心的菩薩，這就叫做不退轉。』天子說：『文殊師利！菩薩到什麼程度才算初發心呢？』文殊師利說：『天子！如果有菩薩初發心，修行于空（Sunyata，無自性）、無相（Animitta，沒有實體）、無作（Apranihita，沒有造作），理解一切法不生不滅，這就叫做菩薩初發心。』天子說：『文殊師利！什麼樣的菩薩叫做久行呢？』文殊師利說：『天子！一切凡夫都叫做久行，因為他們在生死輪迴中不知起始。』天子又問：『文殊師利！什麼樣的菩薩叫做久行呢？』文殊師利說：『天子！如果菩薩修行于空、無相、無作，已經很久了，這就叫做菩薩久行。』

【English Translation】 English version The Emperor said, 'Those who have done something should know to repay kindness.' Manjusri (a Bodhisattva) said, 'Your Majesty! You wish to make the Tathagata (an epithet of the Buddha) do something.' The Emperor said, 'Manjusri! The Tathagata is without action. The Buddhas, the Tathagatas, abide in the unconditioned (Asamskrta, the state of non-arising and non-ceasing), and the path of the unconditioned is without action.' Manjusri said, 'Your Majesty! You acknowledge that for those in the unconditioned state, the concept of repaying kindness or not repaying kindness is not applicable.' The Emperor said, 'Manjusri! Such a teaching should not be spoken to those who have just set their minds on enlightenment. Why? If they hear this teaching, they will become frightened and retreat.' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on unsurpassed Bodhi (Anuttara-samyak-sambodhi, perfect enlightenment), retreats due to fear, that person remains in a state of retreat.' The Emperor said, 'Manjusri! Why do you say this?' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on the path, retreats out of fear of the realms of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), then they will retreat. If they are stingy, break precepts, are angry, lazy, distracted, or foolish, they will not retreat.' The Emperor said, 'Manjusri! How does one not retreat?' Manjusri said, 'Your Majesty! If a Bodhisattva, having initially set their mind on the path, abides in the equality of the Dharmadhatu (the realm of all phenomena), this is called a Bodhisattva who is well-established in their initial aspiration, and this is called non-retreat.' The Emperor said, 'Manjusri! At what stage is a Bodhisattva considered to have just set their mind on enlightenment?' Manjusri said, 'Your Majesty! If a Bodhisattva has just set their mind on enlightenment, practices emptiness (Sunyata, the absence of inherent existence), signlessness (Animitta, the absence of characteristics), and non-action (Apranihita, the absence of intentional effort), and understands that all phenomena are without arising or ceasing, this is called a Bodhisattva who has just set their mind on enlightenment.' The Emperor said, 'Manjusri! What kind of Bodhisattva is called a long-practitioner?' Manjusri said, 'Your Majesty! All ordinary beings are called long-practitioners, because they do not know the beginning of their cycle of birth and death.' The Emperor asked again, 'Manjusri! What kind of Bodhisattva is called a long-practitioner?' Manjusri said, 'Your Majesty! If a Bodhisattva has been practicing emptiness, signlessness, and non-action for a long time, this is called a Bodhisattva who is a long-practitioner.'

利言：「天子！若有菩薩行於愛染，為化愛染諸眾生故，而亦不共是愛染住，名菩薩久行；行於瞋恚，為化瞋恚諸眾生故，不共瞋住；亦行愚癡，為化愚癡諸眾生故，不共癡住；亦行等分，為化等分諸眾生故，而亦不共一切結住。天子！若有菩薩化眾生故觀一切相，亦不分別法界體相，名菩薩久行者。」

天子言：「文殊師利！云何菩薩名為不退轉？」

文殊師利言：「天子！若有菩薩觀一切法無災無不災，觀法界體性無災無不災，是名菩薩不退轉也。複次天子！若有菩薩亦退不退，是名菩薩不退轉也。所以者何？退者欲界退諸善故。複次天子！菩薩不知不解故退，以知解故無有諍訟是名不退。何以故？解一切性法性。我以能解了一切法性更不復退，是名不退。于佛法無疑不信他語，離是不是，初心清凈無有嫉妒亦無動搖，智慧明照於一切法而得自在，解了佛法，是名菩薩不退轉也。」

天子言：「文殊師利！云何菩薩名為一生？」

文殊師利言：「天子！菩薩若知一切諸生而亦不生，亦知一切眾生生死，于諸生中善能說法，教化眾生生處無取，亦取諸生離生死取，不去不來不上不下，一切諸法悉平等故；亦知因緣和合增長，一切眾生身口心意悉皆平等，一切眾生無有境界，住佛境界入於法

【現代漢語翻譯】現代漢語譯本：利言：『天子！如果菩薩在愛染中修行，是爲了教化那些被愛染束縛的眾生，但自己卻不與愛染同住，這叫做菩薩久行；在嗔恚中修行，是爲了教化那些被嗔恚束縛的眾生，自己卻不與嗔恚同住；也在愚癡中修行，是爲了教化那些被愚癡束縛的眾生，自己卻不與愚癡同住；也在等分（指平等對待一切）中修行，是爲了教化那些執著于等分的眾生，自己卻不與一切煩惱束縛同住。天子！如果菩薩爲了教化眾生而觀察一切現象，卻不分別法界的本體和現象，這叫做菩薩久行者。』天子問：『文殊師利（Manjusri，菩薩名）！什麼樣的菩薩被稱為不退轉？』文殊師利回答：『天子！如果菩薩觀察一切法既沒有災難也沒有非災難，觀察法界的本體和性質既沒有災難也沒有非災難，這就叫做菩薩不退轉。此外，天子！如果菩薩既有退轉也有不退轉，這叫做菩薩不退轉。為什麼呢？退轉是因為在欲界退失了各種善行。此外，天子！菩薩因為不知不解而退轉，因為知解而沒有爭論，這叫做不退轉。為什麼呢？因為理解了一切事物的本性。我因為能夠理解一切事物的本性，所以不再退轉，這叫做不退轉。對於佛法沒有疑惑，不相信其他人的說法，遠離是非對錯，初心清凈沒有嫉妒也沒有動搖，智慧明亮照耀一切事物而獲得自在，理解了佛法，這叫做菩薩不退轉。』天子問：『文殊師利！什麼樣的菩薩被稱為一生？』文殊師利回答：『天子！菩薩如果知道一切諸生（指各種生命形式）而自己卻不生，也知道一切眾生的生死，在各種生命形式中善於說法，教化眾生在生命之處不執著，也從各種生命形式中脫離生死執著，不來不去，不上不下，因為一切諸法都是平等的；也知道因緣和合增長，一切眾生的身口意都平等，一切眾生沒有界限，安住于佛的境界，進入法

【English Translation】 English version: Li said, 'O Son of Heaven! If a Bodhisattva practices amidst attachment, it is to transform beings who are attached, yet he does not dwell in that attachment; this is called a Bodhisattva's long practice. He practices amidst anger, to transform beings who are angry, yet he does not dwell in anger. He also practices amidst ignorance, to transform beings who are ignorant, yet he does not dwell in ignorance. He also practices amidst equanimity, to transform beings who are attached to equanimity, yet he does not dwell in any fetters. O Son of Heaven! If a Bodhisattva observes all phenomena to transform beings, yet does not discriminate the essence of the Dharma realm, this is called a Bodhisattva who has long practiced.' The Son of Heaven said, 'Manjusri (a Bodhisattva's name)! What kind of Bodhisattva is called non-retrogressive?' Manjusri said, 'O Son of Heaven! If a Bodhisattva observes all dharmas as neither having calamity nor not having calamity, and observes the essence of the Dharma realm as neither having calamity nor not having calamity, this is called a non-retrogressive Bodhisattva. Furthermore, O Son of Heaven! If a Bodhisattva is both retrogressive and non-retrogressive, this is called a non-retrogressive Bodhisattva. Why is that? Retrogressing is due to losing good deeds in the desire realm. Furthermore, O Son of Heaven! A Bodhisattva retrogresses because of not knowing and not understanding, and because of knowing and understanding, there is no dispute; this is called non-retrogressive. Why is that? Because he understands the nature of all things. Because I can understand the nature of all things, I no longer retrogress; this is called non-retrogressive. He has no doubt about the Buddha's teachings, does not believe others' words, is free from right and wrong, his initial intention is pure, without jealousy or wavering, his wisdom shines brightly on all things and he attains freedom, and he understands the Buddha's teachings; this is called a non-retrogressive Bodhisattva.' The Son of Heaven said, 'Manjusri! What kind of Bodhisattva is called a single life?' Manjusri said, 'O Son of Heaven! If a Bodhisattva knows all births (referring to various forms of life) yet does not himself take birth, and also knows the birth and death of all beings, and is skilled in teaching the Dharma in all forms of life, teaching beings not to cling to the place of birth, and also to detach from the clinging to birth and death, neither going nor coming, neither up nor down, because all dharmas are equal; he also knows that causes and conditions come together and grow, that the body, speech, and mind of all beings are equal, that all beings have no boundaries, and he dwells in the realm of the Buddha, entering the Dharma

界。法界平等故，平等解了眾生之心，善解知時至於道場，是名一生。天子！是則名為菩薩一生。」

爾時寶上天子問于文殊師利童子：「云何名菩薩不生，亦於一切而得自在？」

文殊師利言：「天子！若有菩薩知於行業非憍慢故，是菩薩不生，亦於一切而得自在。複次天子！菩薩能捨一切所有菩提之心，畢竟不退，是名不生；若不共諸嫉妒結住，是名一切而得自在。若有菩薩威儀法則、諸功德戒具成就行，是名不生；不共犯戒住，是名一切而得自在。心不捨背一切眾生，是名不生；不共一切無明瞋恚諸結使住，是名一切而得自在。于諸善根堅住不動，是名不生；于善根中發勤進勇意，是名一切而得自在。入諸禪定及次第定，是名不生；不味禪樂，是名一切而得自在。若勤精進求般若慧學問無厭，是名不生；不共癡住，是名一切而得自在。不瞋惱諍，是名不生；不共瞋惱諸諍訟住，是名一切而得自在。若如實語，是名不生；若如實住，名得自在。若內寂靜，是名不生；若不污染外諸境界，名得自在。若能究竟一切智心，是名不生；不求下乘，名得自在。覺諸業果，是名不生；降伏魔業，名得自在。得世光明，是名不生；世法不污，名得自在。不逆所住，是名不生；不墮所作，名得自在。若離諸慢放逸勢

【現代漢語翻譯】現代漢語譯本：'界'（dhatu，指構成宇宙的元素或領域）。因為法界（dharma-dhatu，指一切法的總和）是平等的，所以能平等地理解眾生的心，善於瞭解時機，最終到達道場（bodhimanda，指菩提樹下的覺悟之地），這被稱為『一生』。天子！這就是菩薩的『一生』。

那時，寶上天子問文殊師利童子：『如何稱作菩薩不生，並且在一切法中獲得自在？』

文殊師利說：『天子！如果菩薩知道自己的行為不是出於驕慢，這樣的菩薩就是不生，並且在一切法中獲得自在。再者，天子！菩薩能夠捨棄一切，擁有菩提之心，並且永遠不退轉，這被稱為不生；如果不與嫉妒的煩惱相處，這被稱為在一切法中獲得自在。如果菩薩的威儀法則、各種功德戒律都圓滿成就，這被稱為不生；不與犯戒的行為相處，這被稱為在一切法中獲得自在。心中不捨棄背離一切眾生，這被稱為不生；不與一切無明、嗔恚等煩惱相處，這被稱為在一切法中獲得自在。對於各種善根堅定不動搖，這被稱為不生；在善根中發起勤奮精進的意願，這被稱為在一切法中獲得自在。進入各種禪定以及次第禪定，這被稱為不生；不貪戀禪定的快樂，這被稱為在一切法中獲得自在。如果勤奮精進地追求般若智慧，學習永不厭倦，這被稱為不生；不與愚癡相處，這被稱為在一切法中獲得自在。不嗔怒爭鬥，這被稱為不生；不與嗔怒爭訟相處，這被稱為在一切法中獲得自在。如果說真實的話，這被稱為不生；如果安住于真實，這被稱為獲得自在。如果內心寂靜，這被稱為不生；如果不被外在的各種境界污染，這被稱為獲得自在。如果能夠究竟一切智心，這被稱為不生；不追求下乘的教法，這被稱為獲得自在。覺悟各種業的果報，這被稱為不生；降伏魔的業力，這被稱為獲得自在。獲得世間的光明，這被稱為不生；不被世間的法所污染，這被稱為獲得自在。不違背所安住的境界，這被稱為不生；不墮落於所作的行為，這被稱為獲得自在。如果遠離各種驕慢放逸的勢力，'

【English Translation】 English version: 'Realm' (dhatu). Because the dharma-dhatu (the totality of all dharmas) is equal, one can equally understand the minds of sentient beings, skillfully understand the timing, and ultimately reach the bodhimanda (the place of enlightenment under the Bodhi tree), this is called 'one life'. Heavenly Son! This is what is called a Bodhisattva's 'one life'.

At that time, the Heavenly Son Jewel Top asked Manjushri, the youth: 'What is called a Bodhisattva's non-birth, and also being free in all dharmas?'

Manjushri said: 'Heavenly Son! If a Bodhisattva knows that their actions are not out of arrogance, this Bodhisattva is non-born and is also free in all dharmas. Furthermore, Heavenly Son! A Bodhisattva can relinquish everything, possess the mind of Bodhi, and never regress, this is called non-birth; if one does not dwell with the afflictions of jealousy, this is called being free in all dharmas. If a Bodhisattva's demeanor, rules, and various meritorious precepts are fully accomplished, this is called non-birth; not dwelling with actions that violate precepts, this is called being free in all dharmas. If the mind does not abandon or turn away from all sentient beings, this is called non-birth; not dwelling with all ignorance, anger, and other afflictions, this is called being free in all dharmas. If one is firm and unmoving in all good roots, this is called non-birth; in good roots, generating the intention of diligent effort, this is called being free in all dharmas. Entering various samadhis and sequential samadhis, this is called non-birth; not savoring the joy of samadhi, this is called being free in all dharmas. If one diligently seeks prajna wisdom, learning without weariness, this is called non-birth; not dwelling with ignorance, this is called being free in all dharmas. Not being angry or contentious, this is called non-birth; not dwelling with anger and disputes, this is called being free in all dharmas. If one speaks truthfully, this is called non-birth; if one dwells in truth, this is called being free. If the inner mind is tranquil, this is called non-birth; if one is not defiled by external realms, this is called being free. If one can ultimately achieve the mind of all-knowing wisdom, this is called non-birth; not seeking the teachings of the lower vehicle, this is called being free. Awakening to the karmic consequences of actions, this is called non-birth; subduing the actions of Mara, this is called being free. Obtaining worldly light, this is called non-birth; not being defiled by worldly dharmas, this is called being free. Not opposing where one dwells, this is called non-birth; not falling into what one has done, this is called being free. If one is free from the power of all arrogance and laxity,'

力，是名不生；若智慧識成就聖樂，名得自在。不退所誓，是名不生；所誓出世，名得自在。順行緣生，是名不生；不執緣生法，名得自在。若以盡智觀一切空，是名不生；具諸善根，名得自在。若方便智發起所作，生大悲心修勤進行，是名不生；若能安住諸解脫法，名得自在。若不污染於一切法，名為不生；若斷諸見而為說法，名得自在。若善思惟不見諸法，是名不生；得力不證一切諸法，名得自在。若觀一切諸法性空，是名不生；若不放舍一切眾生，名得自在。若不住三界，是名不生；為眾生故不入涅槃，名得自在。

「複次天子！若有言語，是動搖語、是妄想語、是執著語，是有發起。天子！於一切法無有言語，不行不動無諸戲論語，不捨眾生亦不滅度無所言說。天子！若無言說亦無文字則無所說，若有用者則有發起言說文字。天子！以是義故，菩薩之行不可說用不可行念，是名慈心、是名不殺，于諸聖中得名自在。」

說是法已，世尊贊言：「善哉善哉！文殊師利！善為諸菩薩說不生自在。文殊師利！若菩薩行如是法自在無礙，是菩薩疾得諸佛授無上道。」

聞此法時，於是眾中有五百菩薩得無生法忍。爾時世尊即與無上正真道記，各各佛土、各各名字某甲如來。爾時眾中有于天子如是思

【現代漢語翻譯】現代漢語譯本『力』（bala，指修行所產生的力量），名為『不生』（anutpāda，指不生不滅的境界）；若智慧之識成就聖樂（ārya-sukha，指聖者的快樂），名為『得自在』（vaśitā，指獲得自在）。不退所誓（pratijñā，指誓願），名為『不生』；所誓出世（loka-uttara，指超越世俗），名為『得自在』。順行緣生（pratītyasamutpāda，指因緣和合而生），名為『不生』；不執緣生法（pratītyasamutpāda-dharma，指因緣和合而生的法），名為『得自在』。若以盡智（kṣaya-jñāna，指斷盡煩惱的智慧）觀一切空（śūnyatā，指空性），名為『不生』；具諸善根（kuśala-mūla，指善的根基），名為『得自在』。若方便智（upāya-jñāna，指善巧方便的智慧）發起所作，生大悲心（mahā-karuṇā，指偉大的慈悲心）修勤進行，名為『不生』；若能安住諸解脫法（vimokṣa-dharma，指解脫的法門），名為『得自在』。若不污染於一切法（sarva-dharma，指一切事物），名為『不生』；若斷諸見（dṛṣṭi，指錯誤的見解）而為說法，名為『得自在』。若善思惟不見諸法，名為『不生』；得力不證一切諸法，名為『得自在』。若觀一切諸法性空，名為『不生』；若不放舍一切眾生（sarva-sattva，指一切有情眾生），名為『得自在』。若不住三界（trayo-dhātavaḥ，指欲界、色界、無色界），名為『不生』；為眾生故不入涅槃（nirvāṇa，指寂滅的境界），名為『得自在』。『複次，天子！』若有言語，是動搖語、是妄想語、是執著語，是有發起。天子！於一切法無有言語，不行不動無諸戲論語，不捨眾生亦不滅度無所言說。天子！若無言說亦無文字則無所說，若有用者則有發起言說文字。天子！以是義故，菩薩之行不可說用不可行念，是名慈心（maitrī，指慈愛之心）、是名不殺（ahiṃsā，指不傷害），于諸聖中得名自在。』說是法已，世尊贊言：『善哉善哉！文殊師利（Mañjuśrī，指文殊菩薩）！善為諸菩薩說不生自在。文殊師利！若菩薩行如是法自在無礙，是菩薩疾得諸佛授無上道（anuttarā-samyak-saṃbodhi，指無上正等正覺）。』聞此法時，於是眾中有五百菩薩得無生法忍（anutpattika-dharma-kṣānti，指對不生不滅之法的領悟）。爾時世尊即與無上正真道記（anuttarā-samyak-saṃbodhi-vyākaraṇa，指對無上正等正覺的授記），各各佛土、各各名字某甲如來。爾時眾中有于天子如是思

【English Translation】 English version 'Power' (bala), is called 'non-arising' (anutpāda); if the wisdom-consciousness achieves holy bliss (ārya-sukha), it is called 'attaining mastery' (vaśitā). Not retreating from one's vow (pratijñā), is called 'non-arising'; the vow to transcend the world (loka-uttara), is called 'attaining mastery'. Following the arising of conditions (pratītyasamutpāda), is called 'non-arising'; not clinging to the law of conditioned arising (pratītyasamutpāda-dharma), is called 'attaining mastery'. If one observes all as empty (śūnyatā) with the wisdom of exhaustion (kṣaya-jñāna), it is called 'non-arising'; possessing all roots of goodness (kuśala-mūla), is called 'attaining mastery'. If skillful wisdom (upāya-jñāna) initiates action, generating great compassion (mahā-karuṇā) and diligently practicing, it is called 'non-arising'; if one can abide in all the laws of liberation (vimokṣa-dharma), it is called 'attaining mastery'. If one is not defiled by all things (sarva-dharma), it is called 'non-arising'; if one cuts off all views (dṛṣṭi) and teaches the Dharma, it is called 'attaining mastery'. If one thinks well and does not see any things, it is called 'non-arising'; having power and not realizing all things, it is called 'attaining mastery'. If one observes the nature of all things as empty, it is called 'non-arising'; if one does not abandon all sentient beings (sarva-sattva), it is called 'attaining mastery'. If one does not abide in the three realms (trayo-dhātavaḥ), it is called 'non-arising'; for the sake of sentient beings, not entering Nirvana (nirvāṇa), it is called 'attaining mastery'. 'Furthermore, son of the gods! If there is speech, it is wavering speech, it is deluded speech, it is clinging speech, it is with origination. Son of the gods! In all things there is no speech, no going, no moving, no playful speech, not abandoning sentient beings, nor passing into extinction, there is nothing to say. Son of the gods! If there is no speech and no writing, then there is nothing to say; if there is use, then there is the origination of speech and writing. Son of the gods! Because of this meaning, the practice of a Bodhisattva cannot be spoken of, cannot be used, cannot be thought of, this is called loving-kindness (maitrī), this is called non-harming (ahiṃsā), among the holy ones, it is called attaining mastery.' Having spoken this Dharma, the World Honored One praised, 'Excellent, excellent! Mañjuśrī! (Mañjuśrī) You have well explained non-arising mastery for all Bodhisattvas. Mañjuśrī! If a Bodhisattva practices such Dharma, being free and unobstructed, that Bodhisattva will quickly receive the prediction of unsurpassed enlightenment (anuttarā-samyak-saṃbodhi) from all Buddhas.' Upon hearing this Dharma, five hundred Bodhisattvas in the assembly attained the forbearance of non-arising Dharma (anutpattika-dharma-kṣānti). At that time, the World Honored One immediately gave the prediction of unsurpassed, true, and right enlightenment (anuttarā-samyak-saṃbodhi-vyākaraṇa), each in their own Buddha-land, each with their own name, such and such Tathagata. At that time, among the assembly, there were sons of the gods who thought thus

念：「是寶上天子當於幾時成無上道？佛名何等？佛土云何？」

以佛力故，爾時大德阿難白佛言：「世尊！是寶上菩薩當於幾時得成無上正真之道？佛土云何？得成道已其佛何名？」

佛告阿難：「是寶上天子于百千劫，當成無上正真之道，號寶莊嚴如來。於此東方，其佛國土名寶莊嚴，劫名寶來。阿難！是寶莊嚴佛土豐樂甚可欣樂，饒諸財寶多諸人民，無有諸難亦無惡道。阿難！是佛土中，無諸瓦石沙土荊棘、山谷堆阜，地平如掌三寶所成，閻浮檀金、琉璃頗梨互相間錯甚可愛樂，以金網覆上。阿難！如化樂天宮殿園池、衣服豐饒，行來往返，是寶莊嚴佛土人民亦復如是。土無聲聞緣覺乘名、唯有菩薩，受種種法樂、入種種禪定莊嚴，作于種種神通以自娛樂，無有餘樂唯除法喜悅預之樂，是故世界名寶莊嚴。彼佛壽命六十六億歲。出家菩薩僧六十六億，在家菩薩無量無邊。是莊嚴如來為諸菩薩演說法時，上升虛空高八十億多羅之樹，結加趺坐滿千國土，出千光明照彼佛土，雨于天花天香末香，天樂各各有百千種，說法音聲普聞佛土，說無盡主陀羅尼法。何謂無盡主陀羅尼法？一切諸法寂靜主故。顯示身心寂靜之想，一切諸法觀照主故。顯示分別於一切法，一切諸法善思惟主故。顯示一切諸法寂靜，一

【現代漢語翻譯】現代漢語譯本：念道：『這位寶上天子將在何時成就無上道？佛號是什麼？佛土又是什麼樣的？』由於佛陀的威神力，當時大德阿難向佛陀稟告說：『世尊！這位寶上菩薩將在何時成就無上正真之道？他的佛土是什麼樣的？成就道業后，他的佛號是什麼？』佛陀告訴阿難：『這位寶上天子將在百千劫后，成就無上正真之道，佛號為寶莊嚴如來。在東方，他的佛國土名為寶莊嚴，劫名為寶來。阿難！這寶莊嚴佛土非常富饒快樂，令人欣喜，充滿各種財寶，人民眾多，沒有各種災難，也沒有惡道。阿難！在這佛土中，沒有瓦礫、石頭、沙土、荊棘、山谷、土丘，地面平坦如手掌，由三寶所成，閻浮檀金、琉璃、頗梨互相交錯，非常可愛，上面覆蓋著金網。阿難！如同化樂天的宮殿、園林、衣服一樣豐饒，來來往往，寶莊嚴佛土的人民也是如此。這佛土沒有聲聞、緣覺乘的名號，只有菩薩，他們享受各種法樂，進入各種禪定，以各種神通自娛自樂，沒有其他的快樂，只有法喜充滿的快樂，因此這個世界名為寶莊嚴。那位佛的壽命有六十六億歲。出家的菩薩僧有六十六億，在家的菩薩無量無邊。當莊嚴如來為諸菩薩演說法時，他會升到虛空中，高八十億多羅樹，結跏趺坐，充滿千個國土，放出千道光明照耀他的佛土，降下天花、天香、末香，天樂各有百千種，說法的聲音普遍傳遍佛土，宣說無盡主陀羅尼法。什麼是無盡主陀羅尼法？因為一切諸法都是寂靜的主宰。顯示身心寂靜的意念，因為一切諸法都是觀照的主宰。顯示分別一切諸法，因為一切諸法都是善思惟的主宰。顯示一切諸法寂靜，一』

【English Translation】 English version: 'It is thought: When will this Treasure-Surpassing Heavenly Son achieve the Unsurpassed Path? What will be the Buddha's name? What will his Buddha-land be like?' Due to the Buddha's power, at that time, the great virtuous Ananda said to the Buddha, 'World Honored One! When will this Treasure-Surpassing Bodhisattva achieve the Unsurpassed, True, and Right Path? What will his Buddha-land be like? After achieving the Path, what will his Buddha's name be?' The Buddha told Ananda, 'This Treasure-Surpassing Heavenly Son will, after hundreds of thousands of kalpas, achieve the Unsurpassed, True, and Right Path, and will be named Treasure Adornment Tathagata. In the east, his Buddha-land will be named Treasure Adornment, and the kalpa will be named Treasure Come. Ananda! This Treasure Adornment Buddha-land is very rich and joyful, delightful, filled with various treasures, with many people, without various calamities, and without evil paths. Ananda! In this Buddha-land, there are no tiles, stones, sand, thorns, valleys, or mounds; the ground is as flat as the palm of a hand, made of the Three Treasures, with Jambudvipa gold, lapis lazuli, and crystal intermingled, very lovely, covered with a golden net. Ananda! Like the palaces, gardens, and clothing of the Paranirmitavasavartin Heaven, abundant and luxurious, coming and going, the people of the Treasure Adornment Buddha-land are also like this. This land has no names of Sravakas or Pratyekabuddhas, only Bodhisattvas, who enjoy various Dharma joys, enter various samadhis, and entertain themselves with various supernatural powers, having no other joys except the joy of Dharma, therefore this world is named Treasure Adornment. That Buddha's lifespan is sixty-six billion years. There are sixty-six billion ordained Bodhisattva monks, and countless lay Bodhisattvas. When the Adornment Tathagata expounds the Dharma for the Bodhisattvas, he ascends into the sky, eighty billion Tala trees high, sits in the lotus position, filling a thousand lands, emitting a thousand rays of light illuminating his Buddha-land, raining down heavenly flowers, heavenly incense, and powdered incense, with hundreds of thousands of kinds of heavenly music, the sound of his Dharma pervading the Buddha-land, proclaiming the Dharma of the Endless Master Dharani. What is the Dharma of the Endless Master Dharani? Because all dharmas are the masters of stillness. It shows the thought of stillness of body and mind, because all dharmas are the masters of contemplation. It shows the differentiation of all dharmas, because all dharmas are the masters of good contemplation. It shows the stillness of all dharmas, one'

切諸法善行主故。顯示一切可作之法光明照曜，一切諸法智光明照平等主故。顯示諸法無有增減，一切諸法決定主故。顯示一切諸法增長，一切諸法智慧主故。顯示一切法無諍訟，一切諸法善觀主故。顯示一切諸法無瞋，一切諸法正念主故。顯示一切法不失念，一切諸法導引主故。顯示一切諸法相義，一切諸法慧分別主故。顯示一切法清凈意，一切諸法空寂主故。顯示諸法斷諸見道，一切諸法無相主故。顯示一切諸法寂靜，一切諸法無愿主故。顯示諸法斷于諸道，一切諸法無作主故。顯示諸法離於作者，一切諸法無出主故。顯示一切諸法無出，一切諸法無生主故。顯示一切諸法無盡，一切諸法離欲主故。顯示一切諸法無錯，一切諸法無二主故。顯示一切法現在智，一切諸法無二主故。顯示一切諸法離二，一切諸法無依主故。顯示一切諸法不動，一切諸法無眾生主故。顯示諸法眾生平等，一切諸法寂靜主故。顯示一切諸法不變，一切諸法不得主故。顯示一切諸法無行，一切諸法無居主故。顯示一切諸法離處，一切諸法無定主故。顯示一切無法自在，一切諸法因緣生故。顯示一切諸法出過，一切諸法勇猛主故。顯示一切諸法不出，一切諸法無過主故。顯示一切諸法無起，一切諸法如主故。顯示一切法無不如，一切諸法如始

【現代漢語翻譯】現代漢語譯本：因為能主導一切法的善行，所以能顯示一切可實踐之法的光明照耀；因為能主導一切法的智慧光明平等，所以能顯示諸法沒有增減；因為能主導一切法的決定性，所以能顯示一切諸法的增長；因為能主導一切法的智慧，所以能顯示一切法沒有諍訟；因為能主導一切法的善觀，所以能顯示一切諸法沒有嗔恨；因為能主導一切法的正念，所以能顯示一切法不失念；因為能主導一切法的引導，所以能顯示一切諸法的相義；因為能主導一切法的慧分別，所以能顯示一切法清凈的意念；因為能主導一切法的空寂，所以能顯示諸法斷除各種見解的道路；因為能主導一切法的無相，所以能顯示一切諸法的寂靜；因為能主導一切法的無愿，所以能顯示諸法斷除各種道路；因為能主導一切法的無作，所以能顯示諸法遠離作者；因為能主導一切法的無出，所以能顯示一切諸法沒有出處；因為能主導一切法的無生，所以能顯示一切諸法沒有窮盡；因為能主導一切法的離欲，所以能顯示一切諸法沒有錯誤；因為能主導一切法的無二，所以能顯示一切法現在的智慧；因為能主導一切法的無二，所以能顯示一切諸法遠離二元對立；因為能主導一切法的無依，所以能顯示一切諸法不動搖；因為能主導一切法的無眾生，所以能顯示諸法眾生平等；因為能主導一切法的寂靜，所以能顯示一切諸法不變；因為能主導一切法的不得，所以能顯示一切諸法沒有行為；因為能主導一切法的無居，所以能顯示一切諸法遠離處所；因為能主導一切法的無定，所以能顯示一切法沒有自在；因為一切諸法因緣而生，所以能顯示一切諸法出離；因為能主導一切法的勇猛，所以能顯示一切諸法不出離；因為能主導一切法的無過，所以能顯示一切諸法沒有生起；因為能主導一切法的如實，所以能顯示一切法沒有不如實；因為能主導一切法的如始，所以能顯示一切法如初始。

【English Translation】 English version: Because it is the master of all dharmas' (法, phenomena) good conduct, it reveals the light illuminating all practicable dharmas; because it is the master of the wisdom light that is equal to all dharmas, it reveals that dharmas have no increase or decrease; because it is the master of the certainty of all dharmas, it reveals the growth of all dharmas; because it is the master of the wisdom of all dharmas, it reveals that all dharmas have no disputes; because it is the master of the good observation of all dharmas, it reveals that all dharmas have no anger; because it is the master of the right mindfulness of all dharmas, it reveals that all dharmas do not lose mindfulness; because it is the master of the guidance of all dharmas, it reveals the characteristics and meanings of all dharmas; because it is the master of the wisdom discrimination of all dharmas, it reveals the pure intention of all dharmas; because it is the master of the emptiness and stillness of all dharmas, it reveals that dharmas cut off the paths of all views; because it is the master of the non-form of all dharmas, it reveals the tranquility of all dharmas; because it is the master of the non-wish of all dharmas, it reveals that dharmas cut off all paths; because it is the master of the non-action of all dharmas, it reveals that dharmas are separate from the doer; because it is the master of the non-emergence of all dharmas, it reveals that all dharmas have no emergence; because it is the master of the non-birth of all dharmas, it reveals that all dharmas have no end; because it is the master of the detachment from desire of all dharmas, it reveals that all dharmas have no error; because it is the master of the non-duality of all dharmas, it reveals the present wisdom of all dharmas; because it is the master of the non-duality of all dharmas, it reveals that all dharmas are separate from duality; because it is the master of the non-reliance of all dharmas, it reveals that all dharmas are unmoving; because it is the master of the non-sentient beings of all dharmas, it reveals that all dharmas are equal to sentient beings; because it is the master of the tranquility of all dharmas, it reveals that all dharmas are unchanging; because it is the master of the non-attainment of all dharmas, it reveals that all dharmas have no action; because it is the master of the non-dwelling of all dharmas, it reveals that all dharmas are separate from places; because it is the master of the non-determination of all dharmas, it reveals that all dharmas have no self-mastery; because all dharmas arise from conditions, it reveals that all dharmas are beyond; because it is the master of the vigor of all dharmas, it reveals that all dharmas are not beyond; because it is the master of the non-fault of all dharmas, it reveals that all dharmas have no arising; because it is the master of the suchness of all dharmas, it reveals that all dharmas are not unlike suchness; because it is the master of the suchness of the beginning of all dharmas, it reveals that all dharmas are like the beginning.

寶主故。顯示一切諸法無壞，一切諸法法性主故。顯示一切諸法一味，一切諸法如實主故。顯示諸法三世平等，一切諸法不可說主故。顯示不執一切諸法言語談論，一切諸法禪定主故。顯示一切諸法寂靜，一切諸法法性主故。顯示一切諸法無人，一切諸法菩提主故。顯示一切諸法平等，一切諸法愿主故。阿難！寶莊嚴如來坐空未起，此無盡主陀羅尼，陀羅尼主，為諸菩薩廣演說之。彼土無量阿僧祇菩薩摩訶薩皆得法忍。」

爾時大德阿難白佛言：「世尊！未曾有也。若諸如來自然無作，過去未來現在法中得無礙智。」

佛言：「阿難！我今為汝說諸如來自然無作，過去未來現在法中得無礙智。」

爾時大德阿難語寶上天子言：「天子！汝得大利。如來說汝無上道記。」

天子言：「大德阿難！都無有法，不說受記。何以故？色非菩薩，非說色記；受想行識非菩薩，非說識記。地界非菩薩，非說地界記；水火風界亦非菩薩，非說風界記。眼非菩薩，非說眼記；耳鼻舌身意非菩薩，非說意記。名色非菩薩，非說名色記。過去未來現在非菩薩，非說三世平等之記。因見非菩薩，非說因見記。生滅非菩薩，非說生滅記。大德阿難！菩薩名者即是假名，是寂靜句。若法究竟是寂靜者，無有受記。大德阿

【現代漢語翻譯】現代漢語譯本：寶主（指佛陀）的緣故。顯示一切諸法（dharma）不壞，因為一切諸法的法性（dharmata）是主宰。顯示一切諸法同一味道，因為一切諸法的如實（tathata）是主宰。顯示諸法在過去、現在、未來三世平等，因為一切諸法不可說是主宰。顯示不執著一切諸法的言語談論，因為一切諸法的禪定是主宰。顯示一切諸法寂靜，因為一切諸法的法性是主宰。顯示一切諸法無人，因為一切諸法的菩提（bodhi）是主宰。顯示一切諸法平等，因為一切諸法的愿是主宰。阿難！寶莊嚴如來（Ratnavyūha Tathāgata）坐在空中尚未起身，這個無盡主陀羅尼（ananta-prabhu-dhāraṇī），陀羅尼主，為諸菩薩廣為演說。那個國土無量阿僧祇（asaṃkhya）菩薩摩訶薩（bodhisattva-mahāsattva）都得到了法忍（dharma-kṣānti）。當時，大德阿難（Ānanda）對佛說：『世尊！真是未曾有啊。如果諸如來（Tathāgata）自然無作，在過去、未來、現在法中得到無礙智（asaṅga-jñāna）。』佛說：『阿難！我現在為你解說諸如來自然無作，在過去、未來、現在法中得到無礙智。』當時，大德阿難對寶上天子（Ratnottama-devaputra）說：『天子！你得到了大利益。如來為你授了無上道記（anuttara-bodhi-vyākaraṇa）。』天子說：『大德阿難！根本沒有法，可以被授記。為什麼呢？色（rūpa）不是菩薩，所以不能說色被授記；受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）不是菩薩，所以不能說識被授記。地界（pṛthivī-dhātu）不是菩薩，所以不能說地界被授記；水（āpas）、火（tejas）、風界（vāyu-dhātu）也不是菩薩，所以不能說風界被授記。眼（cakṣus）不是菩薩，所以不能說眼被授記；耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意（manas）不是菩薩，所以不能說意被授記。名色（nāmarūpa）不是菩薩，所以不能說名色被授記。過去、未來、現在不是菩薩，所以不能說三世平等被授記。因見（hetu-darśana）不是菩薩，所以不能說因見被授記。生滅（utpāda-nirodha）不是菩薩，所以不能說生滅被授記。大德阿難！菩薩這個名稱只是假名，是寂靜的語句。如果法究竟是寂靜的，就沒有授記。大德阿難！』

【English Translation】 English version: Because of the Lord of Treasures (referring to the Buddha). It shows that all dharmas (phenomena) are indestructible, because the dharmata (nature of dharma) of all dharmas is the master. It shows that all dharmas are of one taste, because the tathata (suchness) of all dharmas is the master. It shows that dharmas are equal in the three times of past, present, and future, because all dharmas are inexpressible as the master. It shows non-attachment to the verbal discussions of all dharmas, because the samadhi (meditative absorption) of all dharmas is the master. It shows that all dharmas are tranquil, because the dharmata of all dharmas is the master. It shows that all dharmas are without a self, because the bodhi (enlightenment) of all dharmas is the master. It shows that all dharmas are equal, because the vow of all dharmas is the master. Ananda! While the Tathagata Ratnavyūha (Jewel Array Tathagata) was sitting in the sky and had not yet risen, this endless master dharani (ananta-prabhu-dhāraṇī), the master of dharani, was extensively expounded for all bodhisattvas. In that land, countless asamkhya (incalculable) bodhisattva-mahasattvas (great bodhisattvas) all attained dharma-kṣānti (acceptance of the dharma). At that time, the great worthy Ananda (Ānanda) said to the Buddha: 'World Honored One! This is unprecedented. If the Tathagatas (Buddhas) are naturally without action, they attain unobstructed wisdom (asaṅga-jñāna) in the past, future, and present dharmas.' The Buddha said: 'Ananda! I will now explain to you how the Tathagatas are naturally without action and attain unobstructed wisdom in the past, future, and present dharmas.' At that time, the great worthy Ananda said to the devaputra (godly son) Ratnottama (Supreme Jewel): 'Son of Heaven! You have obtained great benefit. The Tathagata has given you the prediction of anuttara-bodhi (supreme enlightenment).' The son of heaven said: 'Great worthy Ananda! There is no dharma at all that can be predicted. Why? Rūpa (form) is not a bodhisattva, so it cannot be said that form is predicted; vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are not bodhisattvas, so it cannot be said that consciousness is predicted. The pṛthivī-dhātu (earth element) is not a bodhisattva, so it cannot be said that the earth element is predicted; the āpas (water), tejas (fire), and vāyu-dhātu (wind element) are also not bodhisattvas, so it cannot be said that the wind element is predicted. The cakṣus (eye) is not a bodhisattva, so it cannot be said that the eye is predicted; the śrotra (ear), ghrāṇa (nose), jihvā (tongue), kāya (body), and manas (mind) are not bodhisattvas, so it cannot be said that the mind is predicted. Nāmarūpa (name and form) is not a bodhisattva, so it cannot be said that name and form are predicted. The past, future, and present are not bodhisattvas, so it cannot be said that the equality of the three times is predicted. Hetu-darśana (seeing causes) is not a bodhisattva, so it cannot be said that seeing causes is predicted. Utpāda-nirodha (arising and ceasing) is not a bodhisattva, so it cannot be said that arising and ceasing is predicted. Great worthy Ananda! The name 'bodhisattva' is just a provisional name, a phrase of tranquility. If a dharma is ultimately tranquil, there is no prediction. Great worthy Ananda!'

難！夫受記者，攝取一切言所說法。大德阿難！亦無有法菩薩可執，若內若外、若善若不善、若有為無為，然後受記。大德阿難，菩薩記者，一切諸法無有所屬名為受記，一切法不取是名受記，一切法無處是名受記，一切法無居是名受記，一切法無出是名受記，一切諸法無有妄想是名受記。大德阿難！夫菩薩者如是受記。」

爾時世尊贊寶上天子言：「善哉善哉！天子！菩薩通達是諸法故，則能如是說于受記。如諸佛世尊說于無上菩提道記。」

說是法時，魔王波旬與諸眷屬，各有所乘來至佛所。到已卻住一面，說如是言：「世尊！何因緣故說菩薩記，不說聲聞？」

波旬問已，佛即答言：「波旬！是菩薩者，三千大千世界國土所有人天悉善知之，以是因緣故說菩薩記。聲聞者非人天所識，是故不記說菩薩記。多諸眾生髮菩提心，以是緣故說菩薩記。說聲聞記者菩薩退轉，是故不說。」

爾時文殊師利童子語波旬言：「汝今何故來至此眾？」

波旬答言：「文殊師利！以佛世尊為寶上天子說無上道記：『汝當作佛，號寶莊嚴如來、應供、正遍知。』不說記聲聞。我宮殿樓觀欄楯寶樹園林娛樂處，互相棖觸出如是音云：『釋迦如來、應供、正遍知為寶上天子說無上道記。』又聞是音：『

【現代漢語翻譯】現代漢語譯本：「難啊！接受授記的含義是，攝取一切言語所表達的法。大德阿難！也沒有任何法是菩薩可以執著的，無論是內在的還是外在的，無論是善的還是不善的，無論是有為的還是無為的，然後才接受授記。大德阿難，菩薩的授記是指，一切諸法無所歸屬，這稱為授記；一切法不執取，這稱為授記；一切法無處可住，這稱為授記；一切法無所安住，這稱為授記；一切法無所出離，這稱為授記；一切諸法沒有虛妄的念想，這稱為授記。大德阿難！菩薩就是這樣接受授記的。」

這時，世尊讚歎寶上天子說：「善哉善哉！天子！菩薩通達這些法，所以能夠這樣說關於授記。就像諸佛世尊所說的無上菩提道授記一樣。」

當佛說此法時，魔王波旬和他的眷屬，各自乘坐著交通工具來到佛的住所。到達后，他們站在一邊，說道：「世尊！是什麼因緣讓您說菩薩的授記，而不說聲聞的授記呢？」

波旬問完后，佛立即回答說：「波旬！這些菩薩，三千大千世界國土的所有人和天都清楚地知道他們，因為這個因緣，所以說菩薩的授記。聲聞不是人和天所認識的，所以不說他們的授記，而說菩薩的授記。許多眾生髮起了菩提心，因為這個緣故，所以說菩薩的授記。如果說聲聞的授記，菩薩就會退轉，所以不說。」

這時，文殊師利童子對波旬說：「你現在為什麼來到這個集會？」

波旬回答說：「文殊師利！因為佛世尊為寶上天子說了無上道授記：『你將成佛，號為寶莊嚴如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。』而不說聲聞的授記。我的宮殿樓閣、欄桿、寶樹、園林娛樂場所，互相碰撞發出這樣的聲音：『釋迦如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）為寶上天子說了無上道授記。』又聽到這樣的聲音：

【English Translation】 English version: 『Difficult! The meaning of receiving a prediction is to encompass all the Dharma spoken by words. Great Arhat Ananda! There is also no Dharma that a Bodhisattva can cling to, whether internal or external, whether good or not good, whether conditioned or unconditioned, before receiving a prediction. Great Arhat Ananda, a Bodhisattva's prediction means that all Dharmas have no belonging, this is called a prediction; all Dharmas are not grasped, this is called a prediction; all Dharmas have no place to dwell, this is called a prediction; all Dharmas have no abode, this is called a prediction; all Dharmas have no departure, this is called a prediction; all Dharmas have no delusive thoughts, this is called a prediction. Great Arhat Ananda! This is how a Bodhisattva receives a prediction.』

At that time, the World Honored One praised the Deva Prince Jewel Top, saying: 『Excellent, excellent! Deva Prince! Because a Bodhisattva understands these Dharmas, he can speak about predictions in this way. Just like the predictions of the unsurpassed Bodhi path spoken by all the Buddhas, the World Honored Ones.』

When the Buddha was speaking this Dharma, Mara Papiyas and his retinue, each riding in their vehicles, came to the Buddha's place. Having arrived, they stood to one side and said: 『World Honored One! What is the reason that you speak of the predictions of Bodhisattvas, but not of Sravakas?』

After Papiyas asked, the Buddha immediately replied: 『Papiyas! These Bodhisattvas, all the people and Devas in the three thousand great thousand world lands know them well. Because of this reason, the predictions of Bodhisattvas are spoken. Sravakas are not known by people and Devas, therefore their predictions are not spoken, but the predictions of Bodhisattvas are spoken. Many sentient beings have generated the Bodhi mind, because of this reason, the predictions of Bodhisattvas are spoken. If the predictions of Sravakas were spoken, Bodhisattvas would regress, therefore they are not spoken.』

At that time, the youth Manjusri said to Papiyas: 『Why have you come to this assembly now?』

Papiyas replied: 『Manjusri! Because the World Honored One Buddha spoke the unsurpassed path prediction to the Deva Prince Jewel Top: 「You will become a Buddha, named Jewel Adornment Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha).」 And did not speak of the predictions of Sravakas. My palaces, pavilions, railings, jeweled trees, gardens, and places of entertainment, when they collide with each other, emit such sounds: 「Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has spoken the unsurpassed path prediction to the Deva Prince Jewel Top.」 And also heard such sounds:

波旬！汝今往至眾所，勿令更受記菩薩來生汝宮。』」

文殊師利語波旬言：「說菩薩記，汝今不喜也？」

魔言：「文殊師利！我實不喜。為閻浮提一切眾生說羅漢記，我無愁惱；說一菩薩無上道記，我之愁惱不可言也。何以故？文殊師利！若說菩薩無上道記，我諸魔宮闇蔽不明。而是菩薩以三乘法，拔濟無量阿僧祇諸眾生等出於三界。文殊師利！我以是事受諸憂惱。」

文殊師利言：「波旬！汝還所止。汝無力勢能留難遮畢竟向于菩提之道、成就方便具足般若波羅蜜行者。何以故？是諸菩薩離諸魔縛成畢竟行，善知方便行般若波羅蜜。」

時佛神力令魔波旬問文殊師利：「云何菩薩修畢竟行善知方便行般若波羅蜜？」

文殊師利答言：「波旬！若有菩薩離於一切諸少分行，是名菩薩成畢竟行。若見一切結使魔業，悉能利益於無上道，是名菩薩善知方便。不共一切諸結使行，是名菩薩行般若波羅蜜。複次波旬！若菩薩心畢竟拔濟諸眾生故，以大莊嚴而自莊嚴，是名菩薩畢竟心行。若以四攝攝諸眾生，是名菩薩善知方便。若畢竟觀一切眾生體性寂滅，是名菩薩行般若波羅蜜。複次波旬！若有菩薩舍于內外一切能施，菩提之心畢竟究竟，是名菩薩畢竟心行。菩薩若為一切眾生起受者心，

【現代漢語翻譯】現代漢語譯本：『波旬（魔王名）！你現在去到眾人聚集的地方，不要讓那些被授記的菩薩再來投生到你的宮殿。』文殊師利（菩薩名）對波旬說：『說菩薩的授記，你現在不高興嗎？』魔王說：『文殊師利！我確實不高興。為閻浮提（我們所居住的這個世界）的一切眾生說羅漢（小乘修行者）的授記，我沒有憂愁煩惱；但如果說一位菩薩的無上道（成佛之道）的授記，我的憂愁煩惱就無法言說。為什麼呢？文殊師利！如果說菩薩的無上道授記，我所有的魔宮就會變得黑暗不明。而且這些菩薩會用三乘法（聲聞乘、緣覺乘、菩薩乘）救拔無量阿僧祇（極大的數字）的眾生脫離三界（欲界、色界、無色界）。文殊師利！我因為這件事而感到憂愁煩惱。』文殊師利說：『波旬！你回到你所住的地方去吧。你沒有力量能夠阻礙那些最終走向菩提（覺悟）之道、成就方便（善巧方法）並具足般若波羅蜜（智慧到彼岸）的修行者。為什麼呢？因為這些菩薩已經脫離了魔的束縛，成就了最終的修行，善於運用方便法門來修行般若波羅蜜。』這時，佛陀的神力讓魔王波旬問文殊師利：『菩薩如何修習最終的修行，善於運用方便法門來修行般若波羅蜜呢？』文殊師利回答說：『波旬！如果菩薩捨棄一切細微的修行，這就叫做菩薩成就了最終的修行。如果看到一切煩惱和魔業，都能用來利益無上道，這就叫做菩薩善於運用方便法門。不與一切煩惱的修行相合，這就叫做菩薩修行般若波羅蜜。再者，波旬！如果菩薩的心爲了最終救拔一切眾生，用大莊嚴來莊嚴自己，這就叫做菩薩最終的心行。如果用四攝法（佈施、愛語、利行、同事）來攝受一切眾生，這就叫做菩薩善於運用方便法門。如果最終觀察一切眾生的體性是寂滅的，這就叫做菩薩修行般若波羅蜜。再者，波旬！如果菩薩捨棄內外一切能施之物，菩提之心最終究竟，這就叫做菩薩最終的心行。菩薩如果爲了一切眾生而生起受者之心，

【English Translation】 English version: 'Pāpīyas (Mara)! Now you go to the assembly, do not let those Bodhisattvas who have received predictions be reborn in your palace again.' Mañjuśrī (Bodhisattva) said to Pāpīyas: 'Are you not happy that the predictions of Bodhisattvas are being spoken?' The demon said: 'Mañjuśrī! I am indeed not happy. When predictions of Arhats (Hinayana practitioners) are spoken for all beings in Jambudvīpa (the world we live in), I have no sorrow or distress; but if a prediction of a Bodhisattva's Anuttara-samyak-sambodhi (path to Buddhahood) is spoken, my sorrow and distress are indescribable. Why is that? Mañjuśrī! If a prediction of a Bodhisattva's Anuttara-samyak-sambodhi is spoken, all my demon palaces will become dark and unclear. Moreover, these Bodhisattvas will use the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to liberate countless asaṃkhyeya (immense number) beings from the Three Realms (Desire Realm, Form Realm, and Formless Realm). Mañjuśrī! It is because of this that I suffer sorrow and distress.' Mañjuśrī said: 'Pāpīyas! You should return to your dwelling place. You have no power to hinder those who are ultimately heading towards the path of Bodhi (enlightenment), who have achieved skillful means, and who are fully practicing Prajñāpāramitā (perfection of wisdom). Why is that? Because these Bodhisattvas have broken free from the bonds of demons, have achieved ultimate practice, and are skilled in using skillful means to practice Prajñāpāramitā.' Then, through the Buddha's divine power, the demon Pāpīyas asked Mañjuśrī: 'How do Bodhisattvas cultivate ultimate practice, and how are they skilled in using skillful means to practice Prajñāpāramitā?' Mañjuśrī replied: 'Pāpīyas! If a Bodhisattva abandons all minor practices, this is called a Bodhisattva achieving ultimate practice. If they see all afflictions and demonic activities and can use them to benefit the path to Anuttara-samyak-sambodhi, this is called a Bodhisattva being skilled in using skillful means. Not engaging in practices that are associated with afflictions, this is called a Bodhisattva practicing Prajñāpāramitā. Furthermore, Pāpīyas! If a Bodhisattva's mind is ultimately dedicated to liberating all beings, and they adorn themselves with great adornments, this is called a Bodhisattva's ultimate mind practice. If they use the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to gather all beings, this is called a Bodhisattva being skilled in using skillful means. If they ultimately observe that the nature of all beings is quiescent, this is called a Bodhisattva practicing Prajñāpāramitā. Furthermore, Pāpīyas! If a Bodhisattva abandons all internal and external things that can be given, and their Bodhi mind is ultimately perfected, this is called a Bodhisattva's ultimate mind practice. If a Bodhisattva arises with a receiver's mind for all beings,

是名菩薩善知方便。若有菩薩乞者受者，知如實始行平等行，是名菩薩行般若波羅蜜。複次波旬，若有菩薩于諸善法，從初發心終不退轉，是名菩薩畢竟行於菩提之心。若有菩薩不為他逼能捨自利，是名菩薩善知方便。菩薩念義不念文字，是名菩薩行般若波羅蜜。複次波旬！若見乞者不背舍之，是名菩薩畢竟心行。若有菩薩集諸善根愿求一切智，是名菩薩善知方便。菩薩善知諸法體性，是名菩薩行般若波羅蜜。」

爾時寶上天子語文殊師利言：「是魔波旬眷屬及乘，可以神力內之腹中，或能令諸善男子善女人向大乘者為作留難。」

文殊師利言：「天子！不如汝言內魔波旬置菩薩腹。複次天子！汝所受持佛相莊嚴第一受樂，令魔波旬坐師子座，以佛力故佛辯說法。」

爾時波旬聞是語已，欲隱身出衆而不能隱，文殊師利之所持故。爾時文殊師利作是念已，魔王波旬作佛身相坐師子座，是時一切大眾見知是魔波旬。文殊師利復言：「波旬！汝今得諸如來道耶？成佛色身坐師子座？」

以文殊師利力所持故，魔波旬言：「文殊師利！世尊尚不得於菩提，況我得也。所以者何？菩提者是報恩相，非離欲得、非解向得。又菩提者得無為相，彼得無為相故。覺知空相是名菩提，非空覺知空故。覺知無相

【現代漢語翻譯】現代漢語譯本：這就是菩薩善於運用方便法門。如果有菩薩向人乞討或接受佈施，他知道這是如實地開始平等修行，這就是菩薩在修行般若波羅蜜（智慧到彼岸）。波旬（魔王），再者，如果有菩薩對於各種善法，從最初發心到最終都不退轉，這就是菩薩最終行於菩提（覺悟）之心。如果有菩薩不為他人所迫而能捨棄自己的利益，這就是菩薩善於運用方便法門。菩薩專注于義理而不執著于文字，這就是菩薩在修行般若波羅蜜。波旬，再者，如果見到乞討者而不背棄捨離，這就是菩薩最終的心行。如果有菩薩積聚各種善根，愿求一切智（佛的智慧），這就是菩薩善於運用方便法門。菩薩善於瞭解諸法（一切事物）的體性，這就是菩薩在修行般若波羅蜜。當時，寶上天子問文殊師利菩薩說：『這個魔王波旬的眷屬和他的坐騎，可以用神力把他們納入腹中，或者能夠讓那些發心向大乘（菩薩乘）的善男子善女人制造障礙。』文殊師利菩薩說：『天子，不如你所說的那樣把魔王波旬放入菩薩的腹中。天子，再者，你所受持的佛相莊嚴，是第一等的享受，讓魔王波旬坐在獅子座上，憑藉佛的力量，佛的辯才來說法。』當時，波旬聽到這些話后，想要隱身離開大眾，卻無法隱身，因為被文殊師利菩薩所控制。當時，文殊師利菩薩這樣想后，魔王波旬就顯現出佛的身相，坐在獅子座上，這時所有大眾都看到並知道那是魔王波旬。文殊師利菩薩又說：『波旬，你現在得到諸如來（佛）的道了嗎？成就了佛的色身，坐在獅子座上？』因為文殊師利菩薩的力量所控制，魔王波旬說：『文殊師利，世尊（佛）尚且沒有得到菩提（覺悟），何況我呢？為什麼呢？菩提是報恩的相，不是通過離欲而得到，也不是通過解脫而得到。而且菩提是得到無為的相，他們得到無為的相。覺知空相就是菩提，不是因為空而覺知空。覺知無相

【English Translation】 English version: This is what is meant by a Bodhisattva being skilled in expedient means. If a Bodhisattva begs or receives alms, knowing that this is the true beginning of practicing equality, this is what is meant by a Bodhisattva practicing Prajna Paramita (Perfection of Wisdom). Furthermore, Mara (the demon king), if a Bodhisattva, regarding all good dharmas, from the initial arising of the mind until the end, never retreats, this is what is meant by a Bodhisattva ultimately practicing the mind of Bodhi (Enlightenment). If a Bodhisattva, not compelled by others, can relinquish their own benefit, this is what is meant by a Bodhisattva being skilled in expedient means. A Bodhisattva focuses on the meaning and not on the words, this is what is meant by a Bodhisattva practicing Prajna Paramita. Furthermore, Mara, if one sees a beggar and does not turn away, this is what is meant by a Bodhisattva's ultimate practice of mind. If a Bodhisattva gathers all good roots, wishing to attain all-knowing wisdom (Buddha's wisdom), this is what is meant by a Bodhisattva being skilled in expedient means. A Bodhisattva is skilled in understanding the nature of all dharmas (all things), this is what is meant by a Bodhisattva practicing Prajna Paramita. At that time, the celestial being Bao Shang asked Manjushri Bodhisattva, 'These retinues and mounts of the demon Mara, can they be taken into the belly by divine power, or can they create obstacles for those good men and women who aspire to the Mahayana (Bodhisattva Vehicle)?' Manjushri Bodhisattva said, 'Celestial being, it is not as you say, to put Mara into the belly of a Bodhisattva. Furthermore, celestial being, the Buddha's majestic appearance that you uphold is the foremost enjoyment, let Mara sit on the lion throne, and by the power of the Buddha, the Buddha's eloquence will expound the Dharma.' At that time, after hearing these words, Mara wanted to conceal himself and leave the assembly, but he could not conceal himself, because he was held by Manjushri Bodhisattva. At that time, after Manjushri Bodhisattva thought this, Mara manifested the appearance of a Buddha, sitting on the lion throne, and at this time, all the assembly saw and knew that it was Mara. Manjushri Bodhisattva then said, 'Mara, have you now attained the path of the Tathagatas (Buddhas)? Have you achieved the physical form of a Buddha, sitting on the lion throne?' Because of the power held by Manjushri Bodhisattva, Mara said, 'Manjushri, the World Honored One (Buddha) has not yet attained Bodhi (Enlightenment), how could I have attained it? Why is that? Bodhi is the aspect of repaying kindness, it is not attained through detachment, nor is it attained through liberation. Moreover, Bodhi is the aspect of attaining non-action, they attain the aspect of non-action. Knowing the aspect of emptiness is Bodhi, it is not knowing emptiness because of emptiness. Knowing the aspect of no-aspect

相是名菩提，非以無相覺知無相相故。覺知無愿相是名菩提，非無愿相覺知無愿相故。覺知法界之體性者是名菩提，非以體性覺知體性故。覺知于如無分別相是名菩提，非如覺知如故。覺知住于如實始故是名菩提，非住如實始覺知住于如實始故。覺無我無有眾生無命無人丈夫體性是名菩提，無覺知者故。文殊師利！若有菩薩聞說如是菩提之相，聞已能于諸法體性無所分別，即名為佛。」魔以佛辯說是法時，五百菩薩得無生法忍。

爾時大德舍利弗語文殊師利言：「未曾有也。汝力持故，令魔波旬作如來身，身相具足坐師子座，說是深法。」

文殊師利言：「大德舍利弗！一切草木樹林無心，可作如來身相具足悉能說法。我亦能令大德舍利弗作如來身，身相具足以佛辯說法。」

爾時大德舍利弗即作是念：「我今可於此眾中沒，文殊師利或能使我作如來身身相具足戲弄於我，令聲聞人作世尊相。」

文殊師利神力持故而不能隱。時文殊師利知大德舍利弗心所念，變大德舍利弗為如來身，身相具足坐師子座，一切眾會亦悉見知。爾時文殊師利童子語大德舍利弗：「汝可與魔波旬共說，猶如如來共如來說。」

爾時大德舍利弗如是問言：「波旬！夫菩提者何等體性？」

波旬答言：「

【現代漢語翻譯】現代漢語譯本認識到『相』（lakṣaṇa，特徵）即是菩提（bodhi，覺悟），但不是通過無相（alakṣaṇa，沒有特徵）的覺知來認識無相之相。認識到『無愿』（apraṇihita，無所求）之相即是菩提，但不是通過無愿之相的覺知來認識無愿之相。認識到法界（dharmadhātu，宇宙萬法）的體性（svabhāva，自性）即是菩提，但不是通過體性的覺知來認識體性。認識到如（tathatā，真如）的無分別相即是菩提，但不是像認識如那樣來認識如。認識到安住于如實（bhūtatā，真實）的初始狀態即是菩提，但不是安住于如實的初始狀態來認識安住于如實的初始狀態。認識到無我（anātman，非我）、無有眾生（sattva，有情）、無命（jīva，生命）、無人（pudgala，補特伽羅）、無丈夫（puruṣa，人）的體性即是菩提，因為沒有覺知者。文殊師利（Mañjuśrī）！如果有菩薩（bodhisattva，覺悟的修行者）聽聞如此菩提之相，聽聞后能對諸法（dharma，法）的體性不作分別，就稱為佛（buddha，覺者）。』當魔（māra，魔羅）以佛的辯才宣說此法時，五百菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法的領悟）。當時，大德舍利弗（Śāriputra）對文殊師利說：『真是前所未有啊！因為你的力量，使得魔波旬（Māra Pāpīyas）化作如來（tathāgata，佛）之身，身相具足，坐在獅子座上，宣說如此甚深的法。』文殊師利說：『大德舍利弗！一切草木樹林無心，都可以化作如來之身，身相具足，都能說法。我也能讓大德舍利弗化作如來之身，身相具足，以佛的辯才說法。』當時，大德舍利弗心中想：『我現在可以從這大眾中消失，文殊師利或許會讓我化作如來之身，身相具足，戲弄我，讓聲聞人（śrāvaka，聽聞佛法者）做出世尊（bhagavat，佛）的形象。』因為文殊師利的神力加持，他無法隱身。當時，文殊師利知道大德舍利弗心中所想，就將大德舍利弗變為如來之身，身相具足，坐在獅子座上，一切大眾也都看見了。當時，文殊師利童子對大德舍利弗說：『你可以和魔波旬一起說法，就像如來和如來一起說法一樣。』當時，大德舍利弗這樣問道：『波旬！菩提的體性是什麼？』波旬回答說：

【English Translation】 English version Realizing that 『form』 (lakṣaṇa) is bodhi (enlightenment), but not through the perception of formlessness (alakṣaṇa) to realize the formless form. Realizing that the form of 『non-desire』 (apraṇihita) is bodhi, but not through the perception of non-desire to realize the form of non-desire. Realizing the nature (svabhāva) of the dharmadhātu (the realm of all phenomena) is bodhi, but not through the perception of nature to realize nature. Realizing the non-discriminating form of suchness (tathatā) is bodhi, but not like realizing suchness to realize suchness. Realizing the state of abiding in the true (bhūtatā) beginning is bodhi, but not by abiding in the true beginning to realize abiding in the true beginning. Realizing the nature of no-self (anātman), no sentient beings (sattva), no life (jīva), no person (pudgala), and no man (puruṣa) is bodhi, because there is no perceiver. Mañjuśrī! If a bodhisattva (a being seeking enlightenment) hears about such forms of bodhi, and after hearing, can make no distinctions about the nature of all dharmas (teachings), then they are called a Buddha (an awakened one).』 When Māra (the demon) expounded this dharma with the eloquence of a Buddha, five hundred bodhisattvas attained the kṣānti (acceptance) of the non-arising of dharmas (anutpattika-dharma-kṣānti). At that time, the great Śāriputra said to Mañjuśrī, 『This is unprecedented! Because of your power, you have caused Māra Pāpīyas to transform into the body of a tathāgata (Buddha), with all the marks and characteristics, sitting on a lion throne, and expounding such profound dharma.』 Mañjuśrī said, 『Great Śāriputra! All plants, trees, and forests, which are without mind, can transform into the body of a tathāgata, with all the marks and characteristics, and can expound the dharma. I can also cause the great Śāriputra to transform into the body of a tathāgata, with all the marks and characteristics, and expound the dharma with the eloquence of a Buddha.』 At that time, the great Śāriputra thought, 『I can now disappear from this assembly. Mañjuśrī might transform me into the body of a tathāgata, with all the marks and characteristics, and make a fool of me, causing the śrāvakas (disciples) to make the appearance of a bhagavat (Buddha).』 Because of the power of Mañjuśrī, he could not disappear. At that time, Mañjuśrī knew what the great Śāriputra was thinking, and transformed the great Śāriputra into the body of a tathāgata, with all the marks and characteristics, sitting on a lion throne, and all the assembly saw it. At that time, the youth Mañjuśrī said to the great Śāriputra, 『You can expound the dharma with Māra Pāpīyas, just as a tathāgata expounds the dharma with a tathāgata.』 At that time, the great Śāriputra asked, 『Pāpīyas! What is the nature of bodhi?』 Pāpīyas replied:

覺知一切諸法平等是菩提體性。覺知二法是菩提體性。一切智觀是菩提體性、非不體性。非行非不行，永斷一切諸行非行、非道非不道，是名諸佛世尊菩提。」

波旬問言：「大德舍利弗！諸佛如來住於何處？」

舍利弗言：「住生死中平等，住涅槃不動，住一切諸見如實之性，住於一切眾生結使，亦住一切諸法根本，住于有為無為二法，諸住不住無有住故。波旬！諸佛如來如是住也。」

時舍利弗問波旬言：「菩提者當何處求？」

波旬答言：「大德舍利弗！從身見根本求于菩提，無明有愛求于菩提，顛倒起結求于菩提，障礙覆蓋求于菩提。」

舍利弗言：「波旬！何因緣故如是說也？」

波旬答言：「大德舍利弗！如實覺知如是諸法是名菩提。」

說是法時，八百比丘悉斷諸漏得無漏心。諸天子等信舍利弗、魔波旬故，三萬二千諸天子等發阿耨多羅三藐三菩提心。為欲調伏諸天子故，文殊師利童子令魔波旬及大德舍利弗作如來身身相具足。文殊師利還攝神力，大德舍利弗及魔波旬身複本相。

爾時四方出千菩薩，從諸佛土乘空而來，至於佛所頂禮佛足，右繞如來住一面已，白佛言：「世尊！我等聞說法界體性無分別經，聞已來此守護正法。世尊！我等受持守護

【現代漢語翻譯】現代漢語譯本：覺知一切諸法平等，即是菩提（bodhi，覺悟）的體性。覺知二法（指相對的兩種概念）也是菩提的體性。以一切智慧觀察是菩提的體性，而非不是體性。既非行（karma，行為），也非不行，永遠斷絕一切諸行（karma）和非行，既非道（marga，道路），也非非道，這就是諸佛世尊的菩提。波旬（Mara，魔王）問道：『大德舍利弗（Sariputra，佛陀十大弟子之一）！諸佛如來（Tathagata，佛的稱號）住在哪裡？』舍利弗回答說：『住在生死（samsara，輪迴）中的平等，住在涅槃（nirvana，寂滅）中不動搖，住在一切諸見（drsti，觀點）如實的本性中，住在一切眾生的煩惱結縛中，也住在一切諸法的根本中，住在有為（samskrta，因緣和合的事物）和無為（asamskrta，非因緣和合的事物）二法中，諸住和不住都沒有住處。波旬！諸佛如來就是這樣安住的。』這時，舍利弗問波旬：『菩提應當從哪裡求得？』波旬回答說：『大德舍利弗！從身見（satkayadrsti，認為五蘊為我）的根本求得菩提，從無明（avidya，無知）和愛慾（trsna，渴愛）求得菩提，從顛倒（viparyasa，錯誤的認知）生起煩惱結縛求得菩提，從障礙和覆蓋求得菩提。』舍利弗說：『波旬！為什麼這樣說呢？』波旬回答說：『大德舍利弗！如實覺知這些諸法，就叫做菩提。』當說此法時，八百比丘都斷除了所有煩惱，獲得了無漏心（anasrava-citta，沒有煩惱的心）。諸天子等因為相信舍利弗和魔波旬，三萬二千諸天子等發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。爲了調伏諸天子，文殊師利（Manjusri，菩薩名）童子讓魔波旬和大德舍利弗化現出如來身，身相具足。文殊師利收回神通力，大德舍利弗和魔波旬的身體恢復了原來的樣子。這時，四方出現了千位菩薩，從諸佛國土乘空而來，到達佛陀所在之處，頂禮佛足，右繞如來，住在一旁，對佛說：『世尊！我們聽聞了說法界體性無分別經，聽聞后前來這裡守護正法。世尊！我們受持守護。』

【English Translation】 English version: To perceive the equality of all dharmas (phenomena) is the nature of bodhi (enlightenment). To perceive the duality of dharmas is also the nature of bodhi. To observe with all wisdom is the nature of bodhi, and not not its nature. It is neither action (karma) nor inaction, eternally cutting off all actions and inactions, neither the path (marga) nor not the path, this is called the bodhi of all Buddhas, the World Honored Ones. Mara (the demon king) asked: 'Venerable Sariputra (one of the Buddha's ten great disciples)! Where do the Tathagatas (Buddhas) reside?' Sariputra replied: 'They reside in the equality within samsara (the cycle of birth and death), they reside unmoving in nirvana (liberation), they reside in the true nature of all views (drsti), they reside in the fetters of all sentient beings, they also reside in the root of all dharmas, they reside in the two dharmas of conditioned (samskrta) and unconditioned (asamskrta), there is no dwelling in dwelling or non-dwelling. Mara! This is how the Tathagatas reside.' Then, Sariputra asked Mara: 'Where should bodhi be sought?' Mara replied: 'Venerable Sariputra! Seek bodhi from the root of self-view (satkayadrsti), seek bodhi from ignorance (avidya) and craving (trsna), seek bodhi from the arising of fetters through perversion (viparyasa), seek bodhi from obstacles and coverings.' Sariputra said: 'Mara! Why do you say this?' Mara replied: 'Venerable Sariputra! To truly perceive these dharmas is called bodhi.' When this dharma was spoken, eight hundred bhikshus (monks) all severed their outflows and attained the unconditioned mind (anasrava-citta). Because the devas (gods) believed in Sariputra and Mara, thirty-two thousand devas generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). In order to tame the devas, Manjusri (a bodhisattva) transformed Mara and the venerable Sariputra into the form of a Tathagata, complete with all the marks. Manjusri then withdrew his spiritual power, and the bodies of the venerable Sariputra and Mara returned to their original forms. At that time, a thousand bodhisattvas from the four directions came through the air from the Buddha lands, arrived at the place where the Buddha was, bowed at the Buddha's feet, circumambulated the Tathagata to the right, and stood to one side, saying to the Buddha: 'World Honored One! We have heard the Sutra on the Non-Discrimination of the Nature of the Dharma Realm, and having heard it, we have come here to protect the true Dharma. World Honored One! We uphold and protect it.'

此經，讀誦通利為他廣說，攝取正法。」

爾時大德阿難白佛言：「世尊！是諸菩薩從何處來？」

佛告阿難：「是諸菩薩各各集在諸佛國土，此等菩薩皆是文殊師利童子本所教化，常為說此法界體性無分別經以開化之。是諸菩薩知報經恩故來至此，及見如來禮敬圍繞，亦欲供養禮拜文殊師利童子，又愿護此經是故來此。阿難！我涅槃后，是諸菩薩於此閻浮提，當廣流佈護此正法。阿難！是諸菩薩于百千佛所，志意勇猛護持正法。」

是時眾中有釋梵護世諸天王等，白言：「世尊！我等若此若彼有護持法者，是善丈夫善男子女人等，我當守護供給，使令得無苦惱。」

爾時世尊贊釋梵護世諸天王言：「善哉善哉！汝能勇猛守護是諸愛護正法善丈夫等，即是供養過去未來現在諸佛並愛護正法。」

爾時佛即告于文殊師利童子：「汝受持此經，后末世時于閻浮提當廣流佈。」

文殊師利言：「世尊！火災起時，而此虛空都無受持亦不被燒。世尊！如虛空體性，是一切法亦復如是，而是諸法不生不滅。若法無生無有滅者，亦無受持。諸法體性無受持故，如法體性。受持諸法亦復如是。」

文殊師利即白佛言：「唯愿世尊受持此經，為善男子善女人等種善根故。若供養法者貪樂此

【現代漢語翻譯】現代漢語譯本：此經，如果能夠讀誦通達，併爲他人廣泛宣說，就能攝取真正的佛法。當時，大德阿難向佛陀請示說：『世尊！這些菩薩是從哪裡來的呢？』佛陀告訴阿難說：『這些菩薩各自聚集在各個佛的國土中，這些菩薩都是文殊師利童子（Manjusri, 象徵智慧的菩薩）最初所教化的，他經常為他們宣說這部《法界體性無分別經》（Dharmadhatu-svabhava-avikalpa Sutra），以此來開導他們。這些菩薩知道要報答佛經的恩德，所以來到這裡，並且想見如來，向他禮敬圍繞，也想供養禮拜文殊師利童子，還希望護持這部經，所以來到這裡。阿難！我涅槃之後，這些菩薩會在這個閻浮提（Jambudvipa, 人類居住的世界）廣泛流傳並護持這部正法。阿難！這些菩薩在百千佛所，都意志堅定，勇猛地護持正法。』這時，大眾中有釋提桓因（Sakra, 帝釋天）、梵天（Brahma, 色界天之主）、護世諸天王等，稟告佛陀說：『世尊！我們無論在何處，如果有護持佛法的人，無論是善男子還是善女人，我們都會守護他們，供給他們所需，使他們沒有痛苦煩惱。』當時，世尊讚歎釋提桓因、梵天、護世諸天王說：『很好，很好！你們能夠勇猛地守護這些愛護正法的善男子等，就是供養過去、未來、現在諸佛，也是愛護正法。』當時，佛陀就告訴文殊師利童子說：『你受持這部經，在後世末法時期，要在閻浮提廣泛流傳。』文殊師利說：『世尊！火災發生時，虛空都不會被燒燬，也不會受持任何事物。世尊！如同虛空的體性一樣，一切法的體性也是如此，這些法不生不滅。如果法沒有生滅，也就沒有受持。諸法的體性沒有受持，如同法的體性一樣。受持諸法也是如此。』文殊師利隨即稟告佛陀說：『唯愿世尊受持這部經，爲了讓善男子善女人等種下善根。如果供養佛法的人貪愛這部經，

【English Translation】 English version: This sutra, if one can read and recite it fluently, and widely explain it to others, one can grasp the true Dharma. At that time, the great virtuous Ananda asked the Buddha, 『World Honored One! Where did these Bodhisattvas come from?』 The Buddha told Ananda, 『These Bodhisattvas are each gathered in the Buddha lands. These Bodhisattvas were all initially taught by Manjusri (Bodhisattva of wisdom). He often explains this 'Dharmadhatu-svabhava-avikalpa Sutra' to them to enlighten them. These Bodhisattvas know to repay the kindness of the sutra, so they come here, and they want to see the Tathagata, pay homage and circumambulate him. They also want to make offerings and pay respects to Manjusri, and they also wish to protect this sutra, so they come here. Ananda! After my Nirvana, these Bodhisattvas will widely spread and protect this true Dharma in this Jambudvipa (the world where humans live). Ananda! These Bodhisattvas, in the presence of hundreds of thousands of Buddhas, have been determined and courageous in upholding the true Dharma.』 At this time, among the assembly, Sakra (the ruler of the gods), Brahma (the lord of the form realm), and the guardian kings of the world, reported to the Buddha, 『World Honored One! Wherever we are, if there are those who uphold the Dharma, whether they are good men or good women, we will protect them, provide for their needs, and ensure they have no suffering or distress.』 At that time, the World Honored One praised Sakra, Brahma, and the guardian kings of the world, saying, 『Excellent, excellent! You are able to courageously protect these good men and women who cherish the true Dharma, which is the same as making offerings to the Buddhas of the past, future, and present, and also cherishing the true Dharma.』 At that time, the Buddha then told Manjusri, 『You should uphold this sutra, and in the future, during the Dharma-ending age, you should widely spread it in Jambudvipa.』 Manjusri said, 『World Honored One! When a fire disaster occurs, the void will not be burned, nor will it uphold anything. World Honored One! Just like the nature of the void, the nature of all dharmas is also like this, and these dharmas neither arise nor cease. If dharmas have no arising or ceasing, then there is no upholding. The nature of all dharmas has no upholding, just like the nature of the Dharma. Upholding all dharmas is also like this.』 Manjusri then reported to the Buddha, 『May the World Honored One uphold this sutra, for the sake of good men and good women planting good roots. If those who make offerings to the Dharma are attached to this sutra,』

經，世尊！如是如是受持此經，調伏憍慢諸怨憎故無能留難，于當來世此閻浮提廣行流佈。」

爾時世尊身放光明，是光遍照三千大千佛之世界皆作金色。爾時佛告文殊師利童子：「如來光明一切普照，而此經者亦復如是。心行無礙者于佛法究竟，是善男子善女人等手執此經。」

爾時世尊復告阿難：「阿難！受持此經，讀誦通利為他廣說。阿難！汝則供養去來現在諸佛世尊。」

爾時阿難白佛言：「世尊！此經何名？云何受持？」

佛告阿難：「汝受持此經，名『說法界體性無分別』，亦名『寶上天子所問』，亦名『文殊師利童子所說』，善受持之。」

佛說是經已，大德阿難、文殊師利童子、寶上天子，及諸佛土諸來菩薩，天人、阿須羅及世間人，皆大歡喜，頂戴奉行。

大寶積經卷第二十七大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十八

元魏三藏法師佛陀扇多譯

大乘十法會第九

如是我聞：

一時婆伽婆住王舍大城耆阇崛山中，與大比丘眾五百大阿羅漢俱，菩薩摩訶薩無量無邊。

爾時會中有一菩薩摩訶薩，名凈無垢寶月王光，即從坐起整服右肩，右膝䠒跪蓮花臺上，至如來所合掌向佛，白言：

【現代漢語翻譯】現代漢語譯本：『世尊！正是這樣，正是這樣受持這部經，因為調伏了驕慢和各種怨恨，所以沒有誰能夠阻礙它，在未來的世間，這部經將在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳。』那時，世尊身上放出光明，這光明遍照三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），都變成金色。那時，佛告訴文殊師利（Manjusri）童子：『如來的光明普照一切，而這部經也是如此。心中沒有障礙的人，對於佛法就能達到究竟，這些善男子善女人等，如果能手持這部經。』那時，世尊又告訴阿難（Ananda）：『阿難！受持這部經，讀誦通利，為他人廣泛解說。阿難！你這樣做，就是供養過去、現在、未來諸佛世尊。』那時，阿難對佛說：『世尊！這部經叫什麼名字？應該如何受持？』佛告訴阿難：『你受持這部經，它的名字叫『說法界體性無分別』，也叫『寶上天子所問』，也叫『文殊師利童子所說』，要好好受持它。』佛說完這部經后，大德阿難、文殊師利童子、寶上天子，以及來自各佛土的菩薩們，天人、阿修羅（Asura，一種神道生物）和世間的人們，都非常歡喜，頂戴奉行。《大寶積經》卷第二十七《大正藏》第11冊 No. 0310 《大寶積經》《大寶積經》卷第二十八元魏三藏法師佛陀扇多譯大乘十法會第九如是我聞：一時，婆伽婆（Bhagavan，佛的尊號）住在王舍大城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與大比丘眾五百位大阿羅漢（Arhat，已斷除煩惱的聖者）在一起，還有無量無邊的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。那時，會中有一位菩薩摩訶薩，名叫凈無垢寶月王光，他從座位上站起來，整理好衣服，露出右肩，右膝跪在蓮花臺上，來到如來面前，合掌向佛，說道：

【English Translation】 English version: 『World Honored One! It is so, it is so. By upholding this sutra, because it subdues arrogance and all resentments, no one can hinder it. In the future world, this sutra will be widely circulated in Jambudvipa (the world we inhabit).』 At that time, the World Honored One emitted light from his body, and this light illuminated the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic unit in Buddhist cosmology), all turning golden. At that time, the Buddha said to the youth Manjusri: 『The light of the Tathagata illuminates everything, and this sutra is also like that. Those whose minds are without obstacles will attain the ultimate in the Dharma. These good men and good women, if they can hold this sutra in their hands.』 At that time, the World Honored One again said to Ananda: 『Ananda! Uphold this sutra, recite it fluently, and widely explain it to others. Ananda! By doing so, you are making offerings to the Buddhas of the past, present, and future.』 At that time, Ananda said to the Buddha: 『World Honored One! What is the name of this sutra? How should it be upheld?』 The Buddha said to Ananda: 『You should uphold this sutra, its name is 『The Non-Discrimination of the Essence of the Dharmadhatu,』 it is also called 『The Question of the Prince Jewel Above,』 and it is also called 『The Discourse of the Youth Manjusri.』 Uphold it well.』 After the Buddha finished speaking this sutra, the great virtuous Ananda, the youth Manjusri, the Prince Jewel Above, and the Bodhisattvas from various Buddha lands, as well as the gods, Asuras (a type of demigod), and people of the world, were all greatly delighted and respectfully practiced it. The Great Treasure Accumulation Sutra, Scroll 27 Taisho Tripitaka, Vol. 11, No. 0310, The Great Treasure Accumulation Sutra The Great Treasure Accumulation Sutra, Scroll 28 Translated by the Tripiṭaka Master Buddhasanta of the Northern Wei Dynasty The Ninth Assembly of the Ten Dharmas of the Mahayana Thus have I heard: At one time, the Bhagavan (an epithet for the Buddha) was dwelling in the city of Rajagrha on Mount Grdhrakuta, together with a great assembly of five hundred great Arhats (enlightened beings who have overcome suffering), and countless Bodhisattva-Mahasattvas (great Bodhisattvas). At that time, in the assembly, there was a Bodhisattva-Mahasattva named Pure Immaculate Jewel Moon King Light, who rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee on a lotus platform, approached the Tathagata, joined his palms, and said to the Buddha:

「世尊！行大乘住大乘比丘，云何行大乘？云何住大乘？世尊！以何義故，此大乘名為大乘？復以何義名為住大乘？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「善哉善哉！凈無垢寶月王光。善男子！汝善能問此甚深義。諦聽諦聽，善思念之，我今為汝分別解說。」

時凈無垢寶月王光菩薩摩訶薩聞佛聽許，即白佛言：「唯然世尊！頂受聖教。」

佛言：「善男子！菩薩摩訶薩成就十法，是行大乘、是住大乘。何等為十？一者信成就，二者行成就，三者性成就，四者樂菩提心，五者樂法，六者觀正法行，七者行法慎法，八者舍慢大慢，九者善解如來秘密之教，十者心不悕求聲聞緣覺乘。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩信成就？」

佛言：「善男子！菩薩摩訶薩行不諂行，得柔軟行，彼菩薩信諸如來正真正覺無上菩提；信諸如來於一念中說三世事；信如來藏不老不死無量無邊、不生不滅不常不斷；信諸佛實際法界一切智一切智人所知力、無所畏、不共佛法；信諸如來無見頂相；信諸如來三十二相八十種好莊嚴其身、身有圓光；信聲聞所說、緣覺所說、菩薩所說，及信所有善言說者；信此世過世；信正行者住正行者，若有沙門若婆羅門；信善業果甚

【現代漢語翻譯】現代漢語譯本：「世尊！修行大乘、安住于大乘的比丘，如何修行大乘？如何安住于大乘？世尊！因為什麼緣故，這大乘被稱為大乘？又因為什麼緣故被稱為安住大乘？」這時，世尊告訴凈無垢寶月王光菩薩摩訶薩（菩薩中的大菩薩）說：「好啊，好啊！凈無垢寶月王光。善男子！你善於詢問這深奧的道理。仔細聽，仔細聽，好好思考，我現在為你分別解說。」當時，凈無垢寶月王光菩薩摩訶薩聽到佛陀允許，立即對佛說：「是的，世尊！我將恭敬地接受您的教誨。」佛說：「善男子！菩薩摩訶薩成就十種法，就是修行大乘、安住大乘。是哪十種呢？第一是信成就，第二是行成就，第三是性成就，第四是樂於菩提心，第五是樂於佛法，第六是觀察正法修行，第七是修行佛法並謹慎對待佛法，第八是捨棄驕慢和大驕慢，第九是善於理解如來秘密的教誨，第十是心中不希求聲聞乘和緣覺乘。」當時，凈無垢寶月王光菩薩摩訶薩對佛說：「世尊！菩薩摩訶薩如何信成就呢？」佛說：「善男子！菩薩摩訶薩修行不諂媚的行為，獲得柔和的行為，這位菩薩相信諸如來真正覺悟的無上菩提；相信諸如來在一念之間說出三世的事情；相信如來藏不老不死、無量無邊、不生不滅、不常不斷；相信諸佛的實際法界、一切智、一切智人所知的力量、無所畏懼、不共佛法；相信諸如來沒有肉眼可見的頂相；相信諸如來三十二相、八十種好莊嚴其身、身上有圓光；相信聲聞所說、緣覺所說、菩薩所說，以及相信所有善言說者；相信此世和過世；相信正行者和安住于正行者，無論是沙門還是婆羅門；相信善業的果報非常

【English Translation】 English version: 『World Honored One! How does a Bhikshu (monk) who practices the Mahayana (Great Vehicle) and dwells in the Mahayana, practice the Mahayana? How does he dwell in the Mahayana? World Honored One! For what reason is this Mahayana called the Mahayana? And for what reason is it called dwelling in the Mahayana?』 At that time, the World Honored One said to the Bodhisattva Mahasattva (great Bodhisattva) Pure Immaculate Jewel Moon Light: 『Excellent, excellent! Pure Immaculate Jewel Moon Light. Good man! You are skilled in asking about this profound meaning. Listen carefully, listen carefully, and contemplate well. I will now explain it to you in detail.』 Then, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon Light, hearing the Buddha's permission, immediately said to the Buddha: 『Yes, World Honored One! I respectfully receive your holy teachings.』 The Buddha said: 『Good man! A Bodhisattva Mahasattva who accomplishes ten dharmas (teachings) is practicing the Mahayana and dwelling in the Mahayana. What are these ten? First is the accomplishment of faith, second is the accomplishment of practice, third is the accomplishment of nature, fourth is delight in the Bodhi mind, fifth is delight in the Dharma, sixth is observing the practice of the Right Dharma, seventh is practicing the Dharma and being cautious about the Dharma, eighth is abandoning arrogance and great arrogance, ninth is being skilled in understanding the secret teachings of the Tathagata (Buddha), and tenth is not desiring the Sravaka (Hearer) Vehicle or the Pratyekabuddha (Solitary Buddha) Vehicle in one's heart.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon Light said to the Buddha: 『World Honored One! How does a Bodhisattva Mahasattva accomplish faith?』 The Buddha said: 『Good man! A Bodhisattva Mahasattva practices non-flattering conduct, obtains gentle conduct, and that Bodhisattva believes in the truly awakened unsurpassed Bodhi of all Tathagatas; believes that all Tathagatas speak of the affairs of the three worlds in a single thought; believes that the Tathagatagarbha (Buddha-nature) is neither old nor dead, immeasurable and boundless, neither arising nor ceasing, neither constant nor discontinuous; believes in the actual Dharma realm of all Buddhas, the power known by the all-knowing, the all-knowing ones, fearlessness, and the unique Buddha dharmas; believes that all Tathagatas have no visible crown of the head; believes that all Tathagatas adorn their bodies with the thirty-two marks and eighty minor marks, and that their bodies have a halo; believes in what is said by the Sravakas, what is said by the Pratyekabuddhas, what is said by the Bodhisattvas, and believes in all those who speak well; believes in this world and the past world; believes in those who practice rightly and those who dwell in right practice, whether they are Sramanas (ascetics) or Brahmanas (priests); believes that the results of good karma are very

可愛樂微妙最勝，所謂若天天主、若人人主；信不善果不可愛樂苦惱無量，或在地獄、或在餓鬼、或在畜生。彼菩薩如是信已得離三法：一疑、二惑、三不決定。善男子！菩薩摩訶薩成就如是信，名為信成就。」

爾時世尊為顯此義，偈重說言：

「信為增上乘，　　信者是佛子，　是故有智者，　　應常親近信。　信是世間最，　　信者無窮乏，　是故有智者，　　應常親近信。　若不信之人，　　不生諸白法，　猶如燒種子，　　不生根牙等。

「善男子！云何菩薩摩訶薩行成就？善男子！菩薩摩訶薩行成就故，剃除鬚髮被正法服，舍家出家。既出家已，修學菩薩戒行等事，修學聲聞戒行等事，修學緣覺戒行等事。修菩薩如是學已，身口意等惡業悉滅。何者名為身不善業？所謂殺生、偷盜、邪淫，瓦石刀杖欺擲他人、傷手足等，若來若去行欺凌事。善男子，如是等名身不善業。善男子！何者名為口不善業？所謂妄言、綺語、兩舌、惡口，不善言說，誹謗正法甚深經典，說諸和上阿阇梨等住正法者所有過短，如是等名口不善業。善男子！何者名為意不善業？所謂姤吝邪見，增上妒吝，樂利樂稱樂親愛等，家慢色慢、恃少壯慢、恃無病慢、恃壽命慢、恃多聞慢、恃修行慢，欲覺、害覺、瞋惱

【現代漢語翻譯】現代漢語譯本：可愛和微妙的事物是最殊勝的，例如天上的天主（Deva，指天神）和人間的人主（Raja，指國王）；相信不善的果報是不可愛樂的，充滿無量的苦惱，可能在地獄、餓鬼或畜生道中。菩薩如此相信后，就能遠離三種障礙：一是疑惑，二是迷惑，三是不確定。善男子！菩薩摩訶薩成就這樣的信心，就稱為信成就。那時，世尊爲了闡明這個道理，用偈頌再次說道：『信是增上乘（Adhipati，指最殊勝的乘載），信者是佛子，因此有智慧的人，應當常常親近信。信是世間最殊勝的，信者不會窮乏，因此有智慧的人，應當常常親近信。若不信之人，不能生出各種善法，猶如被燒焦的種子，不能生出根芽等。』『善男子！菩薩摩訶薩如何成就行？善男子！菩薩摩訶薩因為成就行，所以剃除鬚髮，穿上正法的衣服，捨棄家庭出家。出家后，修學菩薩的戒行等事，修學聲聞（Sravaka，指聽聞佛法而修行的人）的戒行等事，修學緣覺（Pratyekabuddha，指獨自覺悟的人）的戒行等事。菩薩如此修學后，身口意等惡業全部滅除。什麼叫做身不善業？就是殺生、偷盜、邪淫，用瓦石刀杖欺騙投擲他人，傷害手足等，來來去去進行欺凌之事。善男子，這些都叫做身不善業。善男子！什麼叫做口不善業？就是妄語、綺語、兩舌、惡口，不善的言說，誹謗正法甚深經典，說和尚（Upadhyaya，指親教師）阿阇梨（Acarya，指軌範師）等住持正法者的過失和缺點，這些都叫做口不善業。善男子！什麼叫做意不善業？就是慳吝、邪見，增長的嫉妒和吝嗇，貪圖利益、名聲和親愛等，以及家族的傲慢、容貌的傲慢、仗恃年輕力壯的傲慢、仗恃沒有疾病的傲慢、仗恃壽命長的傲慢、仗恃博學的傲慢、仗恃修行的傲慢，以及慾念的覺知、傷害的覺知、嗔怒的覺知。

【English Translation】 English version: The lovely and subtle things are the most excellent, such as the Deva (god) in the heavens and the Raja (king) among humans; believing that the consequences of unwholesome actions are unlovely, filled with immeasurable suffering, possibly in hell, the realm of hungry ghosts, or the animal realm. Having believed thus, the Bodhisattva is able to be free from three hindrances: one is doubt, two is confusion, and three is uncertainty. Good man! A Bodhisattva Mahasattva who has accomplished such faith is called an accomplishment of faith. At that time, the World Honored One, to clarify this meaning, spoke again in verse: 'Faith is the supreme vehicle (Adhipati), the faithful are the children of the Buddha, therefore, the wise should always be close to faith. Faith is the most excellent in the world, the faithful will not be impoverished, therefore, the wise should always be close to faith. If a person does not have faith, they cannot generate various wholesome dharmas, like a burnt seed that cannot produce roots and sprouts.' 'Good man! How does a Bodhisattva Mahasattva accomplish conduct? Good man! Because a Bodhisattva Mahasattva accomplishes conduct, they shave their hair and beard, put on the robes of the true Dharma, and leave their home to become a renunciate. Having become a renunciate, they study the precepts and practices of the Bodhisattva, study the precepts and practices of the Sravaka (hearer of the Dharma), and study the precepts and practices of the Pratyekabuddha (solitary Buddha). Having studied thus, the Bodhisattva eliminates all evil actions of body, speech, and mind. What are called unwholesome actions of the body? They are killing, stealing, sexual misconduct, deceiving and throwing stones, knives, and sticks at others, harming hands and feet, and going back and forth engaging in acts of bullying. Good man, these are called unwholesome actions of the body. Good man! What are called unwholesome actions of speech? They are lying, frivolous speech, divisive speech, harsh speech, unwholesome speech, slandering the profound scriptures of the true Dharma, and speaking of the faults and shortcomings of the Upadhyaya (preceptor) and Acarya (teacher) who uphold the true Dharma. These are called unwholesome actions of speech. Good man! What are called unwholesome actions of the mind? They are stinginess, wrong views, increased jealousy and miserliness, craving for profit, fame, and affection, as well as arrogance of family, arrogance of appearance, arrogance of youth and strength, arrogance of health, arrogance of longevity, arrogance of learning, arrogance of practice, and the awareness of desire, the awareness of harm, and the awareness of anger.'

覺等，及國土覺、衣服等覺，著處著乘著敷具等，著飲著食及著兒女、犛牛耕種諸所作等，憂奴憂婢憂諸作者、谷帛庫藏諸財物等。彼菩薩如是著已，于向所說種種事中若失一事，其心則生憂悲苦惱。彼菩薩以愛潤心，是故生於後有牙心。善男子！略說意業猶如輪轉，如是名為意不善業。彼菩薩離身等業，于和上所起于尊想，于阿阇梨起和上想，于余若老若少起止恭敬。彼菩薩在於獨處作是思惟：『我不應爾——我已起度一切眾生、救一切眾生心，令一切眾生住正定行中。』彼菩薩作是思惟：『我今自身不調諸根、不勤修行、不覆諸根、不調諸根。』彼菩薩作是思惟：『今我已作如是修行，是諸眾生既見我已，心即調伏隨順我教，諸佛歡喜，及諸天、龍、乾闥婆等悉皆歡喜。』善男子！如是等行名菩薩慚。彼菩薩作是思惟：『勿令若道若俗於我若身若口若意等業諸威儀中訶責我者，所謂毀壞戒行，或作見行、或作行行、或行邪命。』彼行菩薩如是慚已，日夜繫心觀察戒行。觀戒行已，無諸憂悔離諸障礙。菩薩如是正修行已，于諸如來正法之中而修諸行。善男子！如是等行名菩薩愧。善男子！菩薩摩訶薩成就如是行，名為行成就。」

爾時世尊為顯此義，偈重說言：

「行為增上乘，　　諸佛緣覺等，　是故

{ "translations": [ "現代漢語譯本", "執著于覺悟，以及對國土的覺悟、衣服等的覺悟，執著于所處之處、所乘之物、所用敷具等，執著于飲用、食物，以及執著于兒女、耕牛、耕種等一切所作，憂慮奴僕、婢女、憂慮一切勞作者、穀物布匹庫藏等一切財物。這位菩薩如此執著之後，對於前面所說的種種事物，如果失去其中一件，他的心中就會產生憂愁、悲傷、痛苦和煩惱。這位菩薩因為愛慾滋潤內心，所以生起對未來存在的執著。善男子！簡略地說，意業就像車輪一樣轉動，這被稱為意不善業。這位菩薩遠離身業等，對於和尚生起尊敬的想法，對於阿阇梨生起和尚的想法，對於其他無論是年老的還是年少的都給予恭敬。這位菩薩在獨處時這樣思考：『我不應該這樣——我已經發起了度化一切眾生、救度一切眾生的心，要讓一切眾生安住在正定之行中。』這位菩薩這樣思考：『我現在自身不調伏諸根、不勤奮修行、不守護諸根、不調伏諸根。』這位菩薩這樣思考：『現在我已經這樣修行，這些眾生看到我之後，內心就會調伏，順從我的教導，諸佛會歡喜，以及諸天、龍（Naga，一種神獸）、乾闥婆（Gandharva，天上的樂神）等都會歡喜。』善男子！像這樣的行為稱為菩薩的慚愧心。這位菩薩這樣思考：『不要讓無論是出家還是在家的人，在我的身、口、意等行為舉止中責備我，說我毀壞戒律，或者做出錯誤的見解，或者做出錯誤的修行，或者以邪命為生。』這位菩薩如此慚愧之後，日夜繫念觀察戒律。觀察戒律之後，就沒有憂愁後悔，遠離一切障礙。菩薩如此正確修行之後，在諸如來的正法中修行各種行為。善男子！像這樣的行為稱為菩薩的愧心。善男子！菩薩摩訶薩成就這樣的行為，稱為行為成就。」 , "那時，世尊爲了闡明這個道理，用偈頌再次說道：", "『行為是增上乘，諸佛、緣覺（Pratyekabuddha，獨覺）等，因此』" ], "english_translations": [ "English version", "Attachment to enlightenment, and attachment to the enlightenment of lands, clothes, etc., attachment to places, vehicles, and bedding, attachment to drinking, food, and attachment to children, oxen, plowing, and all actions, worry about servants, maids, worry about all workers, grains, cloth, storage, and all possessions. When this Bodhisattva is so attached, if he loses one of the various things mentioned before, his heart will generate sorrow, grief, pain, and distress. This Bodhisattva, because his heart is moistened by love, generates attachment to future existence. Good man! Briefly speaking, mental karma is like a turning wheel, and this is called unwholesome mental karma. This Bodhisattva, apart from physical karma, etc., generates respect for the Upadhyaya (monk teacher), generates the idea of Upadhyaya for the Acharya (teacher), and gives respect to others, whether old or young. This Bodhisattva, when alone, thinks like this: 『I should not be like this—I have already generated the mind to liberate all sentient beings, to save all sentient beings, and to make all sentient beings dwell in the right path of concentration.』 This Bodhisattva thinks like this: 『Now, I myself do not subdue my senses, do not diligently practice, do not guard my senses, and do not subdue my senses.』 This Bodhisattva thinks like this: 『Now that I have practiced like this, when these sentient beings see me, their minds will be subdued, they will follow my teachings, the Buddhas will be pleased, and the Devas (gods), Nagas (serpent deities), Gandharvas (celestial musicians), etc., will all be pleased.』 Good man! Such actions are called the Bodhisattva's shame. This Bodhisattva thinks like this: 『Do not let either the ordained or the lay people criticize me in my actions of body, speech, or mind, saying that I have broken the precepts, or have made wrong views, or have made wrong practices, or live by wrong livelihood.』 After this Bodhisattva is so ashamed, he focuses his mind day and night on observing the precepts. After observing the precepts, he has no sorrow or regret, and is free from all obstacles. After the Bodhisattva has practiced correctly like this, he practices various actions in the right Dharma of the Tathagatas. Good man! Such actions are called the Bodhisattva's sense of shame. Good man! When a Bodhisattva Mahasattva accomplishes such actions, it is called the accomplishment of actions.」 , "At that time, the World Honored One, in order to clarify this meaning, spoke again in verse:", "『Action is the supreme vehicle, Buddhas, Pratyekabuddhas (solitary realizers), etc., therefore』" ] }

智者修，　　彼等微妙事。　菩薩大名稱，　　無畏行成就，　是故證菩提，　　諸佛本所說。

「善男子！云何菩薩摩訶薩性成就？善男子！菩薩摩訶薩性自少欲少瞋少癡，不吝不澀不粗獷、不我慢不卒暴，調和柔軟善言軟語易共同止。彼菩薩於一切上勝供養如心行施，所有諸事衣服飲食分舍與他，如是施已即生歡喜遍滿身心，如是乃至舍上身份。善男子！彼菩薩行如是行，若見如來、若見聲聞，見已即生歡喜之心。善男子！菩薩摩訶薩成就如是法，名為性成就。」

爾時世尊為顯此義，偈重說言：

「相煙即知火，　　見鴛鴦知水，　異相知菩薩，　　菩薩大智慧。　不澀不惱眾，　　舍諸諂曲行，　善信眾生故，　　是名菩薩性。

「善男子！云何菩薩摩訶薩樂菩提心？善男子！菩薩摩訶薩以有菩提相故發菩提心，未發菩提心時或諸如來或諸聲聞勸發菩提心。善男子！此是菩薩初發菩提心相。善男子！彼菩薩聞有菩提、聞菩提心有大功德、聞發阿耨多羅三藐三菩提心，此是菩薩第二發菩提心相。善男子！彼菩薩見諸眾生，無主無親、無救無護、無能度之令至彼岸，菩薩即為彼諸眾生起慈悲心而作是言：『我當於彼無主無親、無救無護諸眾生等而作救護。』為彼因緣故發阿耨多羅

【現代漢語翻譯】現代漢語譯本智者修行，領悟那些微妙的道理。菩薩擁有偉大的名聲，成就無畏的修行，因此證得菩提（覺悟），這是諸佛原本所說的。

『善男子！什麼是菩薩摩訶薩（偉大的菩薩）的性成就？善男子！菩薩摩訶薩的本性是少欲、少嗔、少癡，不吝嗇、不慳澀、不粗暴、不我慢、不急躁，性情調和、柔軟、善於言辭、溫和，容易與人相處。這位菩薩對於一切殊勝的供養，都如心所愿地佈施，所有衣物飲食都分給他人，這樣佈施后，心中充滿歡喜，乃至捨棄自己的身體。善男子！這位菩薩行持這樣的行為，如果見到如來（佛）、或者見到聲聞（佛的弟子），見到后都會生起歡喜之心。善男子！菩薩摩訶薩成就這樣的法，就稱為性成就。』

這時，世尊爲了闡明這個道理，用偈頌再次說道：

『看到煙就知道有火，看到鴛鴦就知道有水，從不同的外相可以知道菩薩，菩薩擁有大智慧。不慳吝，不惱害眾生，捨棄一切虛偽諂媚的行為，爲了使眾生信服，這就是菩薩的本性。』

『善男子！什麼是菩薩摩訶薩樂於菩提心？善男子！菩薩摩訶薩因為有菩提（覺悟）的徵兆而發菩提心，在沒有發菩提心的時候，或者有諸如來（佛）或者諸聲聞（佛的弟子）勸他發菩提心。善男子！這是菩薩初發菩提心的徵兆。善男子！這位菩薩聽到有菩提，聽到菩提心有大功德，聽到發阿耨多羅三藐三菩提心（無上正等正覺之心），這是菩薩第二次發菩提心的徵兆。善男子！這位菩薩看到眾生，沒有依靠，沒有親人，沒有救助，沒有保護，沒有能引導他們到達彼岸的人，菩薩就為這些眾生生起慈悲心，並且這樣說：『我應當為那些沒有依靠，沒有親人，沒有救助，沒有保護的眾生們，做他們的救護。』爲了這個因緣，發阿耨多羅

【English Translation】 English version The wise cultivate, those subtle matters. Bodhisattvas have great renown, accomplishing fearless practice, Therefore, they attain Bodhi (enlightenment), as the Buddhas originally taught.

'Good man! What is the nature of a Bodhisattva Mahasattva (great Bodhisattva)? Good man! The nature of a Bodhisattva Mahasattva is to have few desires, little anger, and little ignorance; not to be stingy, not to be miserly, not to be coarse, not to be arrogant, not to be rash; to be harmonious, gentle, eloquent, and easy to get along with. This Bodhisattva, regarding all superior offerings, gives as he wishes, sharing all clothing and food with others. Having given in this way, joy fills his body and mind, even to the point of giving up his own body. Good man! This Bodhisattva, practicing in this way, if he sees a Tathagata (Buddha) or a Sravaka (disciple of the Buddha), upon seeing them, he will give rise to a joyful heart. Good man! A Bodhisattva Mahasattva who achieves such a Dharma is called one who has achieved his nature.'

At that time, the World Honored One, to clarify this meaning, spoke again in verse:

'Seeing smoke, one knows there is fire; seeing mandarin ducks, one knows there is water; From different appearances, one knows a Bodhisattva; Bodhisattvas have great wisdom. Not stingy, not harming beings, abandoning all deceitful and flattering actions, For the sake of making beings believe, this is called the nature of a Bodhisattva.'

'Good man! What is it that makes a Bodhisattva Mahasattva delight in the Bodhi mind? Good man! A Bodhisattva Mahasattva develops the Bodhi mind because of the signs of Bodhi (enlightenment). Before developing the Bodhi mind, either the Tathagatas (Buddhas) or the Sravakas (disciples of the Buddha) encourage him to develop the Bodhi mind. Good man! This is the sign of a Bodhisattva's first development of the Bodhi mind. Good man! This Bodhisattva hears of Bodhi, hears of the great merits of the Bodhi mind, hears of developing the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), this is the sign of a Bodhisattva's second development of the Bodhi mind. Good man! This Bodhisattva sees beings who have no support, no relatives, no rescue, no protection, and no one to guide them to the other shore. The Bodhisattva then gives rise to a compassionate heart for these beings and says: 'I shall be the rescue and protection for those beings who have no support, no relatives, no rescue, and no protection.' For this reason, he develops the Anuttara-samyak-sambodhi

三藐三菩提心，此是菩薩第三發菩提心相。善男子！彼菩薩以見如來相具足身，生歡喜心、生勇悅心，心生歡喜，以是因緣故發阿耨多羅三藐三菩提心，此是菩薩第四發菩提心相。善男子！彼菩薩為彼眾生令得利益安隱樂故，修行佈施、持戒、忍辱、修行、精進、禪定、般若。善男子！云何菩薩修行佈施？善男子！菩薩作是思惟：『我當云何行於佈施？』即生念言：『須食施食、須飲施飲、須床敷者施與床敷、須衣服者施與衣服，指環臂釧若寶冠等所須之物皆施與之。』善男子！菩薩乃至割自身肉施於眾生，如是行施愿取阿耨多羅三藐三菩提，而不取著受者財物、不住事等，是名菩薩修行佈施。善男子！菩薩云何修持于戒？善男子！彼菩薩先自調順身業、調順口業、調順意業，菩薩所有自身惡業一切舍離、所有口惡業一切舍離、所有意惡業一切舍離，持戒不缺不漏不雜。菩薩如是持禁戒已，迴向阿耨多羅三藐三菩提，而心終不取著于戒，是名菩薩修持于戒。善男子！云何菩薩修行忍辱？善男子！菩薩為聞若道若俗，乃至毀罵聞說其惡，若打系閉若截手足，皆能忍受，為彼前人起忍辱心。菩薩如是修行忍已，迴向阿耨多羅三藐三菩提，不以彼忍而起慢心，是名菩薩修行忍辱。善男子！菩薩云何修行精進？善男子！菩薩作

【現代漢語翻譯】現代漢語譯本：『三藐三菩提心』（無上正等正覺之心），這是菩薩第三種發菩提心的表現。善男子！那位菩薩因為見到如來具足莊嚴的相好之身，生起歡喜心、生起勇猛喜悅的心，心中充滿歡喜，因為這個因緣而發起了『阿耨多羅三藐三菩提心』（無上正等正覺之心），這是菩薩第四種發菩提心的表現。善男子！那位菩薩爲了使眾生得到利益、安穩和快樂，修行佈施、持戒、忍辱、修行、精進、禪定、般若。善男子！菩薩如何修行佈施呢？善男子！菩薩這樣思惟：『我應當如何行佈施呢？』隨即生起這樣的念頭：『需要食物的就施捨食物，需要飲水的就施捨飲水，需要床鋪的就施捨床鋪，需要衣服的就施捨衣服，指環、臂釧、寶冠等一切所需的物品都施捨給他們。』善男子！菩薩甚至可以割下自己的肉施捨給眾生，像這樣行佈施，愿求證得『阿耨多羅三藐三菩提』（無上正等正覺），而不執著于接受佈施的人和財物，也不執著于所施捨的事物，這叫做菩薩修行佈施。善男子！菩薩如何修持戒律呢？善男子！那位菩薩先調伏自己的身業、調伏自己的口業、調伏自己的意業，菩薩舍離一切自身所造的惡業、舍離一切口所造的惡業、舍離一切意所造的惡業，持守戒律不缺漏、不雜染。菩薩這樣持守戒律后，迴向『阿耨多羅三藐三菩提』（無上正等正覺），而心中始終不執著于戒律，這叫做菩薩修持戒律。善男子！菩薩如何修行忍辱呢？善男子！菩薩聽到無論是道俗之人，乃至譭謗、說他壞話，或者被打、被囚禁、被截斷手足，都能忍受，為那些人升起忍辱之心。菩薩這樣修行忍辱后，迴向『阿耨多羅三藐三菩提』（無上正等正覺），不因為自己能忍辱而生起驕慢之心，這叫做菩薩修行忍辱。善男子！菩薩如何修行精進呢？善男子！菩薩這樣思惟：

【English Translation】 English version: The mind of 『Anuttara-samyak-sambodhi』 (the mind of unsurpassed, right and perfect enlightenment), this is the third aspect of a Bodhisattva generating the Bodhi mind. Good man! That Bodhisattva, upon seeing the Tathagata's body adorned with perfect marks, generates a joyful mind, generates a courageous and delighted mind, and his heart is filled with joy. Because of this cause, he generates the mind of 『Anuttara-samyak-sambodhi』 (the mind of unsurpassed, right and perfect enlightenment), this is the fourth aspect of a Bodhisattva generating the Bodhi mind. Good man! That Bodhisattva, for the sake of benefiting, securing peace and happiness for sentient beings, practices giving, upholding precepts, patience, practice, diligence, meditation, and prajna. Good man! How does a Bodhisattva practice giving? Good man! The Bodhisattva thinks thus: 『How should I practice giving?』 Immediately, he generates this thought: 『To those who need food, give food; to those who need drink, give drink; to those who need bedding, give bedding; to those who need clothing, give clothing; rings, armlets, jeweled crowns, and all other needed items, give them all.』 Good man! The Bodhisattva can even cut off his own flesh to give to sentient beings. Practicing giving in this way, he aspires to attain 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), without being attached to the receiver of the giving or the material goods, nor dwelling on the act of giving. This is called a Bodhisattva practicing giving. Good man! How does a Bodhisattva uphold precepts? Good man! That Bodhisattva first tames his own bodily actions, tames his own verbal actions, and tames his own mental actions. The Bodhisattva abandons all evil actions of the body, abandons all evil actions of speech, and abandons all evil actions of the mind, upholding the precepts without deficiency, without omission, and without impurity. After upholding the precepts in this way, the Bodhisattva dedicates it to 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), and his mind never becomes attached to the precepts. This is called a Bodhisattva upholding precepts. Good man! How does a Bodhisattva practice patience? Good man! The Bodhisattva, upon hearing either lay or monastic people, even slandering him, speaking ill of him, or being beaten, imprisoned, or having his hands and feet cut off, can endure it all, generating a mind of patience towards those people. After practicing patience in this way, the Bodhisattva dedicates it to 『Anuttara-samyak-sambodhi』 (unsurpassed, right and perfect enlightenment), and does not generate arrogance because of his ability to endure. This is called a Bodhisattva practicing patience. Good man! How does a Bodhisattva practice diligence? Good man! The Bodhisattva thinks thus:

是思惟：『如虛空界無量無邊，眾生界亦無量無邊，唯我一人獨無等侶，令入無餘涅槃界中。』如是菩薩為彼因緣發精進行初持自身，持身行已觀受心法，如是正觀受心法已行持心行，菩薩既行持心行已次復修行見法等行。菩薩如是持心意已，為令未生惡不善法斷不生故起欲勤精進，為令未生善法生故起欲勤精進。菩薩如是次復修行初如意足，如是修行第二第三乃至第四如意足分。修如是行不起慢心，是名菩薩修行精進。善男子！菩薩云何修行禪定？善男子！菩薩不著欲故、不著滅故、不著離欲故、不著自身故、不著他身故、不著色受想行識、不著欲界、不著色界、不著空、不著無相無愿、不著此世界、不著未來世界而行佈施。不依止施、不依止戒、不依止忍、不依止精進、不依止禪，如是修行禪定，迴向阿耨多羅三藐三菩提而不分別，是名菩薩修行禪定。善男子！菩薩云何修行般若？善男子！菩薩常作如是思惟而化眾生，化眾生已復作是念：『我化無量無邊眾生界令入無餘涅槃界中，而無一眾生入涅槃界者。何以故？如佛所說，一切諸法無我、無眾生、無命、無養育、無富伽羅。』如是修慧而以彼慧迴向阿耨多羅三藐三菩提，作如是愿，而於智慧不生分別，是名菩薩修行般若。善男子！菩薩摩訶薩如是發菩提心，名

【現代漢語翻譯】現代漢語譯本他思惟：『如同虛空界無量無邊，眾生界也無量無邊，唯有我一人獨自沒有同伴，要讓他們進入無餘涅槃（nirvana）界中。』這樣的菩薩爲了這個因緣發起精進修行，首先持守自身，持守自身修行后觀察感受、心和法，這樣正確觀察感受、心和法后，修行持心之行。菩薩既然修行持心之行后，接著又修行見法等行。菩薩這樣持守心意后，爲了使未生的惡不善法斷絕不生起，發起欲、勤、精進；爲了使未生的善法生起，發起欲、勤、精進。菩薩這樣接著修行最初的如意足（iddhi-pāda），這樣修行第二、第三乃至第四如意足分。修這樣的行而不生起慢心，這叫做菩薩修行精進。善男子！菩薩如何修行禪定（dhyāna）？善男子！菩薩不執著于慾望，不執著于滅盡，不執著于離欲，不執著于自身，不執著於他人之身，不執著於色、受、想、行、識，不執著于欲界（kāmadhātu），不執著于**，不執著于空（śūnyatā），不執著于無相無愿，不執著於此世界，不執著于未來世界而行佈施。不依止佈施，不依止戒律（śīla），不依止忍辱（kṣānti），不依止精進（vīrya），不依止禪定，這樣修行禪定，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）而不分別，這叫做菩薩修行禪定。善男子！菩薩如何修行般若（prajñā）？善男子！菩薩常常這樣思惟而教化眾生，教化眾生后又這樣想：『我教化無量無邊的眾生界，讓他們進入無餘涅槃界中，卻沒有一個眾生真正進入涅槃界。為什麼呢？如同佛所說，一切諸法無我（anātman）、無眾生（sattva）、無命（jīva）、無養育（poṣa）、無富伽羅（pudgala）。』這樣修習智慧，並且用這智慧迴向阿耨多羅三藐三菩提，這樣發願，而對於智慧不生分別，這叫做菩薩修行般若。善男子！菩薩摩訶薩（bodhisattva-mahāsattva）這樣發菩提心（bodhicitta），叫做

【English Translation】 English version He contemplates: 『Just as the realm of space is immeasurable and boundless, so too is the realm of sentient beings immeasurable and boundless. I alone am without equal, and I shall lead them into the realm of nirvana (nirvana) without remainder.』 Such a Bodhisattva, for this reason, initiates diligent practice, first holding to himself. Having held to himself, he observes feelings, mind, and dharmas. Having correctly observed feelings, mind, and dharmas, he practices the conduct of holding the mind. Once the Bodhisattva has practiced the conduct of holding the mind, he then practices the conduct of seeing dharmas and so on. Having thus held his mind, the Bodhisattva, in order to prevent unwholesome and evil dharmas from arising, generates desire, diligence, and effort. In order to generate wholesome dharmas that have not yet arisen, he generates desire, diligence, and effort. The Bodhisattva then practices the first of the psychic powers (iddhi-pāda), and then practices the second, third, and fourth psychic powers. Practicing in this way, he does not give rise to arrogance. This is called the Bodhisattva』s practice of diligence. Good man! How does a Bodhisattva practice meditation (dhyāna)? Good man! The Bodhisattva does not cling to desire, does not cling to cessation, does not cling to detachment from desire, does not cling to his own body, does not cling to the bodies of others, does not cling to form, feeling, perception, mental formations, or consciousness, does not cling to the desire realm (kāmadhātu), does not cling to **, does not cling to emptiness (śūnyatā), does not cling to the signless or wishless, does not cling to this world, and does not cling to the future world when giving. He does not rely on giving, does not rely on precepts (śīla), does not rely on patience (kṣānti), does not rely on diligence (vīrya), and does not rely on meditation. Thus he practices meditation, dedicating it to unsurpassed, perfect enlightenment (anuttarā-samyak-saṃbodhi) without discrimination. This is called the Bodhisattva』s practice of meditation. Good man! How does a Bodhisattva practice wisdom (prajñā)? Good man! The Bodhisattva constantly contemplates in this way while teaching sentient beings. Having taught sentient beings, he thinks: 『I have taught immeasurable and boundless realms of sentient beings, leading them into the realm of nirvana without remainder, yet not a single sentient being has entered the realm of nirvana. Why is this? As the Buddha has said, all dharmas are without self (anātman), without sentient beings (sattva), without life (jīva), without nourishment (poṣa), and without a person (pudgala).』 Thus he cultivates wisdom, and with that wisdom, he dedicates it to unsurpassed, perfect enlightenment, making this aspiration, and does not discriminate with regard to wisdom. This is called the Bodhisattva』s practice of wisdom. Good man! When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) generates the mind of enlightenment (bodhicitta) in this way, it is called

為菩薩樂菩提心。」

爾時世尊為顯此義，偈重說言：

「猶如真寶珠，　　光明不捨離，　又如礦中金，　　治已轉增明。　如是菩提性，　　轉明菩提心，　二邊清凈已，　　魔所不得便。

「善男子！云何菩薩摩訶薩樂法？善男子！菩薩摩訶薩性自樂法喜法潤法，若見沙門、若婆羅門如法人已，隨所有物而以奉上，若飲食等一切施與，乃至合掌生恭敬心，生恭敬已從彼聞于未曾聞法，菩薩如是求正法已如實修行。菩薩于彼持法法器，生於尊想、生和上想阿阇梨想，起如是意：『我從昔來久失導師，今忽遇之。』生導師想。又作是念：『我常縛在世間牢獄，無解無救無推訪者，今忽遇之。』生推覓想。又作是念：『我久遠來睡於世間愚癡盲目，忽於今者令我目開。』即起覺想、起開示想。又作是念：『我久遠來沒深泥中無拔濟者，今忽遇之。』生拔濟想。又作是念：『我久遠來失於導師引導眾生，今忽遇之。』起導師想。又作是念：『我久遠來閉在世間，貧苦難處無救接者，今忽遇之。』是故即生救接者想。又作是念：『我久遠來遇難愈病，無有良醫能療治者，今忽遇之。』起良醫想。又作是念：『我久遠來為貪慾火之所燒然未蒙雲雨，今忽遇之。』是故即起大雲雨想。菩薩如是為彼因緣，

【現代漢語翻譯】現代漢語譯本：爲了菩薩的快樂，生起菩提心。

那時，世尊爲了闡明這個道理，用偈頌再次說道：

『猶如真正的寶珠，光芒不會捨棄它，又如礦中的黃金，冶煉後會更加明亮。菩提的本性也是如此，轉而顯明菩提心，當兩邊都清凈時，魔就無法得逞。

『善男子！菩薩摩訶薩如何樂於佛法？善男子！菩薩摩訶薩的本性是樂於佛法，喜愛佛法，並以佛法滋潤自己。如果見到沙門（出家修行者）、婆羅門（古印度祭司）等如法修行的人，就會將自己所有的一切物品奉獻給他們，無論是飲食還是其他任何東西，都會施與他們，甚至合掌表示恭敬，生起恭敬心。生起恭敬心后，會從他們那裡聽聞自己從未聽聞過的佛法。菩薩如此求得正法后，會如實地修行。菩薩對於那些持有佛法、能夠傳授佛法的人，會生起尊敬的想法，生起和尚（佛教寺院住持）的想法，生起阿阇梨（老師）的想法，併產生這樣的想法：『我從過去到現在，很久都失去了導師，現在忽然遇到了。』生起導師的想法。又會這樣想：『我常常被束縛在世間的牢獄中，沒有人能解救我，沒有人來探望我，現在忽然遇到了。』生起尋找解救者的想法。又會這樣想：『我很久以來都沉睡在世間的愚癡和盲目中，現在忽然有人讓我睜開了眼睛。』於是生起覺悟的想法，生起開示的想法。又會這樣想：『我很久以來都陷在深深的泥潭中，沒有人能把我拔出來，現在忽然遇到了。』生起拔濟的想法。又會這樣想：『我很久以來都失去了引導眾生的導師，現在忽然遇到了。』生起導師的想法。又會這樣想：『我很久以來都被困在世間，貧窮困苦，沒有人能救助我，現在忽然遇到了。』因此，就生起救助者的想法。又會這樣想：『我很久以來都患有難以治癒的疾病，沒有良醫能夠治療，現在忽然遇到了。』生起良醫的想法。又會這樣想：『我很久以來都被貪慾的火焰所燃燒，沒有得到甘霖的滋潤，現在忽然遇到了。』因此，就生起大雲雨的想法。菩薩因為這些因緣，

【English Translation】 English version: For the joy of Bodhisattvas, the Bodhi mind arises.

At that time, the World Honored One, to reveal this meaning, spoke again in verse:

'Like a true precious jewel, Its light never departs, And like gold in the mine, Refined, it shines ever brighter. So is the nature of Bodhi, It illuminates the Bodhi mind, When both sides are purified, The demons find no advantage.

'Good man! How does a Bodhisattva Mahasattva delight in the Dharma? Good man! The nature of a Bodhisattva Mahasattva is to delight in the Dharma, to love the Dharma, and to be nourished by the Dharma. If they see a Shramana (a wandering ascetic), a Brahmin (a priest in ancient India), or others who practice the Dharma correctly, they will offer them all their possessions, whether it be food or anything else, they will give it to them, even clasping their hands in respect, generating a respectful mind. Having generated a respectful mind, they will hear from them the Dharma they have never heard before. Having sought the true Dharma in this way, the Bodhisattva will practice it truthfully. Towards those who uphold the Dharma and can transmit the Dharma, the Bodhisattva will generate a thought of respect, a thought of a Upadhyaya (abbot of a Buddhist monastery), a thought of an Acharya (teacher), and will have this thought: 『From the past until now, I have long lost my guide, and now I have suddenly encountered one.』 They will generate the thought of a guide. They will also think: 『I am often bound in the prison of the world, with no one to rescue me, no one to visit me, and now I have suddenly encountered one.』 They will generate the thought of seeking a rescuer. They will also think: 『For a long time, I have been asleep in the ignorance and blindness of the world, and now someone has suddenly opened my eyes.』 Thus, they will generate the thought of awakening, the thought of being shown the way. They will also think: 『For a long time, I have been trapped in a deep mud pit, with no one to pull me out, and now I have suddenly encountered one.』 They will generate the thought of being rescued. They will also think: 『For a long time, I have lost the guide who leads sentient beings, and now I have suddenly encountered one.』 They will generate the thought of a guide. They will also think: 『For a long time, I have been trapped in the world, poor and suffering, with no one to help me, and now I have suddenly encountered one.』 Therefore, they will generate the thought of a helper. They will also think: 『For a long time, I have suffered from an incurable disease, with no good doctor to treat me, and now I have suddenly encountered one.』 They will generate the thought of a good doctor. They will also think: 『For a long time, I have been burned by the flames of greed, without the nourishment of rain, and now I have suddenly encountered one.』 Therefore, they will generate the thought of a great rain cloud. Because of these causes, the Bodhisattva,

忍寒熱等諸苦惱事，及諸眾生能惱人者，若蚊虻等皆能忍之，亦能忍受飢渴等事。見樂眾生不生著心，彼菩薩作如是念：『我雖得受世間快樂，若我得聞一句法已能成聞慧。』生聞慧想。菩薩以是樂法因緣，故行佈施不生憂愁，乃至無有憂苦等事。菩薩如是遠離一切憂苦等事，起如是心：『我為得聞如來所說一句法故，乃至入于阿鼻地獄，壽命一劫、若百千劫無疲倦。無疲倦已，然修行一切種智，若有未得佛正法者，能令得之。』善男子！菩薩摩訶薩如是樂法，名為菩薩樂法。」

爾時世尊為顯此義，偈重說言：

「大智求法者，　　所謂諸菩薩，　求法無厭足，　　以恭敬心故。　當求于正法，　　是名菩薩相，　聞已常憶持，　　復如法修行。

「善男子！云何菩薩摩訶薩觀正法行？善男子！菩薩摩訶薩作如是觀，一切法如幻，誑凡夫故；愚癡覆心，無正慧故；一切法虛妄如夢，以唯念故；一切法如水中月，非有事故；一切法如鏡中像，無眾生故；一切法如響，空聲生故；一切法生滅，因緣成故；一切法不生，真如性故；一切法不滅，以無生故；一切法無作，以無作者故；一切法如虛空，以無染故；一切法寂靜，體性無染故；一切法離垢，離一切垢故；一切法永滅，以本滅煩惱故；一切法無

{ "translations": [ "現代漢語譯本", "能忍受寒冷、炎熱等各種痛苦的事情，以及那些能夠惱害人的眾生，比如蚊子、牛虻等，都能忍受，也能忍受飢餓、乾渴等事情。看到快樂的眾生，不會產生執著的心。這位菩薩這樣想：『我即使能夠享受世間的快樂，如果我能聽到一句佛法，就能成就聞慧（通過聽聞佛法而獲得的智慧）。』生起想要獲得聞慧的想法。菩薩因為這種樂於佛法的因緣，所以行佈施時不會感到憂愁，乃至沒有任何憂愁痛苦的事情。菩薩這樣遠離一切憂愁痛苦的事情，生起這樣的心念：『爲了能夠聽到如來說的一句佛法，即使進入阿鼻地獄（佛教中最痛苦的地獄），壽命長達一劫（佛教時間單位，非常長的時間）或者百千劫，也不會感到疲倦。』不感到疲倦之後，然後修行一切種智（佛陀所具有的智慧），如果有尚未得到佛陀正法的人，能夠讓他們得到。』善男子！菩薩摩訶薩像這樣樂於佛法，就叫做菩薩樂於佛法。」 , "當時，世尊爲了闡明這個道理，用偈頌再次說道：", "『大智慧求法的人，說的就是各位菩薩，", "求法沒有厭足的時候，因為他們有恭敬心。", "應當尋求真正的佛法，這是菩薩的特徵，", "聽聞之後常常憶念保持，並且如法修行。", "『善男子！菩薩摩訶薩如何觀察正法修行呢？善男子！菩薩摩訶薩這樣觀察，一切法都像幻象，是爲了迷惑凡夫；因為愚癡矇蔽了內心，沒有正確的智慧；一切法虛妄如夢，因為只是念頭所生；一切法像水中月，不是真實存在的事物；一切法像鏡中影像，沒有真實的眾生；一切法像回聲，是空聲產生的；一切法有生有滅，是因緣和合而成的；一切法不生，因為真如（佛教概念，指宇宙的真實本體）的本性如此；一切法不滅，因為本來就沒有生；一切法沒有造作，因為沒有造作者；一切法像虛空，因為沒有染污；一切法寂靜，因為體性沒有染污；一切法遠離垢染，因為遠離一切垢染；一切法永遠滅盡，因為本來就滅盡了煩惱；一切法沒有……』" ], "english_translations": [ "English version", "They can endure the various sufferings of cold and heat, and they can also endure beings that can cause them trouble, such as mosquitoes and gadflies. They can also endure hunger and thirst. When they see beings enjoying happiness, they do not develop attachment. These Bodhisattvas think: 『Even if I could enjoy worldly pleasures, if I could hear just one sentence of the Dharma, I could achieve the wisdom of hearing (wisdom gained through listening to the Dharma).』 They give rise to the desire to gain the wisdom of hearing. Because of this cause of delighting in the Dharma, Bodhisattvas do not feel sorrow when they practice giving, and they have no sorrow or suffering. Bodhisattvas, having thus distanced themselves from all sorrow and suffering, give rise to this thought: 『For the sake of hearing just one sentence of the Dharma spoken by the Tathagata (Buddha), even if I were to enter the Avici Hell (the most painful hell in Buddhism), for a lifespan of one kalpa (a very long period of time in Buddhist cosmology) or hundreds of thousands of kalpas, I would not feel weary.』 Having not felt weary, they then cultivate all-knowing wisdom (the wisdom possessed by a Buddha), and if there are those who have not yet attained the Buddha's true Dharma, they can enable them to attain it.』 Good man! A Bodhisattva Mahasattva who delights in the Dharma in this way is called a Bodhisattva who delights in the Dharma.」", "At that time, the World Honored One, to clarify this meaning, spoke again in verse:", "『Those of great wisdom who seek the Dharma, these are the Bodhisattvas,", "Their seeking of the Dharma has no end, because they have a respectful heart.", "They should seek the true Dharma, this is the characteristic of a Bodhisattva,", "Having heard it, they constantly remember and uphold it, and practice it according to the Dharma.", "『Good man! How does a Bodhisattva Mahasattva observe the practice of the true Dharma? Good man! A Bodhisattva Mahasattva observes in this way: all dharmas are like illusions, deceiving ordinary beings; because ignorance covers their minds, they lack true wisdom; all dharmas are as unreal as dreams, because they arise only from thoughts; all dharmas are like the moon in water, not real things; all dharmas are like images in a mirror, without real beings; all dharmas are like echoes, arising from empty sounds; all dharmas arise and cease, formed by causes and conditions; all dharmas do not arise, because the nature of Suchness (a Buddhist concept referring to the true nature of reality) is such; all dharmas do not cease, because they were never born; all dharmas are without action, because there is no actor; all dharmas are like space, because they are without defilement; all dharmas are tranquil, because their essence is without defilement; all dharmas are free from impurities, because they are free from all impurities; all dharmas are eternally extinguished, because they have fundamentally extinguished afflictions; all dharmas are without...』" ] }

色，不可見故；一切法離心意意識，以無身故；一切法無住，滅一切阿梨耶故；一切法無求，離此彼親愛故；一切法無著，離一切煩惱境界故；一切法如蛇，以無方便咒術力故；一切法如芭蕉，以不實故；一切法如水沫，性無力故。善男子！菩薩摩訶薩如是觀正法行，名為菩薩觀正法行。」

爾時世尊為顯此義，偈重說言：

「一切法如幻，　　覆眾生心故，　虛妄猶如夢，　　應如是受持。　諸法如水月，　　以影像起故，　諸法如映象，　　智何不覺知？

「善男子！云何菩薩摩訶薩觀法順法？善男子！菩薩摩訶薩觀色無常，而不以滅色故證於法界，以如實智於法界中所有諸法如實覺知諸法相已，善記善修彼法界中所有諸相，有所說者修者記者，自然如是入法界行。如是乃至受想行識以如實觀，正觀察已而不滅識、不厭離識證入法界。所有法界一切諸法，以實智慧如實證知，彼諸法中有諸名字，善說善知善修善記，以善知故、以善修故、以善記故，自然如是入法界行。如知無常，如是知苦、無我、不凈亦復如是。觀色無常如實善知，于彼色中不復生於恐怖之想。何以故？如實知色虛妄生故，如是菩薩如實善知。受想行識悉皆無常、皆苦無我及不凈等，于彼識中不復生於恐怖之想。何以故？如

【現代漢語翻譯】現代漢語譯本：『色』（rupa，物質現象）是不可見的，因為它們沒有實體；一切法（dharma，現象）都離心、意、識（citta, manas, vijnana，意識的三個層面），因為它們沒有身體；一切法都無所住，因為它們滅盡了一切阿梨耶（alaya，藏識）；一切法都無所求，因為它們遠離了此、彼、親、愛；一切法都無所執著，因為它們遠離了一切煩惱境界；一切法都如蛇，因為它們沒有方便咒術的力量；一切法都如芭蕉，因為它們不真實；一切法都如水沫，因為它們的本性無力。善男子！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）如此觀察正法（saddharma，真理）的修行，名為菩薩觀察正法的修行。爾時，世尊（bhagavan，佛陀）爲了闡明這個道理，用偈頌再次說道：『一切法如幻，覆蓋眾生心故，虛妄猶如夢，應如是受持。諸法如水月，以影像起故，諸法如映象，智何不覺知？』『善男子！菩薩摩訶薩如何觀察法而順應法呢？善男子！菩薩摩訶薩觀察色（rupa，物質現象）是無常的，但不因為滅除色而證入法界（dharmadhatu，法界），而是以如實智（yathabhutajnana，如實智慧）在法界中如實覺知所有諸法的實相，善於記住、善於修行法界中的所有諸相。有所說、有所修、有所記，自然而然地進入法界的修行。如此乃至受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也以如實觀察，正確觀察后不滅除識、不厭離識而證入法界。法界中的一切諸法，以真實的智慧如實證知，這些法中有各種名字，善於說、善於知、善於修、善於記，因為善於知、善於修、善於記，自然而然地進入法界的修行。如知道無常，也如是知道苦（duhkha，痛苦）、無我（anatman，無自性）、不凈（asubha，不凈）。觀察色是無常的，如實善知，對於色不再產生恐怖的想法。為什麼呢？因為如實知道色是虛妄產生的，菩薩如實善知。受、想、行、識都是無常的、都是苦的、無我的、不凈的，對於識不再產生恐怖的想法。為什麼呢？因為如實知道識是虛妄產生的。』

【English Translation】 English version: 'Form' (rupa, material phenomena) is invisible because it has no substance; all dharmas (phenomena) are separate from mind, intellect, and consciousness (citta, manas, vijnana, three levels of consciousness) because they have no body; all dharmas are without abiding because they extinguish all alaya (alaya, store consciousness); all dharmas are without seeking because they are separate from this, that, affection, and love; all dharmas are without attachment because they are separate from all realms of affliction; all dharmas are like a snake because they have no power of expedient mantras; all dharmas are like a banana tree because they are unreal; all dharmas are like water bubbles because their nature is powerless. Good man! A Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva) who observes the practice of the true Dharma (saddharma, truth) in this way is called a Bodhisattva's observation of the practice of the true Dharma. At that time, the World Honored One (bhagavan, the Buddha), in order to clarify this meaning, spoke again in verse: 'All dharmas are like illusions, covering the minds of sentient beings, unreal like dreams, one should accept and uphold them in this way. All dharmas are like the moon in water, arising from reflections, all dharmas are like mirrors, why does wisdom not perceive this?' 'Good man! How does a Bodhisattva Mahasattva observe the Dharma and accord with the Dharma? Good man! A Bodhisattva Mahasattva observes that form (rupa, material phenomena) is impermanent, but does not realize the Dharmadhatu (dharmadhatu, the realm of Dharma) by extinguishing form. Instead, with true knowledge (yathabhutajnana, knowledge as it is) in the Dharmadhatu, he truly knows the true nature of all dharmas, and is good at remembering and practicing all the aspects in the Dharmadhatu. What is spoken, what is practiced, what is remembered, naturally enters the practice of the Dharmadhatu. Likewise, even feeling (vedana, sensation), perception (samjna, perception), volition (samskara, volition), and consciousness (vijnana, consciousness) are observed with true observation. After correct observation, one does not extinguish consciousness, nor does one reject consciousness to realize the Dharmadhatu. All dharmas in the Dharmadhatu are truly known with true wisdom. Among these dharmas, there are various names, which are well spoken, well known, well practiced, and well remembered. Because of being well known, well practiced, and well remembered, one naturally enters the practice of the Dharmadhatu. Just as one knows impermanence, one also knows suffering (duhkha, suffering), no-self (anatman, no-self), and impurity (asubha, impurity). Observing that form is impermanent, one truly knows it well, and no longer generates thoughts of fear about form. Why? Because one truly knows that form arises from illusion, the Bodhisattva truly knows this well. Feeling, perception, volition, and consciousness are all impermanent, all suffering, all no-self, and all impure. One no longer generates thoughts of fear about consciousness. Why? Because one truly knows that consciousness arises from illusion.'

實知識是虛妄故。菩薩如是如實善知。善男子！譬如善巧幻師幻師弟子，幻作種種四兵等事，所謂象兵、馬兵、車兵、步兵，智者見已不生恐怖。何以故？善知虛妄幻所作，誑惑眾生而示現之。善男子！菩薩如是觀色無常，觀無常已於中不生恐怖之想。何以故？如實知色虛妄生故，菩薩如是如實善知。受想行識悉皆無常，觀無常已則于識中不生恐怖。何以故？如實知識虛妄生故，菩薩如是如實善知。善男子！菩薩如是觀法順法。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩觀色無常，而不離色說於法界、證於法界、習學法界，一切諸法以智慧力如實證知？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「善男子！為汝問故我今說喻。善男子！譬如世間有智之人持諸毒藥。持毒藥已，或煎或熬、或合余藥。合余藥已，為財利故而炫賣之而不自食。何以故？彼人思惟：『勿令我身由此因緣而致斷命。』善男子！菩薩摩訶薩心順向涅槃、心潤向涅槃、心潤流涅槃、心正取涅槃，菩薩摩訶薩而不證涅槃。何以故？菩薩思惟：『勿令我身由此因緣退轉菩提。』複次善男子！我更說喻。善男子！譬如有人奉事於火。彼事火已，尊重敬順善將護之，而不生於如是之心：『我供養火，尊重讚歎善將護故，

【現代漢語翻譯】現代漢語譯本：真實的知識也是虛妄的。菩薩能夠像這樣如實地善知。善男子！譬如善於變幻的幻術師或幻術師的弟子，他們變幻出各種各樣的四種軍隊等事物，即像兵、馬兵、車兵、步兵，有智慧的人看到這些不會感到恐懼。為什麼呢？因為他們清楚地知道這些都是虛妄的幻術所製造出來的，是爲了迷惑眾生而顯現的。善男子！菩薩也像這樣觀察色法是無常的，觀察到無常之後，心中不會產生恐懼的想法。為什麼呢？因為他們如實地知道色法是虛妄產生的，菩薩能夠像這樣如實地善知。受、想、行、識也都是無常的，觀察到無常之後，心中不會對識產生恐懼。為什麼呢？因為他們如實地知道識是虛妄產生的，菩薩能夠像這樣如實地善知。善男子！菩薩像這樣觀察法，順應法理。

這時，凈無垢寶月王光菩薩摩訶薩（Bodhisattva Jina-vimala-ratna-candra-prabha，意為凈無垢寶月王光菩薩）對佛說：『世尊！菩薩如何觀察色法是無常的，卻不離開色法而談論法界（Dharmadhatu，意為一切法的本性或境界），證悟法界，修習法界，並且以智慧的力量如實地證知一切諸法呢？』

這時，世尊告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！爲了你的提問，我現在說個比喻。善男子！譬如世間有智慧的人持有各種毒藥。持有毒藥后，他們或者煎熬，或者混合其他藥物。混合其他藥物后，爲了財利而炫耀售賣，卻不自己食用。為什麼呢？因為他們思惟：『不要讓我自己因為這個原因而喪命。』善男子！菩薩摩訶薩的心傾向於涅槃（Nirvana，意為寂滅、解脫），心滋潤于涅槃，心流入涅槃，心正直地趨向涅槃，菩薩摩訶薩卻不證入涅槃。為什麼呢？菩薩思惟：『不要讓我自己因為這個原因而退轉菩提（Bodhi，意為覺悟）。』再次，善男子！我再說個比喻。善男子！譬如有人侍奉火。他侍奉火后，尊重、恭敬、順從、善加守護它，卻不生起這樣的想法：『我供養火，尊重讚歎，善加守護，

【English Translation】 English version: Real knowledge is also illusory. Bodhisattvas thus truly understand this well. Good man! For example, a skilled illusionist or a disciple of an illusionist can create various things like four types of armies, namely elephant troops, horse troops, chariot troops, and infantry. A wise person, seeing these, does not feel fear. Why? Because they clearly know that these are created by illusory magic, deceiving sentient beings by appearing as such. Good man! Bodhisattvas also observe form as impermanent in this way. Having observed impermanence, they do not generate thoughts of fear. Why? Because they truly know that form arises from illusion. Bodhisattvas thus truly understand this well. Sensation, perception, mental formations, and consciousness are all impermanent. Having observed impermanence, they do not generate fear towards consciousness. Why? Because they truly know that consciousness arises from illusion. Bodhisattvas thus truly understand this well. Good man! Bodhisattvas observe the Dharma in accordance with the Dharma.

At that time, Bodhisattva Jina-vimala-ratna-candra-prabha (Pure Immaculate Jewel Moon King Light Bodhisattva) said to the Buddha: 'World Honored One! How does a Bodhisattva observe form as impermanent, yet not depart from form while speaking of the Dharmadhatu (the realm of Dharma, the nature of all things), realizing the Dharmadhatu, practicing the Dharmadhatu, and truly knowing all dharmas with the power of wisdom?'

At that time, the World Honored One said to Bodhisattva Jina-vimala-ratna-candra-prabha: 'Good man! For the sake of your question, I will now give an analogy. Good man! For example, in the world, a wise person possesses various poisons. Having possessed the poisons, they either boil them, or mix them with other medicines. Having mixed them with other medicines, they display and sell them for profit, but do not consume them themselves. Why? Because that person thinks: 'I must not let my life be ended by this cause.' Good man! The mind of a Bodhisattva Mahasattva is inclined towards Nirvana (liberation, extinction), the mind is nourished by Nirvana, the mind flows into Nirvana, the mind directly approaches Nirvana, yet the Bodhisattva Mahasattva does not realize Nirvana. Why? The Bodhisattva thinks: 'I must not let myself regress from Bodhi (enlightenment) because of this cause.' Furthermore, good man! I will give another analogy. Good man! For example, someone serves fire. Having served the fire, they respect, revere, obey, and carefully protect it, but they do not generate such a thought: 'Because I offer to the fire, respect and praise it, and carefully protect it,'

二手捉之。』何以故？彼人作念：『勿令我身由此因緣身苦心惱。』善男子！菩薩摩訶薩雖心順向涅槃、心潤向涅槃、心潤向涅槃流、心正取向涅槃、順向涅槃岸，而彼菩薩不證涅槃。何以故？菩薩思惟：『勿令我身以此因緣退菩提智。』」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！如我解佛所說法義，菩薩應當常住世間。」

佛言：「善男子！如是如是！菩薩常應住於世間。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩住於世間，而不為世間法之所染？」

佛言：「善男子！我今為汝以譬喻說。善男子！譬如有人善解方便捉諸禽獸，以咒力故共毒蛇戲捉諸毒蛇，若含若磨種種弄之，而終不以弄蛇因緣被害命終。何以故？以有善巧咒術力故。善男子！菩薩摩訶薩住於世間行世間法，以有善巧大智方便咒術力故，共諸煩惱惡毒藥戲、弄煩惱蛇，而不為彼煩惱因緣退于菩提。何以故？菩薩成就善巧方便智慧力故。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！甚奇世尊、奇哉善逝、最難有世尊、最難有善逝。世尊！是諸菩薩摩訶薩雖心向涅槃而不證涅槃，雖在世間而不為世法之所染污。世尊！我今歸依諸菩薩。世尊！若有善男子善女人得聞如此菩薩行已生歡

【現代漢語翻譯】現代漢語譯本：『就像有人用手去抓取一樣。』為什麼呢？因為那個人會想：『不要讓我的身體因為這個原因而遭受痛苦和煩惱。』善男子！菩薩摩訶薩雖然心向涅槃、心傾向涅槃、心流入涅槃、心正直地趨向涅槃、順著涅槃的彼岸，但是這位菩薩卻不證得涅槃。為什麼呢？菩薩會思考：『不要讓我的身體因為這個原因而退失菩提智慧。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！依我理解佛所說的法義，菩薩應當常住在世間。』佛說：『善男子！是這樣的，是這樣的！菩薩應當常住在世間。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！菩薩如何住在世間，而不被世間法所污染呢？』佛說：『善男子！我現在為你用譬喻來說明。善男子！譬如有人善於運用方便法門捕捉各種禽獸，因為有咒語的力量，可以和毒蛇嬉戲，抓弄毒蛇，或者含在嘴裡，或者用手摩擦，用各種方式玩弄它們，但最終不會因為玩弄毒蛇而喪命。為什麼呢？因為他有巧妙的咒術力量。善男子！菩薩摩訶薩住在世間，行世間法，因為有巧妙的大智慧方便咒術力量，可以和各種煩惱惡毒的藥嬉戲，玩弄煩惱的毒蛇，而不會因為這些煩惱而退失菩提。為什麼呢？因為菩薩成就了巧妙方便的智慧力量。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！您真是太奇特了，世尊！善逝（如來）您真是太奇特了，世尊！您是世間最難得的，善逝您是世間最難得的。世尊！這些菩薩摩訶薩雖然心向涅槃卻不證得涅槃，雖然身處世間卻不被世間法所污染。世尊！我現在歸依這些菩薩。世尊！如果有善男子、善女人聽聞了這樣的菩薩行，已經生起了歡喜心，'

【English Translation】 English version: 『Just like someone would grab it with their hand.』 Why is that? Because that person would think: 『Do not let my body suffer pain and distress because of this reason.』 Good man! Although a Bodhisattva Mahasattva』s mind is directed towards Nirvana, inclined towards Nirvana, flowing towards Nirvana, rightly heading towards Nirvana, and moving towards the shore of Nirvana, that Bodhisattva does not attain Nirvana. Why is that? The Bodhisattva thinks: 『Do not let my body lose Bodhi wisdom because of this reason.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! As I understand the Dharma taught by the Buddha, Bodhisattvas should always dwell in the world.』 The Buddha said: 『Good man! It is so, it is so! Bodhisattvas should always dwell in the world.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! How can Bodhisattvas dwell in the world without being defiled by worldly dharmas?』 The Buddha said: 『Good man! I will now explain it to you with a metaphor. Good man! For example, there is someone who is skilled in using expedient means to capture various birds and beasts. Because of the power of mantras, they can play with poisonous snakes, grabbing and handling them, or holding them in their mouths, or rubbing them with their hands, playing with them in various ways, but ultimately they will not lose their lives because of playing with snakes. Why is that? Because they have the power of skillful mantras. Good man! Bodhisattva Mahasattvas dwell in the world, practicing worldly dharmas, because they have the power of skillful great wisdom and expedient mantras, they can play with various afflictions and poisonous medicines, playing with the poisonous snakes of afflictions, and they will not lose Bodhi because of these afflictions. Why is that? Because Bodhisattvas have achieved the power of skillful expedient wisdom.』 At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said to the Buddha: 『World Honored One! You are truly amazing, World Honored One! Sugata (Tathagata) you are truly amazing, World Honored One! You are the most rare in the world, Sugata you are the most rare in the world. World Honored One! These Bodhisattva Mahasattvas, although their minds are directed towards Nirvana, do not attain Nirvana, and although they are in the world, they are not defiled by worldly dharmas. World Honored One! I now take refuge in these Bodhisattvas. World Honored One! If any good man or good woman hears of such Bodhisattva practices and has already generated joy,』

喜心者，彼人過去種諸善根。何以故？若聞此法門乃至一彈指頃生希有心，世尊！彼諸善男子善女人已為如來之所記也。何以故？聞此法門至心諦聽故。」

佛言：「善男子！如是如是！」

說此法門時，五百比丘得無漏心。得無漏心已從座而起，整服右肩，右膝著地合掌向佛，白言：「世尊！世尊諸菩薩可以正恭敬善逝，可以禮敬諸菩薩。」

佛言：「諸比丘！如是如是。善男子！菩薩摩訶薩如是觀法順法，名為菩薩觀法順法。」

爾時世尊為顯此義，偈重說言：

「應敬大智慧，　　應敬大無畏，　應敬正服者，　　應敬佛所生，　以方便力故，　　智慧善巧故，　超過聲聞地，　　菩薩大智慧。　善知諸陰虛，　　生滅不定故，　見世間火然，　　是故不證滅。

「善男子！如是名為菩薩摩訶薩觀法順法。善男子！云何菩薩摩訶薩離慢、大慢？善男子！所言慢者生如是心：『我今所有，若家若姓若色，及以種種金銀珍寶諸寶藏等，像兵馬兵車兵步兵，不劣他人。』若人如是起憍慢心，是名為慢，以其不生恭敬心故。善男子！何者大慢？善男子！若有菩薩作如是念：『唯我若家若姓若色，若金銀寶藏，像兵馬兵車兵步兵，勝於他人。』是故不生恭敬之心，是名大慢。

【現代漢語翻譯】現代漢語譯本：『心生歡喜的人，是因為他們過去種下了各種善根。為什麼這麼說呢？如果聽聞這個法門，哪怕只是一彈指的時間，心中生起稀有難得的想法，世尊！這些善男子善女人就已經被如來所記別了。為什麼呢？因為他們聽聞這個法門時，能夠至誠專心地聽。』佛說：『善男子，是這樣的，是這樣的！』當宣說這個法門的時候，五百位比丘證得了無漏心。證得無漏心后，他們從座位上站起來，整理好衣服，露出右肩，右膝跪地，合掌向佛，說道：『世尊！世尊，諸位菩薩可以以正恭敬的態度對待善逝（如來的別稱），可以禮敬諸位菩薩。』佛說：『諸位比丘，是這樣的，是這樣的。善男子，菩薩摩訶薩這樣觀察法、順應法，就叫做菩薩觀察法、順應法。』這時，世尊爲了闡明這個道理，用偈頌再次說道：『應當尊敬具有大智慧的人，應當尊敬具有大無畏的人，應當尊敬行為端正的人，應當尊敬佛所生的人，因為他們以方便的力量，以智慧的善巧，超越了聲聞的境界，菩薩具有大智慧。他們善於瞭解諸陰（五蘊）的虛幻，知道它們生滅不定，看到世間如火燃燒，所以不證入寂滅。』『善男子，這叫做菩薩摩訶薩觀察法、順應法。善男子，什麼是菩薩摩訶薩遠離慢、大慢呢？善男子，所謂的慢，是指生起這樣的想法：『我現在的擁有，無論是家世、姓氏、容貌，還是各種金銀珍寶等寶藏，以及象兵、馬兵、車兵、步兵，都不比別人差。』如果有人這樣生起驕慢心，就叫做慢，因為他沒有生起恭敬心。善男子，什麼叫做大慢呢？善男子，如果有菩薩這樣想：『只有我的家世、姓氏、容貌，以及金銀寶藏，像兵、馬兵、車兵、步兵，勝過其他人。』因此不生起恭敬之心，這就叫做大慢。

【English Translation】 English version: 'Those who have joyful hearts, it is because they have planted various good roots in the past. Why is that? If they hear this Dharma gate, even for the time of a finger snap, and a rare and precious thought arises in their minds, World Honored One! These good men and good women have already been predicted by the Tathagata. Why is that? Because when they hear this Dharma gate, they listen with utmost sincerity and focus.' The Buddha said, 'Good man, it is so, it is so!' When this Dharma gate was being spoken, five hundred Bhikkhus attained the unconditioned mind. Having attained the unconditioned mind, they rose from their seats, adjusted their robes, bared their right shoulders, knelt on their right knees, and with palms joined, faced the Buddha and said, 'World Honored One! World Honored One, the Bodhisattvas can treat the Sugata (another name for the Tathagata) with proper respect, and can pay homage to the Bodhisattvas.' The Buddha said, 'Bhikkhus, it is so, it is so. Good man, when a Bodhisattva Mahasattva observes the Dharma and accords with the Dharma in this way, it is called a Bodhisattva observing the Dharma and according with the Dharma.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'One should respect those with great wisdom, one should respect those with great fearlessness, one should respect those who are righteous, one should respect those born of the Buddha, because they, through the power of skillful means, through the skillful wisdom, have surpassed the realm of the Sravakas, the Bodhisattvas have great wisdom. They are skilled in understanding the illusory nature of the Skandhas (five aggregates), knowing that they are impermanent in arising and ceasing, seeing the world ablaze like fire, therefore they do not enter into extinction.' 'Good man, this is called a Bodhisattva Mahasattva observing the Dharma and according with the Dharma. Good man, how does a Bodhisattva Mahasattva depart from conceit and great conceit? Good man, what is called conceit is when one gives rise to such a thought: 『My possessions, whether it be family, lineage, appearance, or various treasures of gold, silver, and jewels, as well as elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, are not inferior to others.』 If a person gives rise to such an arrogant mind, it is called conceit, because they do not give rise to a respectful mind. Good man, what is called great conceit? Good man, if a Bodhisattva thinks like this: 『Only my family, lineage, appearance, as well as gold, silver, and jewel treasures, elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, are superior to others.』 Therefore, they do not give rise to a respectful mind, this is called great conceit.'

善男子！如是憍慢及以大慢！菩薩摩訶薩悉已舍離。善男子！菩薩摩訶薩如是離慢離於大慢。」

爾時世尊為顯此義，偈重說言：

「離慢離大慢，　　常行慈悲心，　以彼潤心故，　　於世不放逸。　雖行乞食事，　　諸菩薩大事，　說義利益事，　　若諸天及人。

「善男子！云何菩薩摩訶薩善解如來秘密之教？善男子！菩薩摩訶薩于諸經中所有隱覆甚深密義，于彼說中如實善知。善男子！何等是為如來密教？善男子！我記聲聞得阿耨多羅三藐三菩提者，此不應爾。如言阿難我患背痛，此不應爾。語諸比丘我今老弊，汝可為我推覓侍者，此不應爾。語目連言，汝可往問耆婆醫王，我所有患當服何藥，此不應爾。善男子！如來處處逐諸外道論義捔勝，此不應爾。善男子！佉陀羅刺刺如來足，此不應爾。善男子！如來又說提婆達多是我宿怨，常相隨逐求覓我便，此不應爾。善男子！如來昔日入舍衛城，于奢犁耶婆羅門村周遍乞食空缽而出，此不應爾。善男子！旃遮摩那毗孫陀梨木器合腹以謗如來！亦不應爾。善男子！如來昔在毗蘭多國受毗蘭若婆羅門請，三月安居而食麥者，此不應爾。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！此向所說當云何取？世尊！何故記諸聲聞得阿耨多

【現代漢語翻譯】現代漢語譯本：『善男子！』像這樣的驕慢和更大的驕慢，菩薩摩訶薩都已經完全捨棄了。『善男子！』菩薩摩訶薩就是這樣遠離驕慢，遠離更大的驕慢。

這時，世尊爲了闡明這個道理，用偈頌再次說道：

『遠離驕慢，遠離大驕慢，常常懷著慈悲之心，因為慈悲滋潤內心，所以在世間不放縱懈怠。雖然行乞食，但做的是菩薩的大事，宣說佛法利益眾生，無論是天人還是凡人。』

『善男子！』什麼是菩薩摩訶薩善於理解如來秘密的教誨呢？『善男子！』菩薩摩訶薩對於各種經典中所有隱藏的、深奧的含義，在這些教義的闡述中能夠如實地理解。『善男子！』什麼是如來的秘密教誨呢？『善男子！』我（如來）記述聲聞（shravaka，指聽聞佛陀教誨而修行的人）能夠獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟），這不應該這樣說。比如，說阿難（Ananda，佛陀的十大弟子之一）說我背痛，這不應該這樣說。告訴眾比丘（bhiksu，出家修行的男性佛教徒）說我現在老了，你們可以為我尋找侍者，這不應該這樣說。告訴目連（Maudgalyayana，佛陀的十大弟子之一）說，你可以去問耆婆（Jivaka，古印度名醫）醫王，我得了什麼病應該吃什麼藥，這不應該這樣說。『善男子！』如來到處和外道辯論，爭論勝負，這不應該這樣說。『善男子！』佉陀羅刺（khadira，一種樹木）刺傷如來的腳，這不應該這樣說。『善男子！』如來又說提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）是我前世的仇敵，常常跟隨我，尋找機會加害我，這不應該這樣說。『善男子！』如來過去進入舍衛城（Shravasti，古印度城市），在奢犁耶（Shaliya）婆羅門（Brahmana，古印度祭司階層）村莊周圍乞食，空缽而出，這不應該這樣說。『善男子！』旃遮摩那（Cincha-manavika，一位外道女）用木器綁在腹部來誹謗如來，這也不應該這樣說。『善男子！』如來過去在毗蘭多（Veranja）國接受毗蘭若（Veranja）婆羅門的邀請，安居三個月而吃麥子，這不應該這樣說。

這時，凈無垢寶月王光菩薩摩訶薩（Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva）對佛說：『世尊！』剛才所說的這些應該如何理解呢？『世尊！』為什麼記述聲聞能夠獲得阿耨多羅三藐三菩提呢？

【English Translation】 English version: 『Good man! Such arrogance and great arrogance, Bodhisattva Mahasattvas have completely abandoned. 『Good man!』 Bodhisattva Mahasattvas are thus free from arrogance and great arrogance.』

At that time, the World Honored One, in order to clarify this meaning, spoke again in verse:

『Free from arrogance, free from great arrogance, always practice a heart of loving-kindness and compassion. Because compassion nourishes the heart, one is not negligent in the world. Although one goes for alms, one does the great deeds of a Bodhisattva, speaking the Dharma to benefit all beings, whether they are gods or humans.』

『Good man! How does a Bodhisattva Mahasattva understand the secret teachings of the Tathagata? 『Good man!』 Bodhisattva Mahasattvas truly understand the hidden and profound meanings in all the sutras, as they are explained. 『Good man!』 What are the secret teachings of the Tathagata? 『Good man!』 I (the Tathagata) record that the Shravakas (those who practice by hearing the Buddha's teachings) attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), this should not be so. For example, saying that Ananda (one of the Buddha's ten great disciples) said that my back hurts, this should not be so. Telling the Bhikshus (monks) that I am now old, you can find a caretaker for me, this should not be so. Telling Maudgalyayana (one of the Buddha's ten great disciples) that you can go ask the physician Jivaka (a famous physician in ancient India), what medicine I should take for my illness, this should not be so. 『Good man!』 The Tathagata everywhere arguing with non-Buddhists, competing for victory, this should not be so. 『Good man!』 A Khadira thorn (a type of tree) piercing the Tathagata's foot, this should not be so. 『Good man!』 The Tathagata also said that Devadatta (the Buddha's cousin who later betrayed him) is my enemy from a past life, always following me, seeking opportunities to harm me, this should not be so. 『Good man!』 The Tathagata once entered Shravasti (an ancient Indian city), begging for alms around the village of Shaliya (a Brahmin village), and came out with an empty bowl, this should not be so. 『Good man!』 Cincha-manavika (a non-Buddhist woman) using a wooden bowl tied to her belly to slander the Tathagata, this should not be so. 『Good man!』 The Tathagata once stayed in the country of Veranja, accepting the invitation of the Brahmin of Veranja, staying for three months and eating barley, this should not be so.』

At that time, Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva said to the Buddha: 『World Honored One! How should we understand what was just said? 『World Honored One!』 Why is it recorded that Shravakas attain Anuttara-samyak-sambodhi?』

羅三藐三菩提？」

佛言：「善男子！我記聲聞得阿耨多羅三藐三菩提者，以見聲聞有佛性故。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！此諸聲聞斷諸有漏離於三有，生分已斷而有性故，為如來授阿耨多羅三藐三菩提記者，此事云何？」

佛言：「善男子！我今為汝說于譬喻。善男子！譬如灌頂轉輪聖王具足千子，隨最大者授其王位。然彼輪王以子根鈍，應初教者而中教之，應中教者而後教之，一切工巧咒術等事。然是王子以根鈍故，應初學者而中學之，應中學者而後學之。善男子！于意云何？彼輪王子如是學已，豈可非是王正子耶？」

時凈無垢寶月王光菩薩摩訶薩言：「不也，世尊！不爾，善逝！是真王子。」

佛言：「善男子！菩薩摩訶薩亦復如是，以根鈍故，應初學者而中學之，應中學者而後學之，如是依觀眾生五陰滅諸煩惱，煩惱滅已然後得成阿耨多羅三藐三菩提。善男子！于意云何？彼諸聲聞以此因緣得成正覺，豈可得言聲聞不得成正覺耶？」

時凈無垢寶月王光菩薩摩訶薩言：「如是世尊！我曾不見若人若天、若魔若梵，是等眾中而有能說聲聞不得成正覺者。若有能說無有是處，除一闡提。」

爾時如來告凈無垢寶月王光菩薩摩訶薩言：「善男

【現代漢語翻譯】現代漢語譯本：『阿耨多羅三藐三菩提』（無上正等正覺）嗎？」佛說：『善男子！我記說聲聞能得阿耨多羅三藐三菩提，是因為我看到聲聞具有佛性。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！這些聲聞斷除了所有有漏的煩惱，脫離了三有（欲界、色界、無色界），生死之分已經斷絕，但因為他們具有佛性，如來就為他們授記阿耨多羅三藐三菩提，這件事是為什麼呢？』佛說：『善男子！我現在為你打個比喻。善男子！譬如灌頂的轉輪聖王，有千個兒子，他會把王位傳給其中最年長的。然而，這位輪王因為兒子的根器遲鈍，應該先教的卻放到中間教，應該中間教的卻放到後面教，包括一切工巧、咒術等事情。然而，這些王子因為根器遲鈍，應該先學的卻放到中間學，應該中間學的卻放到後面學。善男子！你認為如何？這些輪王的王子這樣學習之後，難道就不是真正的王子了嗎？』這時，凈無垢寶月王光菩薩摩訶薩說：『不是的，世尊！不是這樣的，善逝！他們是真正的王子。』佛說：『善男子！菩薩摩訶薩也是如此，因為根器遲鈍，應該先學的卻放到中間學，應該中間學的卻放到後面學，這樣觀察眾生的五陰（色、受、想、行、識）而滅除各種煩惱，煩惱滅除之後才能成就阿耨多羅三藐三菩提。善男子！你認為如何？這些聲聞因為這個因緣而成就正覺，難道可以說聲聞不能成就正覺嗎？』這時，凈無垢寶月王光菩薩摩訶薩說：『正是這樣，世尊！我從未見過任何人、天人、魔、梵天等眾生中，有誰能說聲聞不能成就正覺。如果有誰這樣說，那是不可能的，除非是一闡提（斷絕善根的人）。』這時，如來告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！』

【English Translation】 English version: 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment)?」 The Buddha said, 'Good man! I predict that Sravakas (Hearers) will attain Anuttara-samyak-sambodhi because I see that Sravakas have Buddha-nature.' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said to the Buddha, 'World Honored One! These Sravakas have severed all defiled outflows, have departed from the three realms of existence (desire realm, form realm, formless realm), and their cycle of birth has been cut off. Yet, because they possess Buddha-nature, the Tathagata (Thus Come One) predicts that they will attain Anuttara-samyak-sambodhi. Why is this so?' The Buddha said, 'Good man! I will now give you an analogy. Good man! It is like a Chakravartin (Wheel-Turning King) who has been crowned and has a thousand sons. He will bestow the kingship upon the eldest. However, because the king's sons are of dull faculties, what should be taught first is taught in the middle, and what should be taught in the middle is taught later, including all crafts, mantras, and other matters. Yet, because these princes are of dull faculties, what should be learned first is learned in the middle, and what should be learned in the middle is learned later. Good man! What do you think? After these princes of the Wheel-Turning King have learned in this way, can they not be considered true princes?' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said, 'No, World Honored One! It is not so, Sugata (Well-Gone One)! They are true princes.' The Buddha said, 'Good man! Bodhisattvas Mahasattvas are also like this. Because their faculties are dull, what should be learned first is learned in the middle, and what should be learned in the middle is learned later. In this way, they observe the five skandhas (form, feeling, perception, mental formations, consciousness) of sentient beings and extinguish all afflictions. After the afflictions are extinguished, they can then attain Anuttara-samyak-sambodhi. Good man! What do you think? These Sravakas, because of this cause and condition, attain Right Enlightenment. Can it be said that Sravakas cannot attain Right Enlightenment?' Then, the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, said, 'It is so, World Honored One! I have never seen any person, deva (god), Mara (demon), or Brahma (creator god), among these beings, who could say that Sravakas cannot attain Right Enlightenment. If anyone were to say so, it would be impossible, except for an Icchantika (one who has severed their roots of goodness).' At that time, the Tathagata said to the Bodhisattva Mahasattva, Pure Immaculate Moon King Light, 'Good man!'

子！我今為汝更說譬喻。善男子！利根菩薩住第十地，除二無我坐道場者。為除故坐？不除坐耶？」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！已除故坐，世尊！已除故坐，善逝！」

佛言：「善男子！彼利根者以此因緣，豈可不得成正覺耶？」

時凈無垢寶月王光菩薩摩訶薩言：「得成，世尊！得成，善逝！」

爾時如來告凈無垢寶月王光菩薩摩訶薩言：「善男子！此處亦如是。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來何故昔告阿難我患背痛？」

佛言：「善男子！我觀後世，憐愍眾生作如是說，言我背痛，令諸病者作如是知，佛金剛身尚有背痛，何況我等及其餘者。以是事故我說此言。而諸愚人如實取之，謂佛有病有背痛等，則便自壞亦令他壞。」

如來複告凈無垢寶月王光菩薩摩訶薩言：「善男子！我于昔日告比丘言，我今老弊，汝可為我推覓侍者。善男子！我說此言亦為憐愍念後世故，作如是說。為令後世聲聞弟子，年老朽弊應須給侍，故說此言，我今老弊須覓侍者。令未來世如是知已不生退轉，以是義故我說此言，我今老弊汝可為我推覓侍者。而諸愚人如實取之，如來老弊故須侍者。

「善男子！云何當知？佛告目連，令到耆婆大醫王所

【現代漢語翻譯】現代漢語譯本：『子！我現在為你再說一個比喻。善男子！根性銳利的菩薩住在第十地，除了爲了去除二種無我而坐在道場之外。是爲了去除而坐？還是不去除而坐呢？』當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！是爲了已經去除而坐。世尊！是爲了已經去除而坐，善逝！』佛說：『善男子！那些根性銳利的人，因為這個因緣，難道不能成就正覺嗎？』當時，凈無垢寶月王光菩薩摩訶薩說：『能夠成就，世尊！能夠成就，善逝！』這時，如來告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！這裡也是這樣。』當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！如來為什麼以前告訴阿難說我背痛呢？』佛說：『善男子！我觀察後世，憐憫眾生才這樣說，說我背痛，讓那些生病的人知道，佛的金剛身尚且有背痛，何況我們以及其他人呢？因為這個緣故我才說這話。而那些愚笨的人卻如實地理解，認為佛有病有背痛等，這樣就自己毀壞也讓別人毀壞。』如來又告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！我以前告訴比丘說，我現在老了衰弱了，你們可以為我尋找侍者。善男子！我說這話也是爲了憐憫後世，才這樣說的。爲了讓後世的聲聞弟子，年老衰弱時應該需要侍奉，所以才說這話，我現在老了衰弱了需要尋找侍者。讓未來世的人知道后不生退轉，因為這個意義我才說這話，我現在老了衰弱了你們可以為我尋找侍者。而那些愚笨的人卻如實地理解，認為如來老了衰弱了所以需要侍者。』『善男子！應當如何知道呢？佛告訴目連（Maudgalyayana，佛陀的弟子，以神通著稱），讓他到耆婆（Jivaka，古印度名醫）大醫王那裡去。』

【English Translation】 English version: 'Son! I will now give you another analogy. Good man! A Bodhisattva of sharp faculties, dwelling in the tenth stage, sits in the place of enlightenment, except for the purpose of removing the two forms of no-self. Does he sit to remove them, or does he sit without removing them?' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'World Honored One! He sits having already removed them. World Honored One! He sits having already removed them, Sugata!' The Buddha said: 'Good man! Those of sharp faculties, because of this cause, how could they not attain complete enlightenment?' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'They can attain it, World Honored One! They can attain it, Sugata!' Then, the Tathagata said to the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light: 'Good man! It is the same here.' At that time, the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light said: 'World Honored One! Why did the Tathagata formerly tell Ananda that he had a backache?' The Buddha said: 'Good man! I observed future generations, and out of compassion for sentient beings, I spoke like that, saying I had a backache, so that those who are sick would know that even the Buddha's diamond body can have a backache, let alone us and others. It is for this reason that I said these words. But those foolish people take it literally, thinking that the Buddha is sick and has a backache, thus they destroy themselves and cause others to be destroyed.' The Tathagata again said to the Bodhisattva Mahasattva Pure Immaculate Jewel Moon King Light: 'Good man! I formerly told the Bhikkhus that I am now old and weak, and you should find a caretaker for me. Good man! I said these words also out of compassion for future generations, and spoke like that. In order to let future Sravaka disciples know that when they are old and weak, they should need care, therefore I said these words, I am now old and weak and need to find a caretaker. So that future generations will know this and not regress, for this reason I said these words, I am now old and weak, you can find a caretaker for me. But those foolish people take it literally, thinking that the Tathagata is old and weak and therefore needs a caretaker.' 'Good man! How should one know? The Buddha told Maudgalyayana (a disciple of the Buddha known for his supernatural powers), to go to the great physician Jivaka (a famous physician in ancient India).'

問服藥法。善男子！此亦是我憐愍後世故作是說。有諸聲聞假藥將身，彼當憶我佛金剛身猶尚服藥，何況我等及其餘者。以是事故我說此言，汝到耆婆大醫王所問服藥法。而諸愚人如實取之，謂如來身是病患身。善男子！如來昔告目連比丘，令彼目連問耆婆藥。耆婆無容故不正答，唯作是言，但當服蘇但當服蘇。然是如來示業果報，令諸弟子聞當憶知而不退還。

「善男子！如來處處逐諸外道尼乾子等捔勝論義。此事云何？善男子！我觀後世愍念眾生故作是事，令彼眾生作如是知，諸佛如來正真正覺尚有怨家，何況我等及其餘者。而諸愚人如實取之，謂佛如來實有怨家。善男子！轉輪聖王以少福故尚無怨家，何故如來成就無量無邊功德。

「善男子，佉陀羅刺刺如來足，是事云何？善男子！如來示現業果報故，令未來世作如是知，如來成就無量功德而有業報，何況我等及其餘者。以是因緣令彼息惡，復為因緣我作是說，有是業報。而諸愚人如實取之，佉陀羅刺刺如來足。」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！提婆達多是佛宿怨覓如來便。」

佛言：「善男子！若無提婆善知識者，終不得知如來具有無量功德。善男子！提婆達多是善知識，共我諍勝現作怨家，得顯如來無量功德。善男

【現代漢語翻譯】現代漢語譯本問關於服藥的方法。善男子！這也是我憐憫後世眾生而說的。有些聲聞弟子會用藥物來調理身體，他們應當記得我佛陀金剛之身尚且需要服藥，更何況我們和其他人呢。因此我才這樣說，你們應該去請教耆婆（Jivaka，佛陀時代的著名醫生）大醫王關於服藥的方法。但是那些愚笨的人卻真的這樣理解，認為如來的身體是患病的身體。善男子！如來過去曾告訴目連（Maudgalyayana，佛陀的十大弟子之一）比丘，讓他去問耆婆關於藥物的事情。耆婆沒有辦法正面回答，只是說，『應當服用酥油，應當服用酥油。』這實際上是如來爲了展示業報的道理，讓弟子們聽了之後能夠記住而不退轉。善男子！如來在各處與外道尼乾子（Nigantha，古印度耆那教的修行者）等人辯論，爭論勝負。這是為什麼呢？善男子！我觀察到後世，憐憫眾生，所以才這樣做，讓那些眾生知道，諸佛如來這樣真正覺悟的人尚且有怨家，更何況我們和其他人呢。但是那些愚笨的人卻真的這樣理解，認為佛陀如來真的有怨家。善男子！轉輪聖王（Chakravartin，傳說中統治世界的理想君主）因為福報少尚且沒有怨家，為什麼如來成就了無量無邊的功德反而有怨家呢？善男子，佉陀羅刺（Khadira，一種樹木）的刺扎到如來的腳，這是為什麼呢？善男子！如來是爲了展示業報的道理，讓未來世的人知道，如來成就了無量功德尚且有業報，更何況我們和其他人呢。因為這個因緣，讓他們停止作惡，也因為這個因緣，我才說有業報。但是那些愚笨的人卻真的這樣理解，認為佉陀羅刺真的扎到瞭如來的腳。這時，凈無垢寶月王光菩薩摩訶薩（Vimalaprabha-ratnacandra-raja-prabha Bodhisattva Mahasattva，菩薩名號）說：『世尊！提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）是佛陀前世的仇敵，一直在尋找機會加害如來。』佛陀說：『善男子！如果沒有提婆達多這樣的善知識，就永遠無法知道如來具有無量功德。善男子！提婆達多是善知識，他與我爭論勝負，表現出是我的仇敵，才能顯現如來的無量功德。善男子！'

【English Translation】 English version Asked about the method of taking medicine. Good man! This is also what I say out of compassion for future generations. Some Sravakas (hearers, disciples) use medicine to care for their bodies, they should remember that even my Buddha's Vajra (diamond) body still needs medicine, let alone us and others. Therefore, I say this, you should go to the great physician Jivaka (a famous physician in the Buddha's time) to ask about the method of taking medicine. But those foolish people take it literally, thinking that the Tathagata's (Buddha's) body is a sick body. Good man! The Tathagata once told the Bhikkhu Maudgalyayana (one of the Buddha's ten great disciples), asking him to inquire about medicine from Jivaka. Jivaka had no way to answer directly, only saying, 'One should take ghee, one should take ghee.' This is actually the Tathagata demonstrating the principle of karmic retribution, so that the disciples, upon hearing it, will remember it and not regress. Good man! The Tathagata debates and argues for victory with the Niganthas (Jain ascetics in ancient India) and other heretics in various places. Why is this? Good man! I observe future generations and have compassion for sentient beings, so I do this to let those sentient beings know that even the truly enlightened Buddhas and Tathagatas have enemies, let alone us and others. But those foolish people take it literally, thinking that the Buddha Tathagata really has enemies. Good man! A Chakravartin (a legendary ideal ruler of the world) has no enemies because of his small blessings, why does the Tathagata, who has achieved immeasurable merits, have enemies? Good man, a Khadira (a type of tree) thorn pricked the Tathagata's foot, why is this? Good man! The Tathagata is demonstrating the principle of karmic retribution, letting people of future generations know that even the Tathagata, who has achieved immeasurable merits, still has karmic retribution, let alone us and others. Because of this cause, they will stop doing evil, and because of this cause, I say that there is karmic retribution. But those foolish people take it literally, thinking that a Khadira thorn really pricked the Tathagata's foot. At this time, the Bodhisattva Mahasattva Vimalaprabha-ratnacandra-raja-prabha (a Bodhisattva's name) said: 'World Honored One! Devadatta (the Buddha's cousin who later betrayed him) is the Buddha's enemy from a previous life, always seeking opportunities to harm the Tathagata.' The Buddha said: 'Good man! If there were no good teacher like Devadatta, one would never know that the Tathagata possesses immeasurable merits. Good man! Devadatta is a good teacher, he argues with me for victory, appearing as my enemy, so that the immeasurable merits of the Tathagata can be revealed. Good man!'

子！提婆達多善友知識，在於宮內語阿阇世王令害如來，時王故放護財象王令滅如來。善男子！如來見象即調伏之。爾時無量無邊眾生見象調伏生奇特心，即生正信歸依三寶，所謂佛寶法寶僧寶，顯三寶故。善男子！如此之事應如是知。提婆達多是善知識，久來隨逐示現怨家。而諸愚人如實取之，作如是言，提婆達多是害佛者是怨家者。善男子！乃至過去五百世中所生之處，提婆達多是善知識，示怨家事悉是示現顯諸菩薩，及顯如來無量功德。而諸愚人如實取之，提婆達多是害佛者是怨家者。以是不善取義因緣墮三塗中，所謂地獄、餓鬼、畜生諸苦惱處。何以故？善男子！提婆達多善知識者，善修無量諸勝功德，善修善根，親近諸佛宿殖德本，心向大乘、順向大乘、向大乘彼岸，近於阿耨多羅三藐三菩提。善男子！彼壞心故，于未來世生於地獄、餓鬼、畜生諸惡道中。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來昔日入舍衛城，于奢犁耶婆羅門村周遍乞食空缽而出，此事云何？」

「善男子！我此所作，亦為愍念後世眾生故示是事，令未來世作如是知，如來具足無量功德尚空缽出，何況我等及其餘者。善男子！復有說言，是魔波旬勸于婆羅門長者居士令其不肯供養如來。此亦不爾。何以故？善男

【現代漢語翻譯】現代漢語譯本：佛陀說：『善男子！提婆達多（Devadatta，佛陀的堂弟，常與佛陀作對）是善知識，他曾在宮中唆使阿阇世王（Ajatasatru，古印度摩揭陀國王）加害如來，當時國王放出護財象王（Nalagiri，一頭兇猛的象）來加害如來。善男子！如來見到象后立即將其調伏。當時，無數眾生見到象被調伏，心生驚奇，隨即生起正信，歸依三寶，即佛寶、法寶、僧寶，以此彰顯三寶的功德。善男子！應當如此理解此事。提婆達多是善知識，他長期以來一直示現為怨家。而那些愚癡的人卻信以為真，說提婆達多是加害佛陀的人，是佛陀的怨家。善男子！乃至過去五百世中，提婆達多都是善知識，他示現怨家之事，都是爲了彰顯諸菩薩以及如來的無量功德。而那些愚癡的人卻信以為真，說提婆達多是加害佛陀的人，是佛陀的怨家。因為這種不善的理解，他們會墮入三惡道中，即地獄、餓鬼、畜生等充滿痛苦的地方。為什麼呢？善男子！提婆達多這位善知識，善於修習無量殊勝的功德，善於修習善根，親近諸佛，宿世積累了深厚的德本，他的心向往大乘，順應大乘，趨向大乘的彼岸，接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！他因為壞心，未來世會墮入地獄、餓鬼、畜生等惡道之中。』

當時，凈無垢寶月王光菩薩（Vimalaprabha-ratnacandra-raja-prabha Bodhisattva）問：『世尊！如來過去進入舍衛城（Sravasti，古印度城市），在奢犁耶婆羅門村（Salariya，古印度村莊）周遍乞食，卻空缽而出，這是為什麼呢？』

佛陀回答說：『善男子！我這樣做，也是爲了憐憫後世的眾生而示現此事，讓未來世的人知道，如來具足無量功德，尚且空缽而出，何況我們以及其他人呢？善男子！還有人說，是魔波旬（Mara Papiyas，佛教中的魔王）勸說婆羅門長者和居士不肯供養如來。這也是不對的。為什麼呢？善男子！'

【English Translation】 English version: The Buddha said: 'Good man! Devadatta (Buddha's cousin, often opposed to the Buddha) is a good teacher. He once instigated King Ajatasatru (King of Magadha in ancient India) in the palace to harm the Tathagata. At that time, the king released the elephant king Nalagiri (a fierce elephant) to harm the Tathagata. Good man! When the Tathagata saw the elephant, he immediately subdued it. At that time, countless beings saw the elephant being subdued, and they were amazed. They immediately developed right faith and took refuge in the Three Jewels, namely the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, thus manifesting the merits of the Three Jewels. Good man! This matter should be understood in this way. Devadatta is a good teacher, and he has long appeared as an enemy. But those foolish people take it as real, saying that Devadatta is the one who harmed the Buddha, the Buddha's enemy. Good man! Even in the past five hundred lives, Devadatta has been a good teacher. His appearance as an enemy is all to manifest the immeasurable merits of the Bodhisattvas and the Tathagata. But those foolish people take it as real, saying that Devadatta is the one who harmed the Buddha, the Buddha's enemy. Because of this unwholesome understanding, they will fall into the three evil realms, namely hell, hungry ghosts, and animals, places full of suffering. Why? Good man! Devadatta, this good teacher, is good at cultivating immeasurable and excellent merits, good at cultivating good roots, close to the Buddhas, and has accumulated deep roots of virtue in past lives. His heart yearns for the Mahayana, follows the Mahayana, and moves towards the other shore of the Mahayana, close to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! Because of his bad heart, he will fall into evil realms such as hell, hungry ghosts, and animals in the future.'

At that time, Vimalaprabha-ratnacandra-raja-prabha Bodhisattva said: 'World Honored One! In the past, when the Tathagata entered the city of Sravasti (ancient Indian city) and went around begging for food in the village of Salariya (ancient Indian village), he came out with an empty bowl. Why is this?'

The Buddha replied: 'Good man! What I did was also to show this matter out of compassion for the sentient beings of future generations, so that people of future generations would know that the Tathagata, who is full of immeasurable merits, still came out with an empty bowl, let alone us and others. Good man! There are also those who say that Mara Papiyas (the demon king in Buddhism) persuaded the Brahmin elders and lay people not to make offerings to the Tathagata. This is also not true. Why? Good man!'

子！魔王無力能勸長者令不供養如來食故。善男子！此事不應如是取之。何以故？魔王無力而能遮障如來供養，乃是如來勸持魔王令語長者婆羅門等而不供養。善男子！如來已滅一切障礙，成就無量諸勝功德，而有能障如來供養，無有是處。如來無有實業果報，為彼眾生令得道故，如來示現如是方便善巧諸事。善男子！如來若斷一餐食已，令諸聲聞及魔波旬、天龍八部及諸天子作如是念：『無令眷屬生憂苦心為彼諸事。』是故如來日夜示現如是等事，令發一念不善之心，乃是如來斷于諸有，如前示現后亦如是。令未來世作如是知，如來斷有尚有此事，何況我等及其餘者。現此事時，七萬天眾于如來所起清凈心。如來爾時知其心已種種說法，彼聞法已得法眼凈。善男子！我觀後世故示是事，如來無有如是業報。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！旃遮摩那毗孫陀梨木器合腹以謗世尊，此事云何？」

佛言：「善男子！此亦不爾。如來成就無量功德，無業報患。善男子！乃是如來威神之力，能令旃遮摩那毗孫陀梨等置過無量恒河等世界之外。而被謗者，乃是如來以方便力示業果報。我諸弟子以薄福故，既得出家在我法中，以被謗故則退我法。以不思量如來言教作如是說，我等今者已被謗故，不應

【現代漢語翻譯】現代漢語譯本：『子！魔王沒有力量能夠勸說長者不供養如來的食物。善男子！這件事不應該這樣理解。為什麼呢？魔王沒有力量能夠阻礙如來的供養，而是如來勸導魔王去告訴長者、婆羅門等人不要供養。善男子！如來已經滅除了一切障礙，成就了無量的殊勝功德，怎麼可能有人能夠阻礙如來的供養呢？這是不可能的。如來沒有真實的業報，爲了讓那些眾生能夠得道，如來才示現這樣的方便善巧之事。善男子！如來如果斷絕一餐的食物，就會讓所有的聲聞（sravaka，指聽聞佛陀教誨而修行的人）、魔波旬（Mara Papiyas，指欲界第六天的魔王）、天龍八部（Deva-Naga-Yaksa-Gandharva-Asura-Garuda-Kinnara-Mahoraga，指天上的八種神道怪物）以及諸天子都這樣想：『不要讓眷屬產生憂愁痛苦的心，爲了那些事情。』所以如來日夜示現這樣的事情，讓他們生起一念不善的心，這正是如來斷除諸有的表現，就像之前示現的那樣，之後也會如此。讓未來世的人知道，如來斷除諸有尚且有這樣的事情，何況我們以及其他人呢？當示現這件事的時候，七萬天眾在如來那裡生起了清凈的心。如來當時知道他們的心意后，就為他們宣說各種佛法，他們聽聞佛法后，得到了法眼凈（dharma-caksu-visuddhi，指證悟真理的智慧）。善男子！我觀察後世的緣故才示現這件事，如來沒有這樣的業報。』當時，凈無垢寶月王光菩薩摩訶薩（Candra-vimala-ratna-raja-prabha Bodhisattva Mahasattva，指一位菩薩）說：『世尊！旃遮摩那（Cincamanavika，指一位外道女）用毗孫陀梨木器（visundari，指一種木製的容器）綁在腹部來誹謗世尊，這件事是怎麼回事呢？』佛說：『善男子！也不是這樣的。如來成就了無量的功德，沒有業報的禍患。善男子！這是如來的威神之力，能夠讓旃遮摩那、毗孫陀梨等人被置於無量恒河沙數世界之外。而被誹謗這件事，是如來用方便之力示現業報。我的弟子因為福報淺薄，既然已經出家在我的佛法中，因為被誹謗就會退失我的佛法。因為不思量如來的教誨，就說，我們現在已經被誹謗了，不應該……』

【English Translation】 English version: 'Son! The demon king has no power to persuade elders not to offer food to the Tathagata. Good man! This matter should not be understood in this way. Why? The demon king has no power to obstruct the Tathagata's offerings; rather, it is the Tathagata who persuades the demon king to tell elders, Brahmins, and others not to make offerings. Good man! The Tathagata has already extinguished all obstacles and achieved immeasurable, supreme merits. How could anyone obstruct the Tathagata's offerings? It is impossible. The Tathagata has no real karmic retribution. To enable those sentient beings to attain the path, the Tathagata manifests such skillful means. Good man! If the Tathagata were to forgo one meal, it would cause all Sravakas (those who hear the Buddha's teachings and practice), Mara Papiyas (the demon king of the sixth heaven of the desire realm), the eight classes of gods and dragons (Deva-Naga-Yaksa-Gandharva-Asura-Garuda-Kinnara-Mahoraga, referring to eight types of divine beings), and all the sons of gods to think: 'Let us not cause our families to feel sorrow and suffering because of these matters.' Therefore, the Tathagata manifests such things day and night, causing them to generate a single unwholesome thought. This is precisely the Tathagata's way of severing all existence, just as it was manifested before, and will be again. It is to let future generations know that even the Tathagata, who has severed all existence, still experiences such things, let alone us and others. When this event was manifested, seventy thousand heavenly beings generated pure minds towards the Tathagata. The Tathagata, knowing their minds at that time, then preached various teachings to them. After hearing the teachings, they attained the purity of the Dharma Eye (dharma-caksu-visuddhi, referring to the wisdom of realizing the truth). Good man! I manifest this event because of my observation of future generations. The Tathagata has no such karmic retribution.' At that time, the Bodhisattva Mahasattva Candra-vimala-ratna-raja-prabha (a Bodhisattva) said: 'World Honored One! Cincamanavika (an ascetic woman) used a visundari (a wooden bowl) tied to her belly to slander the World Honored One. How is this matter?' The Buddha said: 'Good man! It is not like that either. The Tathagata has achieved immeasurable merits and has no suffering from karmic retribution. Good man! It is the Tathagata's majestic power that can cause Cincamanavika, visundari, and others to be placed beyond countless worlds like the sands of the Ganges. And the slander is the Tathagata's skillful means of manifesting karmic retribution. My disciples, because of their shallow blessings, having already left home and entered my Dharma, will retreat from my Dharma because of being slandered. Because they do not contemplate the Tathagata's teachings, they say, 'We have now been slandered, and we should not...'

得在佛正法中。令彼諸人聞教憶念，諸佛如來具足成就一切白法、滅諸惡法，尚有如是惡對被謗，何況我等及其餘者。如是知已不復退還修凈梵行。善男子！旃遮摩那毗孫陀梨等起于噁心，以佛力故令夢開悟，我實謗佛、我若捨身必墮三惡。善男子！如來若知可防護者必防護之，是故示現如此之事。善男子！無一眾生如來舍者，故現此事。」

爾時凈無垢寶月王光菩薩摩訶薩言：「世尊！如來昔在毗蘭多國，受毗蘭若婆羅門請，而食麥者，此事云何？」

佛言：「善男子！我亦愍念後世眾生故現是事。如來實知諸婆羅門居士等請而不供養，而受其請彼處安居。何以故？善男子！彼安居處有五百馬，所有食麥施與眾僧令至三月。善男子！彼馬悉是大菩薩也，宿殖德本而值惡友，造諸惡業生畜生中。善男子！彼五百馬有調馬者，是日藏菩薩，以願力故生在彼處。善男子！是日藏菩薩勸五百馬發菩提心，為令得脫故生彼處。善男子！以彼善調馬主力故，彼五百馬皆憶宿命，得菩提心還得本心。善男子！如來愍念彼五百馬，故受彼請彼處安居，調馬人麥與如來食，五百馬麥諸弟子食。善男子！彼調馬者以馬音聲調五百馬，皆令懺悔勸其發心，復令彼馬于佛法中、於三寶所起敬重心。善男子！過三月已，彼五百馬舍

【現代漢語翻譯】現代漢語譯本能在佛陀的正法中，讓那些人聽聞教誨並憶念，諸佛如來具足成就一切清凈的善法、滅除一切惡法，尚且有這樣的惡對和誹謗，何況我們以及其他人呢？這樣知道后就不再退轉，繼續修持清凈的梵行。善男子！旃遮摩那（Cāñcamāṇavī，意為『旃遮』，一個誹謗佛陀的女人）和毗孫陀梨（Sundarī，意為『美麗的』，一個被利用來誹謗佛陀的女人）等人，生起噁心，因為佛陀的力量，讓她們在夢中開悟，知道自己確實誹謗了佛陀，如果捨棄生命必定墮入三惡道。善男子！如來如果知道可以防護的，必定會防護，所以示現這樣的事情。善男子！沒有一個眾生是如來捨棄的，所以才示現這件事。」當時，凈無垢寶月王光菩薩摩訶薩說：『世尊！如來過去在毗蘭多國（Viraṇṭa，古印度地名），接受毗蘭若（Virañja，古印度地名）婆羅門的邀請，而吃麥子，這件事是怎麼回事呢？』佛說：『善男子！我也是爲了憐憫後世的眾生才示現這件事。如來確實知道那些婆羅門居士等邀請卻不供養，而接受他們的邀請在那裡安居。為什麼呢？善男子！那個安居的地方有五百匹馬，它們所有的麥子都施捨給僧眾，持續三個月。善男子！那些馬都是大菩薩，過去種下德本，卻遇到惡友，造作各種惡業而生在畜生道中。善男子！那五百匹馬中有一個調馬的人，是日藏菩薩（Sūryagarbha，意為『太陽的胎藏』），因為願力的緣故而生在那裡。善男子！這位日藏菩薩勸導五百匹馬發菩提心，爲了讓它們解脫才生在那裡。善男子！因為那位善於調馬的人的力量，那五百匹馬都憶起了宿命，得到了菩提心，恢復了本來的心。善男子！如來憐憫那五百匹馬，所以接受他們的邀請在那裡安居，調馬人把麥子給如來吃，五百匹馬的麥子給弟子們吃。善男子！那位調馬人以馬的叫聲調教五百匹馬，都讓它們懺悔，勸它們發菩提心，又讓那些馬在佛法中、在三寶那裡生起恭敬心。善男子！過了三個月后，那五百匹馬捨棄了

【English Translation】 English version Being in the Buddha's true Dharma, let those people hear the teachings and remember them. The Buddhas and Tathagatas, who have fully accomplished all pure and virtuous dharmas and extinguished all evil dharmas, still face such evil opposition and slander. How much more so for us and others? Knowing this, one will not retreat and will continue to cultivate pure Brahma conduct. Good man! Cañcamāṇavī (a woman who slandered the Buddha) and Sundarī (a woman used to slander the Buddha), among others, arose with evil intentions. Through the Buddha's power, they were enlightened in their dreams, realizing that they had indeed slandered the Buddha and that if they abandoned their lives, they would surely fall into the three evil realms. Good man! If the Tathagata knows that something can be prevented, he will surely prevent it. Therefore, he manifests such events. Good man! There is not a single sentient being that the Tathagata abandons, and that is why he manifests this event. At that time, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said, 'World Honored One! In the past, when the Tathagata was in the country of Viraṇṭa, he accepted the invitation of the Virañja Brahmins and ate barley. What is the meaning of this?' The Buddha said, 'Good man! I also manifested this event out of compassion for future sentient beings. The Tathagata truly knew that those Brahmin householders invited him but did not offer any food, yet he accepted their invitation and stayed there. Why? Good man! In that place of residence, there were five hundred horses. All the barley they had was given to the Sangha for three months. Good man! Those horses were all great Bodhisattvas. They had planted roots of virtue in the past, but they encountered evil friends and created various evil karmas, causing them to be born in the animal realm. Good man! Among those five hundred horses, there was a horse trainer, who was the Bodhisattva Sūryagarbha (Sun's Womb), who was born there due to his vows. Good man! This Bodhisattva Sūryagarbha encouraged the five hundred horses to generate the Bodhi mind, and he was born there to liberate them. Good man! Because of the power of that skilled horse trainer, all five hundred horses remembered their past lives, attained the Bodhi mind, and regained their original minds. Good man! The Tathagata, out of compassion for those five hundred horses, accepted their invitation and stayed there. The horse trainer gave barley to the Tathagata to eat, and the barley of the five hundred horses was given to the disciples to eat. Good man! That horse trainer used the sounds of horses to train the five hundred horses, causing them all to repent, encouraging them to generate the Bodhi mind, and also causing those horses to develop a respectful heart towards the Buddha Dharma and the Three Jewels. Good man! After three months, those five hundred horses abandoned

身生於三十三天。彼在畜生尚得是利，如來爾時為彼說法，令得阿耨多羅三藐三菩提記。善男子！彼處所有調五百馬防護馬者，如來記彼，當得成就自調伏心緣覺之道。善男子！世間無有是可食物，如來食之而有不作微妙味者。善男子！假使如來食于土塊瓦石等物，而無不退微妙味食。善男子！如來所食皆作上味，無有世間三千大千世界之中所食之物而可比者。何以故？以如來得味中上味、得食上味、得大丈夫諸相好等。善男子！汝今應當如是正取如來所食，悉微妙味無有可比。善男子！阿難比丘憐愍我故而作是言：『云何如來生轉輪聖王家，舍王位出家而能食麥？』如來善知阿難心已，故與一麥告言：『阿難！汝當知之，此是何味？』阿難食已生奇特心，即語我言：『世尊！我生在王家、長養王家，而未曾得如是上味。』善男子！阿難比丘以彼食味身心得安，七日不食。善男子！以是事故，當知如來無有業報。然彼居士婆羅門，請諸有德清凈比丘不供養者，諸比丘等受請往彼而不供養示現業報。善男子！汝應當觀如來神力，彼婆羅門請佛及僧而不供養，如來記彼不墮惡道。善男子！共佛受請彼處安居五百比丘，于中乃有四十比丘，多有貪心、不能觀察不凈行故，若得稱意微妙食者悉皆退轉。食馬麥故不生欲心，過七

【現代漢語翻譯】現代漢語譯本（佛陀）生於三十三天（佛教欲界六天中的第二天）。即使是畜生道的眾生，也能獲得這樣的利益。如來那時為它說法，使它得到阿耨多羅三藐三菩提（無上正等正覺）的授記。善男子！那個地方所有調教五百匹馬和防護馬的人，如來也為他們授記，他們將來會成就自我調伏心性的緣覺之道。善男子！世間沒有哪種食物，如來吃了之後不會變成微妙的美味。善男子！即使如來吃的是土塊瓦石等物，也會變成無與倫比的微妙美味。善男子！如來所吃的食物都會變成上等的美味，世間三千大千世界中沒有任何食物可以與之相比。為什麼呢？因為如來獲得了味中的上味、食中的上味，以及大丈夫的各種相好等。善男子！你現在應當這樣理解如來所吃的食物，都是微妙的美味，無可比擬。善男子！阿難比丘因為憐憫我，所以說：『為什麼如來出生在轉輪聖王（統治世界的理想君主）的家庭，捨棄王位出家，卻要吃麥子呢？』如來知道阿難的心意，所以給他一粒麥子，告訴他說：『阿難！你應該知道，這是什麼味道？』阿難吃過後，心中感到非常驚奇，就對我說：『世尊！我出生在王家，在王家長大，卻從未嘗過如此上等的美味。』善男子！阿難比丘因為吃了那食物，身心都感到安樂，七天沒有吃飯。善男子！因為這個緣故，應當知道如來沒有業報。然而那些居士婆羅門，邀請有德行的清凈比丘卻不供養，那些比丘接受邀請前往卻不被供養，這顯示了業報。善男子！你應該觀察如來的神力，那些婆羅門邀請佛陀和僧眾卻不供養，如來卻為他們授記，不會墮入惡道。善男子！和佛陀一起接受邀請在那地方安居的五百比丘中，有四十位比丘，因為貪心太重，不能觀察不凈的行為，如果得到稱心如意的美味食物，就會退失道心。因為吃了馬麥，所以沒有生起慾望之心，過了七天。

【English Translation】 English version He was born in the Trayastrimsha Heaven (the second of the six heavens of desire in Buddhism). Even beings in the animal realm can obtain such benefits. At that time, the Tathagata preached to it, enabling it to receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Good man! Those who train and protect the five hundred horses there, the Tathagata also predicted that they would achieve the Pratyekabuddha path of self-taming the mind. Good man! There is no food in the world that the Tathagata eats that does not become a subtle and delicious flavor. Good man! Even if the Tathagata eats clods of earth, tiles, or stones, they will become an unparalleled subtle and delicious food. Good man! All the food that the Tathagata eats becomes the best flavor, and there is no food in the three thousand great thousand worlds that can compare to it. Why is that? Because the Tathagata has obtained the best flavor among flavors, the best food among foods, and the various excellent marks of a great man. Good man! You should now understand that the food the Tathagata eats is all subtle and delicious, incomparable. Good man! The Bhikshu Ananda, out of compassion for me, said: 'Why is it that the Tathagata, born into the family of a Chakravartin (ideal monarch who rules the world), renounced the throne to become a monk, and yet eats barley?' The Tathagata, knowing Ananda's mind, gave him a grain of barley and said: 'Ananda! You should know, what is this flavor?' After Ananda ate it, he felt very surprised and said to me: 'World Honored One! I was born in a royal family and grew up in a royal family, but I have never tasted such a superior flavor.' Good man! Because Bhikshu Ananda ate that food, his body and mind felt at peace, and he did not eat for seven days. Good man! For this reason, you should know that the Tathagata has no karmic retribution. However, those lay Brahmins who invite virtuous and pure Bhikshus but do not offer them food, and those Bhikshus who accept the invitation but are not offered food, this demonstrates karmic retribution. Good man! You should observe the Tathagata's divine power, those Brahmins who invited the Buddha and the Sangha but did not offer them food, the Tathagata predicted that they would not fall into evil paths. Good man! Among the five hundred Bhikshus who accepted the invitation and stayed there with the Buddha, there were forty Bhikshus who, because of their excessive greed and inability to observe impure conduct, would have regressed if they had received delicious food that suited their desires. Because they ate horse barley, they did not generate desire, and after seven days.

日已得阿羅漢果。善男子！如來善巧知眾生心，故受彼請為度彼故。善男子！菩薩摩訶薩善巧成就如是甚深秘密法教示現之事，若如是知，名為善解如來密教。」

爾時世尊為顯此義，偈重說言：

「善知漸法門，　　及以頓所說，　內心善巧知，　　諸菩薩示現。　善巧知秘密，　　遠離諸疑惑，　善知諸佛說，　　所有秘密教。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩不求聲聞緣覺乘？」

佛言：「善男子！菩薩摩訶薩在於地獄、餓鬼、畜生諸惡道中，雖在彼處受極重苦不可具說，而心不求聲聞緣覺乘，亦無心求自得解脫，不念少欲、不念少作、不行少欲、不行少作事。善男子！菩薩于彼善業眾生而與同事，然是菩薩于彼眾生善勸化之，令其修行發阿耨多羅三藐三菩提心。善男子，菩薩摩訶薩成就如是法故，不求聲聞緣覺菩提。」

爾時世尊為顯此義，偈重說言：

「常化諸眾生，　　心不生疲惓，　于無上菩提，　　堅固不退轉。　其心不可動，　　猶如妙山王，　修行慈悲心，　　不求二乘道。」

爾時凈無垢寶月王光菩薩摩訶薩白佛言：「世尊！如來已說菩薩成就如是等法，是故名為行大乘、住大乘。而如來不說以何義故，此

【現代漢語翻譯】現代漢語譯本：

『他已經證得阿羅漢果（Arhat，指斷盡煩惱，證得涅槃的聖者）。善男子！如來善於瞭解眾生的心意，所以接受他們的請求是爲了度化他們。善男子！菩薩摩訶薩善於巧妙地成就這些甚深秘密的法教，並示現這些事蹟。如果能這樣理解，就叫做善解如來的秘密教誨。』當時，世尊爲了闡明這個道理，用偈頌再次說道：『善於瞭解漸進的法門，以及頓悟的教說，內心善於巧妙地瞭解，諸菩薩的示現。善於瞭解秘密的教誨，遠離各種疑惑，善於瞭解諸佛所說，所有秘密的教誨。』當時，凈無垢寶月王光菩薩摩訶薩（Vimalanirmala-ratnacandra-raja-prabha Bodhisattva Mahasattva，菩薩名號）對佛說：『世尊！為什麼菩薩摩訶薩不追求聲聞乘（Sravakayana，指以聽聞佛法而修行的乘）和緣覺乘（Pratyekabuddhayana，指不依師教，自悟自證的乘）呢？』佛說：『善男子！菩薩摩訶薩即使在地獄、餓鬼、畜生等惡道中，雖然在那裡遭受極重的苦難，難以盡述，但他們的心不追求聲聞乘和緣覺乘，也沒有心求自己得到解脫，不念少欲（知足少欲）、不念少作（少事少為），不實行少欲，不實行少作的事。善男子！菩薩對於那些善業的眾生，會與他們一起做事，然而菩薩會善巧地勸化這些眾生，讓他們修行併發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的菩提心）。善男子，菩薩摩訶薩成就這樣的法，所以不追求聲聞乘和緣覺乘的菩提。』當時，世尊爲了闡明這個道理，用偈頌再次說道：『常常教化眾生，心中不生疲倦，對於無上的菩提，堅定不退轉。他們的心不可動搖，猶如美妙的山王，修行慈悲之心，不追求二乘之道。』當時，凈無垢寶月王光菩薩摩訶薩對佛說：『世尊！如來已經說了菩薩成就這些法，所以稱為行大乘、住大乘。但是如來沒有說因為什麼原因，這個』

【English Translation】 English version:

'He has already attained the Arhatship (Arhat, a saint who has extinguished all afflictions and attained Nirvana). Good man! The Tathagata is skillful in knowing the minds of sentient beings, therefore, He accepts their requests in order to liberate them. Good man! Bodhisattva Mahasattvas are skillful in accomplishing such profound and secret Dharma teachings and manifesting these events. If one understands in this way, it is called a good understanding of the Tathagata's secret teachings.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'Skillful in understanding the gradual Dharma gate, and the teachings of sudden enlightenment, skillful in understanding within the mind, the manifestations of all Bodhisattvas. Skillful in understanding the secret teachings, free from all doubts, skillful in understanding all the secret teachings spoken by the Buddhas.' At that time, the Bodhisattva Mahasattva Vimalanirmala-ratnacandra-raja-prabha (name of a Bodhisattva) said to the Buddha: 'World Honored One! Why do Bodhisattva Mahasattvas not seek the Sravakayana (the vehicle of those who hear the Dharma and practice) and the Pratyekabuddhayana (the vehicle of those who attain enlightenment on their own)?' The Buddha said: 'Good man! Bodhisattva Mahasattvas, even in the evil realms of hell, hungry ghosts, and animals, although they endure extreme suffering there, which is beyond description, their minds do not seek the Sravakayana and Pratyekabuddhayana, nor do they seek their own liberation. They do not think of having few desires, do not think of doing little, do not practice having few desires, and do not practice doing little. Good man! Bodhisattvas, for those sentient beings with good karma, will work together with them, but the Bodhisattvas will skillfully encourage these sentient beings to cultivate and generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the Bodhi mind of becoming a Buddha). Good man, Bodhisattva Mahasattvas, having accomplished such Dharma, therefore do not seek the Bodhi of the Sravakayana and Pratyekabuddhayana.' At that time, the World Honored One, in order to clarify this meaning, spoke again in verse: 'Constantly transforming sentient beings, the mind does not become weary, towards the unsurpassed Bodhi, firm and unretreating. Their minds cannot be moved, like a wonderful mountain king, cultivating the mind of compassion, not seeking the path of the two vehicles.' At that time, the Bodhisattva Mahasattva Vimalanirmala-ratnacandra-raja-prabha said to the Buddha: 'World Honored One! The Tathagata has already spoken of Bodhisattvas accomplishing these Dharmas, therefore they are called those who practice the Mahayana and abide in the Mahayana. But the Tathagata has not said for what reason, this'

大乘名為大乘？」

爾時世尊告凈無垢寶月王光菩薩摩訶薩言：「我今問汝，隨汝意說。善男子！于意云何？轉輪聖王所行之道，具四兵眾所行處道，以何而說？」

時凈無垢寶月王光菩薩摩訶薩言：「世尊！是名王道、是名大道，是無畏道、是無礙道、是勝一切諸國王道。」

佛語凈無垢寶月王光菩薩摩訶薩言：「善男子！諸佛如來正真正覺所行之道，彼乘名為大乘、名為上乘、名為妙乘、名為勝乘、名無上乘、名無上上乘、名無等乘、名不惡乘、名為無等等乘。善男子！以是義故名為大乘。」

時凈無垢寶月王光菩薩摩訶薩白佛言：「善哉世尊！善哉善逝！善哉世尊！快說如是大乘名義。」

如來說是十法法門時，魔波旬作是念言：「今日沙門瞿曇過我境界。若我具備四種兵眾惱彼瞿曇，令其不得說此法門。」時魔波旬作是念已，即具四兵至王舍城耆阇崛山。時凈無垢寶月王光菩薩摩訶薩遙見波旬具四兵眾，為惱如來令不得說此法門故欲來至此。時凈無垢寶月王光菩薩摩訶薩即現神通，現神通已令魔波旬至王舍城四衢道頭唱如是言：「汝王舍城諸人民等，當知今日沙門瞿曇在王舍城耆阇崛山，為諸四眾具說正法，初中后善文義俱深，淳備具足清凈梵行。汝等諸人可往詣彼沙門瞿曇

【現代漢語翻譯】現代漢語譯本：「為什麼稱之為大乘？」那時，世尊告訴凈無垢寶月王光菩薩摩訶薩（菩薩中的大菩薩）說：『我現在問你，隨你的意思說。善男子！你認為如何？轉輪聖王（擁有統治世界的理想君主）所走的道路，以及擁有四種軍隊的隊伍所行走的道路，用什麼來稱呼？』這時，凈無垢寶月王光菩薩摩訶薩說：『世尊！這被稱為王道，被稱為大道，是無畏的道路，是無障礙的道路，是勝過一切國王的道路。』佛告訴凈無垢寶月王光菩薩摩訶薩說：『善男子！諸佛如來（已經覺悟的佛陀）所行走的道路，被稱為大乘，被稱為上乘，被稱為妙乘，被稱為勝乘，被稱為無上乘，被稱為無上上乘，被稱為無等乘，被稱為不惡乘，被稱為無等等乘。善男子！因為這個意義，所以被稱為大乘。』這時，凈無垢寶月王光菩薩摩訶薩對佛說：『善哉，世尊！善哉，善逝（佛陀的稱號）！善哉，世尊！您能如此快速地解釋大乘的意義。』當如來說這十法法門時，魔波旬（佛教中的魔王）心想：『今天沙門瞿曇（釋迦牟尼佛的稱號）已經超越了我的境界。如果我用四種軍隊去擾亂那個瞿曇，讓他不能說這個法門。』魔波旬這樣想后，就帶著四種軍隊來到王舍城（古印度城市）的耆阇崛山（山名）。這時，凈無垢寶月王光菩薩摩訶薩遠遠地看到波旬帶著四種軍隊，爲了擾亂如來，讓他不能說這個法門，想要來到這裡。這時，凈無垢寶月王光菩薩摩訶薩立即顯現神通，顯現神通后，讓魔波旬來到王舍城的十字路口，大聲喊道：『你們王舍城的人民，應當知道今天沙門瞿曇在王舍城的耆阇崛山，為四眾（比丘、比丘尼、優婆塞、優婆夷）詳細地講述正法，開始、中間、最後都很好，文辭和意義都很深刻，純凈完備，具足清凈的修行。你們這些人可以去拜訪沙門瞿曇』

【English Translation】 English version: 『Why is it called the Mahayana (Great Vehicle)?』 At that time, the World Honored One said to the Bodhisattva Mahasattva (a great Bodhisattva) Pure Immaculate Moon King Light: 『I now ask you, speak according to your understanding. Good man! What do you think? The path taken by a Chakravartin King (an ideal monarch who rules the world), and the path taken by an army with four divisions, what are they called?』 Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said: 『World Honored One! This is called the King's Path, the Great Path, the Path of Fearlessness, the Path of No Obstruction, the Path that surpasses all kings.』 The Buddha said to the Bodhisattva Mahasattva Pure Immaculate Moon King Light: 『Good man! The path taken by the Tathagatas (Buddhas who have attained enlightenment), the Fully Enlightened Ones, is called the Mahayana, the Supreme Vehicle, the Wonderful Vehicle, the Victorious Vehicle, the Unsurpassed Vehicle, the Most Unsurpassed Vehicle, the Unequaled Vehicle, the Non-Evil Vehicle, and the Vehicle of No Equal. Good man! For this reason, it is called the Mahayana.』 Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light said to the Buddha: 『Excellent, World Honored One! Excellent, Sugata (a title of the Buddha)! Excellent, World Honored One! You have quickly explained the meaning of the Mahayana.』 When the Tathagata was speaking about these ten Dharma teachings, Mara Papiyas (the demon king in Buddhism) thought: 『Today, the Shramana Gautama (a title of Shakyamuni Buddha) has surpassed my realm. If I use my four divisions of troops to disturb that Gautama, he will not be able to speak this Dharma.』 After thinking this, Mara Papiyas took his four divisions of troops to Mount Gṛdhrakūṭa (Vulture Peak) in Rajagriha (an ancient Indian city). At that time, the Bodhisattva Mahasattva Pure Immaculate Moon King Light saw from afar that Papiyas was coming with his four divisions of troops, intending to disturb the Tathagata and prevent him from speaking the Dharma. Then, the Bodhisattva Mahasattva Pure Immaculate Moon King Light immediately manifested his supernatural powers. After manifesting his supernatural powers, he caused Mara Papiyas to go to the crossroads of Rajagriha and shout: 『You people of Rajagriha, know that today the Shramana Gautama is on Mount Gṛdhrakūṭa in Rajagriha, explaining the true Dharma in detail to the four assemblies (monks, nuns, laymen, and laywomen). The beginning, middle, and end are all good, the words and meanings are profound, pure, complete, and full of pure practice. You people can go and visit the Shramana Gautama.』

聽其說法，令汝長夜成大安樂諸利益事。」

爾時王舍大城之中，諸婆羅門、剎利長者及居士等被魔勸已，手執香花涂香、末香燒香、寶幢寶蓋，出王舍城至耆阇崛山到如來所，頂禮佛足，尊重讚歎卻坐一面。時魔波旬亦具四兵從王舍城出，至耆阇崛山到如來所，化作曼陀羅華散如來已，與四兵眾卻坐一面。時凈無垢寶月王光菩薩摩訶薩知魔波旬坐一面已，即語魔言：「汝魔波旬！以何因緣將四兵眾惱亂如來，並障如來說此法門？汝今應當于如來所生慚愧心起懺悔心，無令汝于長夜得無利益成大苦報。」

時魔波旬聞凈無垢寶月王光菩薩語已，即合十指爪掌拄地禮如來足，于如來所生慚愧心，起懺悔心而作是言：「我於今者甚畏如來。甚奇善逝！唯愿大慈受我懺悔。我甚愚癡無有智慧，無善巧智不自惜身，而於如來起于噁心，復欲令此法門絕滅。善哉世尊！重受我懺。」

佛言：「波卑椽！善哉善哉！長養善根。若我法中有善男子若善女人，起心懺悔以求清凈。善哉波卑椽！」

時魔波旬至佛所立，白言：「世尊！如來諸經皆斷惡語不善語耶？」

如來答言：「如是如是。」

魔波旬言：「云何如來法王法主得法自在，而語稱我言波卑椽，如是喚我？」

佛言：「波卑椽

【現代漢語翻譯】現代漢語譯本：聽從他的說法，能使你們長久獲得安樂和各種利益。」當時，在王舍大城中，婆羅門、剎帝利、長者和居士等被魔王勸誘后，手持香花、涂香、末香、燒香、寶幢、寶蓋，出王舍城來到耆阇崛山，到達如來所在之處，頂禮佛足，恭敬讚歎，然後退坐一旁。這時，魔王波旬也率領四種軍隊從王舍城出發，來到耆阇崛山，到達如來所在之處，化作曼陀羅花散在如來身上，然後與四種軍隊退坐一旁。當時，凈無垢寶月王光菩薩摩訶薩知道魔王波旬坐在一旁后，就對魔王說：『你魔王波旬！因為什麼緣故率領四種軍隊來惱亂如來，並阻礙如來說此法門？你現在應當在如來面前生起慚愧心，發起懺悔心，不要讓你在長夜中得不到利益，反而遭受巨大的苦報。』當時，魔王波旬聽了凈無垢寶月王光菩薩的話后，立即合起十指，手掌拄地，禮拜如來雙足，在如來面前生起慚愧心，發起懺悔心，並說道：『我現在非常畏懼如來。真是奇妙的善逝！唯愿大慈大悲的佛陀接受我的懺悔。我非常愚癡，沒有智慧，沒有善巧的智慧，不愛惜自己的身體，竟然對如來生起噁心，還想讓這個法門斷絕。善哉世尊！請再次接受我的懺悔。』佛陀說：『波卑椽（魔王的名字）！很好，很好！能增長善根。如果我的法中有善男子或善女人，發起心懺悔以求清凈，很好，波卑椽！』當時，魔王波旬來到佛陀面前站立，說道：『世尊！如來的所有經典都斷絕惡語和不善語嗎？』如來回答說：『是的，是的。』魔王波旬說：『為什麼如來是法王、法主，得法自在，卻稱呼我為波卑椽，這樣稱呼我？』佛陀說：『波卑椽（魔王的名字）！』

【English Translation】 English version: Listen to his teachings, and it will bring you great peace and many benefits throughout the long night.』 At that time, in the great city of Rājagṛha, Brahmins, Kshatriyas, elders, and laypeople, having been persuaded by the demon, took fragrant flowers, scented ointments, powdered incense, burning incense, jeweled banners, and jeweled canopies, and left Rājagṛha to go to Mount Gṛdhrakūṭa, where they arrived at the place of the Tathāgata. They bowed at the Buddha』s feet, respectfully praised him, and then sat to one side. At that time, the demon Pāpīyas also led his four divisions of troops out of Rājagṛha, and went to Mount Gṛdhrakūṭa, where he arrived at the place of the Tathāgata. He transformed himself into Mandārava flowers and scattered them upon the Tathāgata, and then sat to one side with his four divisions of troops. At that time, the Bodhisattva Mahāsattva Pure Immaculate Jewel Moon King Light, knowing that the demon Pāpīyas was sitting to one side, spoke to the demon, saying: 『You demon Pāpīyas! For what reason have you led your four divisions of troops to trouble the Tathāgata, and to obstruct the Tathāgata from speaking this Dharma? You should now, in the presence of the Tathāgata, generate a sense of shame and remorse, and give rise to a mind of repentance, lest you gain no benefit in the long night and instead receive great suffering as retribution.』 At that time, the demon Pāpīyas, having heard the words of the Bodhisattva Pure Immaculate Jewel Moon King Light, immediately joined his ten fingers, placed his palms on the ground, and bowed at the feet of the Tathāgata. In the presence of the Tathāgata, he generated a sense of shame and remorse, and gave rise to a mind of repentance, saying: 『I am now very fearful of the Tathāgata. How wondrous is the Sugata! I beseech your great compassion to accept my repentance. I am very foolish, without wisdom, without skillful wisdom, and without cherishing my own body. I have generated evil thoughts towards the Tathāgata, and I even wished to cause this Dharma to be extinguished. Excellent, World Honored One! Please accept my repentance again.』 The Buddha said: 『Pāpīyas (name of the demon)! Excellent, excellent! It is good to cultivate roots of virtue. If there are good men or good women in my Dharma who generate a mind of repentance seeking purity, excellent, Pāpīyas!』 At that time, the demon Pāpīyas stood before the Buddha and said: 『World Honored One! Do all the sutras of the Tathāgata prohibit harsh and unkind speech?』 The Tathāgata replied: 『Yes, yes.』 The demon Pāpīyas said: 『Why is it that the Tathāgata, who is the King of Dharma, the Lord of Dharma, and free in the Dharma, calls me Pāpīyas, addressing me in this way?』 The Buddha said: 『Pāpīyas (name of the demon)!』

！我今為汝說于譬喻。善男子！譬如長者居士財富無窮，唯有一子甚愛念之，不用離目以命系子。然彼一子諸根不調甚惡諂曲，長者居士愛念心故以杖打之，或瓦或石欲令此子息彼事故。善男子！于汝意云何？是長者居士撾打其子有噁心不？」

魔波旬言：「不也，世尊！欲令成就愛念子故，作如是事。」

佛言：「波旬當知，如來正真正覺善知眾生心性根欲，是故觀察，應以惡言而得度者即說惡言，應以默然無所言說而得度者即為默然，應以驅遣而得度者即驅遣之，應以說法而得度者即為說之，應以攝受而得度者即攝受之，應見色身而得度者即現色身令彼見之，應聞聲香若得味觸而得度者即為現聲而為說法，至香味觸現令得度。」

時魔波旬歡喜踴躍，複合十指爪掌頂禮佛足，白言：「世尊！隨所有處，若村若城若在王都，說此法門，我為聽受此法門故，當往其所護此法門，亦為護彼持法法器。世尊！我至彼時必有眾相，諸眾寂定離睡眠蓋，復令諸方上勝法器而來問法，若讀若誦若受持者，身心俱安不起慢心隨說此法。若廣說者、若略說者，于如來所生歡喜心。又復如來於諸眾生起歡喜心，彼諸眾生心歡喜已，善根增長惡法消滅。」

時大眾中有諸外道尼乾子等，聞魔波旬如是懺悔，心大

【現代漢語翻譯】現代漢語譯本：『我現在為你們說一個譬喻。善男子！譬如一位富有的長者，家財萬貫，只有一個兒子，非常疼愛他，眼睛都不捨得離開，把兒子的性命看得比自己還重要。然而，這個兒子卻諸根不調，非常惡劣且虛偽。長者因為愛念兒子的緣故，就用棍子打他，或者用瓦片、石頭打他，想要讓這個兒子停止那些不好的行為。善男子！你認為怎麼樣？這位長者打他的兒子，是懷著惡意嗎？』魔波旬說：『不是的，世尊！是爲了讓兒子有所成就，因為愛念兒子才做這樣的事。』佛說：『波旬，你要知道，如來是真正覺悟的人，善於瞭解眾生的心性、根基和慾望。因此，如來會觀察，如果應該用惡語才能度化的人，就說惡語；如果應該用沉默不語才能度化的人，就保持沉默；如果應該用驅趕才能度化的人，就驅趕他；如果應該用說法才能度化的人，就為他說法；如果應該用攝受才能度化的人，就攝受他；如果應該見到色身才能得度的人，就顯現色身讓他看見；如果應該聽到聲音、聞到香氣、嚐到味道、感受到觸覺才能得度的人，就顯現聲音，為他說法，乃至顯現香味觸覺讓他得度。』當時，魔波旬歡喜踴躍，合起十指，掌心向上，頂禮佛足，說道：『世尊！無論在什麼地方，無論是村莊、城市還是王都，只要宣說這個法門，我爲了聽受這個法門，都會前往那裡，護持這個法門，也護持那些持法的法器。世尊！我到那裡時，必定會有各種徵兆，讓所有大眾都寂靜下來，遠離睡眠的覆蓋，並且讓各方優秀的法器前來請法。如果有人讀誦、受持這個法門，他們的身心都會安穩，不會生起傲慢之心，並且會隨順所說的法。無論是廣說還是略說，都會對如來生起歡喜心。而且，如來也會對這些眾生生起歡喜心，這些眾生心生歡喜之後，善根就會增長，惡法就會消滅。』當時，大眾中有一些外道尼乾子（外道修行者）等，聽到魔波旬這樣懺悔，心中非常……

【English Translation】 English version: 'I will now tell you a parable. Good man! Suppose there is a wealthy elder, whose riches are boundless, and he has only one son whom he loves dearly. He cannot bear to take his eyes off him, and his life is bound to his son. However, this son is unruly, very wicked and deceitful. Because of his love for his son, the elder beats him with a stick, or with tiles or stones, wanting to stop his son from doing those bad things. Good man! What do you think? Does this elder beat his son with ill intent?' Mara Papiyas said, 'No, World Honored One! It is to help his son achieve something, and because of his love for his son that he does such things.' The Buddha said, 'Papiyas, you should know that the Tathagata is truly enlightened, and is skilled in understanding the minds, roots, and desires of all beings. Therefore, the Tathagata observes, and if someone should be converted by harsh words, then he speaks harsh words; if someone should be converted by silence, then he remains silent; if someone should be converted by being driven away, then he drives them away; if someone should be converted by the Dharma, then he teaches the Dharma; if someone should be converted by being embraced, then he embraces them; if someone should be converted by seeing a physical form, then he manifests a physical form for them to see; if someone should be converted by hearing sounds, smelling fragrances, tasting flavors, or feeling touch, then he manifests sounds and teaches the Dharma, even manifesting fragrances, flavors, and touch for them to be converted.' At that time, Mara Papiyas rejoiced and leaped for joy, folded his ten fingers, palms together, and bowed down at the Buddha's feet, saying, 'World Honored One! Wherever this Dharma is spoken, whether in a village, a city, or a royal capital, I will go there to listen to this Dharma, to protect this Dharma, and to protect those who uphold the Dharma. World Honored One! When I arrive there, there will surely be various signs, causing all the assembly to become peaceful, free from the cover of sleep, and causing superior vessels of the Dharma from all directions to come and ask for the Dharma. If anyone reads, recites, or upholds this Dharma, their body and mind will be at peace, they will not give rise to arrogance, and they will follow the Dharma that is spoken. Whether it is spoken extensively or briefly, they will give rise to joy towards the Tathagata. Moreover, the Tathagata will also give rise to joy towards these beings, and after these beings have given rise to joy in their hearts, their good roots will grow and their evil deeds will be extinguished.' At that time, among the assembly, there were some non-Buddhist Niganthas (ascetics), and others, who heard Mara Papiyas confessing in this way, and their hearts were greatly...

歡喜踴躍無量，得無生忍。

爾時尊者阿難白佛言：「世尊！以何因緣說此法時，此諸外道得無生忍？」

佛言：「阿難！乃往過去過無量劫，此王舍城耆阇崛山，爾時有佛，名上力足正真正覺，在此說法。佛說法已，有諸外道來向佛所欲惱如來，復慾障說此法門故來至佛所。既聞法已心生歡喜，即言：『世尊！快說此法。』于如來所生奇特心。以是因緣六十劫中，不墮地獄、餓鬼、畜生，唯生人、天所生之處憶念彼佛，雖憶念佛而無善友。阿難！于意云何？彼諸外道尼乾子等，豈異人乎？今此眾中諸外道是。何以故？此諸善男子當爾之時具足惡見故，欲惱如來並障此法。彼既聞法生大歡喜，以是因緣今蒙佛記，是諸外道當得阿耨多羅三藐三菩提，何況於今得無生忍。」

說此法門時，萬二千眾生遠塵離垢得法眼凈，二萬衆生髮阿耨多羅三藐三菩提心。爾時尊者阿難白佛言：「世尊！若有善男子若善女人，於此法門起一念信功德無量，況復讀誦受持擁護、廣為人說。」

佛言：「阿難！若有善男子善女人，勸無餘眾生界令發阿耨多羅三藐三菩提心；若復有善男子善女人，於此法門起一念信，若讀若誦廣為他說，此人得福過前說者。何以故？阿難！以此法門是一切智智道處。阿難！若有男子女

【現代漢語翻譯】現代漢語譯本：他們歡喜踴躍，無量無邊，證得了無生法忍（對諸法不生不滅的真理的領悟）。當時，尊者阿難向佛陀稟告說：『世尊！是何因緣，在您宣說此法時，這些外道能夠證得無生法忍呢？』佛陀說：『阿難！在過去無量劫之前，在這王舍城的耆阇崛山，那時有一尊佛，名為上力足正真正覺（佛的稱號，意為具有無上力量和智慧的覺悟者），在這裡說法。佛陀說法完畢后，有一些外道來到佛陀所在之處，想要惱亂如來，並且想要阻礙宣說此法門，所以來到佛陀這裡。他們聽聞佛法后，心中生起歡喜，立即說道：『世尊！您說的法真是太好了。』他們對如來生起了奇特的心。因為這個因緣，他們在六十劫中，沒有墮入地獄、餓鬼、畜生道，只是在人道和天道中輪迴，在所生之處憶念那尊佛，雖然憶念佛陀，卻沒有善友引導。阿難！你認為如何？那些外道尼乾子（古印度六大外道之一）等人，難道是其他人嗎？就是現在這大眾中的這些外道。為什麼呢？因為這些善男子在當時具足了邪惡的見解，所以想要惱亂如來並且阻礙此法。他們聽聞佛法後生起大歡喜，因為這個因緣，現在蒙受佛陀的授記，這些外道將來會證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），更何況現在只是證得無生法忍呢？』在宣說此法門時，有一萬二千眾生遠離塵垢，得到了清凈的法眼（能正確認識佛法的智慧），有二萬衆生髮起了阿耨多羅三藐三菩提心。當時，尊者阿難向佛陀稟告說：『世尊！如果有善男子或善女人，對於此法門生起一念的信心，功德就無量無邊，更何況是讀誦、受持、擁護、並且廣為他人宣說呢？』佛陀說：『阿難！如果有善男子或善女人，勸導無餘的眾生界都發起阿耨多羅三藐三菩提心；如果又有善男子或善女人，對於此法門生起一念的信心，或者讀誦，或者背誦，並且廣為他人宣說，這個人得到的福德超過前面所說的人。為什麼呢？阿難！因為此法門是一切智智（佛的智慧）的道場。阿難！如果有男子或女子，

【English Translation】 English version: They rejoiced and leaped with immeasurable joy, attaining the 'Anutpattika-dharma-kshanti' (the acceptance of the non-arising of all dharmas). At that time, the Venerable Ananda said to the Buddha, 'World Honored One! What is the cause and condition that these non-Buddhists attained the 'Anutpattika-dharma-kshanti' when you were expounding this Dharma?' The Buddha said, 'Ananda! In the past, immeasurable kalpas ago, on Mount Gridhrakuta in this city of Rajagriha, there was a Buddha named 'Upari-balavira-samyaksambuddha' (a Buddha with supreme power and perfect enlightenment), who was expounding the Dharma here. After the Buddha had finished expounding the Dharma, some non-Buddhists came to the place where the Buddha was, intending to disturb the Tathagata and obstruct the exposition of this Dharma, so they came to the Buddha. After hearing the Dharma, they felt joy in their hearts and immediately said, 'World Honored One! How wonderful is this Dharma you have spoken.' They developed a unique respect for the Tathagata. Because of this cause, for sixty kalpas, they did not fall into the hell, hungry ghost, or animal realms, but were reborn in the human and heavenly realms, remembering that Buddha in their places of rebirth. Although they remembered the Buddha, they had no virtuous friends to guide them. Ananda! What do you think? Are those non-Buddhists, the Nirgranthas (one of the six major non-Buddhist schools in ancient India), different from these people? They are the non-Buddhists in this assembly now. Why is that? Because these good men at that time were full of evil views, so they wanted to disturb the Tathagata and obstruct this Dharma. After hearing the Dharma, they felt great joy. Because of this cause, they are now receiving the Buddha's prediction that these non-Buddhists will attain 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment, the wisdom of a Buddha), let alone just attaining the 'Anutpattika-dharma-kshanti' now?' When this Dharma was being expounded, twelve thousand beings were freed from defilements and attained the pure Dharma eye (the wisdom to correctly understand the Dharma), and twenty thousand beings generated the aspiration for 'Anuttara-samyak-sambodhi'. At that time, the Venerable Ananda said to the Buddha, 'World Honored One! If there is a good man or a good woman who generates even a single thought of faith in this Dharma, their merit will be immeasurable, let alone reading, reciting, upholding, protecting, and widely expounding it to others?' The Buddha said, 'Ananda! If there is a good man or a good woman who encourages all beings in the boundless realms to generate the aspiration for 'Anuttara-samyak-sambodhi'; and if there is another good man or good woman who generates even a single thought of faith in this Dharma, or reads it, or recites it, and widely expounds it to others, the merit of this person will surpass that of the former. Why is that? Ananda! Because this Dharma is the place of the path to 'Sarvajna-jnana' (the wisdom of a Buddha). Ananda! If there is a man or a woman,

人聞此法門，及見持此法門法師，若起噁心得罪過前。」

爾時凈無垢寶月王光菩薩摩訶薩言：「若有男子女人謗此經者，如來已說得罪過前。」佛告凈無垢寶月王光菩薩摩訶薩言：「若男子女人，一時挑卻一切眾生所有眼目；若復有男子女人，於此法門及持法者起一噁心，得罪過彼。何以故？阿難！以此法門名為光明，能施一切眾生慧目。」

尊者阿難白佛言：「世尊！此法門不應于不信男子女人前說。何以故？須護眾生故。世尊！我見如是謗法業緣，生於地獄、餓鬼、畜生惡道中故。」

佛言阿難：「應說此法門，不應不說。何以故？以此名為彼者因故，令修行已得阿耨多羅三藐三菩提故。」

阿難白佛言：「世尊！當以何名名此法門？云何奉持？」

佛言：「阿難！阿難當知，以說十法是故名為『十法法門』，如是受持，亦名『凈無垢寶月王光菩薩所問』，如是受持。」

佛說此法門時，尊者阿難、凈無垢寶月王光菩薩摩訶薩，並眾會中諸大菩薩，及聲聞眾、天龍八部，聞佛所說，皆大歡喜，頂受奉行。

大寶積經卷第二十八大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第二十九

大唐三藏菩提流志奉　詔譯

文殊師利

普門會第十

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾八百人俱，菩薩摩訶薩四萬二千。時有菩薩名無垢藏，與九萬二千諸菩薩眾，恭敬圍繞從空而來。爾時世尊即告大眾：「彼諸菩薩，為遍清凈行世界普花如來勸發，來此娑婆世界，令於我所聽受普入不思議法門；其諸菩薩亦當集會。」說是語已，無量無邊他方此界諸菩薩眾，悉來集會耆阇崛山，頂禮佛足卻住一面。

爾時無垢藏菩薩手持七寶千葉蓮花，至如來所頭面禮足，白佛言：「世尊！遍清凈行世界普花如來，以是寶花奉上世尊。致問無量，少病少惱、起居輕利、安樂行不？」作是語已，即升虛空結加趺坐。

爾時文殊師利菩薩摩訶薩，于大眾中即從座起，偏袒右肩右膝著地，合掌恭敬而白佛言：「我念過去久遠世時，曾於普燈佛所聞說普入不思議法門。我于爾時即便獲得八千四百億那由他三昧，又能了知七十七萬億那由他三昧。善哉世尊！愿垂哀愍為諸菩薩說此法門。」

爾時佛告文殊師利：「汝今諦聽，善思念之，當爲汝說。」

文殊師利言：「唯然世尊！愿樂欲聞。」

佛言：「若諸菩薩欲學此法，應當修習諸三昧門。所謂色相三昧、聲相三昧、香相三昧、味相三昧、觸相三昧、意界三昧、女

【現代漢語翻譯】現代漢語譯本普門會第十

如是我聞：

一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與八百位大比丘眾，以及四萬二千位菩薩摩訶薩（bodhisattva-mahāsattva）在一起。當時，有一位菩薩名叫無垢藏（Vimalagarbha），與九萬二千位菩薩眾，恭敬地圍繞著，從空中而來。那時，世尊（Bhagavān）就告訴大眾：『那些菩薩，是受遍清凈行世界（Sarvaśuddha-cāritra-loka）的普花如來（Samantakusuma-tathāgata）勸發，來到這娑婆世界（Sahā-loka），爲了在我這裡聽受普入不思議法門（Samantāvatāra-acintya-dharma-paryāya）；那些菩薩也應當如此。』說完這話，無量無邊其他世界的菩薩眾，都來到耆阇崛山，頂禮佛足，然後退到一旁站立。

那時，無垢藏菩薩手持七寶千葉蓮花，來到如來（Tathāgata）面前，頭面禮足，對佛說：『世尊！遍清凈行世界的普花如來，用這寶花供奉世尊。並問候世尊，是否少病少惱、起居輕便、安樂自在？』說完這話，就升到空中，結跏趺坐。

那時，文殊師利菩薩摩訶薩（Mañjuśrī bodhisattva-mahāsattva），在大眾中即從座位起身，袒露右肩，右膝著地，合掌恭敬地對佛說：『我憶念過去久遠世時，曾在普燈佛（Samantadīpa-buddha）那裡聽聞過普入不思議法門。我當時就獲得了八千四百億那由他（nayuta）三昧（samādhi），又能了知七十七萬億那由他三昧。善哉，世尊！愿您慈悲憐憫，為諸菩薩宣說此法門。』

那時，佛告訴文殊師利：『你現在仔細聽，好好思量，我當爲你宣說。』

文殊師利說：『是的，世尊！我非常樂意聽聞。』

佛說：『如果諸菩薩想要學習此法，應當修習各種三昧門。所謂色相三昧（rūpa-saṃjñā-samādhi）、聲相三昧（śabda-saṃjñā-samādhi）、香相三昧（gandha-saṃjñā-samādhi）、味相三昧（rasa-saṃjñā-samādhi）、觸相三昧（spraṣṭavya-saṃjñā-samādhi）、意界三昧（mano-dhātu-samādhi）、女

【English Translation】 English version Chapter Ten: The Universal Gateway Assembly

Thus have I heard:

At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of eight hundred monks, and forty-two thousand bodhisattva-mahāsattvas. At that time, there was a bodhisattva named Vimalagarbha, who, with ninety-two thousand bodhisattvas, respectfully surrounded him, coming from the sky. Then, the Bhagavan addressed the assembly, saying, 『Those bodhisattvas, having been encouraged by the Tathāgata Samantakusuma of the Sarvaśuddha-cāritra-loka, have come to this Sahā-loka, in order to hear from me the Samantāvatāra-acintya-dharma-paryāya; those bodhisattvas should also do so.』 Having spoken these words, countless bodhisattvas from other worlds came to Mount Gṛdhrakūṭa, bowed at the Buddha』s feet, and stood to one side.

Then, the bodhisattva Vimalagarbha, holding a seven-jeweled thousand-petaled lotus flower, came before the Tathāgata, bowed his head to the ground at his feet, and said to the Buddha, 『Bhagavan! The Tathāgata Samantakusuma of the Sarvaśuddha-cāritra-loka offers this precious flower to the Bhagavan. And inquires whether the Bhagavan is free from illness and affliction, whether his movements are light and easy, and whether he is at peace and ease?』 Having spoken these words, he ascended into the sky and sat in the lotus position.

Then, the bodhisattva-mahāsattva Mañjuśrī, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha, 『I recall in the distant past, I once heard the Samantāvatāra-acintya-dharma-paryāya from the Buddha Samantadīpa. At that time, I immediately attained eighty-four billion nayutas of samādhi, and was also able to understand seventy-seven trillion nayutas of samādhi. Excellent, Bhagavan! May you have compassion and mercy, and expound this dharma-paryāya for the bodhisattvas.』

Then, the Buddha said to Mañjuśrī, 『Now listen carefully, and contemplate well, and I will expound it for you.』

Mañjuśrī said, 『Yes, Bhagavan! I am very eager to hear.』

The Buddha said, 『If bodhisattvas wish to learn this dharma, they should cultivate various samādhi gates. These are the rūpa-saṃjñā-samādhi, śabda-saṃjñā-samādhi, gandha-saṃjñā-samādhi, rasa-saṃjñā-samādhi, spraṣṭavya-saṃjñā-samādhi, mano-dhātu-samādhi, and the female

相三昧、男相三昧、童男相三昧、童女相三昧、天相三昧、龍相三昧、夜叉相三昧、乾闥婆相三昧、阿修羅相三昧、迦樓羅相三昧、緊那羅相三昧、摩睺羅伽相三昧、地獄相三昧、畜生相三昧、閻魔羅界三昧、貪相三昧、瞋相三昧、癡相三昧、不善法三昧、善法三昧、有為三昧、無為三昧。文殊師利！若諸菩薩于如是等一切三昧善通達者，是則已為修學此法。文殊師利！云何名為色相三昧？即說頌曰：

「觀色如聚沫，　　中無有堅實，　不可執持故，　　是名色三昧。

「複次文殊師利！云何名為聲相三昧？即說頌曰：

「觀聲如谷響，　　其性不可得，　諸法亦如是，　　無相無差別，　了知皆寂靜，　　是名聲三昧。

「複次文殊師利！云何名為香相三昧？即說頌曰：

「假令百千劫，　　常嗅種種香，　如海納眾流，　　而無有厭足。　其香若是實，　　則應可滿足，　但有假名字，　　其實不可取。　以不可取故，　　鼻亦無所有，　了知性空寂，　　是名香三昧。

「複次文殊師利！云何名為味相三昧？即說頌曰：

「舌根之所受，　　咸醋等諸味，　皆從眾緣生，　　其性無所有。　若能如是知，　　因緣和合起，　了此不思議，　　是名味三昧。

【現代漢語翻譯】現代漢語譯本相三昧（觀察諸相的禪定）、男相三昧（觀察男性之相的禪定）、童男相三昧（觀察童男之相的禪定）、童女相三昧（觀察童女之相的禪定）、天相三昧（觀察天人之相的禪定）、龍相三昧（觀察龍之相的禪定）、夜叉相三昧（觀察夜叉之相的禪定）、乾闥婆相三昧（觀察乾闥婆之相的禪定）、阿修羅相三昧（觀察阿修羅之相的禪定）、迦樓羅相三昧（觀察迦樓羅之相的禪定）、緊那羅相三昧（觀察緊那羅之相的禪定）、摩睺羅伽相三昧（觀察摩睺羅伽之相的禪定）、地獄相三昧（觀察地獄之相的禪定）、畜生相三昧（觀察畜生之相的禪定）、閻魔羅界三昧（觀察閻魔羅界之相的禪定）、貪相三昧（觀察貪慾之相的禪定）、瞋相三昧（觀察嗔恨之相的禪定）、癡相三昧（觀察愚癡之相的禪定）、不善法三昧（觀察不善法之相的禪定）、善法三昧（觀察善法之相的禪定）、有為三昧（觀察有為法之相的禪定）、無為三昧（觀察無為法之相的禪定）。文殊師利！如果各位菩薩對於以上所有這些禪定都能善巧通達，那麼就已經是修學了這個法門。文殊師利！什麼叫做色相三昧呢？即說偈頌如下：『觀察色法如泡沫聚，其中沒有堅實不變的實體，因為不可執取，所以稱為色三昧。』『再者，文殊師利！什麼叫做聲相三昧呢？即說偈頌如下：』『觀察聲音如同山谷的迴響，它的本性是不可得的，一切諸法也是如此，沒有相狀，沒有差別，了知一切都是寂靜的，這就叫做聲三昧。』『再者，文殊師利！什麼叫做香相三昧呢？即說偈頌如下：』『假使經過百千劫的時間，經常嗅聞各種各樣的香氣，如同大海容納眾多的河流，卻永遠沒有厭足的時候。如果香氣是真實的，那麼就應該可以滿足，但它只是一個虛假的名字，其實是不可執取的。因為不可執取，所以鼻子也是空無所有的，了知其本性空寂，這就叫做香三昧。』『再者，文殊師利！什麼叫做味相三昧呢？即說偈頌如下：』『舌根所感受的，咸、酸等各種味道，都是從眾多因緣和合而生，它的本性是空無所有的。如果能夠這樣了知，因緣和合而生起，了知這種不可思議的道理，這就叫做味三昧。』

【English Translation】 English version Samadhi of Form (observing the samadhi of all forms), Samadhi of Male Form (observing the samadhi of male form), Samadhi of Boy Form (observing the samadhi of boy form), Samadhi of Girl Form (observing the samadhi of girl form), Samadhi of Heavenly Form (observing the samadhi of heavenly beings), Samadhi of Dragon Form (observing the samadhi of dragons), Samadhi of Yaksha Form (observing the samadhi of yakshas), Samadhi of Gandharva Form (observing the samadhi of gandharvas), Samadhi of Asura Form (observing the samadhi of asuras), Samadhi of Garuda Form (observing the samadhi of garudas), Samadhi of Kinnara Form (observing the samadhi of kinnaras), Samadhi of Mahoraga Form (observing the samadhi of mahoragas), Samadhi of Hell Form (observing the samadhi of hell beings), Samadhi of Animal Form (observing the samadhi of animals), Samadhi of Yama Realm (observing the samadhi of the realm of Yama), Samadhi of Greed (observing the samadhi of greed), Samadhi of Anger (observing the samadhi of anger), Samadhi of Ignorance (observing the samadhi of ignorance), Samadhi of Unwholesome Dharma (observing the samadhi of unwholesome dharmas), Samadhi of Wholesome Dharma (observing the samadhi of wholesome dharmas), Samadhi of Conditioned (observing the samadhi of conditioned dharmas), Samadhi of Unconditioned (observing the samadhi of unconditioned dharmas). Manjushri! If all Bodhisattvas are well-versed in all these samadhis, then they have already practiced this Dharma. Manjushri! What is called the Samadhi of Form? The verse says: 'Observing form as a cluster of foam, there is no solidity within, because it cannot be grasped, this is called the Samadhi of Form.' 'Furthermore, Manjushri! What is called the Samadhi of Sound? The verse says:' 'Observing sound like an echo in a valley, its nature is unattainable, all dharmas are also like this, without characteristics, without differences, understanding that all is tranquil, this is called the Samadhi of Sound.' 'Furthermore, Manjushri! What is called the Samadhi of Smell? The verse says:' 'Even if for hundreds of thousands of kalpas, one constantly smells various fragrances, like the ocean receiving many rivers, yet there is never satisfaction. If the fragrance were real, then it should be able to satisfy, but it is only a false name, in reality it cannot be grasped. Because it cannot be grasped, the nose is also without substance, understanding its nature is empty and tranquil, this is called the Samadhi of Smell.' 'Furthermore, Manjushri! What is called the Samadhi of Taste? The verse says:' 'What the tongue perceives, the various tastes such as salty and sour, all arise from the combination of many causes and conditions, its nature is without substance. If one can understand this, that it arises from the combination of causes and conditions, understanding this inconceivable principle, this is called the Samadhi of Taste.'

「複次文殊師利！云何名為觸相三昧？即說頌曰：

「觸但有名字，　　其性不可得，　細滑等諸法，　　皆是從緣生。　若能知觸性，　　因緣和合起，　畢竟無所有，　　是名觸三昧。

「複次文殊師利！云何名為意界三昧？即說頌曰：

「設集三千界，　　無量諸眾生，　一心共思求，　　意界不可得。　不在於內外，　　亦不可聚集，　但以于假名，　　說有種種相。　猶如於幻化，　　無住無處所，　了知彼性空，　　是名意三昧。

「複次文殊師利！云何名為女相三昧？即說頌曰：

「四大假為女，　　其中無所有，　凡夫迷惑心，　　執取以為實。　女人如幻化，　　愚者不能了，　妄見女相故，　　生於染著心。　譬如幻化女，　　而非實女人，　無智者迷惑，　　便生於欲想。　如是了知已，　　一切女無相，　此相皆寂靜，　　是名女三昧。

「複次文殊師利！云何名為男相三昧？即說頌曰：

「自謂是男子，　　見彼為女人，　由斯分別心，　　而生於欲想。　欲心本無有，　　心相不可得，　由妄分別故，　　于身起男想。　是中實無男，　　我說如陽焰，　知男相寂靜，　　是名男三昧。

「複次文

【現代漢語翻譯】現代漢語譯本「再者，文殊師利（Manjusri，菩薩名）！什麼叫做觸相三昧（Sparsha-samadhi，通過對觸覺的專注而達到的禪定）？我用偈頌來說明：『觸』只是一個名字，它的本性是不可得的，細滑等各種法，都是從因緣而生。如果能知道觸的本性，是因緣和合而生起，畢竟是空無所有的，這就叫做觸三昧。「再者，文殊師利！什麼叫做意界三昧（Manodhatu-samadhi，通過對意識領域的專注而達到的禪定）？我用偈頌來說明：假設聚集三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），無數的眾生，一心共同思索尋求，也無法找到意界。它不在內，不在外，也不可聚集，只是用假名，說有種種相。它就像幻化一樣，沒有住處，沒有固定場所，了知它的本性是空，這就叫做意三昧。「再者，文殊師利！什麼叫做女相三昧（Stri-samadhi，通過對女性形象的專注而達到的禪定）？我用偈頌來說明：四大（地、水、火、風）假合成為女人，其中沒有真實的存在，凡夫迷惑的心，執著地認為它是真實的。女人就像幻化一樣，愚癡的人不能明白，因為妄見女相，而生起染著的心。譬如幻化出來的女人，並非真實的女人，沒有智慧的人迷惑，就生起慾望的想法。像這樣瞭解之後，一切女相都是無相的，此相都是寂靜的，這就叫做女三昧。「再者，文殊師利！什麼叫做男相三昧（Purusa-samadhi，通過對男性形象的專注而達到的禪定）？我用偈頌來說明：自己認為自己是男子，看到對方是女人，由此分別心，而生起慾望的想法。慾望心本來就沒有，心的相狀是不可得的，因為虛妄分別的緣故，對身體產生男性的想法。其中實在沒有男性，我說它像陽焰（Mirage，沙漠中因空氣折射而產生的虛幻景象），知道男相是寂靜的，這就叫做男三昧。「再者，文殊師利！

【English Translation】 English version Furthermore, Manjusri! What is called the Samadhi of Touch Aspect (Sparsha-samadhi)? I will explain it with a verse: 'Touch' is just a name, its nature is unattainable. The various dharmas such as smoothness and roughness all arise from conditions. If one can understand the nature of touch, that it arises from the combination of conditions, and is ultimately empty, this is called the Samadhi of Touch. Furthermore, Manjusri! What is called the Samadhi of the Mind Element (Manodhatu-samadhi)? I will explain it with a verse: Suppose one gathers the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu), and countless sentient beings, all thinking and seeking together with one mind, the mind element cannot be found. It is neither inside nor outside, nor can it be gathered. It is only with a provisional name that various aspects are spoken of. It is like an illusion, without a dwelling place or fixed location. Knowing its nature to be empty, this is called the Samadhi of Mind. Furthermore, Manjusri! What is called the Samadhi of the Female Aspect (Stri-samadhi)? I will explain it with a verse: The four great elements (earth, water, fire, and wind) are falsely combined to form a woman, within which there is no real existence. The deluded minds of ordinary people cling to it as real. A woman is like an illusion, which the foolish cannot understand. Because of falsely seeing the female aspect, they give rise to a mind of attachment. For example, a woman created by illusion is not a real woman. Those without wisdom are deluded and give rise to thoughts of desire. Having understood this, all female aspects are without aspects. These aspects are all tranquil. This is called the Samadhi of the Female Aspect. Furthermore, Manjusri! What is called the Samadhi of the Male Aspect (Purusa-samadhi)? I will explain it with a verse: One thinks of oneself as a man, and sees the other as a woman. From this discriminating mind, thoughts of desire arise. The mind of desire is originally non-existent, and the aspect of the mind is unattainable. Because of false discrimination, one has the thought of a male in the body. In reality, there is no male. I say it is like a mirage. Knowing the male aspect to be tranquil, this is called the Samadhi of the Male Aspect. Furthermore, Manjusri!

殊師利！云何名為童男相三昧？即說頌曰：

「如樹無根枝，　　花則不可得，　以花無有故，　　其果亦不生。　由無彼女人，　　童男亦非有，　隨於分別者，　　假說如是名。　了知彼女人，　　及童男非有，　能如是觀察，　　是童男三昧。

「複次文殊師利！云何名為童女相三昧？即說頌曰：

「如斷多羅樹，　　畢竟不復生，　何有智慧人，　　于中求果實？　若有能了知，　　諸法無生者，　不應起分別，　　童女為能生。　又如焦谷種，　　其牙本不生，　女人亦復然，　　是童女三昧。

「複次文殊師利！云何名為天相三昧？即說頌曰：

「因清凈信心，　　及以眾善業，　受諸天勝報，　　端正殊妙身。　珍寶諸宮殿，　　非由造作成，　曼陀羅妙花，　　亦無種植者。　如是不思議，　　皆因業力起，　能現種種相，　　猶若凈琉璃。　如是殊妙身，　　及諸宮殿等，　皆從虛妄生，　　是名天三昧。

「複次文殊師利！云何名為龍相三昧？即說頌曰：

「受此諸龍身，　　由不修于忍，　興澍大雲雨，　　遍滿閻浮提。　不從前後際，　　亦不在中間，　而能生此水，　　復歸于大海。　如是諸龍等，　　積習性差

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjusri）！什麼是童男相三昧（Kumarabhuta-samadhi）？即說偈頌道：『如同樹木沒有根，枝條就無法生長，花朵也無法獲得，因為沒有花朵，果實也不會產生。由於沒有女人，童男也就不存在，只是隨著分別心而假立這樣的名稱。如果能了知女人和童男都不是真實存在的，能夠這樣觀察，就是童男三昧。

『再者，文殊師利！什麼是童女相三昧（Kumarika-samadhi）？即說偈頌道：『如同砍斷的多羅樹（Tala），永遠不會再生長，有智慧的人怎麼會從中尋求果實呢？如果有人能夠了知諸法（Dharma）都是無生的，就不應該分別童女是能夠產生什麼的。又如同焦枯的谷種，它的芽根本不會生長，女人也是如此，這就是童女三昧。

『再者，文殊師利！什麼是天相三昧（Deva-samadhi）？即說偈頌道：『因為清凈的信心以及各種善業，所以能承受諸天的殊勝果報，擁有端正美好的身體。珍寶宮殿，不是人為建造而成，曼陀羅（Mandala）妙花，也沒有種植的人。這些不可思議的現象，都是因為業力而產生，能夠顯現種種形象，就像清凈的琉璃一樣。這樣殊勝美好的身體，以及各種宮殿等等，都是從虛妄中產生，這就是天三昧。

『再者，文殊師利！什麼是龍相三昧（Naga-samadhi）？即說偈頌道：『承受龍的身軀，是因為沒有修習忍辱，能夠興起大云降雨，遍滿閻浮提（Jambudvipa）。這些雨水不是從過去或未來而來，也不在中間，卻能產生，最終又迴歸大海。這些龍等，因為累積的習性差異

【English Translation】 English version: Manjusri! What is the Samadhi of the Appearance of a Boy (Kumarabhuta-samadhi)? The verse says: 'Like a tree without roots, branches cannot grow, and flowers cannot be obtained. Because there are no flowers, fruits will not be produced. Because there is no woman, there is also no boy. It is just a name given based on discrimination. If one can understand that neither woman nor boy truly exists, and can observe in this way, this is the Samadhi of the Boy.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Girl (Kumarika-samadhi)? The verse says: 'Like a cut-down Tala tree, it will never grow again. How can a wise person seek fruit from it? If one can understand that all dharmas (Dharma) are unproduced, one should not discriminate that a girl is capable of producing anything. Also, like a burnt seed, its sprout will not grow at all. A woman is also like this. This is the Samadhi of the Girl.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Deva (Deva-samadhi)? The verse says: 'Because of pure faith and various good deeds, one receives the superior rewards of the devas, possessing a beautiful and upright body. Jeweled palaces are not made by humans, and the wonderful Mandala flowers are not planted by anyone. These inconceivable phenomena arise from the power of karma, and can manifest various forms, like pure crystal. Such a beautiful and wonderful body, and various palaces, etc., all arise from illusion. This is the Deva Samadhi.

'Furthermore, Manjusri! What is the Samadhi of the Appearance of a Naga (Naga-samadhi)? The verse says: 'Receiving the body of a naga is due to not practicing patience. They can cause great clouds to rain, filling Jambudvipa. This water does not come from the past or the future, nor is it in the middle, yet it can arise and eventually return to the ocean. These nagas, due to accumulated differences in habits

別，　起于種種業，　　業亦無有生。　一切非真實，　　愚者謂為有，　能如是了知，　　是名龍三昧。

「複次文殊師利！云何名為夜叉相三昧？即說頌曰：

「是大夜叉身，　　從於自心起，　是中無有實，　　妄生於恐怖，　亦無有怖心，　　而生於怖畏。　觀法非實故，　　無相無所得，　空無寂靜處，　　現此夜叉相，　如是知虛妄，　　是夜叉三昧。

「複次文殊師利！云何名為乾闥婆相三昧？即說頌曰：

「彼實無所趣，　　名言假施設，　了知趣非趣，　　乾闥婆三昧。

「複次文殊師利！云何名為阿修羅相三昧？即說頌曰：

「修羅相所印，　　其相本無生，　無生故無滅，　　阿修羅三昧。

「複次文殊師利！云何名為迦樓羅相三昧？即說頌曰：

「無身以為身，　　名字假施設，　名相無所有，　　迦樓羅三昧。

「複次文殊師利！云何名為緊那羅相三昧？即說頌曰：

「法無作而作，　　說為緊那羅，　了知此不生，　　緊那羅三昧。

「複次文殊師利！云何名為摩睺羅伽相三昧？即說頌曰：

「彼由於名字，　　隨世而安立，　是中無有法，　　而妄起分別。　了知此分別，　　自性無所有，　彼相

【現代漢語翻譯】現代漢語譯本『別』（區別，差異）的產生，源於種種業力，而業力本身並沒有真正的生起。一切都不是真實的，愚昧的人卻認為它們是存在的。如果能夠這樣了知，就稱為『龍三昧』（一種禪定境界）。

『再者，文殊師利（Manjusri）！什麼叫做夜叉相三昧（Yaksha Samadhi）？』即說頌曰：

『這夜叉（Yaksha）的身形，是從自己的心中生起的，其中並沒有真實的存在，只是虛妄地產生恐怖。也沒有真實的恐懼之心，卻產生了恐懼畏懼。觀察諸法並非真實，所以無相也無所得。在空寂無聲之處，顯現出這夜叉的形象。如果能這樣了知其虛妄，就是『夜叉三昧』。

『再者，文殊師利！什麼叫做乾闥婆相三昧（Gandharva Samadhi）？』即說頌曰：

『它們實際上並沒有去處，只是用名言假立安設。了知去與非去，就是『乾闥婆三昧』。

『再者，文殊師利！什麼叫做阿修羅相三昧（Asura Samadhi）？』即說頌曰：

『阿修羅（Asura）的形象所印證的，其相本身並沒有生起。因為沒有生起，所以也沒有滅亡，這就是『阿修羅三昧』。

『再者，文殊師利！什麼叫做迦樓羅相三昧（Garuda Samadhi）？』即說頌曰：

『以無身作為身，只是名字的假立安設。名相實際上什麼都沒有，這就是『迦樓羅三昧』。

『再者，文殊師利！什麼叫做緊那羅相三昧（Kinnara Samadhi）？』即說頌曰：

『法本無作為而顯現作為，這被稱為緊那羅（Kinnara）。了知這不生不滅的道理，就是『緊那羅三昧』。

『再者，文殊師利！什麼叫做摩睺羅伽相三昧（Mahoraga Samadhi）？』即說頌曰：

『它們由於名字，隨著世俗而安立。其中並沒有真實的法，卻虛妄地產生分別。了知這種分別，其自性本無所有。那形象

【English Translation】 English version 『Distinctions』 arise from various karmas, yet karma itself has no origination. All things are not real, but the foolish consider them to exist. If one can understand this, it is called 『Dragon Samadhi』 (a state of meditative absorption).

『Furthermore, Manjusri! What is called Yaksha Samadhi (Yaksha Samadhi)?』 The verse says:

『This body of a Yaksha (Yaksha), arises from one's own mind, There is no reality in it, only a false arising of terror. There is also no real fearful mind, yet fear and dread arise. Observing that dharmas are not real, thus there is no form and nothing to be attained. In the empty and silent place, this image of a Yaksha appears. If one understands its falsity in this way, it is 『Yaksha Samadhi』.

『Furthermore, Manjusri! What is called Gandharva Samadhi (Gandharva Samadhi)?』 The verse says:

『They actually have nowhere to go, they are just nominal designations. Understanding going and not going, is 『Gandharva Samadhi』.

『Furthermore, Manjusri! What is called Asura Samadhi (Asura Samadhi)?』 The verse says:

『The form that is marked by the Asura (Asura), its form has no origination. Because there is no origination, there is also no cessation, this is 『Asura Samadhi』.

『Furthermore, Manjusri! What is called Garuda Samadhi (Garuda Samadhi)?』 The verse says:

『Taking no-body as a body, it is just a nominal designation. The name and form have no existence, this is 『Garuda Samadhi』.

『Furthermore, Manjusri! What is called Kinnara Samadhi (Kinnara Samadhi)?』 The verse says:

『Dharma, without action, appears as action, this is called Kinnara (Kinnara). Understanding this non-arising, is 『Kinnara Samadhi』.

『Furthermore, Manjusri! What is called Mahoraga Samadhi (Mahoraga Samadhi)?』 The verse says:

『They, due to names, are established according to the world. There is no real dharma in them, yet false discriminations arise. Understanding these discriminations, their nature is without any existence. That form

寂靜故，　　摩睺羅三昧。

「複次文殊師利！云何名為地獄相三昧？即說頌曰：

「地獄空無相，　　其性極清凈，　是中無作者，　　從自分別生。　我坐道場時，　　了此無生相，　無相無生故，　　其性如虛空，　此相皆寂靜，　　是地獄三昧。

「複次文殊師利！云何名為畜生相三昧？即說頌曰：

「如雲現眾色，　　是中無有實，　能令無智人，　　於此生迷惑，　于彼畜生趣，　　而受種種身。　猶如虛空云，　　現於諸色像，　了知業如幻，　　不生迷惑心，　彼相本寂靜，　　是畜生三昧。

「複次文殊師利！云何名為閻魔羅界三昧？即說頌曰：

「造作純黑業，　　及以雜業者，　流轉閻羅界，　　受于種種苦。　實無閻羅界，　　亦無流轉者，　自性本無生，　　諸苦猶如夢，　若能如是觀，　　閻羅界三昧。

「複次文殊師利！云何名為貪相三昧？即說頌曰：

「貪從分別生，　　分別亦非有，　無生亦無相，　　住處不可得。　貪性如虛空，　　亦無有建立，　凡夫妄分別，　　由斯貪染生。　法性本無染，　　清凈如虛空，　十方遍推求，　　其性不可得。　不了性空故，　　見貪生怖畏，　無畏生畏想，

【現代漢語翻譯】現代漢語譯本寂靜的緣故，是摩睺羅（Mahoraga）三昧（Samadhi，禪定）。

『再者，文殊師利（Manjusri）！什麼叫做地獄相三昧？』即說頌曰：

『地獄空無相，其性極清凈，是中無作者，從自分別生。我坐道場時，了此無生相，無相無生故，其性如虛空，此相皆寂靜，是地獄三昧。』

『再者，文殊師利！什麼叫做畜生相三昧？』即說頌曰：

『如雲現眾色，是中無有實，能令無智人，於此生迷惑，于彼畜生趣，而受種種身。猶如虛空云，現於諸色像，了知業如幻，不生迷惑心，彼相本寂靜，是畜生三昧。』

『再者，文殊師利！什麼叫做閻魔羅（Yamaraja）界三昧？』即說頌曰：

『造作純黑業，及以雜業者，流轉閻羅界，受于種種苦。實無閻羅界，亦無流轉者，自性本無生，諸苦猶如夢，若能如是觀，閻羅界三昧。』

『再者，文殊師利！什麼叫做貪相三昧？』即說頌曰：

『貪從分別生，分別亦非有，無生亦無相，住處不可得。貪性如虛空，亦無有建立，凡夫妄分別，由斯貪染生。法性本無染，清凈如虛空，十方遍推求，其性不可得。不了性空故，見貪生怖畏，無畏生畏想，』

【English Translation】 English version Because of stillness, it is the Mahoraga (a type of serpent deity) Samadhi (meditative absorption).

『Furthermore, Manjusri! What is called the Samadhi of the Hell Realm?』 Then he spoke in verse:

『Hell is empty and without form, its nature is utterly pure, There is no creator within it, it arises from one's own discrimination. When I sit at the Bodhi (enlightenment) place, I understand this no-birth aspect, Because it is without form and without birth, its nature is like empty space, This aspect is all stillness, this is the Hell Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of the Animal Realm?』 Then he spoke in verse:

『Like clouds displaying various colors, there is no reality within them, They can cause the unwise to become confused, In the animal realm, they receive various bodies. Like clouds in the empty sky, displaying various forms, Knowing that karma is like an illusion, not giving rise to a confused mind, That aspect is fundamentally still, this is the Animal Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of the Yamaraja (the king of the underworld) Realm?』 Then he spoke in verse:

『Those who create purely dark karma, and those who create mixed karma, Transmigrate in the Yamaraja realm, enduring various sufferings. In reality, there is no Yamaraja realm, nor is there any transmigration, Its nature is fundamentally without birth, all sufferings are like a dream, If one can observe in this way, this is the Yamaraja Realm Samadhi.』

『Furthermore, Manjusri! What is called the Samadhi of Desire?』 Then he spoke in verse:

『Desire arises from discrimination, discrimination is also non-existent, Without birth and without form, its dwelling place cannot be found. The nature of desire is like empty space, it has no establishment, Ordinary people falsely discriminate, and thus desire arises. The nature of Dharma (the teachings) is fundamentally without defilement, pure like empty space, Searching everywhere in the ten directions, its nature cannot be found. Not understanding the emptiness of nature, one sees desire and generates fear, From no fear, the thought of fear arises,』

於何得安樂？　譬如愚癡人，　　怖畏於虛空，　驚懼而馳走，　　避空不欲見。　虛空遍一切，　　於何而得離？　愚夫迷惑故，　　顛倒分別生。　貪本無自性，　　妄生厭離心，　如人慾避空，　　終無能脫者；　諸法性自離，　　猶如於涅槃。　三世一切佛，　　了知貪性空，　住此境界中，　　未曾有舍離；　于貪怖畏者，　　思惟求解脫。　如是貪自性，　　究竟常清凈，　我證菩提時，　　了達皆平等。　若執貪為有，　　于彼當舍離，　由妄分別故，　　而言舍離貪。　此唯分別心，　　實無有舍離，　其性不可得，　　亦無有滅壞，　平等實際中，　　無解脫分別。　若於貪解脫，　　于空亦解脫，　虛空及與貪，　　無盡無差別；　若見差別者，　　我說令舍離。　貪實無有生，　　妄起生分別，　彼貪本性空，　　但有假名字，　不應以此名，　　而生於執著。　了貪無染故，　　是則畢竟空，　不由滅壞貪，　　而得於解脫。　貪法與佛法，　　平等即涅槃，　智者應當知，　　了貪寂靜已，　入于寂靜界，　　是名貪三昧。

「複次文殊師利！云何名為瞋相三昧？即說頌曰：

「以虛妄因緣，　　而起于瞋恚，

【現代漢語翻譯】現代漢語譯本於何處能獲得安樂？譬如愚癡之人，怖畏於虛空，驚恐而奔走，躲避虛空不願見。虛空遍佈一切，於何處能夠逃離？愚笨之人因迷惑，產生顛倒的分別。貪慾本無自性，妄生厭惡遠離之心，如同有人想躲避虛空，終究無法逃脫；諸法的本性自離，猶如涅槃（佛教的最高境界，指解脫）。三世一切諸佛，了知貪慾的本性是空，安住於此境界中，從未有捨棄遠離；對於貪慾感到恐懼的人，會思考尋求解脫。如此貪慾的自性，究竟是常清凈的，我證得菩提（覺悟）時，了達一切皆平等。若執著貪慾為實有，就想捨棄遠離它，由於虛妄的分別，才說要捨棄貪慾。這只是分別心所為，實際上並無捨棄，其本性不可得，也沒有滅壞，在平等的實際中，沒有解脫的分別。若能從貪慾中解脫，也就從虛空中解脫，虛空和貪慾，無盡無差別；若見有差別，我說應當舍離。貪慾實際上沒有生起，妄想產生生起的分別，那貪慾的本性是空，只是一個假名字，不應以此名字，而產生執著。了知貪慾無染污，這就是畢竟空，不是通過滅壞貪慾，而得到解脫。貪慾之法與佛法，平等即是涅槃，智者應當知道，了知貪慾寂靜后，進入寂靜的境界，這就叫做貪三昧（通過禪定達到的一種境界）。

『再者，文殊師利（菩薩名）！什麼叫做瞋相三昧？』即說頌曰：

『以虛妄的因緣，而生起瞋恚，』

【English Translation】 English version Where can one find peace and happiness? Like a foolish person, who fears the empty space, Running away in terror, avoiding the void, not wanting to see it. The void pervades everything, where can one escape from it? Because of delusion, the foolish person gives rise to distorted discriminations. Greed has no inherent nature, and falsely arises the mind of aversion and detachment, Like a person who wants to avoid the void, ultimately cannot escape; The nature of all dharmas (phenomena) is naturally detached, like Nirvana (the ultimate state of liberation in Buddhism). All Buddhas of the three times, understand that the nature of greed is emptiness, Abiding in this state, they have never abandoned or detached from it; Those who fear greed, contemplate and seek liberation. Thus, the nature of greed, is ultimately always pure, When I attain Bodhi (enlightenment), I understand that all are equal. If one clings to greed as real, then one wants to abandon it, Due to false discriminations, one speaks of abandoning greed. This is only the work of the discriminating mind, in reality there is no abandonment, Its nature cannot be obtained, nor is there destruction, In the equality of reality, there is no discrimination of liberation. If one is liberated from greed, one is also liberated from the void, The void and greed, are endless and without difference; If one sees a difference, I say one should abandon it. Greed has no real arising, the false thought of arising is created, The nature of that greed is empty, it is just a false name, One should not, because of this name, give rise to attachment. Understanding that greed is without defilement, this is ultimate emptiness, Not by destroying greed, does one attain liberation. The dharma of greed and the Buddha's dharma, are equal, which is Nirvana, The wise should know, after understanding the stillness of greed, Entering the realm of stillness, this is called the Samadhi (a state of meditative consciousness) of greed.

『Furthermore, Manjushri (a Bodhisattva)! What is called the Samadhi of Anger?』 The verse is spoken thus:

『Due to false causes and conditions, anger arises,』

無我執為我，　　及由粗惡聲，　起猛利瞋心，　　猶如於惡毒，　音聲及瞋恚，　　究竟無所有。　如鉆木出火，　　要假眾緣力，　若緣不和合，　　火終不得生。　是不悅意聲，　　畢竟無所有，　知聲性空故，　　瞋亦不復生。　瞋不在於聲，　　亦不身中住，　因緣和合起，　　離緣終不生。　如因乳等緣，　　和合生酥酪，　瞋自性無起，　　因於粗惡聲。　愚者不能了，　　熱惱自燒然，　應當如是知，　　究竟無所有。　瞋性本寂靜，　　但有于假名，　瞋恚即實際，　　以依真如起，　了知如法界，　　是名瞋三昧。

「複次文殊師利！云何名為癡相三昧？即說頌曰：

「無明體性空，　　本自無生起，　是中無少法，　　而可說為癡。　凡夫于無癡，　　而妄生癡想，　于無著生著，　　猶若結虛空。　奇哉愚癡人，　　不應作而作，　諸法皆非有，　　雜染分別生。　如欲取虛空，　　安置於一處，　設經千萬劫，　　終無有積聚。　愚夫從本來，　　經不思議劫，　所起于癡結，　　而無少分增。　如彼取虛空，　　終無有增減，　多劫集於癡，　　增減亦如是。　又如於橐籥，　　受風無際限，　愚癡著欲樂，　　

【現代漢語翻譯】現代漢語譯本：

執著于『我』，認為『我』真實存在，並且因為粗暴惡劣的聲音，會生起強烈的嗔恨心，這就像面對劇毒一樣。聲音和嗔恨，實際上都是空無所有的。

就像鉆木取火，需要依靠眾多因緣和合的力量，如果因緣不和合，火終究無法產生。

那些令人不悅的聲音，實際上也是空無所有的，明白聲音的本性是空，嗔恨心也就不會再生起。

嗔恨不在聲音之中，也不在身體之中，它是由因緣和合而生起，離開因緣就無法產生。

就像牛奶等因緣和合，可以產生酥酪一樣，嗔恨的自性本無生起，只是因為粗暴惡劣的聲音而產生。

愚笨的人不能明白這個道理，被煩惱所煎熬，應當明白，嗔恨的本質是空無所有的。

嗔恨的本性是寂靜的，只是一個假名而已，嗔恨的實際是真如（tathata），因為它依真如而生起。明白嗔恨如同法界（dharmadhatu）一樣，這就叫做嗔三昧（krodha-samadhi）。

『再者，文殊師利（Manjusri）！什麼叫做癡相三昧（moha-samadhi）？』

偈頌說：

無明（avidya）的體性是空，本來就沒有生起，其中沒有絲毫的法，可以被稱作『癡』。

凡夫對於無癡，卻妄想生出癡的念頭，對於無執著，反而產生執著，就像在虛空中打結一樣。

真是奇怪啊，愚癡的人，不應該做的事情卻去做，一切法都不是真實存在的，雜染的分別心由此而生。

就像想要把虛空取來，安置在一個地方，即使經過千萬劫，也終究無法積聚。

愚笨的人從本來，經過不可思議的劫數，所產生的癡結，也沒有絲毫的增加。

就像取虛空，終究不會有增減一樣，多劫積累的癡，其增減也是如此。

又像風箱一樣，接受風沒有邊際，愚癡的人執著于慾望的快樂，

【English Translation】 English version:

Clinging to 'self' as real, and due to harsh and unpleasant sounds, Intense anger arises, like facing a deadly poison. Sounds and anger, ultimately, are without any substance.

Like drilling wood to produce fire, it requires the power of many conditions coming together, If the conditions do not harmonize, fire will not arise.

Those unpleasant sounds, ultimately, are without any substance, Understanding the nature of sound as empty, anger will not arise again.

Anger is not in the sound, nor does it reside in the body, It arises from the coming together of conditions, and will not arise without conditions.

Like milk and other conditions coming together to produce butter and cheese, The nature of anger has no arising, it only arises due to harsh and unpleasant sounds.

Foolish people cannot understand this, and are tormented by their own afflictions, They should understand that the essence of anger is without any substance.

The nature of anger is originally peaceful, it is just a false name, The reality of anger is tathata (suchness), because it arises from tathata. Understanding anger as being like the dharmadhatu (realm of phenomena), this is called krodha-samadhi (samadhi of anger).

'Furthermore, Manjusri! What is called moha-samadhi (samadhi of delusion)?'

The verse says:

The nature of avidya (ignorance) is empty, it has no arising from the beginning, There is not a single dharma (phenomenon) within it that can be called 'delusion'.

Ordinary people, regarding non-delusion, falsely give rise to the thought of delusion, Regarding non-attachment, they instead generate attachment, like tying knots in empty space.

How strange, foolish people, do what should not be done, All dharmas are not real, and defiled discriminations arise from this.

Like trying to take empty space and place it in one location, Even after millions of kalpas (eons), there will be no accumulation.

Foolish people, from the beginning, through inconceivable kalpas, The knots of delusion that arise, do not increase even a little.

Like taking empty space, there is ultimately no increase or decrease, The delusion accumulated over many kalpas, its increase and decrease is also like this.

Also, like a bellows, receiving wind without limit, Foolish people are attached to the pleasures of desire,

無有厭足時。　是癡無所有，　　無根無住處，　以根非有故，　　亦無癡可盡。　以癡無盡故，　　邊際不可得，　是故諸眾生，　　我不能令盡。　設我一日中，　　能度三千界，　所有諸眾生，　　皆令入涅槃，　復經不思議，　　無量千萬劫，　日日如是化，　　眾生界不盡。　癡界眾生界，　　是二俱無相，　彼皆如幻化，　　故不能令盡。　癡性與佛性，　　平等無差別，　若分別于佛，　　彼則住愚癡。　癡及一切智，　　性皆不可得，　然彼諸眾生，　　皆與癡平等。　眾生不思議，　　癡亦不思議，　以不思議故，　　不應取分別。　如是思惟心，　　思量不可得，　癡亦不可量，　　以無邊際故。　既無有邊際，　　從何而得生，　自性無生故，　　相亦不可得。　了癡無有相，　　觀佛亦復然，　應當如是知，　　一切法無二。　癡性本寂靜，　　但有于假名，　我證菩提時，　　亦了癡平等，　能作如是觀，　　是名癡三昧。

「複次文殊師利！云何名為不善三昧？即說頌曰：

「知彼貪瞋癡，　　種種諸煩惱，　所有諸行相，　　虛妄無真實，　能如是觀察，　　是不善三昧。

「複次文殊師利！云何名為善法三

【現代漢語翻譯】現代漢語譯本（對於慾望）沒有滿足的時候。這愚癡（moha）是無所有的，沒有根基，也沒有固定的住處。因為它的根基並非真實存在，所以也沒有愚癡可以被徹底消除。因為愚癡沒有盡頭，所以它的邊際是無法得到的。因此，所有的眾生，我無法讓他們全部解脫。假設我一天之內，能夠度化三千大千世界（sahasra-cūḍika-lokadhātu）中所有的眾生，讓他們都進入涅槃（nirvāṇa）。再經過不可思議、無量千萬劫的時間，每天都這樣度化眾生，眾生的界限也不會窮盡。愚癡的界限和眾生的界限，這兩者都沒有真實的相狀。它們都如同幻化一般，所以無法讓它們徹底消失。愚癡的本性和佛性（buddhatā），是平等沒有差別的。如果分別佛和愚癡，那人就仍然住在愚癡之中。愚癡和一切智慧（sarvajñatā），它們的本性都是不可得的。然而，那些眾生，都與愚癡平等。眾生是不可思議的，愚癡也是不可思議的。因為不可思議的緣故，不應該去分別它們。像這樣思惟的心，它的思量是不可得的。愚癡也是不可度量的，因為它沒有邊際。既然沒有邊際，那麼它又是從哪裡產生的呢？因為它的自性是無生的，所以它的相狀也是不可得的。瞭解愚癡沒有真實的相狀，觀察佛也是如此。應當這樣知道，一切法（dharma）都是無二的。愚癡的本性本來就是寂靜的，只是有虛假的名稱。當我證得菩提（bodhi）的時候，也了悟到愚癡是平等的。能夠這樣觀察，就叫做愚癡三昧（moha-samādhi）。

『再者，文殊師利（Mañjuśrī）！什麼叫做不善三昧（akuśala-samādhi）？』即說偈頌道：

『知道貪（rāga）、嗔（dveṣa）、癡（moha），種種的煩惱（kleśa），所有這些行為的相狀，都是虛妄不真實的。能夠這樣觀察，就是不善三昧。』

『再者，文殊師利！什麼叫做善法三昧（kuśala-dharma-samādhi）？』

【English Translation】 English version There is no time of satisfaction (for desires). This ignorance (moha) is without anything, without root, and without a fixed abode. Because its root is not real, there is also no ignorance that can be completely eliminated. Because ignorance has no end, its boundary cannot be obtained. Therefore, all sentient beings, I cannot make them all liberated. Suppose that in one day, I could liberate all sentient beings in the three thousand great thousand worlds (sahasra-cūḍika-lokadhātu), and make them all enter nirvana (nirvāṇa). And after an inconceivable, immeasurable number of kalpas, if I were to liberate beings like this every day, the realm of sentient beings would not be exhausted. The realm of ignorance and the realm of sentient beings, these two have no real characteristics. They are all like illusions, so they cannot be completely eliminated. The nature of ignorance and the Buddha-nature (buddhatā) are equal without difference. If one distinguishes between the Buddha and ignorance, then that person still dwells in ignorance. Ignorance and all wisdom (sarvajñatā), their natures are both unobtainable. However, those sentient beings are all equal to ignorance. Sentient beings are inconceivable, and ignorance is also inconceivable. Because of the inconceivable nature, one should not make distinctions between them. The mind that thinks like this, its thoughts are unobtainable. Ignorance is also immeasurable, because it has no boundary. Since there is no boundary, then from where does it arise? Because its self-nature is unborn, its characteristics are also unobtainable. Understanding that ignorance has no real characteristics, observing the Buddha is also the same. One should know in this way that all dharmas (dharma) are non-dual. The nature of ignorance is originally tranquil, it only has a false name. When I attain bodhi (bodhi), I also realize that ignorance is equal. Being able to observe in this way is called the samadhi of ignorance (moha-samādhi).

『Furthermore, Mañjuśrī! What is called the unwholesome samadhi (akuśala-samādhi)?』 Then the verse is spoken:

『Knowing greed (rāga), hatred (dveṣa), and ignorance (moha), all kinds of afflictions (kleśa), All these characteristics of actions are false and unreal. Being able to observe in this way is the unwholesome samadhi.』

『Furthermore, Mañjuśrī! What is called the wholesome dharma samadhi (kuśala-dharma-samādhi)?』

昧？即說頌曰：

「汝等應當知，　　諸善意樂者，　心行各差別，　　皆同於一行。　以一出離相，　　了知於一切，　皆悉寂靜故，　　是名善三昧。

「複次文殊師利！云何名有為三昧？即說頌曰：

「汝等應當知，　　一切有為法，　非是所造作，　　亦無可稱量。　我了知諸行，　　性無有積集，　一切皆寂靜，　　名有為三昧。

「複次文殊師利！云何名無為三昧？即說頌曰：

「無為性寂靜，　　于中無所著，　亦復無出離，　　但有假名字。　為執著眾生，　　而說彼名字，　能如是了知，　　名無為三昧。」

爾時世尊說如是等不可思議微妙偈時，九萬二千菩薩得無生法忍，三萬六千比丘而於諸漏心得解脫；七十二萬億那由他諸天及六千比丘尼、一百八十萬優婆塞、二千二百優婆夷等，皆發阿耨多羅三藐三菩提心。

爾時文殊師利菩薩復白佛言：「唯愿世尊！為諸菩薩演說種種三昧名字，令其聞者諸根通利，而於諸法得智慧明，不為一切邪見眾生之所摧伏，亦令證得四無礙辯，於一文字而能了知種種文字，于諸文字了一文字。復以無邊辯才，為諸眾生善說法要，亦令證得甚深法忍，於一剎那了一切行。是一切行，各各復有無邊行相皆能了知。」

【現代漢語翻譯】現代漢語譯本關於三昧（Samadhi，禪定）的解釋，佛陀以偈頌形式說道：『你們應當知道，所有心懷善意的人，雖然他們的心念和行為各有不同，但都趨向于同一個目標。通過認識到一切都以出離為相，從而瞭解一切法的寂靜本質，這被稱為善三昧。』『再者，文殊師利（Manjusri，菩薩名）！什麼是有為三昧？』佛陀以偈頌形式說道：『你們應當知道，一切有為法（Samskrta-dharma，因緣和合而生的法），並非被創造出來的，也無法被衡量。我瞭解諸行的本質，它們沒有積聚的自性，一切都是寂靜的，這被稱為有為三昧。』『再者，文殊師利！什麼是無為三昧？』佛陀以偈頌形式說道：『無為的自性是寂靜的，其中沒有任何執著，也沒有出離。它只是一個假名。爲了那些執著的眾生，才說出這個名字。能夠這樣理解，就稱為無為三昧。』當時，世尊宣說這些不可思議的微妙偈頌時，九萬二千位菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的領悟），三萬六千位比丘從諸煩惱中解脫；七十二萬億那由他（nayuta，數量單位）諸天，以及六千位比丘尼、一百八十萬優婆塞（upasaka，在家男居士）、二千二百位優婆夷（upasika，在家女居士）等，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。當時，文殊師利菩薩再次對佛陀說：『世尊，請為諸菩薩演說各種三昧的名稱，使聽聞者諸根通利，對一切法獲得智慧光明，不被一切邪見眾生所摧毀，也讓他們證得四無礙辯（catasrah-pratisamvidah，四種無礙的辯才），能從一個文字中瞭解種種文字，從種種文字中瞭解一個文字。並且以無邊的辯才，為眾生善說佛法要義，也讓他們證得甚深法忍，在一剎那間瞭解一切行。而這一切行，各自又有無邊的行相，都能瞭解。』

【English Translation】 English version Regarding the explanation of Samadhi (meditative absorption), the Buddha spoke in verses: 'You should know that all those with good intentions, although their thoughts and actions differ, all move towards the same goal. By recognizing that everything is characterized by renunciation, thereby understanding the tranquil nature of all dharmas, this is called good Samadhi.' 'Furthermore, Manjusri! What is meant by conditioned Samadhi?' The Buddha spoke in verses: 'You should know that all conditioned dharmas (Samskrta-dharma), are not created, nor can they be measured. I understand the nature of all actions, they have no inherent accumulation, everything is tranquil, this is called conditioned Samadhi.' 'Furthermore, Manjusri! What is meant by unconditioned Samadhi?' The Buddha spoke in verses: 'The nature of the unconditioned is tranquil, there is no attachment in it, nor is there renunciation. It is merely a provisional name. For the sake of those beings who are attached, this name is spoken. To understand it in this way is called unconditioned Samadhi.' At that time, when the World Honored One spoke these inconceivable and subtle verses, ninety-two thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti), thirty-six thousand Bhikshus were liberated from all defilements; seventy-two million nayutas (a unit of number) of Devas, as well as six thousand Bhikshunis, one million eight hundred thousand Upasakas (male lay practitioners), and two thousand two hundred Upasikas (female lay practitioners), all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). At that time, Bodhisattva Manjusri again said to the Buddha: 'World Honored One, please explain the names of various Samadhis for the Bodhisattvas, so that those who hear them will have their faculties sharpened, gain wisdom and clarity regarding all dharmas, not be defeated by all beings with wrong views, and also enable them to attain the four unobstructed eloquences (catasrah-pratisamvidah), to understand various words from one word, and to understand one word from various words. And with boundless eloquence, to skillfully explain the essence of the Dharma for all beings, and also enable them to attain profound forbearance of the Dharma, to understand all actions in a single moment. And each of these actions has boundless aspects, all of which can be understood.'

佛言：「文殊師利！有三昧名無邊離垢，若菩薩得此三昧，能現一切諸清凈色。復有三昧名可畏面，得此三昧有大威光映蔽日月。復有三昧名出焰光，得此三昧能蔽一切釋梵威光。復有三昧名為出離，得此三昧令諸眾生出離一切貪恚愚癡。復有三昧名無礙光，得此三昧則能照曜一切佛剎。復有三昧名無忘失，得此三昧能持諸佛所說教法，亦能為他敷演斯義。復有三昧名曰雷音，得此三昧善能顯示一切言音上至梵世。復有三昧名為喜樂，得此三昧令諸眾生喜樂滿足。復有三昧名喜無厭，得此三昧其見聞者無有厭足。復有三昧名專一境難思功德，得此三昧而能示現一切神變。復有三昧名解一切眾生語言，得此三昧善能宣說一切語言，於一字中說一切字，了一切字同於一字。復有三昧名超一切陀羅尼王，得此三昧能善了知諸陀羅尼。復有三昧名為一切辯才莊嚴，得此三昧善能分別一切文字種種言音。復有三昧名為積集一切善法，得此三昧能令眾生悉聞佛聲法聲僧聲、聲聞聲緣覺聲、菩薩聲波羅蜜聲，如是菩薩住三昧時，令諸眾生聞聲不絕。」

爾時文殊師利白佛言：「唯愿世尊！加威護念，令我獲得無礙辯才，說此法門殊勝功德。」

佛言：「善哉！隨汝所愿。」

文殊師利復白佛言：「若有菩

【現代漢語翻譯】現代漢語譯本佛陀說：『文殊師利！有一種三昧（samadhi，禪定）名為無邊離垢，如果菩薩得到這種三昧，就能顯現一切清凈的色相。又有一種三昧名為可畏面，得到這種三昧的人會有強大的威光，能夠遮蔽日月的光輝。又有一種三昧名為出焰光，得到這種三昧的人能夠遮蔽一切釋梵（Śakra and Brahmā，帝釋天和梵天）的威光。又有一種三昧名為出離，得到這種三昧能夠使眾生脫離一切貪慾、嗔恚和愚癡。又有一種三昧名為無礙光，得到這種三昧就能照耀一切佛剎（buddhakṣetra，佛的國土）。又有一種三昧名為無忘失，得到這種三昧能夠保持諸佛所說的教法，也能為他人闡述這些教義。又有一種三昧名為雷音，得到這種三昧能夠很好地顯示一切言語聲音，上至梵世（brahmaloka，梵天界）。又有一種三昧名為喜樂，得到這種三昧能夠使眾生喜悅滿足。又有一種三昧名為喜無厭，得到這種三昧，見到或聽到的人都不會感到厭倦。又有一種三昧名為專一境難思功德，得到這種三昧能夠示現一切神通變化。又有一種三昧名為理解一切眾生語言，得到這種三昧能夠很好地宣說一切語言，在一個字中說出一切字，理解一切字等同於一個字。又有一種三昧名為超越一切陀羅尼王（dhāraṇī-rāja，總持之王），得到這種三昧能夠很好地瞭解各種陀羅尼。又有一種三昧名為一切辯才莊嚴，得到這種三昧能夠很好地分辨一切文字和各種言語聲音。又有一種三昧名為積集一切善法，得到這種三昧能夠使眾生都聽到佛的聲音、法的聲音、僧的聲音、聲聞（śrāvaka，聽聞佛法而得解脫者）的聲音、緣覺（pratyekabuddha，獨自覺悟者）的聲音、菩薩的聲音、波羅蜜（pāramitā，到彼岸）的聲音。當菩薩安住于這種三昧時，能使眾生聽到的聲音不絕。』當時，文殊師利菩薩對佛說：『唯愿世尊，加持護念，使我獲得無礙的辯才，宣說這個法門的殊勝功德。』佛陀說：『很好！就如你所愿。』文殊師利菩薩又對佛說：『如果有菩薩……』

【English Translation】 English version The Buddha said, 'Mañjuśrī, there is a samadhi (meditative absorption) called Boundless Purity, if a Bodhisattva attains this samadhi, they can manifest all pure forms. There is another samadhi called Awesome Countenance, attaining this samadhi brings great majestic light that obscures the sun and moon. There is another samadhi called Emanating Flame Light, attaining this samadhi can obscure the majestic light of all Śakra and Brahmā. There is another samadhi called Liberation, attaining this samadhi enables beings to be liberated from all greed, hatred, and ignorance. There is another samadhi called Unobstructed Light, attaining this samadhi can illuminate all Buddha-lands (buddhakṣetra). There is another samadhi called Unforgetfulness, attaining this samadhi enables one to uphold the teachings spoken by all Buddhas, and also to expound these meanings to others. There is another samadhi called Thunderous Sound, attaining this samadhi enables one to skillfully manifest all speech sounds, reaching up to the Brahmaloka (Brahma's world). There is another samadhi called Joyful Bliss, attaining this samadhi enables beings to be filled with joy and satisfaction. There is another samadhi called Joy Without Satiety, attaining this samadhi, those who see or hear it will never be satiated. There is another samadhi called Single-Pointedness with Inconceivable Merits, attaining this samadhi enables one to manifest all miraculous transformations. There is another samadhi called Understanding All Beings' Languages, attaining this samadhi enables one to skillfully proclaim all languages, speaking all words within one word, and understanding all words as being the same as one word. There is another samadhi called Transcending All Dhāraṇī Kings (dhāraṇī-rāja), attaining this samadhi enables one to skillfully understand all dhāraṇīs. There is another samadhi called Adorned with All Eloquence, attaining this samadhi enables one to skillfully distinguish all texts and various speech sounds. There is another samadhi called Accumulating All Good Dharmas, attaining this samadhi enables all beings to hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the śrāvakas (hearers), the sound of the pratyekabuddhas (solitary realizers), the sound of the Bodhisattvas, and the sound of the pāramitās (perfections). When a Bodhisattva abides in this samadhi, they enable beings to hear these sounds without ceasing.' At that time, Mañjuśrī Bodhisattva said to the Buddha, 'May the World Honored One, through your power and protection, enable me to attain unobstructed eloquence, to proclaim the supreme merits of this Dharma gate.' The Buddha said, 'Excellent! As you wish.' Mañjuśrī Bodhisattva again said to the Buddha, 'If there is a Bodhisattva...'

薩於此法門受持讀誦無疑惑者，當知是人于現身中，決定獲得四種辯才，所謂捷疾辯才、廣大辯才、甚深辯才、無盡辯才，于諸眾生心常護念，隨所修行欲毀壞者，皆能覺悟令無毀壞。」

爾時世尊贊文殊師利菩薩言：「善哉善哉！汝於斯義能善分別，如佈施者獲大財富，持禁戒者決定生天。若能受持此經典者，現得辯才必無虛妄。如日光出能除諸暝，亦如菩薩坐菩提座成等正覺決定無疑，受持讀誦是經典者，現得辯才亦復如是。文殊師利！若復有人于現身中欲求辯才，當於此經心生信樂，受持讀誦廣為人說，勿生疑惑。」

爾時無垢藏菩薩白佛言：「世尊！若諸菩薩，佛涅槃後於此法門心無疑惑，受持讀誦為他廣說，我當攝受加其辯才。」

爾時天魔波旬愁憂苦惱悲涕流淚來詣佛所，而白佛言：「如來昔證無上菩提，我于爾時已懷憂惱。復於今者說此法門，倍生大苦如中毒箭。若諸眾生聞是經典，決定當于阿耨多羅三藐三菩提無有退轉入般涅槃，令我境界皆悉空虛。如來、應、正等覺能令一切諸苦眾生鹹得安樂，愿垂哀愍與大慈悲，不於此經加威護念，令我安隱憂苦皆除。」

爾時世尊告波旬言：「勿懷憂惱。我於此法不作加護，諸眾生等亦不涅槃。」天魔波旬聞是語已，歡喜踴躍憂惱悉

【現代漢語翻譯】現代漢語譯本：如果有人對於這個法門能夠接受、持守、讀誦而沒有疑惑，應當知道這個人今生就能確定獲得四種辯才，也就是所謂的敏捷辯才、廣博辯才、深刻辯才、無盡辯才。對於一切眾生，他常常心懷護念，對於那些想要破壞修行的人，他都能覺悟他們，使他們不再破壞修行。當時，世尊讚歎文殊師利菩薩說：『說得好啊，說得好啊！你對於這個道理能夠很好地分別，就像佈施的人會獲得巨大的財富，持守戒律的人必定會升天一樣。如果有人能夠接受、持守這部經典，今生就能獲得辯才，這絕對不是虛妄的。就像太陽出來能夠消除一切黑暗，也像菩薩坐在菩提座上成就無上正等正覺一樣，這是確定無疑的。接受、持守、讀誦這部經典的人，今生獲得辯才也是如此。文殊師利！如果有人今生想要獲得辯才，應當對這部經典心生信樂，接受、持守、讀誦，並且廣泛地為他人宣說，不要產生疑惑。』當時，無垢藏菩薩對佛說：『世尊！如果各位菩薩在佛陀涅槃之後，對於這個法門沒有疑惑，能夠接受、持守、讀誦，並且廣泛地為他人宣說，我應當攝受他們，增加他們的辯才。』當時，天魔波旬（欲界第六天之魔王）愁苦憂惱，悲傷哭泣，來到佛陀面前，對佛說：『如來您過去證得無上菩提的時候，我那時就已經感到憂愁煩惱了。現在您又宣說這個法門，我更加感到痛苦，就像中了毒箭一樣。如果眾生聽聞這部經典，必定會對於阿耨多羅三藐三菩提（無上正等正覺）不再退轉，進入涅槃，使我的境界都變得空虛。如來、應、正等覺（佛的十號之一）能夠使一切受苦的眾生都得到安樂，希望您能夠垂憐，給予大慈悲，不要對這部經典加以威護，使我能夠安穩，憂愁痛苦都消除。』當時，世尊告訴波旬說：『不要憂愁煩惱。我對於這個法門不會加以保護，眾生也不會因此而涅槃。』天魔波旬聽了這話之後，歡喜踴躍，憂愁煩惱都消除了。

【English Translation】 English version: If someone can accept, uphold, and recite this Dharma teaching without doubt, know that this person will definitely obtain four kinds of eloquence in this very life. These are so-called quick eloquence, vast eloquence, profound eloquence, and inexhaustible eloquence. Towards all sentient beings, they always hold protective thoughts in their minds. For those who wish to destroy their practice, they can awaken them, preventing them from destroying their practice. At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! You are able to clearly distinguish this principle, just as those who give alms obtain great wealth, and those who uphold precepts are certain to be reborn in heaven. If someone can accept and uphold this scripture, they will obtain eloquence in this very life, and this is absolutely not false. Just as the sun's rising can dispel all darkness, and just as a Bodhisattva sitting on the Bodhi seat achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment) without a doubt, so too is it certain that those who accept, uphold, and recite this scripture will obtain eloquence in this very life. Manjushri! If someone in this very life wishes to obtain eloquence, they should have faith and joy in this scripture, accept, uphold, and recite it, and widely proclaim it to others, without any doubt.' At that time, Immaculate Treasury Bodhisattva said to the Buddha: 'World Honored One! If all Bodhisattvas, after the Buddha's Nirvana, have no doubt about this Dharma teaching, and can accept, uphold, and recite it, and widely proclaim it to others, I shall gather them in and increase their eloquence.' At that time, Mara Papiyas (the demon king of the sixth heaven of the desire realm) was filled with sorrow, distress, and weeping. He came to the Buddha and said: 'When the Tathagata (one of the ten epithets of a Buddha) attained Anuttara-samyak-sambodhi in the past, I was already filled with sorrow and distress. Now that you are proclaiming this Dharma teaching, I feel even more pain, as if struck by a poisoned arrow. If sentient beings hear this scripture, they will certainly not regress from Anuttara-samyak-sambodhi and will enter Nirvana, making my realm empty. The Tathagata, Arhat, Samyak-sambuddha (one of the ten epithets of a Buddha) can bring peace and happiness to all suffering beings. I hope you will have compassion and great mercy, and not protect this scripture, so that I can be at peace and my sorrow and pain can be eliminated.' At that time, the World Honored One told Papiyas: 'Do not be sorrowful or distressed. I will not protect this Dharma teaching, and sentient beings will not enter Nirvana because of it.' Upon hearing these words, Mara Papiyas was filled with joy and his sorrow and distress were eliminated.

除，即于佛前忽然不現。

爾時文殊師利菩薩前白佛言：「如來今者有何密意，告波旬言我於此法不作加護？」

佛言：「文殊師利！以無加護加護此法，是故為彼說如是言。以一切法平等實際，皆歸真如同於法界，離諸言說不二相故，無有加護。以我如是誠實之言無有虛妄，能令此經于閻浮提廣行流佈。」

爾時世尊說是語已，告阿難言：「此經名為『普入不思議法門』，若能受持如是經典，則為受持八萬四千法門等無差別。何以故？我於此經善通達已，方能為彼諸眾生等演說八萬四千法門。是故阿難！汝於此法當善護持，讀誦流通無令忘失。」

佛說是經已，文殊師利菩薩、無垢藏菩薩、尊者阿難，及諸世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十九大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十

大唐三藏菩提流志奉　詔譯

出現光明會第一十一之一

如是我聞：

一時佛在王舍城耆阇崛山，與大比丘眾五百人俱，一切皆悉得大自在；復有八十那由他菩薩摩訶薩，皆是一生補處，彌勒菩薩而為上首；復有四十那由他諸大菩薩，文殊師利法王子等而為上首。

爾時會中

【現代漢語翻譯】現代漢語譯本（魔）就從佛前忽然消失了。

這時，文殊師利菩薩上前對佛說：『如來您現在有什麼深意，告訴波旬說您不對這個法進行加護？』

佛說：『文殊師利！因為以無加護的方式來加護這個法，所以才對他說那樣的話。因為一切法的平等實際，都歸於真如，等同於法界，遠離一切言說，沒有二元對立的相狀，所以沒有加護。因為我這樣真實的話語沒有虛妄，能使這部經在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳。』

這時，世尊說完這些話后，告訴阿難說：『這部經名為《普入不思議法門》。如果能夠受持這部經典，就等於受持了八萬四千法門，沒有差別。為什麼呢？因為我通達了這部經，才能為那些眾生演說八萬四千法門。所以阿難！你應當好好護持這個法，讀誦流通，不要忘記。』

佛說完這部經后，文殊師利菩薩、無垢藏菩薩、尊者阿難，以及世間的天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天神）等，聽了佛所說，都非常歡喜，信受奉行。

《大寶積經》卷第二十九大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十

大唐三藏菩提流志奉　詔譯

出現光明會第一十一之一

如是我聞：

一時，佛在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta），與五百位大比丘眾在一起，他們都獲得了大自在；還有八十那由他（Nayuta，數量單位，指千萬）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），都是一生補處（Ekajati-pratibaddha，指下一世將成佛的菩薩），彌勒菩薩（Maitreya）為首；還有四十那由他諸大菩薩，文殊師利（Manjusri）法王子等為首。

這時，會中

【English Translation】 English version Then, (Mara) suddenly disappeared from before the Buddha.

At that time, Bodhisattva Manjusri stepped forward and said to the Buddha, 'What is the Tathagata's (Tathagata, an epithet of the Buddha) hidden meaning in telling Mara that you do not protect this Dharma?'

The Buddha said, 'Manjusri, it is because I protect this Dharma with non-protection that I spoke those words to him. Because the equality and reality of all dharmas return to Suchness (Tathata), are equal to the Dharmadhatu (Dharmadhatu, the realm of all phenomena), are apart from all speech, and have no dualistic characteristics, there is no protection. Because my truthful words are without falsehood, they can cause this sutra to be widely circulated in Jambudvipa (Jambudvipa, the world we live in).'

At that time, after the World Honored One spoke these words, he said to Ananda, 'This sutra is named 'The Universal Entrance to the Inconceivable Dharma Gate'. If one can uphold this sutra, it is the same as upholding the eighty-four thousand Dharma gates, without any difference. Why? Because I have thoroughly understood this sutra, I can then expound the eighty-four thousand Dharma gates for those beings. Therefore, Ananda, you should carefully protect this Dharma, recite it, circulate it, and not forget it.'

After the Buddha finished speaking this sutra, Bodhisattva Manjusri, Bodhisattva Immaculate Treasury, Venerable Ananda, and the gods, humans, Asuras (Asura, a type of demigod), Gandharvas (Gandharva, a type of celestial musician), and others in the world, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.

The Great Treasure Trove Sutra, Volume 29 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 30

Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty under Imperial Decree

The First Section of the Appearance of Light Assembly, Part 1

Thus have I heard:

At one time, the Buddha was in Rajagrha (Rajagrha) on Mount Grdhrakuta (Grdhrakuta), together with a great assembly of five hundred Bhikshus (Bhikshu, Buddhist monks), all of whom had attained great freedom; there were also eighty Nayutas (Nayuta, a unit of large number) of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), all of whom were in their last life before Buddhahood (Ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life), with Bodhisattva Maitreya (Maitreya) as their leader; there were also forty Nayutas of great Bodhisattvas, with Manjusri (Manjusri), the Dharma Prince, and others as their leaders.

At that time, in the assembly

有一童子名為月光，即從座起偏袒右肩，右膝著地頂禮佛足，合掌恭敬而白佛言：「世尊！如來往昔修何等業，能得如是決定光明、攝取光明、發起光明、顯現光明、種種色光明、無雜色光明、狹小光明、廣大光明、清凈光明、遍清凈光明、無垢光明、極無垢光明、離垢光明、漸增長光明、鮮凈光明、極鮮凈光明、無邊光明、極無邊光明、無量光明、極無量光明、無數量光明、極無數量光明、速疾光明、極速疾光明、無住光明、無處光明、熾盛光明、照曜光明、愛樂光明、到彼岸光明、無能障光明、不動光明、正直光明、住無邊處光明、色相光明、種種色相光明、無量色相光明、青黃赤白色相光明、紅色相光明、頗梨色相光明、虛空色相光明，如是等種種光明，一一皆與五色光明和合顯現，乃至青黃赤白等事，一一亦與無量無邊種種色光和合顯現？」

爾時世尊即為月光而說偈言：

「我以不思議，　　善業因緣故，　遠離諸迷惑，　　成就種種光。　復以種種行，　　安住于佛道，　以空無作慧，　　而現和合光。　譬如外法中，　　種種相差別，　于中空無我，　　無作無心意。　又如內身中，　　空無我無作，　于中能示現，　　種種諸音聲。　由如是無作，　　現無邊色光，　隨

【現代漢語翻譯】現代漢語譯本：有一個名叫月光的童子，從座位上站起來，袒露右肩，右膝跪地，頂禮佛足，合掌恭敬地對佛說：『世尊！如來過去修習了什麼樣的業，才能獲得如此決定的光明、攝取光明、發起光明、顯現光明、種種色彩的光明、無雜色的光明、狹小的光明、廣大的光明、清凈的光明、普遍清凈的光明、無垢的光明、極其無垢的光明、離垢的光明、逐漸增長的光明、鮮明的光明、極其鮮明的光明、無邊的光明、極其無邊的光明、無量的光明、極其無量的光明、無數的光明、極其無數的光明、快速的光明、極其快速的光明、無住的光明、無處不在的光明、熾盛的光明、照耀的光明、令人喜愛的光明、到達彼岸的光明、無能障礙的光明、不動的光明、正直的光明、安住于無邊處的光明、色相的光明、種種色相的光明、無量色相的光明、青黃赤白等色相的光明、紅色的色相光明、頗梨（水晶）色的色相光明、虛空色的色相光明，像這樣種種光明，每一種都與五色光明和合顯現，乃至青黃赤白等事物，每一種也與無量無邊種種色彩的光明和合顯現呢？』這時，世尊就為月光說了偈語：『我以不可思議的，善業因緣的緣故，遠離各種迷惑，成就種種光明。又以種種修行，安住于佛道，以空無作的智慧，而顯現和合的光明。譬如外在的事物中，種種現象有差別，其中空無我，無造作無心意。又如內在的身體中，空無我無造作，其中能示現，種種音聲。由於這樣無造作，顯現無邊色彩的光明，隨

【English Translation】 English version: There was a youth named Moonlight, who rose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Buddha's feet, and with palms joined respectfully said to the Buddha: 'World Honored One! What kind of deeds did the Tathagata perform in the past to attain such decisive light, gathering light, arising light, manifesting light, various colored light, unmixed colored light, narrow light, vast light, pure light, universally pure light, stainless light, extremely stainless light, detached light, gradually increasing light, bright light, extremely bright light, boundless light, extremely boundless light, immeasurable light, extremely immeasurable light, countless light, extremely countless light, swift light, extremely swift light, non-abiding light, omnipresent light, blazing light, illuminating light, beloved light, light that reaches the other shore, unobstructed light, immovable light, upright light, light that abides in the boundless realm, light of form, light of various forms, light of immeasurable forms, light of blue, yellow, red, and white forms, light of red form, light of sphatika (crystal) form, light of space form, and such various lights, each of which appears in combination with five-colored light, and even blue, yellow, red, and white things, each also appears in combination with immeasurable and boundless various colored lights?' At that time, the World Honored One spoke the following verses for Moonlight: 'Through inconceivable, virtuous karmic causes, I have been freed from all delusions, and have attained various lights. And through various practices, I abide in the Buddha's path, with the wisdom of emptiness and non-action, I manifest harmonious light. Just as in external phenomena, various appearances differ, within which there is emptiness, no self, no action, and no intention. And just as within the inner body, there is emptiness, no self, and no action, within which various sounds can be manifested. Because of such non-action, boundless colored light is manifested, following'

其所意樂，　　皆令得滿足。　或於一光中，　　出生二種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生三種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生四種色，　各有上中下，　　差別而顯現。　或於一光中，　　出生五種色，　各有上中下，　　從於凈業生。　或於一光中，　　出生六種色，　各有上中下，　　從於方便生。　或於一光中，　　出生七種色，　各有上中下，　　從於善業生。　或於一光中，　　出生八種色，　各有上中下，　　從於勝善生。　或於一光中，　　出生九種色，　各有上中下，　　從於資糧生。　或於一光中，　　出生十種色，　各有上中下，　　從於佈施生。　或於一事中，　　出生二十色，　各有上中下，　　從於持戒生。　或於一事中，　　出生三十色，　各有上中下，　　從於忍辱生。　或於一事中，　　出生四十色，　各有上中下，　　從於精進生。　或於一事中，　　出生五十色，　各有上中下，　　從於禪定生。　或於一事中，　　出生六十色，　各有上中下，　　從於智慧生。　或於一事中，　　出生七十色，　各有上中下，　　從於慈心生。　或於一事中

【現代漢語翻譯】現代漢語譯本他們心中所期望的，都能夠得到滿足。或者在一道光芒中，會顯現出兩種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出三種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出四種顏色，每種顏色又分為上、中、下三種不同的層次，各自顯現出差別。或者在一道光芒中，會顯現出五種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從清凈的業力中產生的。或者在一道光芒中，會顯現出六種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從方便法門中產生的。或者在一道光芒中，會顯現出七種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從善業中產生的。或者在一道光芒中，會顯現出八種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從殊勝的善業中產生的。或者在一道光芒中，會顯現出九種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從積累資糧中產生的。或者在一道光芒中，會顯現出十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從佈施中產生的。或者在同一件事物中，會顯現出二十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從持戒中產生的。或者在同一件事物中，會顯現出三十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從忍辱中產生的。或者在同一件事物中，會顯現出四十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從精進中產生的。或者在同一件事物中，會顯現出五十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從禪定中產生的。或者在同一件事物中，會顯現出六十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從智慧中產生的。或者在同一件事物中，會顯現出七十種顏色，每種顏色又分為上、中、下三種不同的層次，這些顏色是從慈心中產生的。

【English Translation】 English version All their desires and wishes will be fulfilled. Or, within a single ray of light, two colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, three colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, four colors may appear, each with superior, intermediate, and inferior gradations, manifesting distinct differences. Or, within a single ray of light, five colors may appear, each with superior, intermediate, and inferior gradations, arising from pure karma (凈業). Or, within a single ray of light, six colors may appear, each with superior, intermediate, and inferior gradations, arising from skillful means (方便). Or, within a single ray of light, seven colors may appear, each with superior, intermediate, and inferior gradations, arising from virtuous actions (善業). Or, within a single ray of light, eight colors may appear, each with superior, intermediate, and inferior gradations, arising from supreme virtuous actions (勝善). Or, within a single ray of light, nine colors may appear, each with superior, intermediate, and inferior gradations, arising from the accumulation of merit (資糧). Or, within a single ray of light, ten colors may appear, each with superior, intermediate, and inferior gradations, arising from generosity (佈施). Or, within a single phenomenon, twenty colors may appear, each with superior, intermediate, and inferior gradations, arising from the practice of precepts (持戒). Or, within a single phenomenon, thirty colors may appear, each with superior, intermediate, and inferior gradations, arising from patience (忍辱). Or, within a single phenomenon, forty colors may appear, each with superior, intermediate, and inferior gradations, arising from diligence (精進). Or, within a single phenomenon, fifty colors may appear, each with superior, intermediate, and inferior gradations, arising from meditative concentration (禪定). Or, within a single phenomenon, sixty colors may appear, each with superior, intermediate, and inferior gradations, arising from wisdom (智慧). Or, within a single phenomenon, seventy colors may appear, each with superior, intermediate, and inferior gradations, arising from loving-kindness (慈心).

，　　出生八十色，　各有上中下，　　從於悲心生。　或於一事中，　　出生九十色，　各有上中下，　　從於喜心生。　或於一事中，　　出生百種色，　各有上中下，　　從於舍心生。　或於一事中，　　出生千種色，　各有上中下，　　從千功德生。　或於一事中，　　出生萬種色，　各有上中下，　　從福資糧生。　或於一事中，　　現一俱胝色，　各有上中下，　　從於凈信生。　或於一事中，　　現二俱胝色，　各有上中下，　　從於隨喜生。　或於一事中，　　現三俱胝色，　各有上中下，　　從於輕安生。　或於一事中，　　現四俱胝色，　各有上中下，　　從尊重佛生。　或於一事中，　　現五俱胝色，　各有上中下，　　從尊重法生。　或於一事中，　　現六俱胝色，　各有上中下，　　從尊重僧生。　或於一事中，　　現七俱胝色，　各有上中下，　　從尊重戒生。　或於一事中，　　現八俱胝色，　各有上中下，　　從尊重定生。　或於一事中，　　現九俱胝色，　各有上中下，　　從普憐愍生。　或於一事中，　　現十俱胝色，　各有上中下，　　從無放逸生。　又從一毛孔，　　所現諸光明，　彼光種種名，　　今

【現代漢語翻譯】現代漢語譯本從一個行為中，會產生八十種不同的色（rupa，物質現象），每種色都有上、中、下三種層次，它們都源於悲憫之心。從一個行為中，會產生九十種不同的色，每種色都有上、中、下三種層次，它們都源於喜悅之心。從一個行為中，會產生一百種不同的色，每種色都有上、中、下三種層次，它們都源於捨棄之心。從一個行為中，會產生一千種不同的色，每種色都有上、中、下三種層次，它們都源於千種功德。從一個行為中，會產生一萬種不同的色，每種色都有上、中、下三種層次，它們都源於福德資糧。從一個行為中，會顯現一俱胝（koti，千萬）種不同的色，每種色都有上、中、下三種層次，它們都源於清凈的信心。從一個行為中，會顯現二俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於隨喜之心。從一個行為中，會顯現三俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於輕安（passaddhi，身心輕快安適）的狀態。從一個行為中，會顯現四俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對佛陀的尊重。從一個行為中，會顯現五俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對佛法的尊重。從一個行為中，會顯現六俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對僧伽的尊重。從一個行為中，會顯現七俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對戒律的尊重。從一個行為中，會顯現八俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於對禪定的尊重。從一個行為中，會顯現九俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於普遍的憐憫之心。從一個行為中，會顯現十俱胝種不同的色，每種色都有上、中、下三種層次，它們都源於不放逸的精進。此外，從一個毛孔中，所顯現的各種光明，那些光明的種種名稱，現在我將要說。

【English Translation】 English version From one action, eighty kinds of rupa (form, material phenomena) are born, each with superior, middling, and inferior qualities, arising from a heart of compassion. From one action, ninety kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a heart of joy. From one action, a hundred kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a heart of equanimity. From one action, a thousand kinds of rupa are born, each with superior, middling, and inferior qualities, arising from a thousand merits. From one action, ten thousand kinds of rupa are born, each with superior, middling, and inferior qualities, arising from the accumulation of merit. From one action, one koti (ten million) kinds of rupa appear, each with superior, middling, and inferior qualities, arising from pure faith. From one action, two koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from sympathetic joy. From one action, three koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from the state of passaddhi (tranquility). From one action, four koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Buddha. From one action, five koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Dharma. From one action, six koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the Sangha. From one action, seven koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for the precepts. From one action, eight koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from respect for meditation. From one action, nine koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from universal compassion. From one action, ten koti kinds of rupa appear, each with superior, middling, and inferior qualities, arising from diligence without negligence. Furthermore, from a single pore, the various lights that appear, the various names of those lights, I will now speak.

當爲汝說。　我有一光明，　　名為云凈照，　其光由積集，　　無量善根生。　以于往昔時，　　見有眾生類，　種種多病惱，　　皆生憐愍心，　給施諸醫藥，　　令彼悉除愈，　以此因緣故，　　得如是光明。　我復有光明，　　名為眼清凈，　以燈明施佛，　　由是故得生。　我復有光明，　　名為耳清凈，　以音聲供養，　　由是故得生。　我復有光明，　　名為鼻清凈，　以香水供養，　　由是故得生。　我復有光明，　　名為舌清凈，　以上味供養，　　由是故得生。　我復有光明，　　名為身清凈，　以衣服供養，　　由是故得生。　我復有光明，　　名為心清凈，　于佛常信樂，　　由是故得生。　我復有光明，　　名為色清凈，　彩畫于佛像，　　由是故得生。　我復有光明，　　名為聲清凈，　於法常稱讚，　　由是故得生。　我復有光明，　　名為香清凈，　于僧常恭敬，　　由是故得生。　我復有光明，　　名為味清凈，　隨意皆施與，　　由是故得生。　我復有光明，　　名為觸清凈，　以涂香供養，　　由是故得生。　我復有光明，　　名為法清凈，　以攝受諸法，　　由是故得生。　我復有光明，　　名為地清凈

【現代漢語翻譯】現代漢語譯本我將為你們講述。我有一種光明，名為云凈照（云般清凈的照耀），它的光芒由積累，無量的善根產生。因為在過去的時候，我見到有各種各樣的眾生，遭受種種疾病的困擾，都生起了憐憫之心，給予他們各種醫藥，使他們全部痊癒，因為這個因緣，我得到了這樣的光明。我還有一種光明，名為眼清凈（眼睛的清凈），因為用燈火供養佛，由此而產生。我還有一種光明，名為耳清凈（耳朵的清凈），因為用音聲供養，由此而產生。我還有一種光明，名為鼻清凈（鼻子的清凈），因為用香水供養，由此而產生。我還有一種光明，名為舌清凈（舌頭的清凈），因為用美味供養，由此而產生。我還有一種光明，名為身清凈（身體的清凈），因為用衣服供養，由此而產生。我還有一種光明，名為心清凈（內心的清凈），因為對佛陀常常信奉和喜樂，由此而產生。我還有一種光明，名為色清凈（顏色的清凈），因為彩繪佛像，由此而產生。我還有一種光明，名為聲清凈（聲音的清凈），因為常常稱讚佛法，由此而產生。我還有一種光明，名為香清凈（香氣的清凈），因為常常恭敬僧眾，由此而產生。我還有一種光明，名為味清凈（味道的清凈），因為隨意施捨，由此而產生。我還有一種光明，名為觸清凈（觸感的清凈），因為用涂香供養，由此而產生。我還有一種光明，名為法清凈（佛法的清凈），因為攝受各種佛法，由此而產生。我還有一種光明，名為地清凈（土地的清凈）

【English Translation】 English version I will speak to you. I have a light, named Cloud Pure Illumination (cloud-like pure illumination), Its light arises from the accumulation of immeasurable good roots. Because in the past, I saw various kinds of beings, Suffering from various diseases, I developed a compassionate heart, Giving them various medicines, causing them all to be healed, Because of this cause and condition, I obtained such light. I also have a light, named Eye Pure (purity of the eyes), Because of offering lamps to the Buddha, it arises from this. I also have a light, named Ear Pure (purity of the ears), Because of offering sounds, it arises from this. I also have a light, named Nose Pure (purity of the nose), Because of offering fragrant water, it arises from this. I also have a light, named Tongue Pure (purity of the tongue), Because of offering delicious flavors, it arises from this. I also have a light, named Body Pure (purity of the body), Because of offering clothes, it arises from this. I also have a light, named Mind Pure (purity of the mind), Because of always believing in and rejoicing in the Buddha, it arises from this. I also have a light, named Color Pure (purity of color), Because of painting Buddha images, it arises from this. I also have a light, named Sound Pure (purity of sound), Because of always praising the Dharma, it arises from this. I also have a light, named Fragrance Pure (purity of fragrance), Because of always respecting the Sangha, it arises from this. I also have a light, named Taste Pure (purity of taste), Because of giving freely as one wishes, it arises from this. I also have a light, named Touch Pure (purity of touch), Because of offering scented paste, it arises from this. I also have a light, named Dharma Pure (purity of the Dharma), Because of embracing various Dharmas, it arises from this. I also have a light, named Earth Pure (purity of the earth)

，　涂掃佛僧地，　　由是故得生。　我復有光明，　　名為水清凈，　以井泉供養，　　由是故得生。　我復有光明，　　名為火清凈，　持火而奉施，　　由是故得生。　我復有光明，　　名為風清凈，　持扇而奉施，　　由是故得生。　我復有光明，　　名為蘊清凈，　以身供養佛，　　由是故得生。　我復有光明，　　名為界清凈，　常修于慈心，　　由是故得生。　我復有光明，　　名為諦清凈，　常離於妄語，　　由是故得生。　我復有光明，　　名為剎清凈，　常行於佈施，　　由是故得生。　我復有光明，　　名為聲清凈，　以稱歎諸佛，　　由是故得生。　我復有光明，　　名爲念清凈，　以稱歎三昧，　　由是故得生。　我復有光明，　　名為辯清凈，　以稱歎總持，　　由是故得生。　我復有光明，　　名為日和合，　以和合乖諍，　　由是故得生。　我復有光明，　　名為顯現義，　以通達空性，　　由是故得生。　我復有光明，　　名為青色相，　以青蓮供養，　　由是故得生。　我復有光明，　　名為黃色相，　以薝蔔供養，　　由是故得生。　我復有光明，　　名為赤色相，　以真珠供養，　　由是故得生。　我

【現代漢語翻譯】現代漢語譯本我還有一種光明，名為『涂掃清凈』，因為掃除佛寺僧眾的場所，因此得以轉生。我還有一種光明，名為『水清凈』，因為用井水泉水供養，因此得以轉生。我還有一種光明，名為『火清凈』，因為拿著火來奉獻施捨，因此得以轉生。我還有一種光明，名為『風清凈』，因為拿著扇子來奉獻施捨，因此得以轉生。我還有一種光明，名為『蘊清凈』（蘊指構成人身心的五種要素：色、受、想、行、識），因為以自身供養佛，因此得以轉生。我還有一種光明，名為『界清凈』（界指構成世界的六種要素：地、水、火、風、空、識），因為常常修習慈悲心，因此得以轉生。我還有一種光明，名為『諦清凈』（諦指真理），因為常常遠離虛妄的言語，因此得以轉生。我還有一種光明，名為『剎清凈』（剎指佛土），因為常常施行佈施，因此得以轉生。我還有一種光明，名為『聲清凈』，因為稱讚諸佛，因此得以轉生。我還有一種光明，名為『念清凈』，因為稱讚三昧（三昧指禪定），因此得以轉生。我還有一種光明，名為『辯清凈』，因為稱讚總持（總持指記憶和理解能力），因此得以轉生。我還有一種光明，名為『日和合』，因為調和化解爭端，因此得以轉生。我還有一種光明，名為『顯現義』，因為通達空性，因此得以轉生。我還有一種光明，名為『青色相』，因為用青蓮花供養，因此得以轉生。我還有一種光明，名為『黃色相』，因為用薝蔔花供養，因此得以轉生。我還有一種光明，名為『赤色相』，因為用真珠供養，因此得以轉生。

【English Translation】 English version I also have a light called 『Sweeping Purity』, because by sweeping the places of Buddhist monasteries and monks, I was thus reborn. I also have a light called 『Water Purity』, because by offering well and spring water, I was thus reborn. I also have a light called 『Fire Purity』, because by holding fire and offering it, I was thus reborn. I also have a light called 『Wind Purity』, because by holding a fan and offering it, I was thus reborn. I also have a light called 『Skandha Purity』 (Skandha refers to the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), because by offering my body to the Buddha, I was thus reborn. I also have a light called 『Dhatu Purity』 (Dhatu refers to the six elements that constitute the world: earth, water, fire, wind, space, and consciousness), because by constantly cultivating loving-kindness, I was thus reborn. I also have a light called 『Truth Purity』 (Truth refers to the ultimate reality), because by constantly abstaining from false speech, I was thus reborn. I also have a light called 『Buddha-field Purity』 (Buddha-field refers to the realm of a Buddha), because by constantly practicing generosity, I was thus reborn. I also have a light called 『Sound Purity』, because by praising all the Buddhas, I was thus reborn. I also have a light called 『Concentration Purity』, because by praising Samadhi (Samadhi refers to meditative absorption), I was thus reborn. I also have a light called 『Eloquence Purity』, because by praising Dharani (Dharani refers to mnemonic devices and comprehension), I was thus reborn. I also have a light called 『Sun Harmony』, because by harmonizing and resolving disputes, I was thus reborn. I also have a light called 『Manifest Meaning』, because by understanding emptiness, I was thus reborn. I also have a light called 『Blue Color Aspect』, because by offering blue lotuses, I was thus reborn. I also have a light called 『Yellow Color Aspect』, because by offering champak flowers, I was thus reborn. I also have a light called 『Red Color Aspect』, because by offering pearls, I was thus reborn.

復有光明，　　名為白色相，　以金華供養，　　由是故得生。　我復有光明，　　名為勝功德，　以眾彩嚴飾，　　由是故得生。　我復有光明，　　名為龍威力，　以龍幡供養，　　由是故得生。　我復有光明，　　名為象威力，　以象幡供養，　　由是故得生。　我復有光明，　　名為師子王，　師子幡供養，　　由是故得生。　我復有光明，　　名之為牛王，　牛王幡供養，　　由是故得生。　我復有光明，　　名為月清凈，　灑掃于佛塔，　　由是故得生。　我復有光明，　　名為龍調伏，　以繒帶奉施，　　由是故得生。　我復有光明，　　名夜叉調伏，　以能諦觀察，　　由是故得生。　我復有光明，　　名為覺悟女，　以離於女相，　　由是故得生。　我復有光明，　　名為覺悟男，　以離於男相，　　由是故得生。　我復有光明，　　名金剛威力，　以業智清凈，　　由是故得生。　我復有光明，　　名為顯現空，　以開示世報，　　由是故得生。　我復有光明，　　名覺悟真實，　以離於顛倒，　　由是故得生。　我復有光明，　　名顯示佛語，　以贊於法界，　　由是故得生。　我復有光明，　　名為離諸過，　以贊于勝解

【現代漢語翻譯】現代漢語譯本我還有一種光明，名為『白色相』，因以金色的花朵供養而得生。我還有一種光明，名為『勝功德』，因以各種色彩的裝飾品莊嚴而得生。我還有一種光明，名為『龍威力』，因以龍幡供養而得生。我還有一種光明，名為『象威力』，因以象幡供養而得生。我還有一種光明，名為『師子王』，因以獅子幡供養而得生。我還有一種光明，名為『牛王』，因以牛王幡供養而得生。我還有一種光明，名為『月清凈』，因灑掃佛塔而得生。我還有一種光明，名為『龍調伏』，因以絲綢帶奉獻施捨而得生。我還有一種光明，名為『夜叉調伏』，因能諦實觀察而得生。我還有一種光明，名為『覺悟女』，因遠離女性的執著而得生。我還有一種光明，名為『覺悟男』，因遠離男性的執著而得生。我還有一種光明，名為『金剛威力』，因業智清凈而得生。我還有一種光明，名為『顯現空』，因開示世間果報而得生。我還有一種光明，名為『覺悟真實』，因遠離顛倒妄想而得生。我還有一種光明，名為『顯示佛語』，因讚歎法界而得生。我還有一種光明，名為『離諸過』，因讚歎殊勝的理解而得生。

【English Translation】 English version I also have a light, named 'White Appearance', which is obtained by offering golden flowers. I also have a light, named 'Superior Merit', which is obtained by adorning with various colorful decorations. I also have a light, named 'Dragon Power', which is obtained by offering dragon banners. I also have a light, named 'Elephant Power', which is obtained by offering elephant banners. I also have a light, named 'Lion King', which is obtained by offering lion banners. I also have a light, named 'Bull King', which is obtained by offering bull king banners. I also have a light, named 'Moon Purity', which is obtained by sweeping and cleaning the stupa. I also have a light, named 'Dragon Taming', which is obtained by offering silk ribbons. I also have a light, named 'Yaksa Taming', which is obtained by being able to observe truthfully. I also have a light, named 'Enlightened Woman', which is obtained by being free from attachment to the female form. I also have a light, named 'Enlightened Man', which is obtained by being free from attachment to the male form. I also have a light, named 'Vajra Power', which is obtained by the purity of karmic wisdom. I also have a light, named 'Manifesting Emptiness', which is obtained by revealing the worldly consequences. I also have a light, named 'Realizing Truth', which is obtained by being free from delusion. I also have a light, named 'Revealing Buddha's Words', which is obtained by praising the Dharma realm. I also have a light, named 'Free from All Faults', which is obtained by praising superior understanding.

，　　由是故得生。　我復有光明，　　名莊嚴普照，　以贊施燈燎，　　由是故得生。　我復有光明，　　名為離恩愛，　以贊于定慧，　　由是故得生。　我復有光明，　　名為離諸習，　以贊前際智，　　由是故得生。　我復有光明，　　名為離諸著，　以贊無生智，　　由是故得生。　我復有光明，　　名為離諸趣，　以贊漏盡智，　　由是故得生。　我復有光明，　　名為舍離處，　以贊于苦智，　　由是故得生。　我復有光明，　　名為佛神變，　以贊神通力，　　由是故得生。　我復有光明，　　名為超戲論，　以贊一切智，　　由是故得生。　我復有光明，　　名為現眾色，　以贊于神足，　　由是故得生。　我復有光明，　　名為樂善友，　以贊于覺性，　　由是故得生。　我復有光明，　　名為眼前際，　以贊眼前際，　　由是故得生。　我復有光明，　　名為眼盡際，　以贊于無盡，　　由是故得生。　我復有光明，　　名之為有際，　以贊于無有，　　由是故得生。　我復有光明，　　名為不可壞，　以贊于滅性，　　由是故得生。　我復有光明，　　名為無邊際，　以贊于無際，　　由是故得生。　我復有光明，　　名

【現代漢語翻譯】現代漢語譯本因此我得以出生。我還有一種光明，名為『莊嚴普照』，通過讚美施燈供養，因此我得以出生。我還有一種光明，名為『離恩愛』，通過讚美禪定和智慧，因此我得以出生。我還有一種光明，名為『離諸習』，通過讚美對過去世的智慧，因此我得以出生。我還有一種光明，名為『離諸著』，通過讚美無生智慧，因此我得以出生。我還有一種光明，名為『離諸趣』，通過讚美漏盡智慧，因此我得以出生。我還有一種光明，名為『舍離處』，通過讚美對苦的智慧，因此我得以出生。我還有一種光明，名為『佛神變』，通過讚美神通力量，因此我得以出生。我還有一種光明，名為『超戲論』，通過讚美一切智慧，因此我得以出生。我還有一種光明，名為『現眾色』，通過讚美神足通，因此我得以出生。我還有一種光明，名為『樂善友』，通過讚美覺悟的本性，因此我得以出生。我還有一種光明，名為『眼前際』，通過讚美當下的境界，因此我得以出生。我還有一種光明，名為『眼盡際』，通過讚美無盡的境界，因此我得以出生。我還有一種光明，名為『有際』，通過讚美無有的境界，因此我得以出生。我還有一種光明，名為『不可壞』，通過讚美寂滅的本性，因此我得以出生。我還有一種光明，名為『無邊際』，通過讚美無際的境界，因此我得以出生。

【English Translation】 English version Thus, I was born. I also have a light, named 'Adornment Illuminating All,' by praising the offering of lamps, thus I was born. I also have a light, named 'Separation from Affection,' by praising meditation and wisdom, thus I was born. I also have a light, named 'Separation from All Habits,' by praising the wisdom of past lives, thus I was born. I also have a light, named 'Separation from All Attachments,' by praising the wisdom of non-arising, thus I was born. I also have a light, named 'Separation from All Destinies,' by praising the wisdom of the extinction of outflows, thus I was born. I also have a light, named 'Place of Abandonment,' by praising the wisdom of suffering, thus I was born. I also have a light, named 'Buddha's Miraculous Transformation,' by praising the power of supernatural abilities, thus I was born. I also have a light, named 'Transcending Playful Discourse,' by praising all wisdom, thus I was born. I also have a light, named 'Manifesting All Forms,' by praising the power of miraculous feet, thus I was born. I also have a light, named 'Delighting in Good Friends,' by praising the nature of awakening, thus I was born. I also have a light, named 'The Present Boundary,' by praising the present state, thus I was born. I also have a light, named 'The Boundary of the End of Sight,' by praising the boundless state, thus I was born. I also have a light, named 'Having a Boundary,' by praising the state of non-existence, thus I was born. I also have a light, named 'Indestructible,' by praising the nature of extinction, thus I was born. I also have a light, named 'Boundless,' by praising the boundless state, thus I was born.

之為有相，　以贊于無為，　　由是故得生。　我復有光明，　　名為無變異，　以贊無差別，　　由是故得生。　我復有光明，　　名之為不入，　以贊于無著，　　由是故得生。　我復有光明，　　名之為不出，　以贊于無起，　　由是故得生。　我復有光明，　　名之為無起，　以贊不出現，　　由是故得生。

「我有光名無表示，　　而能成熟諸群生。　我有光名法本性，　　其光能動俱胝剎。　我有光名調伏魔，　　其光威德令魔怖。　我有光名福德幢，　　持其名者離危厄。　我有光名有力幢，　　持其名者離怨對。　我有光名寂靜幢，　　持其名者離貪慾。　我有光名禪定幢，　　持其名者離邪行。　我有光名名聞幢，　　持其名者得稱讚。　我有光名悅意幢，　　持其名者無憂惱。　我有光名凈戒幢，　　持其名者離毀禁。　我有光名妙香幢，　　持其名者無臭穢。　我有光名法甚深，　　持其名者無疑惑。　我有光名無所住，　　持其名者離諸有。　我有光名離分別，　　持其名者無執取。　我有光名妙高山，　　持其名者無能動。　我有光名秘密行，　　持其名者無所著。　我有光名解脫行，　　持其名者無繫縛。　我有光名善調伏，

【現代漢語翻譯】現代漢語譯本因為有『相』（現象），所以讚美『無為』（不造作），由此而得以產生。我還有一種光明，名為『無變異』（不變的），以此讚美『無差別』（沒有分別），由此而得以產生。我還有一種光明，名為『不入』（不進入），以此讚美『無著』（沒有執著），由此而得以產生。我還有一種光明，名為『不出』（不出來），以此讚美『無起』（沒有生起），由此而得以產生。我還有一種光明，名為『無起』（沒有生起），以此讚美『不出現』（不顯現），由此而得以產生。『我』有光明名為『無表示』（無法表示），能夠使一切眾產生熟。『我』有光明名為『法本性』（法的本質），其光芒能震動無數的剎土（世界）。『我』有光明名為『調伏魔』（降伏魔障），其光芒的威德令魔感到恐懼。『我』有光明名為『福德幢』（福德的旗幟），持誦其名號的人能遠離危難。『我』有光明名為『有力幢』（力量的旗幟），持誦其名號的人能遠離怨敵。『我』有光明名為『寂靜幢』（寂靜的旗幟），持誦其名號的人能遠離貪慾。『我』有光明名為『禪定幢』（禪定的旗幟），持誦其名號的人能遠離邪行。『我』有光明名為『名聞幢』（名聲的旗幟），持誦其名號的人能得到稱讚。『我』有光明名為『悅意幢』（喜悅的旗幟），持誦其名號的人沒有憂愁煩惱。『我』有光明名為『凈戒幢』（清凈戒律的旗幟），持誦其名號的人能遠離毀犯戒律。『我』有光明名為『妙香幢』（美妙香氣的旗幟），持誦其名號的人沒有臭穢。『我』有光明名為『法甚深』（佛法深奧），持誦其名號的人沒有疑惑。『我』有光明名為『無所住』（沒有住所），持誦其名號的人能遠離諸有（三界）。『我』有光明名為『離分別』（遠離分別），持誦其名號的人沒有執取。『我』有光明名為『妙高山』（須彌山），持誦其名號的人不會被動搖。『我』有光明名為『秘密行』（秘密的修行），持誦其名號的人沒有執著。『我』有光明名為『解脫行』（解脫的修行），持誦其名號的人沒有束縛。『我』有光明名為『善調伏』（善於調伏）

【English Translation】 English version Because there is 'form' (phenomena), it praises 'non-action' (non-doing), and thus it is born. I also have a light, named 'non-variation' (unchanging), with which I praise 'non-difference' (no distinction), and thus it is born. I also have a light, named 'non-entering' (not entering), with which I praise 'non-attachment' (no clinging), and thus it is born. I also have a light, named 'non-emerging' (not coming out), with which I praise 'non-arising' (no origination), and thus it is born. I also have a light, named 'non-arising' (no origination), with which I praise 'non-appearance' (not manifesting), and thus it is born. 'I' have a light named 'non-indication' (cannot be indicated), which can mature all sentient beings. 'I' have a light named 'Dharma-nature' (the essence of Dharma), whose light can shake countless kshatras (worlds). 'I' have a light named 'Subduing Mara' (conquering demonic obstacles), whose majestic power makes Mara fearful. 'I' have a light named 'Merit Banner' (banner of merit), those who hold its name can be free from danger. 'I' have a light named 'Powerful Banner' (banner of power), those who hold its name can be free from enemies. 'I' have a light named 'Tranquil Banner' (banner of tranquility), those who hold its name can be free from greed. 'I' have a light named 'Samadhi Banner' (banner of meditation), those who hold its name can be free from evil deeds. 'I' have a light named 'Renown Banner' (banner of fame), those who hold its name can receive praise. 'I' have a light named 'Pleasing Banner' (banner of joy), those who hold its name have no worries or afflictions. 'I' have a light named 'Pure Precept Banner' (banner of pure precepts), those who hold its name can be free from breaking precepts. 'I' have a light named 'Wonderful Fragrance Banner' (banner of wonderful fragrance), those who hold its name have no foul odor. 'I' have a light named 'Profound Dharma' (deep Dharma), those who hold its name have no doubts. 'I' have a light named 'Non-abiding' (no dwelling), those who hold its name can be free from all existences (three realms). 'I' have a light named 'Separation from Discrimination' (away from discrimination), those who hold its name have no clinging. 'I' have a light named 'Mount Sumeru' (Mount Sumeru), those who hold its name cannot be shaken. 'I' have a light named 'Secret Practice' (secret practice), those who hold its name have no attachments. 'I' have a light named 'Liberation Practice' (practice of liberation), those who hold its name have no bondage. 'I' have a light named 'Well-Tamed' (well-subdued)

持其名者得柔軟。　我有光名無動搖，　　持其名者離貪染。　我有光名善調順，　　持其名者戒圓滿。　我有光名眾善行，　　持其名者無所染。　我有光名多利益，　　聞其名者離諸過。　我有光名勝知見，　　聞其名者無迷惑。　我有光名求利益，　　聞其名者無瞋恚。　我有光名心適悅，　　聞其名者得安樂。　我有光名無熱惱，　　持其名者了空性。　我有光名空無性，　　持其名者超戲論。　我有光名無依止，　　持其名者不動搖。　我有光名離迷惑，　　持其名者不猶豫。　我有光名無住處，　　持其名者離愚闇。　我有光名厭肉身，　　持其名者當不受。　我有光名無所取，　　持其名者離文字。　我有光名無有癡，　　持其名者離言說。　我有光名無去處，　　持其名者知未來。　我有光名普邊際，　　持其名者知過去。　我有光名無與等，　　持其名者了無漏。　我有光名證聖者，　　持其名者知最上。　我有光名無垢染，　　持其名者離諸著。　我有光名離塵坌，　　持其名者無闇蔽。　我有光名無愛戀，　　持其名者離所依。　我有光名最勝上，　　持其名者摧他論。　我有光名少壯年，　　持其名者成六行。　我有光名最勝尊，

【現代漢語翻譯】現代漢語譯本稱念我的名號者，將獲得柔軟的心性。我的名號光明且不可動搖，稱念我的名號者，將遠離貪慾的污染。我的名號光明且善於調伏，稱念我的名號者，將戒律圓滿。我的名號光明且具足眾多善行，稱念我的名號者，將不受任何污染。我的名號光明且能帶來眾多利益，聽聞我的名號者，將遠離各種過失。我的名號光明且具有殊勝的知見，聽聞我的名號者，將不再迷惑。我的名號光明且能滿足求取利益的願望，聽聞我的名號者，將不再有嗔恨。我的名號光明且能使內心愉悅，聽聞我的名號者，將獲得安樂。我的名號光明且沒有熱惱，稱念我的名號者，將了悟空性（sunyata）。我的名號光明且本性為空無，稱念我的名號者，將超越戲論（prapanca）。我的名號光明且無所依止，稱念我的名號者，將不動搖。我的名號光明且遠離迷惑，稱念我的名號者，將不再猶豫。我的名號光明且無所住處，稱念我的名號者，將遠離愚癡和黑暗。我的名號光明且厭離肉身，稱念我的名號者，將不再受生。我的名號光明且無所執取，稱念我的名號者，將超越文字的束縛。我的名號光明且沒有愚癡，稱念我的名號者，將超越言語的表達。我的名號光明且無所去處，稱念我的名號者，將知曉未來。我的名號光明且遍及一切邊際，稱念我的名號者，將知曉過去。我的名號光明且無與倫比，稱念我的名號者，將了悟無漏（anasrava）。我的名號光明且為證悟聖者所證，稱念我的名號者，將知曉最上的真理。我的名號光明且無垢染，稱念我的名號者，將遠離各種執著。我的名號光明且遠離塵埃，稱念我的名號者，將不再有黑暗的遮蔽。我的名號光明且沒有愛戀，稱念我的名號者，將遠離所依。我的名號光明且最為殊勝，稱念我的名號者，將能摧毀其他宗派的論點。我的名號光明且如少壯之年，稱念我的名號者，將成就六種修行。我的名號光明且最為尊貴。

【English Translation】 English version Those who hold my name will obtain gentleness. My name is luminous and unwavering; those who hold my name will be free from the defilement of greed. My name is luminous and well-tamed; those who hold my name will have perfect precepts. My name is luminous and possesses many virtuous deeds; those who hold my name will be undefiled. My name is luminous and brings many benefits; those who hear my name will be free from all faults. My name is luminous and has superior knowledge; those who hear my name will be without confusion. My name is luminous and seeks benefits; those who hear my name will be without anger. My name is luminous and brings joy to the heart; those who hear my name will obtain peace and happiness. My name is luminous and without affliction; those who hold my name will understand emptiness (sunyata). My name is luminous and its nature is emptiness; those who hold my name will transcend conceptual proliferation (prapanca). My name is luminous and without reliance; those who hold my name will be unwavering. My name is luminous and free from confusion; those who hold my name will not hesitate. My name is luminous and without a dwelling place; those who hold my name will be free from ignorance and darkness. My name is luminous and loathes the physical body; those who hold my name will not be reborn. My name is luminous and without grasping; those who hold my name will be free from the bondage of words. My name is luminous and without delusion; those who hold my name will be free from verbal expression. My name is luminous and without a place to go; those who hold my name will know the future. My name is luminous and pervades all boundaries; those who hold my name will know the past. My name is luminous and without equal; those who hold my name will understand the unconditioned (anasrava). My name is luminous and is realized by the enlightened; those who hold my name will know the supreme truth. My name is luminous and without defilement; those who hold my name will be free from all attachments. My name is luminous and free from dust; those who hold my name will be without the obscuration of darkness. My name is luminous and without attachment; those who hold my name will be free from dependence. My name is luminous and the most supreme; those who hold my name will be able to refute the arguments of other schools. My name is luminous and like a young adult; those who hold my name will accomplish the six practices. My name is luminous and the most venerable.

持其名者智無礙。　我有光明名速疾，　　持其名者成勝僧。　我有光明名有相，　　持其名者了深法。　我有光明名無相，　　持其名者離於慢。　我有光明名無生，　　持其名者獲無得。　我有光明名唸佛，　　為諸如來之所贊，　于多佛所修諸行，　　爾乃得成如是光。　佛身所現諸光明，　　千俱胝剎微塵數，　如是無量俱胝剎，　　其數又如大海沙，　一一微塵諸光明，　　各有若干多眷屬，　其光遍往無佛剎，　　化作如來清凈身，　演說甚深微妙法，　　安住眾生忍辱中。　我有光明名為佛，　　令諸眾生住佛道。　我有光明名為法，　　清凈照曜無瑕垢。　我有光明名為僧，　　諸佛如來所稱歎。　我有光明名清凈，　　其光殊勝甚難得。　我有光明名為華，　　利益眾生得成熟。　我有光明名為梵，　　或名帝釋或名天，　名月名龍名夜叉，　　名阿修羅迦樓羅，　或有名王名婦女，　　或名童女或童男，　如是種種諸光明，　　各以善法化同類，　能令無量俱胝眾，　　皆得成就於菩提，　我有光明名智慧，　　或有名戒或名慈，　或名悲喜或名燈，　　或號涂香或音樂，　如是等類諸光明，　　各隨本行為其稱，　皆攝無量群生類，

【現代漢語翻譯】現代漢語譯本持誦我名號的人，智慧沒有障礙。我有一個光明名號叫速疾，持誦我名號的人能成就殊勝的僧人（sangha，佛教僧團）。我有一個光明名號叫有相，持誦我名號的人能了悟甚深的佛法。我有一個光明名號叫無相，持誦我名號的人能遠離我慢。我有一個光明名號叫無生，持誦我名號的人能獲得無所得的境界。我有一個光明名號叫唸佛，為諸佛如來所讚歎。在許多佛的處所修習各種修行，你才能成就這樣的光明。佛身所顯現的各種光明，有千俱胝（koti，千萬）個剎土（kshetra，佛土）微塵那麼多。像這樣無量俱胝個剎土，其數量又如大海的沙子一樣多。每一顆微塵所發出的光明，各自都有若干眾多的眷屬。這些光明遍往沒有佛的剎土，化作如來清凈的身體。演說甚深微妙的佛法，安住眾生於忍辱之中。我有一個光明名號叫佛，能令一切眾生安住于佛道。我有一個光明名號叫法，清凈照耀沒有瑕疵和污垢。我有一個光明名號叫僧，為諸佛如來所稱讚。我有一個光明名號叫清凈，其光殊勝非常難得。我有一個光明名號叫華，能利益眾生使其成熟。我有一個光明名號叫梵（Brahma，印度教的創造神），或者叫帝釋（Indra，天神之王），或者叫天。或者叫月，或者叫龍，或者叫夜叉（yaksha，一種守護神），或者叫阿修羅（asura，一種好戰的神），或者叫迦樓羅（garuda，一種金翅鳥神）。或者叫國王，或者叫婦女，或者叫童女，或者叫童男。像這樣種種的光明，各自以善法教化同類。能令無量俱胝的眾生，都能夠成就菩提（bodhi，覺悟）。我有一個光明名號叫智慧，或者叫戒，或者叫慈。或者叫悲，或者叫喜，或者叫燈，或者叫涂香，或者叫音樂。像這樣等類的光明，各自隨著本來的行為而有不同的稱呼。都能攝受無量的眾生。

【English Translation】 English version Those who hold my name have unobstructed wisdom. I have a light name called Swift, those who hold my name become superior sangha (Buddhist monastic community). I have a light name called Form, those who hold my name understand profound Dharma. I have a light name called Formless, those who hold my name are free from arrogance. I have a light name called Unborn, those who hold my name attain no-attainment. I have a light name called Mindfulness of Buddha, praised by all Tathagatas (Buddhas). Having cultivated various practices in many Buddha's places, you then attain such light. The various lights manifested by the Buddha's body are as numerous as the dust particles in a thousand kotis (ten million) of kshetras (Buddha-fields). Such immeasurable kotis of kshetras, their number is again like the sands of the great ocean. Each light from each dust particle has many retinues. These lights go to Buddha-less kshetras, transforming into the pure body of the Tathagata. Expounding the profound and subtle Dharma, they settle beings in forbearance. I have a light name called Buddha, enabling all beings to dwell in the Buddha path. I have a light name called Dharma, pure and shining without flaw or defilement. I have a light name called Sangha, praised by all Buddhas and Tathagatas. I have a light name called Purity, its light is supreme and very rare. I have a light name called Flower, benefiting beings and bringing them to maturity. I have a light name called Brahma (Hindu creator god), or called Indra (king of gods), or called Deva (god). Or called Moon, or called Dragon, or called Yaksha (a kind of guardian spirit), or called Asura (a kind of warring god), or called Garuda (a kind of golden-winged bird god). Or called King, or called Woman, or called Maiden, or called Boy. Such various lights, each with good Dharma, transform their own kind. They enable immeasurable kotis of beings to attain Bodhi (enlightenment). I have a light name called Wisdom, or called Precept, or called Loving-kindness. Or called Compassion, or called Joy, or called Lamp, or called Anointing Fragrance, or called Music. Such kinds of lights, each with its own name according to its original practice. All can gather immeasurable groups of beings.

由是成就此光明。　我有光明名尊重，　　諸佛如來之所贊，　于佛教法常恭敬，　　由是成就此光明。　佛眼所見眾生數，　　一毛孔現若干光，　而彼一一諸光明，　　各有眷屬共圍繞，　隨諸眾生心所念，　　蒙佛光明皆成熟。　若有聞說此光明，　　能生歡喜深愛樂，　是人往昔諸佛所，　　已曾得聞如是經。　我有光明名最勝，　　眷屬八十俱胝數，　昔曾一偈贊于佛，　　是故成就此光明。　我有光明名無憂，　　眷屬八十那由眾，　持一如來所說法，　　是故成就此光明。　我有光明名勝凈，　　眷屬八十俱胝數，　若能受持一三昧，　　是故成就此光明。

「過去有佛，　　名為最勝，　　彼佛住世，　壽命無量。　　最初成道，　　法會之中，　時有八十，　　那由他眾。　　爾時於此，　閻浮提中，　　有一國王，　　名為樂聲。　其王復有，　　五百王子，　　顏貌端正，　見者歡喜。　　是時父王，　　威德自在，　於三寶所，　　深生信樂。　　其王所有，　勝妙園苑，　　悉皆奉施，　　彼佛世尊。　是園苑中，　　經行之處，　　復有無量，　薝蔔迦樹、　　拘律陀樹、　　甄叔迦樹、　優曇缽羅、　　波羅波吒，　　及尸利

【現代漢語翻譯】現代漢語譯本由此成就了這種光明。我的光明名為尊重，是諸佛如來所讚歎的，對於佛教的教法常常恭敬，由此成就了這種光明。佛眼所見的眾生數量，一個毛孔就能顯現出若干光明，而那每一個光明，都有眷屬共同圍繞，隨著眾生心中所想的，蒙受佛的光明都得以成熟。如果有人聽聞到這種光明，能夠生起歡喜和深深的愛樂，這個人往昔在諸佛那裡，就已經聽聞過這樣的經典。我的光明名為最勝，眷屬有八十俱胝之多，過去曾經用一偈讚歎佛，因此成就了這種光明。我的光明名為無憂，眷屬有八十那由他之眾，受持一位如來所說的法，因此成就了這種光明。我的光明名為勝凈，眷屬有八十俱胝之多，如果能夠受持一種三昧（專注的禪定），因此成就了這種光明。

過去有一尊佛，名為最勝（至高無上），那尊佛住世，壽命無量。最初成道時，在法會之中，當時有八十那由他之眾。那時在這個閻浮提（我們所居住的世界）中，有一位國王，名為樂聲。這位國王又有，五百位王子，容貌端正，見到的人都歡喜。當時父王，威德自在，對於三寶（佛、法、僧）之處，深深地生起信樂。國王所有，殊勝美妙的園林，全部都奉獻給，那尊佛世尊。在這園林中，經行的地方，還有無量的，薝蔔迦樹（一種香樹）、拘律陀樹（一種樹）、甄叔迦樹（一種樹）、優曇缽羅（一種稀有花）、波羅波吒（一種樹），以及尸利（一種樹）

【English Translation】 English version Thus is this light accomplished. My light is named Reverence, praised by all Buddhas and Tathagatas, Always respectful of the Buddha's teachings, thus is this light accomplished. The number of beings seen by the Buddha's eye, from one pore appears countless lights, And each of those lights, has a retinue surrounding it, According to the thoughts in the minds of all beings, they are all matured by the Buddha's light. If there is anyone who hears of this light, and can generate joy and deep love, That person in the past, in the presence of all Buddhas, has already heard such a sutra. My light is named Supreme Victory, with a retinue of eighty kotis, In the past, I once praised the Buddha with a single verse, therefore this light is accomplished. My light is named Without Sorrow, with a retinue of eighty nayutas, Holding to one Dharma spoken by the Tathagata, therefore this light is accomplished. My light is named Victorious Purity, with a retinue of eighty kotis, If one can uphold one samadhi (meditative concentration), therefore this light is accomplished.

In the past there was a Buddha, named Supreme Victory (the highest victory), that Buddha dwelt in the world, His lifespan was immeasurable. At the beginning of his enlightenment, in the Dharma assembly, At that time there were eighty nayutas of beings. At that time in this Jambudvipa (the world we inhabit), There was a king, named Joyful Sound. This king also had, Five hundred princes, with handsome appearances, pleasing to all who saw them. At that time, the father king, with majestic power and freedom, Towards the Three Jewels (Buddha, Dharma, Sangha), deeply generated faith and joy. All the king's, magnificent and wonderful gardens, were all offered to, That Buddha, the World Honored One. In these gardens, The places for walking meditation, there were also immeasurable, Champaka trees (a fragrant tree), Kutaja trees (a type of tree), Sirisa trees (a type of tree), Udumbara flowers (a rare flower), Palasa trees (a type of tree), and Sili trees (a type of tree).

沙、　無憂樹等，　　其數各有，　　八十俱胝。　如是諸樹，　　冬夏敷榮，　　華果枝葉，　光色鮮茂，　　出微妙香，　　薰如來身。　有諸比丘，　　身真金色，　　各各皆坐，　是林樹下，　　勇猛精進，　　得陀羅尼。　爾時彼佛，　　愍其父王，　　及諸王子，　並余大眾，　　演說如是，　　決定光經。　其王聞已，　　心生歡喜，　　以無量偈，　稱讚如來。　　其王復以，　　八十俱胝，　微妙寶蓋，　　奉獻于佛。　　一一寶蓋，　以摩尼珠，　　于其網間，　　周匝嚴飾。　是摩尼寶，　　一一價直，　　八十俱胝，　閻浮檀金。　　是一一蓋，　　八十俱胝，　摩尼寶珠，　　以為瓔珞。　　是摩尼寶，　色澤鮮凈，　　無有晝夜，　　常放光明。　一一光明，　　照百由旬，　　其光顯曜，　蔽于日月。　　其蓋復以，　　八十俱胝，　師子寶帶，　　八十俱胝，　　金縷寶鬘，　四面嚴飾。　　復以種種，　　妙色珍奇，　間錯莊嚴，　　真珠寶網。　　以如是蓋，　周覆園苑，　　其上覆有，　　蘇摩那花、　阿提目多、　　目真鄰陀、　　優曇缽羅、　青蓮華等，　　如是種種，　　無量華蓋，　一一皆悉，　　稱其寶網。　

【現代漢語翻譯】現代漢語譯本沙羅樹（一種高大的喬木）和無憂樹等，每種樹都有八十俱胝（俱胝：古代印度數量單位，相當於一千萬）之多。這些樹木，無論冬夏都枝繁葉茂，花朵、果實、枝葉，光澤鮮亮茂盛，散發出微妙的香氣，薰染著如來（佛的稱號）的身體。有一些比丘（佛教出家男眾），身體呈現真正的金色，各自都坐在樹林下，勇猛精進地修行，獲得了陀羅尼（總持，能持一切善，遮一切惡的禪定）。那時，那位佛陀，憐憫他的父王，以及各位王子，還有其餘的大眾，演說了這部《決定光經》。國王聽聞后，心中生起歡喜，用無量的偈頌，稱讚如來。國王又用八十俱胝的微妙寶蓋，奉獻給佛陀。每一個寶蓋，都用摩尼珠（一種寶珠）在網格之間，周匝嚴飾。這些摩尼寶珠，每一顆的價值，都相當於八十俱胝的閻浮檀金（一種金）。每一個寶蓋，都用八十俱胝的摩尼寶珠，作為瓔珞（一種裝飾品）。這些摩尼寶珠，色澤鮮亮潔凈，無論白天黑夜，都常放光明。每一道光明，都能照耀一百由旬（古代印度長度單位），其光芒顯耀，遮蔽了日月的光輝。這些寶蓋還用八十俱胝的獅子寶帶，八十俱胝的金縷寶鬘，四面嚴飾。又用種種美妙的色彩和珍奇的寶物，間隔錯落地莊嚴，形成真珠寶網。用這樣的寶蓋，周遍覆蓋園林，其上還有蘇摩那花（一種白色花）、阿提目多花（一種紅色花）、目真鄰陀花（一種藍色花）、優曇缽羅花（一種稀有花）、青蓮花等，像這樣種種無量的花蓋，每一個都與寶網相稱。

【English Translation】 English version There were eighty kotis (koti: an ancient Indian unit of number, equivalent to ten million) each of Sala trees (a tall tree) and Asoka trees, and so on. These trees, whether in winter or summer, flourished with flowers, fruits, and leaves, their colors bright and lush, emitting a subtle fragrance that perfumed the body of the Tathagata (an epithet of the Buddha). There were some Bhikkhus (Buddhist monks), their bodies of true golden color, each sitting under the trees in the forest, diligently practicing, and attaining Dharani (a meditative state that holds all good and prevents all evil). At that time, that Buddha, out of compassion for his father the king, as well as the princes, and the rest of the assembly, expounded this 'Definite Light Sutra'. Upon hearing this, the king's heart was filled with joy, and he praised the Tathagata with countless verses. The king also offered eighty kotis of exquisite jeweled canopies to the Buddha. Each canopy was adorned with Mani jewels (a kind of precious gem) in a network all around. Each of these Mani jewels was worth eighty kotis of Jambudvipa gold (a kind of gold). Each canopy was adorned with eighty kotis of Mani jewels as necklaces. These Mani jewels were bright and pure in color, constantly emitting light, day and night. Each ray of light illuminated a hundred yojanas (an ancient Indian unit of distance), its brilliance outshining the sun and moon. The canopies were also adorned on all four sides with eighty kotis of lion-shaped jeweled belts and eighty kotis of golden thread garlands. They were further adorned with various beautiful colors and rare treasures, interspersed to form a net of genuine jewels. With such canopies, the garden was completely covered, and above them were also Sumanas flowers (a white flower), Atimukta flowers (a red flower), Mucalinda flowers (a blue flower), Udumbara flowers (a rare flower), blue lotuses, and so on. Each of these countless flower canopies was in harmony with the jeweled net.

復以金縷，　俱吒摩衣，　　以為繒蓋，　　而覆其上。　復有金足，　　栴檀寶床，　　其數亦有，　八十俱胝。　　其床復以，　　八十俱胝，　繒彩茵褥，　　而嚴飾之。　　是時一切，　諸眾生類，　　乃至有頂，　　皆來集會，　于如來所，　　聽是經典　　天龍夜叉、　乾闥婆王、　　摩睺羅伽、　　阿修羅等，　聞是經已，　　生歡喜心，　　以百千偈，　稱讚如來，　　一切皆發，　　大菩提愿。　諸天龍神，　　及阿修羅，　　以殷凈心，　雨曼陀華、　　真珠等寶，　　而為供養。　爾時復有，　　八十俱胝，　　大威力天，　聞是經已，　　心生歡喜，　　發菩提愿，　于未來世，　　得斯光明。　　是時如來，　知彼意樂，　　即授其記，　　當得作佛。　爾時復有，　　八十俱胝，　　釋提桓因，　並諸梵眾，　　聞說如是，　　現光經典，　亦生歡喜，　　發菩提心，　　皆得授記，　當來作佛。　　爾時復有，　　八十俱胝，　那由他龍，　　聞是經已，　　發菩提心，　皆蒙授記。　　爾時復有，　　八十俱胝，　金翅鳥王，　　聞是經已，　　堅持五戒，　亦授其記。　　爾時復有，　　八十俱胝，　乾闥婆王，　　聞是經

【現代漢語翻譯】現代漢語譯本又用金線，俱吒摩衣（一種柔軟的絲織品），做成繒蓋，覆蓋在上面。又有金足，栴檀（一種香木）寶床，數量也有八十俱胝（一俱胝為一千萬）。這些床又用八十俱胝的繒彩茵褥來裝飾。這時，一切眾生，乃至有頂天（三界最高處），都來到如來所在之處，聽聞這部經典。天龍（天上的龍族）、夜叉（一種鬼神）、乾闥婆王（天上的樂神）、摩睺羅伽（大蟒神）、阿修羅（一種好戰的神）等，聽聞這部經典后，都生起歡喜心，用成百上千的偈頌稱讚如來，都發起了大菩提愿（成佛的願望）。諸天龍神，以及阿修羅，都以虔誠的心，降下曼陀羅華（天上的花）、珍珠等寶物，作為供養。這時，又有八十俱胝大威力的天人，聽聞這部經典后，心生歡喜，發菩提愿，在未來世，得到這種光明。這時，如來知道他們的心意，就為他們授記，將來會成佛。這時，又有八十俱胝釋提桓因（帝釋天），以及諸梵眾（梵天界的眾神），聽聞這部顯現光明的經典，也生起歡喜心，發菩提心，都得到授記，將來會成佛。這時，又有八十俱胝那由他（數量單位）龍，聽聞這部經典后，發菩提心，都得到授記。這時，又有八十俱胝金翅鳥王，聽聞這部經典后，堅持五戒，也得到授記。這時，又有八十俱胝乾闥婆王，聽聞這部經典

【English Translation】 English version Again, with golden threads, Kuta-ma garments (a type of soft silk fabric), were made into silk canopies, and covered over them. There were also golden-footed, sandalwood treasure beds, the number of which was also eighty kotis (one koti is ten million). These beds were further adorned with eighty kotis of silk-colored cushions and mattresses. At that time, all sentient beings, even up to the peak of existence (the highest realm of the three realms), came to where the Tathagata was, to listen to this scripture. Nagas (celestial dragons), Yakshas (a type of spirit), Gandharva kings (celestial musicians), Mahoragas (great serpent deities), Asuras (a type of warring deity), and others, having heard this scripture, all generated joyful minds, praised the Tathagata with hundreds and thousands of verses, and all made the great Bodhi vow (the aspiration to become a Buddha). The celestial dragons, gods, and Asuras, with devout minds, rained down Mandarava flowers (celestial flowers), pearls, and other treasures, as offerings. At that time, there were also eighty kotis of great powerful devas (gods), who, having heard this scripture, generated joyful minds, made the Bodhi vow, and in the future, would obtain this light. At that time, the Tathagata, knowing their intentions, then prophesied that they would become Buddhas in the future. At that time, there were also eighty kotis of Shakra Devanam Indra (Indra, the king of the gods), and all the Brahma assembly (gods of the Brahma realm), having heard this scripture that manifests light, also generated joyful minds, made the Bodhi vow, and all received prophecies that they would become Buddhas in the future. At that time, there were also eighty kotis of nayutas (a unit of number) of Nagas, who, having heard this scripture, made the Bodhi vow, and all received prophecies. At that time, there were also eighty kotis of Garuda kings (golden-winged bird kings), who, having heard this scripture, upheld the five precepts, and also received prophecies. At that time, there were also eighty kotis of Gandharva kings, who, having heard this scripture

已，　　奏千種樂，　出微妙聲，　　供養于佛，　　而得授記。　復有八十，　　那由他數，　　夜叉鬼王，　聞是經已，　　于佛智慧，　　深生凈信，　一切皆得，　　受菩提記。　　月光當知，　時樂聲王，　　種種供養，　　彼如來者，　豈異人乎？　　即汝身是。　　汝因往昔，　聞是經典，　　是故今者，　　還復咨問。　若人於我，　　般涅槃后，　　法輪將欲，　滅壞之時，　　於是教中，　　生凈信者，　則能廣說，　　如是經典。

「若於未來說是經，　　則為護持於我法，　猶如眾商善導師，　　亦名護持于寶藏。　若於末世聞此經，　　如彈指頃生欣樂，　當知皆是佛威神，　　亦由文殊所加護，　是人則為見諸佛，　　授其秘法令聰慧。　若人質直心柔軟，　　常勤供養于諸佛，　修行無我生慈忍，　　是人愛樂於此經。　若人常懷不善心，　　貪求利養無厭足，　于諸寂靜無欣慕，　　是人不樂於此經。　若人供養諸如來，　　善能了知深妙法，　于佛正智生凈信，　　是人愛樂於此經。　若人散亂無凈心，　　常行魁膾難調伏，　于諸欲境為僮僕，　　是人不樂於此經。　若人常樂阿蘭若，　　獨處空閑心寂靜，　不著利養及

【現代漢語翻譯】現代漢語譯本已經，演奏千種樂器，發出微妙的聲音，供養佛陀，因而得到授記。又有八十那由他（Nayu-ta，數量單位，表示極大的數目）的夜叉鬼王（Yaksa，一種鬼神），聽聞這部經后，對佛陀的智慧，深深地生起清凈的信心，全部都得到授菩提記（Bodhi，覺悟）的資格。月光（Candrakanta）你應當知道，當時的樂聲王（Svaraghosaraja），用種種供品供養那位如來（Tathagata，佛的稱號），難道是別人嗎？就是你自身啊。你因為往昔聽聞這部經典，所以今天又來請問。如果有人在我般涅槃（Parinirvana，佛的最終寂滅）之後，法輪（Dharma-cakra，佛法的傳播）將要滅壞的時候，對於這個教法中，生起清凈的信心，就能廣為宣說這樣的經典。『如果有人在未來宣說這部經，就是護持我的佛法，如同商隊的優秀嚮導，也名為護持寶藏。如果在末世聽聞此經，如彈指間生起歡喜，應當知道這都是佛陀的威神力，也是由於文殊菩薩（Manjusri）的加持護佑，這個人就能見到諸佛，接受他們的秘密教令而變得聰慧。如果有人心地正直柔軟，常常勤奮地供養諸佛，修行無我，生起慈悲和忍辱，這個人就會喜愛這部經。如果有人常常懷著不善良的心，貪求利益供養而不知滿足，對於寂靜之處沒有欣慕之心，這個人就不會喜愛這部經。如果有人供養諸如來，善於瞭解深奧微妙的佛法，對於佛陀的正智生起清凈的信心，這個人就會喜愛這部經。如果有人散亂沒有清凈的心，常常行為乖張難以調伏，對於各種慾望境界如同奴僕一般，這個人就不會喜愛這部經。如果有人常常喜愛在阿蘭若（Aranya，寂靜處）修行，獨自在空閑之處心境寂靜，不執著于利益供養以及

【English Translation】 English version Having already, played a thousand kinds of music, produced subtle sounds, made offerings to the Buddha, and thus received a prophecy. Again, there were eighty nayutas (Nayu-ta, a unit of large number) of Yaksha (a type of spirit) ghost kings, who, having heard this sutra, developed deep pure faith in the Buddha's wisdom, and all received the prophecy of Bodhi (enlightenment). Candrakanta (Moonlight), you should know, the then King of Music Sounds (Svaraghosaraja), who made various offerings to that Tathagata (Buddha), was he different from you? It was you yourself. Because in the past you heard this sutra, that is why you are asking again today. If someone, after my Parinirvana (the final passing away of a Buddha), when the Dharma-cakra (the wheel of Dharma) is about to be destroyed, develops pure faith in this teaching, then they will be able to widely expound such a sutra. 'If someone in the future speaks this sutra, they are protecting my Dharma, like a good guide for merchants, and are also called protectors of the treasure. If in the last age, one hears this sutra and generates joy in the time it takes to snap one's fingers, know that this is all due to the Buddha's majestic power, and also due to the protection and blessing of Manjusri (a Bodhisattva). This person will then see all the Buddhas and receive their secret teachings, becoming wise. If someone is honest and gentle in heart, constantly diligently makes offerings to all the Buddhas, practices non-self, and generates compassion and forbearance, this person will love this sutra. If someone always harbors an unkind heart, greedily seeks profit and offerings without satisfaction, and has no admiration for quiet places, this person will not love this sutra. If someone makes offerings to all the Tathagatas, is good at understanding the profound and subtle Dharma, and generates pure faith in the Buddha's right wisdom, this person will love this sutra. If someone is scattered and does not have a pure heart, often acts perversely and is difficult to subdue, and is like a servant to various desires, this person will not love this sutra. If someone always loves to practice in Aranya (a quiet place), dwells alone in a secluded place with a peaceful mind, and is not attached to profit and offerings, and

親屬，　　是人愛樂於此經。　若人隨順惡知友，　　損壞自他諸善法，　彼于戒定多退失，　　是人不樂於此經。　若人意樂極清凈，　　常以智慧觀諸法，　為善知識之所護，　　是人愛樂於此經。　若人繫著親友家，　　與之花果令歡喜，　心無正直懷諂曲，　　是人不樂於此經。　若人常念諸佛恩，　　于勝善根生愛樂，　迴向菩提無諂曲，　　是人愛樂於此經。　若人戀著于婦女，　　種種上服而嚴飾，　常愿與彼同遊戲，　　是人不樂於此經。　若人深心無所依，　　于諸欲境曾無染，　不以飲食生諛諂，　　是人愛樂於此經。　若人教導諸群生，　　而言淫慾無諸過，　則為誹謗三世佛，　　是人不樂於此經。　若人信樂常堅固，　　發起精進求諸法，　不生疲倦及輕慢，　　是人愛樂於此經。　若人繫著諸婦女，　　常于欲境懷思念，　不修智慧廣饒益，　　是人不樂於此經。　若人宴坐山林中，　　修習智慧皆清凈，　不貪一切資生具，　　是人愛樂於此經。　若人于眼前後際，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼前後際，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　若人于眼有

【現代漢語翻譯】現代漢語譯本親屬啊，這樣的人會喜愛這部經典。如果有人順從惡友，損害自己和他人的一切善法，他們會在戒律和禪定上多有退失，這樣的人不會喜愛這部經典。如果有人心意清凈，常用智慧觀察諸法，並受到善知識的護持，這樣的人會喜愛這部經典。如果有人執著于親友家庭，用花果使他們歡喜，內心不正直而懷有諂媚，這樣的人不會喜愛這部經典。如果有人常念諸佛的恩德，對殊勝的善根生起愛樂，迴向菩提而沒有諂媚，這樣的人會喜愛這部經典。如果有人貪戀婦女，用各種華麗的衣服裝飾自己，常常希望和她們一起玩樂，這樣的人不會喜愛這部經典。如果有人內心深處無所依傍，對各種慾望境界從不染著，不因飲食而生諂媚，這樣的人會喜愛這部經典。如果有人教導眾生，說淫慾沒有過錯，那就是誹謗過去、現在、未來三世諸佛，這樣的人不會喜愛這部經典。如果有人信仰堅定，發起精進求取佛法，不生疲倦和輕慢，這樣的人會喜愛這部經典。如果有人執著于婦女，常常對慾望境界懷有思念，不修習智慧以廣大利益眾生，這樣的人不會喜愛這部經典。如果有人在山林中靜坐，修習清凈的智慧，不貪求一切生活所需，這樣的人會喜愛這部經典。如果有人對眼前和未來之事，常常迷惑而不能明瞭，他們就會因愚癡而落入魔網，這樣的人不會喜愛這部經典。如果有人對眼前和未來之事，常常通達而沒有迷惑，他們就會解脫一切魔網，這樣的人會喜愛這部經典。如果有人對眼根有

【English Translation】 English version Relatives, such a person delights in this scripture. If a person follows evil friends, damaging their own and others' good dharmas, they will often regress in precepts and samadhi; such a person does not delight in this scripture. If a person's mind is extremely pure, constantly observing all dharmas with wisdom, and is protected by virtuous teachers, such a person delights in this scripture. If a person is attached to family and friends, pleasing them with flowers and fruits, their heart is not upright but harbors flattery; such a person does not delight in this scripture. If a person constantly remembers the kindness of all Buddhas, develops love for superior roots of goodness, and dedicates themselves to Bodhi without flattery, such a person delights in this scripture. If a person is infatuated with women, adorning themselves with various fine clothes, and constantly wishes to play with them, such a person does not delight in this scripture. If a person's deep mind has no reliance, and is never tainted by any desires, and does not flatter for food, such a person delights in this scripture. If a person teaches beings, saying that sexual desire has no faults, that is slandering the Buddhas of the past, present, and future; such a person does not delight in this scripture. If a person's faith is always firm, initiating diligence in seeking the Dharma, and does not become weary or contemptuous, such a person delights in this scripture. If a person is attached to women, constantly harboring thoughts of desire, and does not cultivate wisdom to broadly benefit others, such a person does not delight in this scripture. If a person sits in meditation in the mountains and forests, cultivating pure wisdom, and is not greedy for any necessities of life, such a person delights in this scripture. If a person is constantly confused and unable to understand what is before them and what is to come, they will fall into the net of Mara due to ignorance; such a person does not delight in this scripture. If a person constantly understands what is before them and what is to come without confusion, they will be liberated from all the nets of Mara; such a person delights in this scripture. If a person has

無邊，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼有無邊，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　若人于眼成壞相，　　而常迷惑不能了，　彼則愚癡為魔罥，　　是人不樂於此經。　若人于眼成壞相，　　而常通達無迷惑，　彼則解脫諸魔罥，　　是人愛樂於此經。　乃至耳鼻舌身心，　　色聲香味並觸法，　地水火風與體性，　　事物眾生及以苦，　蘊界世生聲名諦，　　貪瞋癡慢愛覆憍，　慳嫉諂誑並忿等，　　當知一一皆如是。　若人于彼眼盡邊，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼盡邊，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于彼眼滅壞，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼滅壞，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于彼眼寂滅，　　而常迷惑不能了，　彼則墮諸凡夫行，　　是人不樂於此經。　若人于彼眼寂滅，　　而常通達無迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人于眼無去來，　　而常迷惑不能了，　彼則墮諸凡

【現代漢語翻譯】現代漢語譯本如果有人認為眼睛是無邊的，卻常常迷惑而不能理解，那麼這個人就是愚癡地被魔網束縛，不樂於聽聞這部經典。如果有人認為眼睛是無邊的，卻能常常通達而沒有迷惑，那麼這個人就能解脫魔網的束縛，喜愛聽聞這部經典。如果有人認為眼睛有成壞的現象，卻常常迷惑而不能理解，那麼這個人就是愚癡地被魔網束縛，不樂於聽聞這部經典。如果有人認為眼睛有成壞的現象，卻能常常通達而沒有迷惑，那麼這個人就能解脫魔網的束縛，喜愛聽聞這部經典。乃至耳朵、鼻子、舌頭、身體、心意，以及色（視覺）、聲（聽覺）、香（嗅覺）、味（味覺）、觸（觸覺）和法（思想），地、水、火、風這四大元素及其體性，事物、眾生以及苦，五蘊（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）、世間生滅、名相、真諦，貪婪、嗔恨、愚癡、傲慢、愛慾、覆蓋、驕傲，吝嗇、嫉妒、諂媚、欺誑以及憤怒等等，應當知道這些都是一樣的道理。如果有人認為眼睛有盡頭，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛有盡頭，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛會滅壞，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛會滅壞，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛是寂滅的，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。如果有人認為眼睛是寂滅的，卻能常常通達而沒有迷惑，那麼這個人就能脫離凡夫的行徑，喜愛聽聞這部經典。如果有人認為眼睛沒有來去，卻常常迷惑而不能理解，那麼這個人就會墮入凡夫的行徑，不樂於聽聞這部經典。

【English Translation】 English version If a person considers the eye to be boundless, yet is constantly confused and unable to understand, then that person is foolishly ensnared by the nets of Mara (demon), and does not delight in this sutra. If a person considers the eye to be boundless, yet is constantly clear and without confusion, then that person is liberated from the nets of Mara, and delights in this sutra. If a person considers the eye to have arising and ceasing, yet is constantly confused and unable to understand, then that person is foolishly ensnared by the nets of Mara, and does not delight in this sutra. If a person considers the eye to have arising and ceasing, yet is constantly clear and without confusion, then that person is liberated from the nets of Mara, and delights in this sutra. And so it is with the ear, nose, tongue, body, and mind, as well as form (sight), sound (hearing), smell (odor), taste (flavor), touch (tactile), and dharma (thoughts), the four great elements of earth, water, fire, and wind and their nature, things, sentient beings, and suffering, the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve sense bases (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the arising and ceasing of the world, names, and the truth, greed, hatred, delusion, arrogance, desire, covering, pride, stinginess, jealousy, flattery, deceit, and anger, etc., know that each of these is the same principle. If a person considers the eye to have an end, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to have an end, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to be subject to destruction, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to be subject to destruction, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to be in a state of cessation, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra. If a person considers the eye to be in a state of cessation, yet is constantly clear and without confusion, then that person is liberated from the ways of ordinary beings, and delights in this sutra. If a person considers the eye to have no coming or going, yet is constantly confused and unable to understand, then that person falls into the ways of ordinary beings, and does not delight in this sutra.

夫行，　　是人不樂於此經。　若人于眼無去來，　　而常通達不迷惑，　彼則離諸凡夫行，　　是人愛樂於此經。　若人不了眼無我，　　于眼儘性常迷惑，　彼則墮諸凡夫行，　　是人不樂於此經。　若人能了眼無我，　　于眼儘性常通達，　彼則離於凡夫行，　　是人愛樂於此經。　若人不了眼無我，　　于忍行處常迷惑，　彼則墮諸凡夫行，　　是人不樂於此經。　若人能了眼無我，　　于忍行處常通達，　彼則離諸凡夫行，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無依戒，　以不成就無依戒，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無依戒，　以能成就無依戒，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無漏戒，　以不成就無漏戒，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無漏戒，　以能成就無漏戒，　　是人愛樂於此經。　若人不了眼儘性，　　彼不成就無漏慧，　以不成就無漏慧，　　是人不樂於此經。　若人能了眼儘性，　　彼則成就無漏慧，　以能成就無漏慧，　　是人愛樂於此經。　若人不了眼儘性，　　于眼空性常迷惑，　彼不能生總持智，　　是人不樂於此經。　若人能了眼

【現代漢語翻譯】現代漢語譯本如果一個人修行時，不樂於這部經典。如果一個人對於眼睛的生滅沒有執著，並且常常通達而不迷惑，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的無我性，對於眼睛的本性常常迷惑，那麼他就墮入了凡夫的修行，這個人不樂於這部經典。如果一個人能夠了解眼睛的無我性，對於眼睛的本性常常通達，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的無我性，對於忍辱的修行常常迷惑，那麼他就墮入了凡夫的修行，這個人不樂於這部經典。如果一個人能夠了解眼睛的無我性，對於忍辱的修行常常通達，那麼他就脫離了凡夫的修行，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無依戒（不受任何事物束縛的戒律），因為不能成就無依戒，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無依戒，因為能夠成就無依戒，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無漏戒（沒有煩惱的戒律），因為不能成就無漏戒，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無漏戒，因為能夠成就無漏戒，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，他就不能成就無漏慧（沒有煩惱的智慧），因為不能成就無漏慧，這個人不樂於這部經典。如果一個人能夠了解眼睛的本性，他就能成就無漏慧，因為能夠成就無漏慧，這個人會喜愛這部經典。如果一個人不瞭解眼睛的本性，對於眼睛的空性常常迷惑，他就不能生起總持智（能夠記住一切教法的智慧），這個人不樂於這部經典。如果一個人能夠了解眼睛

【English Translation】 English version If a person practices, they do not rejoice in this scripture. If a person has no attachment to the coming and going of the eye, and is always clear and not confused, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the non-self nature of the eye, and is often confused about the essence of the eye, then they fall into the practices of ordinary people, and this person does not rejoice in this scripture. If a person can understand the non-self nature of the eye, and is always clear about the essence of the eye, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the non-self nature of the eye, and is often confused about the practice of patience, then they fall into the practices of ordinary people, and this person does not rejoice in this scripture. If a person can understand the non-self nature of the eye, and is always clear about the practice of patience, then they are detached from the practices of ordinary people, and this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve the unconditioned precepts (precepts not bound by anything), because they cannot achieve the unconditioned precepts, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve the unconditioned precepts, because they can achieve the unconditioned precepts, this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve the undefiled precepts (precepts without afflictions), because they cannot achieve the undefiled precepts, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve the undefiled precepts, because they can achieve the undefiled precepts, this person will love this scripture. If a person does not understand the essence of the eye, they cannot achieve undefiled wisdom (wisdom without afflictions), because they cannot achieve undefiled wisdom, this person does not rejoice in this scripture. If a person can understand the essence of the eye, they can achieve undefiled wisdom, because they can achieve undefiled wisdom, this person will love this scripture. If a person does not understand the essence of the eye, and is often confused about the emptiness of the eye, they cannot generate the wisdom of total retention (the wisdom to remember all teachings), this person does not rejoice in this scripture. If a person can understand the eye

儘性，　　于眼空性常通達，　彼則能生總持智，　　是人愛樂於此經。　若人了知眼儘性，　　彼則成就總持智，　乃至無上無著智，　　是人愛樂於此經。　若人不樂於此經，　　于眼儘性常迷惑，　彼則退失諸禪定，　　證無上智實為難。　若人愛樂於此經，　　于眼儘性能通達，　彼則成就諸禪定，　　證無上智不為難。　若人了知眼儘性，　　于無我相能通達，　彼則常聞如是法，　　深生信解得無疑。　若人思惟眼儘性，　　晝夜精勤無懈惓，　彼則成就總持辯，　　常能演說於此經。　若人思惟於此經，　　成就出現光明智，　彼則顯發諸如來，　　于眼空效能通達。　假使建立百千塔，　　供養一切諸世尊，　若人思惟於此經，　　所獲功德復過彼。　假使百千諸伎樂，　　供養如來之舍利，　若人得聞於此經，　　所獲功德復過彼。　佛眼所見諸眾生，　　皆同如來而供養，　過於無量俱胝劫，　　不如受持於此經。　若人於此契經中，　　受持演說四句偈，　當於是人生恭敬，　　猶如最勝大悲尊。　我于往昔百千劫，　　流轉三有生死中，　曾於無量諸佛所，　　為是經故而供養。　或然無量百千燈，　　其炷各等由旬量，　為於此經得

【現代漢語翻譯】現代漢語譯本完全理解眼睛的空性（sunyata），並能始終通達它，這樣的人就能生起總持智（dharani-jnana），這個人會喜愛這部經。如果有人瞭解眼睛的儘性（niḥsvabhāvatā），他就能成就總持智，乃至無上無著智（anuttara-anāsrava-jñāna），這個人會喜愛這部經。如果有人不喜愛這部經，對於眼睛的儘性常常迷惑，他就會退失各種禪定（dhyana），要證得無上智慧實在困難。如果有人喜愛這部經，對於眼睛的儘性能夠通達，他就能成就各種禪定，證得無上智慧並不困難。如果有人瞭解眼睛的儘性，對於無我相（anātman）能夠通達，他就能常常聽聞這樣的佛法，深深地產生信解而沒有疑惑。如果有人思惟眼睛的儘性，日夜精勤而不懈怠，他就能成就總持辯才（dharani-pratibhana），常常能夠演說這部經。如果有人思惟這部經，就能成就顯現光明的智慧，他就能顯發諸如來（tathagata），對於眼睛的空效能夠通達。假使建立成百上千的佛塔（stupa），供養一切諸世尊（bhagavat），如果有人思惟這部經，所獲得的功德又超過他們。假使用成百上千的各種伎樂，供養如來（tathagata）的舍利（sarira），如果有人聽聞這部經，所獲得的功德又超過他們。佛眼所見的一切眾生，都如同供養如來一樣，即使經過無量俱胝劫（koti-kalpa），也不如受持這部經。如果有人在這部契經（sutra）中，受持演說四句偈（gatha），應當對這個人產生恭敬，如同最殊勝的大悲尊（mahakarunika）。我在往昔成百上千劫中，流轉於三有（traiyadhvaka）的生死輪迴中，曾經在無量諸佛（buddha）那裡，爲了這部經而供養。或者點燃無量成百上千的燈，燈炷都有一由旬（yojana）那麼大，爲了這部經而

【English Translation】 English version Completely understanding the emptiness (sunyata) of the eye and always being able to penetrate it, such a person can generate dharani-jnana (total retention wisdom), and this person will love this sutra. If someone understands the niḥsvabhāvatā (selflessness) of the eye, he can achieve dharani-jnana, even anuttara-anāsrava-jñāna (supreme uncontaminated wisdom), and this person will love this sutra. If someone does not love this sutra, and is always confused about the niḥsvabhāvatā of the eye, he will lose various dhyana (meditative states), and it will be difficult to attain supreme wisdom. If someone loves this sutra, and can penetrate the niḥsvabhāvatā of the eye, he can achieve various dhyana, and it will not be difficult to attain supreme wisdom. If someone understands the niḥsvabhāvatā of the eye, and can penetrate the anātman (no-self) aspect, he can always hear such Dharma, and deeply generate faith and understanding without doubt. If someone contemplates the niḥsvabhāvatā of the eye, diligently day and night without laziness, he can achieve dharani-pratibhana (total retention eloquence), and can always expound this sutra. If someone contemplates this sutra, he can achieve the wisdom of manifesting light, he can reveal all the tathagatas, and can penetrate the emptiness of the eye. Even if one builds hundreds and thousands of stupas (pagodas), and makes offerings to all the bhagavats (World-Honored Ones), if someone contemplates this sutra, the merit he obtains will surpass them. Even if one uses hundreds and thousands of various musical instruments to make offerings to the sarira (relics) of the tathagata, if someone hears this sutra, the merit he obtains will surpass them. All sentient beings seen by the Buddha's eye are like making offerings to the tathagata, even after countless koti-kalpas (eons), it is not as good as upholding this sutra. If someone in this sutra upholds and expounds a four-line gatha (verse), one should generate respect for this person, like the most supreme mahakarunika (great compassionate one). In the past hundreds and thousands of kalpas, I have transmigrated in the cycle of birth and death in the traiyadhvaka (three realms), I have made offerings to countless buddhas for the sake of this sutra. Or lighting countless hundreds and thousands of lamps, each wick being the size of a yojana (ancient Indian unit of distance), for the sake of this sutra

自在，　　是故供養大導師。　或以薝蔔婆利花，　　蘇摩那花無憂花，　以此花鬘及幢蓋，　　種種供養如來塔。　我于往昔生死中，　　有來求者咸能施，　或施花果諸林苑，　　或施橋樑及井泉，　或施白象及麒麟，　　或施寶馬並綵女，　或施金床珍寶帳，　　或施瓔珞雜花鬘，　如是一一滿百千，　　為此經故心無倦。

大寶積經卷第三十大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十一

唐天竺三藏菩提流志譯出現光明會第十一之二

「我昔為是經，　　護持清凈戒，　常修于定慧，　　及施諸眾生。　我昔為是經，　　惡人來毀罵，　我時生憐愍，　　于彼不加害。　我昔為是經，　　求者皆施與，　各隨其所樂，　　悉令得歡喜。　我昔為是經，　　奉施諸宮殿，　莊嚴眾寶網，　　供養于諸佛。　我昔為是經，　　舍種種珍玩，　及以摩尼寶，　　供養于諸佛。　我昔為是經，　　有恩常憶念，　乃至聞一偈，　　于彼恒尊重。　我昔為是經，　　尊重持戒者，　乃至經行處，　　于彼常恭敬。　我昔為是經，　　或處於生死，　乃至有少恩，　　于彼常懷報。　我昔為是經，　　不求利謗法，

【現代漢語翻譯】現代漢語譯本自在，因此應當供養偉大的導師（指佛陀）。或者用薝蔔（campaka）婆利花，蘇摩那（sumana）花，無憂花，用這些花鬘和寶幢、寶蓋，種種供養如來（tathagata）的佛塔。我于往昔生死輪迴中，有來求取的人，我都能夠施捨，或者施捨花果、各種園林，或者施捨橋樑和水井，或者施捨白象和麒麟，或者施捨寶馬和美麗的女子，或者施捨金床和珍寶帳，或者施捨瓔珞和各種花鬘，像這樣一一施捨滿百千次，爲了這部經，我的心沒有疲倦。

《大寶積經》卷第三十大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十一唐天竺三藏菩提流志譯《出現光明會》第十一之二

『我過去爲了這部經，護持清凈的戒律，常常修習禪定和智慧，並且佈施給一切眾生。我過去爲了這部經，有惡人來譭謗辱罵，我當時生起憐憫之心，對他們不加以傷害。我過去爲了這部經，對於前來求取的人都施與，各自隨他們所喜愛的，都讓他們得到歡喜。我過去爲了這部經，奉獻施捨各種宮殿，用各種珍寶網來莊嚴，供養諸佛。我過去爲了這部經，捨棄種種珍貴的玩物，以及摩尼（mani）寶珠，供養諸佛。我過去爲了這部經，對於有恩的人常常憶念，乃至聽到一句偈語，對於他們都恒常尊重。我過去爲了這部經，尊重持戒的人，乃至他們經過的地方，我都常常恭敬。我過去爲了這部經，或者處於生死輪迴中，乃至有少許恩惠，對於他們都常常懷有報答之心。我過去爲了這部經，不求利益而誹謗佛法，

【English Translation】 English version Being free, therefore, one should make offerings to the great teacher (referring to the Buddha). Or with campaka flowers, sumana flowers, and asoka flowers, With these flower garlands and banners, canopies, various offerings to the stupa of the Tathagata (Buddha). In my past lives, in the cycle of birth and death, to those who came seeking, I was able to give, Or giving flowers, fruits, and various gardens, or giving bridges and wells, Or giving white elephants and qilin (Chinese unicorn), or giving precious horses and beautiful women, Or giving golden beds and jeweled tents, or giving necklaces and various flower garlands, Like this, giving a hundred thousand times each, for the sake of this sutra, my heart was not weary.

The Mahāratnakūṭa Sūtra, Volume 30 Taisho Tripitaka Volume 11, No. 0310, The Mahāratnakūṭa Sūtra

The Mahāratnakūṭa Sūtra, Volume 31 Translated by Bodhiruci of Tang Dynasty, India, Chapter 11, Part 2, 'The Assembly of the Appearance of Light'

'In the past, for this sutra, I upheld the pure precepts, I often cultivated meditation and wisdom, and gave to all sentient beings. In the past, for this sutra, when evil people came to slander and insult me, At that time, I generated compassion, and did not harm them. In the past, for this sutra, to those who came seeking, I gave, Each according to what they liked, I made them all happy. In the past, for this sutra, I offered and gave various palaces, Adorned with various jeweled nets, making offerings to all the Buddhas. In the past, for this sutra, I gave up various precious playthings, As well as mani jewels, making offerings to all the Buddhas. In the past, for this sutra, I always remembered those who had been kind to me, Even if I heard just one verse, I always respected them. In the past, for this sutra, I respected those who upheld the precepts, Even the places they walked, I always treated with reverence. In the past, for this sutra, whether in the cycle of birth and death, Even if there was a small kindness, I always held a heart of gratitude towards them. In the past, for this sutra, I did not seek profit by slandering the Dharma,

哀愍于親友，　　乃至諸眾生。　我昔為是經，　　具多聞善說，　於法無所著，　　不慳親友家。　我昔為是經，　　若心生不善，　速懺令除滅，　　終不使增長。　我昔為是經，　　身為王太子，　所得諸珍寶，　　涂香及末香，　我時生凈心，　　回施於諸佛。　我昔為是經，　　愍諸囚徒類，　種種加楚毒，　　以身而代受。　我昔為是經，　　舍諸五欲樂，　常于月六齋，　　受持諸禁戒。　我昔為是經，　　常修行忍辱，　乃至於妻室，　　亦不生貪吝。　我昔為是經，　　令諸貧乏者，　皆悉得安樂，　　豐足諸財寶。　我昔為是經，　　攝受於一切，　沙門婆羅門，　　種種群生類。　我昔為是經，　　利益於一切，　常為大施主，　　求者心無吝，　或蒔于華果，　　不令人剪伐，　普施諸眾生，　　隨意皆充足。　我昔佈施時，　　其心常平等，　持戒具功德，　　破戒無慚愧，　或證大神通，　　下至凡愚類，　皆生希有心，　　恭敬而周給。　我昔佈施時，　　其心無高下，　不求生善趣，　　志樂於此經，　或令國界中，　　一切無怨敵，　調伏諸龍眾，　　應時霔甘雨。　月光汝當知，　　我于無量劫，　為求

【現代漢語翻譯】現代漢語譯本我憐憫我的親友，乃至一切眾生。我過去爲了這部經，具備廣博的知識和善巧的說法，對於佛法沒有執著，不吝惜施捨給親友。我過去爲了這部經，如果心中生起不善的念頭，就迅速懺悔使其消除，絕不讓它增長。我過去爲了這部經，身為王太子，所得的各種珍寶，涂香和末香，我當時生起清凈的心，迴向施捨給諸佛。我過去爲了這部經，憐憫那些被囚禁的人，他們遭受各種酷刑，我以自己的身體代替他們承受。我過去爲了這部經，捨棄各種五欲之樂，常常在每月的六齋日，受持各種禁戒。我過去爲了這部經，常常修行忍辱，乃至對於妻子兒女，也不生起貪婪和吝嗇。我過去爲了這部經，讓那些貧窮困乏的人，都能夠得到安樂，豐足各種財寶。我過去爲了這部經，攝受一切，沙門（出家修行者）和婆羅門（古印度祭司），以及各種眾生。我過去爲了這部經，利益一切眾生，常常作為大施主，對於前來求助的人，心中沒有吝嗇。或者種植花果，不讓人剪伐，普遍施捨給一切眾生，讓他們隨意取用，都能夠滿足。我過去佈施的時候，內心常常平等，持戒具足功德，破戒沒有慚愧心的人，或者證得大神通的人，乃至下至凡夫愚笨的人，都生起稀有的敬重心，恭敬地供養他們。我過去佈施的時候，內心沒有高下之分，不求生到善道，只是樂於這部經，或者讓國家境內，一切沒有怨敵，調伏各種龍眾，及時降下甘雨。月光（菩薩名）啊，你應該知道，我在無量劫以來，爲了求得

【English Translation】 English version I have compassion for my relatives and friends, and even all living beings. In the past, for the sake of this sutra, I possessed extensive knowledge and skillful speech, I had no attachment to the Dharma, and I was not stingy in giving to my relatives and friends. In the past, for the sake of this sutra, if an unwholesome thought arose in my mind, I would quickly repent and eliminate it, never allowing it to grow. In the past, for the sake of this sutra, as a crown prince, The various treasures I obtained, fragrant ointments and powdered incense, I would generate a pure mind and dedicate them to the Buddhas. In the past, for the sake of this sutra, I had compassion for those who were imprisoned, They suffered various tortures, and I would take their place and endure them. In the past, for the sake of this sutra, I abandoned the pleasures of the five desires, And often on the six fast days of the month, I observed various precepts. In the past, for the sake of this sutra, I often practiced patience, And even towards my wife and children, I did not generate greed or stinginess. In the past, for the sake of this sutra, I enabled those who were poor and destitute, To all attain peace and happiness, and to be abundant in various treasures. In the past, for the sake of this sutra, I embraced all, Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests), and all kinds of living beings. In the past, for the sake of this sutra, I benefited all living beings, I often acted as a great benefactor, and towards those who came seeking help, I had no stinginess in my heart. Or I would plant flowers and fruits, not allowing anyone to cut or prune them, Universally giving them to all living beings, allowing them to take as they pleased, and all would be satisfied. In the past, when I gave alms, my mind was always equal, Whether they were those who upheld the precepts and possessed merit, or those who broke the precepts and had no shame, Or those who had attained great supernatural powers, or even ordinary foolish people, All would generate a rare and respectful mind, and would respectfully provide for them. In the past, when I gave alms, my mind had no sense of high or low, I did not seek to be reborn in a good realm, but was simply devoted to this sutra, Or I would ensure that within the borders of the country, there were no enemies, I would tame the various dragon clans, and cause sweet rain to fall in due time. Moonlight (a Bodhisattva's name), you should know that for countless kalpas, I have been seeking

是經故，　　修習諸苦行，　設於百千劫，　　宣說不能盡。　汝已住凈信，　　當來末世時，　應生正念心，　　演說是經典。　我以佛眼觀，　　明見未來世，　隨其種種行，　　一切皆了知。　若有諸比丘，　　為求無上智，　能以凈信心，　　演說此經典，　是人及方所，　　一切皆了知。　若於末世時，　　聞是經愛樂，　志願及方便，　　一切皆了知。　若諸下劣人，　　不聞是經典，　誹謗宣說者，　　一切皆了知。　若有諸比丘，　　及諸比丘尼，　得聞於是經，　　悲感而涕泣，　我皆與受記，　　得見最勝尊。　月光汝當知，　　諸佛神通力，　若人意清凈，　　或有不清凈，　乃至於信解，　　一切皆了知。　若有諸眾生，　　志樂常寂靜，　安住諸禪定，　　不著生死中，　乃至於習氣，　　究竟皆永斷，　如是等功德，　　一切皆了知。　或有諸眾生，　　耽著虛妄法，　或有諸眾生，　　于佛生欣樂，　如是未來事，　　一切皆了知。　若有諸眾生，　　染著世間樂，　于佛菩提種，　　不能善開發，　以是因緣故，　　退失諸方便。　若有能了知，　　諸佛菩提種，　是人當獲得，　　清凈無邊光。　月光汝當觀，

【現代漢語翻譯】現代漢語譯本因為這部經的緣故，即使修行各種苦行，縱然經過百千劫的時間，也無法完全宣說它的功德。你已經安住于清凈的信心，當未來末法時代來臨時，應當生起正念之心，宣講這部經典。我以佛眼觀察，明瞭地看見未來世，眾生隨其各自的修行，我都能完全瞭解。如果有比丘爲了追求無上智慧，能夠以清凈的信心，宣講這部經典，這個人以及他所在的處所，我都能完全瞭解。如果在末法時代，有人聽聞這部經典而心生喜愛，他們的志願和方便法門，我都能完全瞭解。如果那些下劣之人，不聽聞這部經典，反而誹謗宣講此經的人，我都能完全瞭解。如果有比丘以及比丘尼，聽聞這部經典，感到悲傷而流淚，我都會為他們授記，他們將來能夠見到最殊勝的佛。月光（菩薩名）啊，你應該知道，諸佛的神通力量，無論是眾生心意清凈，或者不清凈，乃至他們的信解程度，我都能完全瞭解。如果有眾生，志向喜好常住寂靜，安住于各種禪定，不執著于生死輪迴，乃至他們的習氣，最終都能永遠斷除，像這樣的功德，我都能完全瞭解。或者有眾生，沉迷於虛妄的法，或者有眾生，對佛產生歡喜之心，像這樣的未來之事，我都能完全瞭解。如果有眾生，貪戀世間的快樂，對於佛的菩提種子，不能好好地開發，因為這個緣故，他們會退失各種方便法門。如果有人能夠了解諸佛的菩提種子，這個人將會獲得清凈無邊的光明。月光（菩薩名）啊，你應該觀察，

【English Translation】 English version Because of this sutra, even if one practices various ascetic practices, it cannot be fully explained even after hundreds of thousands of kalpas. You have already dwelt in pure faith. When the future Dharma-ending age arrives, you should generate a mind of right mindfulness and expound this sutra. With my Buddha-eye, I clearly see the future world. I fully understand all beings according to their various practices. If there are bhikshus who, seeking supreme wisdom, can expound this sutra with pure faith, I fully understand that person and the place where they are. If, in the Dharma-ending age, someone hears this sutra and loves it, I fully understand their aspirations and skillful means. If those inferior people do not hear this sutra and instead slander those who expound it, I fully understand them. If there are bhikshus and bhikshunis who, upon hearing this sutra, feel sorrow and weep, I will give them predictions that they will see the most supreme Buddha. Moonlight (a Bodhisattva's name), you should know that the power of the Buddhas' spiritual abilities is such that whether beings' minds are pure or impure, even their degree of faith and understanding, I fully understand. If there are beings who aspire to and delight in constant stillness, dwell in various samadhis, and are not attached to the cycle of birth and death, even their habitual tendencies will ultimately be forever severed. I fully understand such merits. Or there are beings who are attached to false dharmas, or there are beings who generate joy in the Buddha. I fully understand such future events. If there are beings who are attached to worldly pleasures and cannot properly develop the seeds of Buddha's Bodhi, because of this reason, they will lose various skillful means. If someone can understand the seeds of the Buddhas' Bodhi, that person will obtain pure, boundless light. Moonlight (a Bodhisattva's name), you should observe,

如是光明等，　一一諸因緣，　　各各有差別，　汝以智慧力，　　一切應了知。　若舍惡知識，　　親近於善友，　護持清凈戒，　　成就佛光明。　汝當護諸根，　　舍離無慚愧，　修行于善法，　　隨護諸眾生。　汝當舍違諍，　　了達于性空，　不貪著利養，　　具多聞善說。　汝當觀利養，　　猶如於糞穢，　無以利養垢，　　染污清凈心，　常求于明脫，　　常得無上利。　汝當修佛道，　　觀佛同法性，　常然大法炬，　　普照於世間。　汝當如山王，　　其心安不動，　毀罵及捶打，　　一切皆能忍。　汝當爲眾生，　　作真實善友，　應舍下劣心，　　常修于凈業。　汝以堅固心，　　演說無上法，　如是微妙經，　　當授慈心者。　欲求無上智，　　勿怖于生死，　由此舍諸惡，　　當得于勝利。　譬如明智人，　　善能用於火，　成熟種種味，　　不為火所燒。　若諸愚癡人，　　無有善方便，　將火置於掌，　　便為火所燒。　亦如人中毒，　　迷悶心狂亂，　以火而灸療，　　因此得除愈。　月光汝當知，　　智者亦如是，　依意了意空，　　故處於生死，　依眼了眼空，　　于眼無執著，　若能如是知，　　住眼

【現代漢語翻譯】現代漢語譯本像光明這樣的事物，它們各自的因緣，都有各自的差別，你應該用你的智慧力量，完全瞭解這一切。如果捨棄惡知識（指引人走向邪道的損友），親近善友（指引人走向正道的良師益友），守護清凈的戒律，就能成就佛的光明。你應該守護好自己的六根（眼、耳、鼻、舌、身、意），捨棄無慚愧之心，修行善法，隨順守護一切眾生。你應該捨棄爭論，了達諸法性空（指一切事物沒有固定不變的自性），不貪著于名利供養，具備廣博的知識和善巧的說法。你應該看待利養，就像看待糞便污穢一樣，不要讓利養的污垢，染污你清凈的心，要常常追求明悟解脫，常常獲得無上的利益。你應該修習佛道，觀想佛與法性（指宇宙萬物的本性）相同，常常點燃大法炬（指佛法的智慧之光），普遍照耀世間。你應該像山王（指山中最穩固的山）一樣，內心安穩不動搖，對於譭謗、謾罵和捶打，一切都能忍受。你應該為眾生，做真實的善友，應當捨棄下劣的心，常常修習清凈的善業。你應該以堅固的心，演說無上的佛法，像這樣微妙的經典，應當傳授給具有慈悲心的人。想要追求無上的智慧，不要畏懼生死，由此捨棄一切惡行，就能獲得勝利。譬如明智的人，善於使用火，能夠烹飪出各種美味，卻不會被火燒傷。如果愚癡的人，沒有善巧的方法，把火放在手掌上，就會被火燒傷。也像人中了毒，迷亂昏沉，用火來灸療，因此能夠痊癒。月光（指佛陀的弟子）你應該知道，智者也是這樣，依著意念了知意念的空性，所以能處於生死之中。依著眼睛了知眼睛的空性，對於眼睛沒有執著，如果能夠這樣瞭解，就能安住于眼根。

【English Translation】 English version Such as light and other things, each of their causes and conditions are different, you should use your wisdom to fully understand all of this. If you abandon bad companions (those who lead you astray), and befriend good companions (those who guide you to the right path), uphold pure precepts, you will achieve the light of the Buddha. You should guard your six senses (eyes, ears, nose, tongue, body, and mind), abandon shamelessness, practice good deeds, and protect all sentient beings. You should abandon disputes, understand the emptiness of all dharmas (that all things have no fixed self-nature), not be greedy for fame and offerings, and possess extensive knowledge and skillful speech. You should view offerings as you would view filth, do not let the filth of offerings defile your pure mind, always seek enlightenment and liberation, and always obtain supreme benefit. You should cultivate the path of the Buddha, contemplate that the Buddha is the same as the Dharma-nature (the essence of all things), always light the great Dharma torch (the light of Buddhist wisdom), and illuminate the world. You should be like the king of mountains (the most stable mountain), your heart should be stable and unmoving, and you should be able to endure all slander, abuse, and beatings. You should be a true friend to all beings, abandon inferior thoughts, and always cultivate pure karma. You should use a firm mind to expound the supreme Dharma, and such subtle scriptures should be taught to those with compassionate hearts. If you seek supreme wisdom, do not fear birth and death, by abandoning all evil deeds, you will achieve victory. For example, a wise person is skilled in using fire, able to cook various delicacies, but will not be burned by the fire. If a foolish person, without skillful means, places fire on their palm, they will be burned by the fire. It is also like a person who is poisoned, confused and disoriented, and is cured by moxibustion with fire. Moonlight (referring to the Buddha's disciples), you should know that the wise are also like this, relying on the mind to understand the emptiness of the mind, therefore they can dwell in birth and death. Relying on the eyes to understand the emptiness of the eyes, there is no attachment to the eyes, if you can understand this, you can abide in the eye faculty.

亦無惱。　若了眼性空，　　成就真實智，　以真實智故，　　當得出現光。　若了眼性空，　　永滅于貪慾，　以無貪慾故，　　當得出現光。　如是瞋與癡，　　我執並覆惱，　慳嫉無慚愧，　　不忍將貢高，　憍慢及增上，　　諂誑兼放逸，　乃至矯詐等，　　一一如貪說。　若得真實智，　　了知眼寂滅，　以知寂滅故，　　當得出現光。　若得真實智，　　住佛理趣中，　以住理趣故，　　當得出現光。　若得真實智，　　住佛方便中，　以住方便故，　　當得出現光。　若不修實智，　　永離於障惱，　成就出現光，　　我昔未聞見。　若勤修實智，　　永離於障惱，　能順於是行，　　當得出現光。　若求最勝行，　　當學於此經，　供養諸如來，　　得實智方便。　若修真實智，　　當供養諸佛，　成就出現光，　　猶如掌中果。　若迷眼無我，　　退失沙門法，　彼人不能得，　　如是出現光。　若了眼無我，　　成就沙門法，　彼人當證得，　　如是出現光。　若了眼盡際，　　亦了耳生邊，　由了耳生邊，　　是大沙門法。　若不遍了知，　　眼性之邊際，　于眼生邊際，　　亦不能遍知，　彼人不能得，　　如是出現光。

【現代漢語翻譯】現代漢語譯本也不會有煩惱。如果瞭解眼睛的本性是空，就能成就真實的智慧，因為有了真實的智慧，就能獲得光明。如果瞭解眼睛的本性是空，就能永遠滅除貪慾，因為沒有貪慾，就能獲得光明。像這樣，嗔恨、愚癡、我執以及由此產生的覆蓋和煩惱，吝嗇、嫉妒、無慚愧心、不能忍耐以及貢高我慢，驕傲自大、自以為是、諂媚虛偽、放縱懈怠，乃至欺詐等等，都像貪慾一樣一一說明。如果獲得真實的智慧，瞭解眼睛的寂滅本性，因爲了解寂滅本性，就能獲得光明。如果獲得真實的智慧，安住于佛陀的真理之中，因為安住于真理之中，就能獲得光明。如果獲得真實的智慧，安住于佛陀的方便法門中，因為安住于方便法門中，就能獲得光明。如果不修習真實的智慧，就永遠不能脫離障礙和煩惱，成就光明，這是我過去從未聽說過的。如果勤奮修習真實的智慧，就能永遠脫離障礙和煩惱，能夠順應這樣的修行，就能獲得光明。如果追求最殊勝的修行，應當學習這部經典，供養諸位如來（Tathagata，佛的稱號），獲得真實智慧和方便法門。如果修習真實的智慧，應當供養諸佛，成就光明，就像手掌中的果實一樣容易。如果迷惑于眼睛的無我本性，就會退失沙門（Sramana，佛教修行者）的修行，這樣的人不能獲得這樣的光明。如果瞭解眼睛的無我本性，就能成就沙門的修行，這樣的人將能證得這樣的光明。如果瞭解眼睛的終極，也瞭解耳朵的生起之邊，因爲了解耳朵的生起之邊，這就是偉大的沙門修行。如果不普遍瞭解眼睛本性的邊際，對於眼睛的生起之邊際，也不能普遍瞭解，這樣的人不能獲得這樣的光明。

【English Translation】 English version Nor is there any vexation. If one understands the emptiness of the eye's nature, one achieves true wisdom, Because of true wisdom, one will attain the appearance of light. If one understands the emptiness of the eye's nature, one will forever extinguish greed, Because of the absence of greed, one will attain the appearance of light. Likewise, anger, ignorance, self-attachment, and the resulting cover and vexation, Stinginess, jealousy, shamelessness, impatience, and arrogant pride, Conceit, self-righteousness, flattery, deceit, and indulgence, Even hypocrisy and so on, are each explained like greed. If one attains true wisdom, understanding the quiescence of the eye's nature, Because of understanding quiescence, one will attain the appearance of light. If one attains true wisdom, abiding in the Buddha's principle of truth, Because of abiding in the principle of truth, one will attain the appearance of light. If one attains true wisdom, abiding in the Buddha's skillful means, Because of abiding in skillful means, one will attain the appearance of light. If one does not cultivate true wisdom, one will never be free from obstacles and vexations, Achieving the appearance of light, this I have never heard or seen before. If one diligently cultivates true wisdom, one will forever be free from obstacles and vexations, Being able to follow this practice, one will attain the appearance of light. If one seeks the most supreme practice, one should study this scripture, Make offerings to all the Tathagatas (Buddha's title), and attain true wisdom and skillful means. If one cultivates true wisdom, one should make offerings to all the Buddhas, Achieving the appearance of light, as easily as a fruit in the palm of one's hand. If one is deluded about the non-self nature of the eye, one will lose the practice of a Sramana (Buddhist practitioner), Such a person cannot attain such an appearance of light. If one understands the non-self nature of the eye, one will achieve the practice of a Sramana, Such a person will realize such an appearance of light. If one understands the ultimate limit of the eye, and also understands the arising edge of the ear, Because of understanding the arising edge of the ear, this is the great practice of a Sramana. If one does not universally understand the boundary of the eye's nature, Regarding the arising boundary of the eye, one cannot universally understand it either, Such a person cannot attain such an appearance of light.

若能遍了知，　　眼性之邊際，　于眼生邊際，　　亦能遍了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之邊際，　于眼生邊際，　　亦不能善知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之邊際，　于眼生邊際，　　亦能善了知，　彼人當證得，　　如是出現光。　若不現了知，　　眼性之邊際，　于眼生邊際，　　亦不能現知，　彼人不能得，　　如是出現光。　若能現了知，　　眼性之邊際，　于眼生邊際，　　亦能現了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之邊際，　于眼生邊際，　　亦不能遍知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之邊際，　于眼生邊際，　　亦能現了知，　彼人當證得，　　如是出現光。　若不善了知，　　眼性之清凈，　于耳性清凈，　　亦不能善知，　彼人不能得，　　如是出現光。　若能善了知，　　眼性之清凈，　于耳性清凈，　　亦能善了知，　彼人當證得，　　如是出現光。　乃至耳鼻舌，　　身意與色聲，　香味並觸法，　　地水若火風，　性事世間苦，　　蘊界世將生，　及以聲名等，　　一切皆如是。」

【現代漢語翻譯】現代漢語譯本如果能夠完全瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠完全瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能好好了解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠好好了解，這個人將會證得，那樣的光明出現。如果不能如實瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能如實瞭解，這個人不能得到，那樣的光明出現。如果能夠如實瞭解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠如實瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也不能普遍瞭解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的邊界，對於眼睛產生的邊界，也能夠如實瞭解，這個人將會證得，那樣的光明出現。如果不能好好了解眼睛的本性（眼性）的清凈，對於耳朵的本性（耳性）的清凈，也不能好好了解，這個人不能得到，那樣的光明出現。如果能夠好好了解眼睛的本性（眼性）的清凈，對於耳朵的本性（耳性）的清凈，也能夠好好了解，這個人將會證得，那樣的光明出現。乃至耳朵、鼻子、舌頭，身體、意識與色、聲，香、味並觸、法，地、水、火、風，本性、事物、世間的苦，蘊、界、世間將要產生，以及聲音、名稱等等，一切都像這樣。

【English Translation】 English version If one can fully understand the boundary of the nature of the eye (eye-nature), And also fully understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the boundary of the nature of the eye (eye-nature), And also cannot well understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can well understand the boundary of the nature of the eye (eye-nature), And also can well understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not truly understand the boundary of the nature of the eye (eye-nature), And also cannot truly understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can truly understand the boundary of the nature of the eye (eye-nature), And also can truly understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the boundary of the nature of the eye (eye-nature), And also cannot universally understand the boundary of the arising of the eye, That person cannot obtain, such an appearance of light. If one can well understand the boundary of the nature of the eye (eye-nature), And also can truly understand the boundary of the arising of the eye, That person will attain, such an appearance of light. If one does not well understand the purity of the nature of the eye (eye-nature), And also cannot well understand the purity of the nature of the ear (ear-nature), That person cannot obtain, such an appearance of light. If one can well understand the purity of the nature of the eye (eye-nature), And also can well understand the purity of the nature of the ear (ear-nature), That person will attain, such an appearance of light. Even the ear, nose, tongue, Body, consciousness, and form, sound, Smell, taste, and touch, dharma, Earth, water, fire, wind, Nature, things, worldly suffering, Aggregates, realms, the world about to arise, And also sounds, names, and so on, All are like this.

爾時世尊告月光童子言：「善男子！若有眾生髮趣大乘！為欲圓滿成就如是出現光者！有八十種善根資糧。云何八十？所謂護念眾生，心無損害，于清凈戒奉持無缺，其心平等，無有諂曲，亦無慳嫉貪誑之心，深信大乘微妙經典，亦不耽愛富貴憍逸，忍力具足，志願無退，意樂清凈，住阿蘭若，不依眷屬利養名聞，安住諸禪，現光三昧，于有戒者無諂承事，于同梵行起勝意樂，以敬法故常于和上阿阇梨所深生尊重，了達契經，善巧宣說，所言誠諦，住正思惟，勤種善根，常行慧施，覺知魔業，密護諸根，言詞安審，善解真諦，亦能了知諸地自相，求無盡色，不惜身命，教於四眾，絕世思惟，離諸邪見，無後世法，不于未學矯現其相，常于已學任力開示，曾不讚美歌詠音聲，亦不稱譽莊嚴資具，證入諸諦，具足多聞，舍離睡眠，勤求正法，于佛尊重，發菩提心，舍於世業，修諸學處，為愛法故依于勝友，求諸善根心無厭足，愛樂出家，護持佛法，不起惡業，于教無疑，善說譬喻，開示秘密，于大菩提志求無倦，所受經典未嘗忘失，不捨自學，摧伏他論，求出離道，修無量行，于彼法智其心決定，明見因果相續輪迴，不著三有離增上慢，為于信者建立對治，了達未來果報差別，善知前際不假他緣，于遠離行精勤修習，于

佛相好具足莊嚴。是為八十。複次月光！此八十法入於五法。云何為五？所謂知生死、知涅槃、知煩惱盡、知增上、知福果。複次月光！如是五法入於二法。云何為二？所謂心清凈莊嚴、色清凈莊嚴。複次月光！如是二法入於一法。云何為一！所謂能成諸佛如來無礙解脫。

「複次月光！復有八十種法，善能成就諸佛如來無礙解脫。云何八十？所謂佈施資糧，廣大智慧，修清凈戒，離煩惱熱，摧伏憍慢，柔軟言詞，于種種事無不知時，亦知善友，發趣大乘，被精進甲，威儀利物，墮煩惱者令斷疑惑，毀諸不善，修行白法，不與惡人而為伴侶，種諸善根無有厭足，發菩提心勇猛精進，覺知魔事，證於諸諦，真實供養決了無疑，心念眾生常懷濟度，不著諸有，起于大心，不善眾生示其過惡，舍貪瞋癡，不求欲利，成熟眾生，修治佛塔，于諸聖者尊重恭敬，住大乘者親近承事，終不讚嘆下劣乘人，遠離聲聞，摧伏怨敵，於世尊所廣大供養，以殊勝心種種奉施，得無礙智，具足辯才，以諸譬喻開示正法，而於性空不相違背，求法無懈，顯發深義，具大總持，說法無染，能廣流佈，化導無厭，圓滿諸行有大威德，辯才無滯，成就多聞，不讚惡人，修于善業，解了諸蘊，舍離諸見，通達因性，超過所行，遠離非境，生清凈信

【現代漢語翻譯】現代漢語譯本：佛陀的相好莊嚴具足，共有八十種。月光啊！這八十種法可以歸納為五種法。是哪五種呢？即：知曉生死、知曉涅槃、知曉煩惱的止息、知曉增上、知曉福報的結果。月光啊！這五種法又可以歸納為兩種法。是哪兩種呢？即：心清凈的莊嚴、色身清凈的莊嚴。月光啊！這兩種法又可以歸納為一種法。是哪一種呢？即：能成就諸佛如來無礙解脫。月光啊！還有八十種法，能夠很好地成就諸佛如來無礙解脫。是哪八十種呢？即：佈施的資糧，廣大的智慧，修持清凈的戒律，遠離煩惱的熱惱，摧伏驕慢，言語柔和，對於各種事情都知道時機，也知道善友，發起趣向大乘的心，披上精進的鎧甲，以威儀利益眾生，使墮入煩惱的人斷除疑惑，毀壞一切不善，修行清凈的善法，不與惡人為伴，種植各種善根沒有厭足，發起菩提心勇猛精進，覺知魔事，證悟諸諦，真實供養決無疑惑，心中常念眾生常懷救度，不執著于諸有，發起大心，向不善的眾生指出他們的過錯，捨棄貪嗔癡，不求欲利，成熟眾生，修繕佛塔，對於諸聖者尊重恭敬，對於住于大乘的人親近承事，終不讚嘆下劣乘的人，遠離聲聞，摧伏怨敵，在世尊那裡廣做供養，以殊勝的心種種奉獻，獲得無礙的智慧，具足辯才，用各種譬喻開示正法，而與性空不相違背，求法沒有懈怠，顯發深奧的意義，具足大總持，說法沒有染著，能夠廣泛流佈，教化引導沒有厭倦，圓滿各種修行具有大威德，辯才沒有滯礙，成就多聞，不讚嘆惡人，修持善業，瞭解諸蘊，舍離諸見，通達因性，超越所行，遠離非境，生起清凈的信心。

【English Translation】 English version: The Buddha's physical marks and characteristics are complete and majestic, totaling eighty. Furthermore, Moonlight, these eighty dharmas can be categorized into five dharmas. What are the five? They are: knowing birth and death, knowing nirvana, knowing the cessation of afflictions, knowing enhancement, and knowing the result of meritorious deeds. Furthermore, Moonlight, these five dharmas can be categorized into two dharmas. What are the two? They are: the adornment of a pure mind and the adornment of a pure physical form. Furthermore, Moonlight, these two dharmas can be categorized into one dharma. What is the one? It is the ability to achieve the unobstructed liberation of all Buddhas and Tathagatas. Furthermore, Moonlight, there are eighty more dharmas that can well accomplish the unobstructed liberation of all Buddhas and Tathagatas. What are the eighty? They are: the resources of generosity, vast wisdom, practicing pure precepts, being free from the heat of afflictions, subduing arrogance, having gentle speech, knowing the right time for all matters, also knowing good friends, aspiring to the Great Vehicle, donning the armor of diligence, benefiting beings with dignified conduct, causing those who have fallen into afflictions to dispel their doubts, destroying all unwholesome actions, practicing pure wholesome dharmas, not associating with evil people, planting all kinds of wholesome roots without being satisfied, generating the Bodhi mind with courageous diligence, being aware of demonic activities, realizing the truths, making genuine offerings without doubt, constantly thinking of beings with a mind of salvation, not being attached to any existence, generating a great mind, pointing out the faults of unwholesome beings, abandoning greed, hatred, and delusion, not seeking desires or benefits, maturing beings, repairing stupas, respecting and revering all sages, being close to and serving those who abide in the Great Vehicle, never praising those of the inferior vehicle, staying away from the Sravakas, subduing enemies, making vast offerings to the World Honored One, making various offerings with a superior mind, obtaining unobstructed wisdom, possessing eloquence, using various metaphors to explain the true Dharma, without contradicting emptiness, seeking the Dharma without laziness, revealing profound meanings, possessing great dharani, speaking the Dharma without defilement, being able to widely propagate it, teaching and guiding without weariness, perfecting all practices with great power, having unobstructed eloquence, achieving vast learning, not praising evil people, practicing wholesome actions, understanding the aggregates, abandoning all views, comprehending the nature of causes, transcending what is practiced, staying away from non-realms, and generating pure faith.

，住于正道，愛樂大乘，平等攝受，不著無我，不厭生死，樂求涅槃，以少欲故住阿蘭若，常行乞食無有懈惓，隨有所得心生喜足，離無慚愧，親近於佛，善友同止，舍于非類，愍諸凡夫，同眾生行，于佛凈信，離於非器，有相違者不與言說，不來求者不為開曉，若有來求如應為說，于食平等，常施等施，開門大施。如是童子！此八十法，能得諸佛無礙解脫。」

爾時月光童子得聞是法生大歡喜，即于佛前以偈贊曰：

「如來了知眼盡邊，　　故能出現清凈智，　以能出現清凈智，　　具足如來清凈光。　如來了知眼無我，　　故能出現清凈音，　以能出現清凈音，　　具足如來梵音相。　佛于往昔利眾生，　　故能成就語清凈，　以能成就語清凈，　　饒益無量諸世間。　如來了知眼性空，　　故能成就總持智，　以能成就總持智，　　出現如來無量光。　如來了知眼差別，　　眼名差別亦無邊，　以知名字無邊故，　　出現如來無量光。　佛知文字差別門，　　即知眼空離文字，　以知眼空離文字，　　出現如來無量光。　若人思惟眼無我，　　即了佛語為真實，　以能知佛語真實，　　出現如來決定光。　如來成就勝神通，　　即了無邊眼滅壞，　以能了知眼滅壞，　

【現代漢語翻譯】現代漢語譯本：『安住于正道，喜愛並樂於修習大乘佛法，以平等心對待一切眾生，不執著于無我的觀念，不厭惡生死輪迴，樂於追求涅槃寂靜，因為少欲知足而住在寂靜的處所（阿蘭若），經常乞食而不懈怠，對於所得之物心生喜悅和滿足，遠離無慚愧之心，親近佛陀，與善友同住，捨棄與自己修行不同的人，憐憫一切凡夫，與眾生同行，對佛陀有清凈的信心，遠離不能接受佛法的人，對於觀點相違的人不與他們交談，對於不主動求教的人不為他們開示佛法，如果有人來求教，就應根據他們的情況為他們講解佛法，在飲食方面平等對待，經常平等佈施，廣開方便之門進行大布施。像這樣，童子！這八十種法，能夠使人獲得諸佛的無礙解脫。』當時，月光童子聽聞這些佛法后，生起了極大的歡喜，隨即在佛陀面前用偈頌讚嘆道：『如來了知眼睛的盡頭（眼盡邊），所以能夠顯現清凈的智慧，因為能夠顯現清凈的智慧，所以具足如來的清凈光明。如來了知眼睛的無我（眼無我），所以能夠顯現清凈的聲音，因為能夠顯現清凈的聲音，所以具足如來的梵音相。佛陀在過去世利益眾生，所以能夠成就語言的清凈，因為能夠成就語言的清凈，所以能夠饒益無量無數的世界。如來了知眼睛的自性是空（眼性空），所以能夠成就總持的智慧，因為能夠成就總持的智慧，所以顯現如來無量的光明。如來了知眼睛的差別（眼差別），眼睛的名稱差別也是無邊的，因為知道名稱是無邊的，所以顯現如來無量的光明。佛陀知道文字的差別之門，也就知道眼睛的空性是遠離文字的，因為知道眼睛的空性是遠離文字的，所以顯現如來無量的光明。如果有人思維眼睛的無我，就明白了佛陀所說的是真實的，因為能夠知道佛陀所說的是真實的，所以顯現如來決定的光明。如來成就殊勝的神通，就明白了無邊的眼睛的滅壞，因為能夠了知眼睛的滅壞，

【English Translation】 English version: 'Abiding in the right path, loving and delighting in the Mahayana (Great Vehicle) teachings, embracing all beings with equanimity, not clinging to the concept of no-self, not厭惡 (disliking) the cycle of birth and death, joyfully seeking Nirvana (liberation), dwelling in secluded places (aranya) due to few desires, constantly begging for food without laziness, being joyful and content with what is obtained, being free from shamelessness, being close to the Buddha, dwelling with good friends, abandoning those who are not of the same practice, having compassion for all ordinary beings, walking with all beings, having pure faith in the Buddha, staying away from those who cannot accept the Dharma, not speaking with those who have opposing views, not enlightening those who do not seek guidance, if someone comes seeking guidance, then one should explain the Dharma according to their situation, treating all equally in terms of food, constantly giving equally, and opening the door wide for great giving. Thus, young one! These eighty dharmas (teachings) can enable one to attain the unobstructed liberation of all Buddhas.' At that time, the youth Moonlight, having heard these teachings, felt great joy, and immediately praised the Buddha with verses: 'The Tathagata (Buddha) knows the end of the eye (eye-end), therefore, he can manifest pure wisdom, because he can manifest pure wisdom, he is endowed with the pure light of the Tathagata. The Tathagata knows the no-self of the eye (eye-no-self), therefore, he can manifest pure sound, because he can manifest pure sound, he is endowed with the Brahma sound of the Tathagata. The Buddha benefited beings in the past, therefore, he can achieve purity of speech, because he can achieve purity of speech, he can benefit countless worlds. The Tathagata knows the emptiness of the nature of the eye (eye-nature-emptiness), therefore, he can achieve the wisdom of total retention, because he can achieve the wisdom of total retention, he manifests the immeasurable light of the Tathagata. The Tathagata knows the differences of the eye (eye-differences), the differences in the names of the eye are also boundless, because he knows that the names are boundless, he manifests the immeasurable light of the Tathagata. The Buddha knows the gate of the differences of words, and also knows that the emptiness of the eye is apart from words, because he knows that the emptiness of the eye is apart from words, he manifests the immeasurable light of the Tathagata. If one contemplates the no-self of the eye, then one understands that the Buddha's words are true, because one can know that the Buddha's words are true, one manifests the definite light of the Tathagata. The Tathagata achieves supreme supernatural powers, and understands the destruction of the boundless eye, because he can understand the destruction of the eye,

利益一切諸世間。　大悲最勝兩足尊，　　了達無邊眼生起，　如佛能知眼生起，　　愿我不久亦當然。　如是耳鼻舌身心，　　色聲香味並觸法，　乃至世生聲名等，　　當知一切皆應作。　大悲最勝兩足尊，　　已具佈施波羅蜜，　如佛佈施波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具凈戒波羅蜜，　如佛凈戒波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具忍辱波羅蜜，　如佛忍辱波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具精進波羅蜜，　如佛精進波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具禪定波羅蜜，　如佛禪定波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具智慧波羅蜜，　如佛智慧波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具法身波羅蜜，　如佛法身波羅蜜，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊清凈色，　如佛已具清凈色，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊清凈意，　如佛已具清凈意，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊勝功德，　如佛已具勝功德，　　愿我不久亦當然。　大悲最勝兩足尊，　

【現代漢語翻譯】現代漢語譯本利益一切世間眾生。大悲至尊的佛陀（兩足尊，指佛陀），徹悟了無邊之眼的生起（眼，指能見之根），如同佛陀能知曉眼的生起，愿我不久也能如此。如同眼根一樣，耳、鼻、舌、身、意（心，指意識），以及色、聲、香、味、觸、法（六塵，指感官對像），乃至世間生起的名聲等等，應當知曉這一切都應修習。大悲至尊的佛陀，已經具足佈施波羅蜜（波羅蜜，指到達彼岸的修行），如同佛陀的佈施波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足持戒波羅蜜，如同佛陀的持戒波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足忍辱波羅蜜，如同佛陀的忍辱波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足精進波羅蜜，如同佛陀的精進波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足禪定波羅蜜，如同佛陀的禪定波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足智慧波羅蜜，如同佛陀的智慧波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足法身波羅蜜（法身，指佛的真理之身），如同佛陀的法身波羅蜜，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊清凈的色身（色，指物質形態），如同佛陀已經具足清凈的色身，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊清凈的意念（意，指思維），如同佛陀已經具足清凈的意念，愿我不久也能如此。大悲至尊的佛陀，已經具足無邊殊勝的功德，如同佛陀已經具足殊勝的功德，愿我不久也能如此。大悲至尊的佛陀，

【English Translation】 English version Benefit all beings in all worlds. The greatly compassionate and supreme two-footed one (two-footed one, refers to the Buddha), has fully understood the arising of the boundless eye (eye, refers to the root of seeing), Just as the Buddha knows the arising of the eye, may I also soon be like that. Like the eye, the ear, nose, tongue, body, and mind (mind, refers to consciousness), as well as form, sound, smell, taste, touch, and dharma (six sense objects, refers to the objects of the senses), Even the arising of fame and so on in the world, it should be known that all of these should be practiced. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of giving (pāramitā, refers to the practice of reaching the other shore), Just like the Buddha's pāramitā of giving, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of morality, Just like the Buddha's pāramitā of morality, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of patience, Just like the Buddha's pāramitā of patience, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of diligence, Just like the Buddha's pāramitā of diligence, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of meditation, Just like the Buddha's pāramitā of meditation, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of wisdom, Just like the Buddha's pāramitā of wisdom, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the pāramitā of the dharma body (dharma body, refers to the body of truth of the Buddha), Just like the Buddha's pāramitā of the dharma body, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless pure form (form, refers to material form), Just like the Buddha has already perfected the pure form, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless pure mind (mind, refers to thought), Just like the Buddha has already perfected the pure mind, may I also soon be like that. The greatly compassionate and supreme two-footed one, has already perfected the boundless supreme merits, Just like the Buddha has already perfected the supreme merits, may I also soon be like that. The greatly compassionate and supreme two-footed one,

已具無邊諸色相，　如佛已具諸色相，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊聲清凈，　如佛已具聲清凈，　　愿我不久亦當然。　大悲最勝兩足尊，　　已具無邊大神變，　如佛已具大神變，　　愿我不久亦當然。　大悲最勝兩足尊，　　為化眾生處三有，　如佛化彼眾生類，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊生死行，　如佛已度生死行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊貪慾行，　如佛度于貪慾行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊瞋恚行，　如佛度于瞋恚行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量愚癡行，　如佛度于愚癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量貪瞋行，　如佛度于貪瞋行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量瞋癡行，　如佛度于瞋癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無量貪癡行，　如佛度于貪癡行，　　愿我不久亦當然。　大悲最勝兩足尊，　　已度無邊等分行，　如佛度于等分行，　　愿我不久亦當然。　導師已度于貪慾，　　普能饒益諸世間，　如佛饒益諸世間，　

【現代漢語翻譯】現代漢語譯本已具備無邊無際的各種色相（rupa，指物質形態），如同佛陀已具備的各種色相，愿我不久也能如此。大悲至尊的佛陀，已具備無邊清凈的聲音，如同佛陀已具備的清凈聲音，愿我不久也能如此。大悲至尊的佛陀，已具備無邊廣大的神通變化，如同佛陀已具備的神通變化，愿我不久也能如此。大悲至尊的佛陀，爲了教化眾生而處於三有（指欲界、色界、無色界），如同佛陀教化那些眾生，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的生死輪迴，如同佛陀已度脫生死輪迴，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的貪慾行為，如同佛陀度脫貪慾行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的瞋恚行為，如同佛陀度脫瞋恚行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的愚癡行為，如同佛陀度脫愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的貪慾和瞋恚行為，如同佛陀度脫貪慾和瞋恚行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的瞋恚和愚癡行為，如同佛陀度脫瞋恚和愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無量無邊的貪慾和愚癡行為，如同佛陀度脫貪慾和愚癡行為，愿我不久也能如此。大悲至尊的佛陀，已度脫無邊無際的平等行為，如同佛陀度脫平等行為，愿我不久也能如此。導師已度脫貪慾，普遍能夠饒益世間一切眾生，如同佛陀饒益世間一切眾生，

【English Translation】 English version Having attained limitless forms (rupa, referring to material forms), just as the Buddha has attained all forms, may I soon also be like that. The compassionate and supreme Buddha, having attained limitless pure sounds, just as the Buddha has attained pure sounds, may I soon also be like that. The compassionate and supreme Buddha, having attained limitless great miraculous powers, just as the Buddha has attained miraculous powers, may I soon also be like that. The compassionate and supreme Buddha, dwelling in the three realms of existence (referring to the desire realm, form realm, and formless realm) to transform sentient beings, just as the Buddha transforms those sentient beings, may I soon also be like that. The compassionate and supreme Buddha, having crossed over the limitless cycle of birth and death, just as the Buddha has crossed over birth and death, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of greed, just as the Buddha has crossed over acts of greed, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of hatred, just as the Buddha has crossed over acts of hatred, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of ignorance, just as the Buddha has crossed over acts of ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of greed and hatred, just as the Buddha has crossed over acts of greed and hatred, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of hatred and ignorance, just as the Buddha has crossed over acts of hatred and ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over immeasurable acts of greed and ignorance, just as the Buddha has crossed over acts of greed and ignorance, may I soon also be like that. The compassionate and supreme Buddha, having crossed over limitless acts of equanimity, just as the Buddha has crossed over acts of equanimity, may I soon also be like that. The guide has crossed over greed, universally able to benefit all beings in the world, just as the Buddha benefits all beings in the world,

愿我亦成如是智。　導師已度于瞋恚，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師度于愚癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度貪瞋行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度瞋癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度貪癡行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　導師已度等分行，　　普能饒益諸世間，　如佛饒益諸世間，　　愿我亦成如是智。　如來具足殊勝智，　　調伏一切諸天眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切諸龍眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切夜叉眾，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　調伏一切乾闥婆，　乃至無量鳩槃茶，　　所有若干諸眷屬，　我亦愿成如是智，　　得為調御天人師。　如來具足殊勝智，　　了知諸法真實義，　我亦愿成如是智，　　于彼真實得無疑。　如來若了苦盡邊，　　利益一切群生類，　我亦愿成如是智，　

【現代漢語翻譯】現代漢語譯本愿我也能成就這樣的智慧。導師（佛陀）已經超越了嗔恚（chēn huì，憤怒和憎恨），普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了愚癡（yú chī，無明和迷惑）的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了貪慾（tān yù，貪婪和慾望）和嗔恚的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了嗔恚和愚癡的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了貪慾和愚癡的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。導師（佛陀）已經超越了等分（děng fēn，平等和中庸）的行為，普遍地利益著世間的一切眾生。如同佛陀利益世間一切眾生一樣，愿我也能成就這樣的智慧。如來（rú lái，佛陀的稱號）具足殊勝的智慧，調伏一切諸天（zhū tiān，天神）眾。我也愿成就這樣的智慧，成為調御天人（tiān rén，天人和人類）的導師。如來具足殊勝的智慧，調伏一切諸龍（zhū lóng，龍族）眾。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，調伏一切夜叉（yè chā，一種鬼神）眾。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，調伏一切乾闥婆（qián tà pó，天上的樂神），乃至無量的鳩槃茶（jiū pán chá，一種鬼神），所有若干的眷屬。我也愿成就這樣的智慧，成為調御天人的導師。如來具足殊勝的智慧，了知諸法（zhū fǎ，一切事物和現象）的真實意義。我也愿成就這樣的智慧，對於那真實意義不再有疑惑。如來如果了知苦的盡頭，利益一切眾生。我也愿成就這樣的智慧。

【English Translation】 English version May I also attain such wisdom. The Teacher (Buddha) has overcome anger, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of greed and anger, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of anger and ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of greed and ignorance, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Teacher (Buddha) has overcome the actions of equanimity, universally benefiting all beings in the world. Just as the Buddha benefits all beings in the world, may I also attain such wisdom. The Tathagata (Tathāgata, an epithet of the Buddha) is endowed with supreme wisdom, subduing all the Devas (gods). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Nagas (dragons). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Yakshas (a type of spirit). May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, subduing all the Gandharvas (celestial musicians), and even the immeasurable Kumbhandas (a type of demon), and all their retinues. May I also attain such wisdom, and become a teacher who guides gods and humans. The Tathagata is endowed with supreme wisdom, understanding the true meaning of all dharmas (all things and phenomena). May I also attain such wisdom, and have no doubt about that true meaning. If the Tathagata understands the end of suffering, benefiting all sentient beings. May I also attain such wisdom.

于彼苦盡得無疑。　如來善了因盡邊，　　利益一切群生類，　我亦愿成如是智，　　于彼因盡得無疑。　如來具足殊勝智，　　了達世間之所行，　我亦愿成如是智，　　於世間行得無疑。　如來具足殊勝智，　　了達世間處非處，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達世間諸業果，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達世間種種性，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切諸趣行，　我亦愿成如是智，　　利益無量諸世間。　如來具足殊勝智，　　了達世間諸勝解，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切諸根性，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達靜慮之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達解脫之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達等分之所行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達等至之所行，　我亦愿成如是智，　　利益一切諸世間。　如來善了于生死，　

【現代漢語翻譯】現代漢語譯本對於苦的止息，我毫無疑問地確信。如來（Tathagata，佛的稱號）善於瞭解因的止息，利益一切眾生，我也愿成就這樣的智慧，對於因的止息毫無疑問地確信。如來具足殊勝的智慧，了達世間眾生的行為，我也愿成就這樣的智慧，對於世間的行為毫無疑問地確信。如來具足殊勝的智慧，了達世間事物的合理與不合理之處，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達世間各種業的果報，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達世間眾生的種種根性，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達一切眾生的輪迴去向，我也愿成就這樣的智慧，利益無量世間眾生。如來具足殊勝的智慧，了達世間眾生的各種勝解（adhimukti，深刻的理解和信念），我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達一切眾生的根器和能力，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達禪定（dhyana，靜慮）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達解脫的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達平等（samata，等分）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來具足殊勝的智慧，了達等至（samapatti，禪定中的高度專注狀態）的修行，我也愿成就這樣的智慧，利益一切世間眾生。如來善於瞭解生死（samsara，輪迴）的真相，

【English Translation】 English version In that cessation of suffering, I have no doubt. The Tathagata (Buddha's title) is skilled in understanding the cessation of causes, benefiting all sentient beings, I also wish to attain such wisdom, having no doubt about the cessation of causes. The Tathagata is endowed with supreme wisdom, understanding the actions of beings in the world, I also wish to attain such wisdom, having no doubt about the actions in the world. The Tathagata is endowed with supreme wisdom, understanding what is reasonable and unreasonable in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the karmic consequences of various actions in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various dispositions of beings in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various destinations of beings in the cycle of rebirth, I also wish to attain such wisdom, benefiting immeasurable beings in the world. The Tathagata is endowed with supreme wisdom, understanding the various profound understandings (adhimukti) of beings in the world, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the faculties and capacities of all beings, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of meditation (dhyana), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of liberation, I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of equality (samata), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is endowed with supreme wisdom, understanding the practice of meditative absorption (samapatti), I also wish to attain such wisdom, benefiting all beings in the world. The Tathagata is skilled in understanding the truth of samsara (cycle of rebirth),

流轉皆因煩惱生，　我亦愿成如是智，　　利益一切諸世間。　如來一切皆了知，　　利益世間無與等，　我亦愿成如是智，　　利益一切諸世間。　如來善住于等持，　　發起殊勝方便智，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達無邊宿住行，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達生死無有邊，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了達一切煩惱盡，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　成就無上正等覺，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　離諸煩惱並習氣，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了知欲染障菩提，　我亦愿成如是智，　　利益一切諸世間。　如來具足殊勝智，　　了知出離生死法，　愿我亦成如是智，　　利益一切諸世間。　如來善了於法義，　　覺悟無量諸眾生，　我亦愿成如是智，　　利益一切諸世間。　如來善了於法性，　　如幻如夢如陽炎，　我亦愿成如是智，　　利益一切諸世間。　如來善了於世間，　　一切文字並言說，　我亦愿成如是智，　

【現代漢語翻譯】現代漢語譯本輪迴流轉皆因煩惱而生，我亦愿成就如是智慧，利益一切世間眾生。如來（Tathagata，佛的稱號）一切皆了知，利益世間無與倫比，我亦愿成就如是智慧，利益一切世間眾生。如來善於安住于等持（Samadhi，禪定），發起殊勝方便智慧，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達無邊宿住行（過去世的經歷），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達生死輪迴無有邊際，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了達一切煩惱皆已斷盡，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，成就無上正等覺（Anuttara-samyak-sambodhi，最高的覺悟），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，遠離一切煩惱及其習氣，我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了知慾望的染污會障礙菩提（Bodhi，覺悟），我亦愿成就如是智慧，利益一切世間眾生。如來具足殊勝智慧，了知出離生死輪迴的方法，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解佛法的意義，覺悟無量眾生，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解諸法的本性，如幻如夢如陽焰，我亦愿成就如是智慧，利益一切世間眾生。如來善於瞭解世間的一切，包括文字和言說，我亦愿成就如是智慧，利益一切世間眾生。

【English Translation】 English version The cycle of transmigration arises from afflictions; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata (Buddha's title) knows all things, and benefits the world without equal; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata dwells well in Samadhi (meditative concentration), and generates supreme skillful means of wisdom; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding the boundless past lives; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that the cycle of birth and death is without end; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that all afflictions are completely extinguished; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment); I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, free from all afflictions and their habitual tendencies; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding that the defilement of desire obstructs Bodhi (enlightenment); I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata possesses supreme wisdom, understanding the method to escape the cycle of birth and death; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding the meaning of the Dharma, awakening countless beings; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding the nature of all phenomena, like illusions, dreams, and mirages; I also wish to attain such wisdom, to benefit all beings in the world. The Tathagata is skilled in understanding all aspects of the world, including words and speech; I also wish to attain such wisdom, to benefit all beings in the world.

利益一切諸世間。　如來具足勝辯才，　　開示甚深微妙法，　我亦愿成如是智，　　利益一切諸世間。　如來善調身語意，　　一切皆隨智慧行，　我亦愿成如是智，　　利益一切諸世間。　如來善了於三世，　　無取無著無掛礙，　我亦愿成如是智，　　利益一切諸世間。　如來善修戒定慧，　　于彼一切無退轉，　我亦愿成如是智，　　得為三界大悲尊。　如來善修于解脫，　　解脫知見無退轉，　我亦愿成如是智，　　得為三界大悲尊。　如來善修于正觀，　　天人世間無等倫，　我亦愿成如是智，　　得為三界大悲尊。　如來具足殊勝智，　　于諸世法無所染，　我亦愿成如是智，　　得為三界大悲尊。　如來善了於世間，　　種種諸趣皆明見，　我亦愿成如是智，　　于彼諸趣得無礙。　如來善了盡生邊，　　是故於彼無迷惑，　我亦愿成如是智，　　於盡生性得無疑。　如來善了寂靜邊，　　是故於彼無迷惑，　我亦愿成如是智，　　于彼寂靜得無疑。　如來善了流轉邊，　　是故於彼無迷惑，　我亦愿成如是智，　　于彼流轉得無疑。　如來善了前後際，　　是故具足無師智，　我亦愿成如是智，　　於前后際得無疑。　如來善了轉生邊，　

【現代漢語翻譯】現代漢語譯本利益一切諸世間。如來（Tathagata，佛的稱號）具足殊勝的辯才，開示甚深微妙的佛法，我也愿成就這樣的智慧，利益一切諸世間。如來善於調御身、語、意，一切行為都隨順智慧而行，我也愿成就這樣的智慧，利益一切諸世間。如來善於了知過去、現在、未來三世，沒有執取、沒有貪著、沒有掛礙，我也愿成就這樣的智慧，利益一切諸世間。如來善於修持戒、定、慧，對於這些修行沒有退轉，我也愿成就這樣的智慧，成為三界（欲界、色界、無色界）中大慈大悲的尊者。如來善於修持解脫，對於解脫的知見沒有退轉，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來善於修持正觀，在天人世間沒有可以與之相比的，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來具足殊勝的智慧，對於世間的一切事物都不受污染，我也愿成就這樣的智慧，成為三界中大慈大悲的尊者。如來善於了知世間，對於種種的生命形態都明晰可見，我也愿成就這樣的智慧，對於這些生命形態能夠無所障礙。如來善於了知生命終結的界限，因此對於生命終結沒有迷惑，我也愿成就這樣的智慧，對於生命終結的性質不再有疑惑。如來善於了知寂靜的境界，因此對於寂靜沒有迷惑，我也愿成就這樣的智慧，對於寂靜的境界不再有疑惑。如來善於了知生死流轉的界限，因此對於生死流轉沒有迷惑，我也愿成就這樣的智慧，對於生死流轉不再有疑惑。如來善於了知過去和未來，因此具足無師自通的智慧，我也愿成就這樣的智慧，對於過去和未來不再有疑惑。如來善於了知轉生的界限，

【English Translation】 English version Benefit all the worlds. The Tathagata (Buddha's title) is endowed with excellent eloquence, reveals the profound and subtle Dharma, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in controlling body, speech, and mind, all actions follow wisdom, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in understanding the three times of past, present, and future, without grasping, without attachment, without hindrance, I also wish to attain such wisdom, to benefit all the worlds. The Tathagata is skilled in cultivating morality, concentration, and wisdom, without regression in these practices, I also wish to attain such wisdom, to become the great compassionate one in the three realms (desire realm, form realm, formless realm). The Tathagata is skilled in cultivating liberation, without regression in the knowledge of liberation, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is skilled in cultivating right contemplation, without equal in the realms of gods and humans, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is endowed with excellent wisdom, without being tainted by worldly phenomena, I also wish to attain such wisdom, to become the great compassionate one in the three realms. The Tathagata is skilled in understanding the world, with clear vision of all forms of life, I also wish to attain such wisdom, to be without hindrance in these forms of life. The Tathagata is skilled in understanding the boundary of the end of life, therefore without confusion about the end of life, I also wish to attain such wisdom, to be without doubt about the nature of the end of life. The Tathagata is skilled in understanding the state of tranquility, therefore without confusion about tranquility, I also wish to attain such wisdom, to be without doubt about the state of tranquility. The Tathagata is skilled in understanding the boundary of the cycle of birth and death, therefore without confusion about the cycle of birth and death, I also wish to attain such wisdom, to be without doubt about the cycle of birth and death. The Tathagata is skilled in understanding the past and future, therefore endowed with wisdom without a teacher, I also wish to attain such wisdom, to be without doubt about the past and future. The Tathagata is skilled in understanding the boundary of rebirth,

是故具足無師智，　我亦愿成如是智，　　于彼生轉得無疑。　如來善了前後際，　　于眼斷常無所執，　我亦愿成如是智，　　於前后際得無疑。　如來善了盡生邊，　　于眼斷常無所執，　我亦愿成如是智，　　於盡生性得無疑。　若人不了前後際，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了有無邊，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了盡無邊，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　若人不了轉無轉，　　彼則于貪生取著，　如來於彼能證知，　　是故於貪無所染。　瞋癡忿覆並嫉誑，　　諂曲貢高與慢憍，　佈施持戒將忍辱，　　禪定智慧皆如是。」

爾時世尊知月光童子深心所念，熙怡微笑放金色光，其光普照無量無邊諸佛國土，于彼國界作利益已，繞佛三匝還從如來頂上而入。是時彌勒菩薩即從座起，偏袒右肩右膝著地，頂禮佛足合掌恭敬，以諸偈贊而問佛言：

「云雷師子吼，　　迦陵頻伽聲，　出大法鼓音，　　何緣現微笑？　殊勝百千日，　　清凈妙音聲，　功德甚希有，　　何緣現此光？　施戒忍精進，　　定慧等莊嚴，　一切皆圓滿，　

【現代漢語翻譯】現代漢語譯本因此，具備無需老師教導的智慧，我也希望成就這樣的智慧，對於生死輪迴不再有疑惑。如來善於瞭解過去和未來，對於眼睛所見的事物，既不執著于斷滅，也不執著于常存，我也希望成就這樣的智慧，對於過去和未來不再有疑惑。如來善於瞭解生命的終結，對於眼睛所見的事物，既不執著于斷滅，也不執著于常存，我也希望成就這樣的智慧，對於生命的終結不再有疑惑。如果有人不瞭解過去和未來，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解有和無的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解終結和無終結的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。如果有人不瞭解轉變和不轉變的界限，他們就會對貪慾產生執著，如來能夠證知這一點，因此對於貪慾沒有絲毫的染著。嗔恨、愚癡、憤怒、覆藏、嫉妒、欺誑、諂媚、彎曲、貢高、傲慢和驕縱，佈施、持戒、忍辱、禪定和智慧，都應如此修習。這時，世尊知道月光童子內心所想，便面露喜悅的微笑，放出金色的光芒，這光芒普照無量無邊的諸佛國土，在那些國土中利益眾生之後，繞佛三圈，然後從如來的頭頂進入。這時，彌勒菩薩（Maitreya Bodhisattva）立即從座位上站起來，袒露右肩，右膝跪地，頂禮佛足，合掌恭敬，用偈頌讚嘆並向佛請教：『如雷鳴般的獅子吼，迦陵頻伽（Kalavinka）鳥的鳴叫聲，發出大法鼓的聲音，是什麼原因讓您展現微笑？』『勝過百千個太陽的光芒，清凈美妙的聲音，功德如此稀有，是什麼原因讓您展現這樣的光芒？』『佈施、持戒、忍辱、精進、禪定、智慧等莊嚴，一切都圓滿具足，

【English Translation】 English version Therefore, possessing wisdom without a teacher, I also wish to attain such wisdom, so that I may have no doubt about the cycle of birth and death. The Tathagata (如來, Thus Come One) is skilled in understanding the past and future, and regarding what is seen by the eye, he neither clings to annihilation nor to permanence. I also wish to attain such wisdom, so that I may have no doubt about the past and future. The Tathagata is skilled in understanding the end of life, and regarding what is seen by the eye, he neither clings to annihilation nor to permanence. I also wish to attain such wisdom, so that I may have no doubt about the nature of the end of life. If someone does not understand the past and future, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of existence and non-existence, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of ending and non-ending, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. If someone does not understand the boundaries of change and non-change, they will develop attachment to greed. The Tathagata is able to know this, and therefore has no defilement from greed. Hatred, ignorance, anger, concealment, jealousy, deceit, flattery, crookedness, arrogance, pride, and conceit, as well as giving, keeping precepts, patience, meditation, and wisdom, should all be practiced in this way. At that time, the World Honored One, knowing the thoughts in the heart of the youth Moonlight, smiled with joy and emitted golden light. This light illuminated countless Buddha lands, and after benefiting beings in those lands, it circled the Buddha three times and then entered from the top of the Tathagata's head. Then, Maitreya Bodhisattva (彌勒菩薩) immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Buddha's feet, and with palms joined respectfully, praised with verses and asked the Buddha: 'Like the roar of a thunderous lion, the sound of the Kalavinka (迦陵頻伽) bird, emitting the sound of the great Dharma drum, what is the reason for you to show a smile?' 'A light surpassing hundreds of thousands of suns, a pure and wonderful sound, merits so rare, what is the reason for you to show such light?' 'Giving, keeping precepts, patience, diligence, meditation, wisdom, and other adornments, all are perfectly complete,'

何緣現此光？　如來柔軟音，　　常遠離粗語，　善療眾生病，　　何緣現此光？　大悲兩足尊，　　知眼常空寂，　以清凈梵音，　　為眾生演說。　耳鼻舌身心，　　乃至聲名等，　並諸集滅道，　　智忍亦如是。　大悲兩足尊，　　知眼盡生際，　寂靜及流轉，　　一切皆空寂。　耳鼻舌身心，　　色聲香味觸，　乃至聲名等，　　一切皆如是。　又說因緣法，　　遠離於斷常，　非自非他作，　　眾緣之所生。　或以種種門，　　開示于苦本，　或以種種義，　　稱讚佛光明，　以無量言詞，　　演說寂滅法，　無人無壽者，　　無我無眾生。　過去無量佛，　　亦以不思議，　百千諸偈頌，　　演說如是法。　如來所演說，　　真實功德法，　無說無說者，　　所說法亦無。　佛說最勝法，　　覺悟于群生，　諸天及夜叉，　　聞者皆能了，　一切阿修羅，　　意樂已清凈，　無量諸人眾，　　疑網悉皆除。　了知貪自性，　　滅壞瞋與癡，　愛慢及無明，　　諂嫉並戲論，　乃至苦蘊等，　　一切皆舍離，　如是諸句義，　　究竟悉清凈。　如來於一法，　　通達種種名，　其數百千萬，　　乃至不思議。　于無量佛所，　　善學如

【現代漢語翻譯】現代漢語譯本為何會顯現這樣的光明？如來（Tathagata，佛的稱號）以柔和的聲音，總是遠離粗俗的言語，善於醫治眾生的病痛，為何會顯現這樣的光明？大悲的佛陀（兩足尊，佛的尊稱），了知眼睛的本性常常是空寂的，用清凈的梵音，為眾生演說佛法。耳朵、鼻子、舌頭、身體、心意，乃至聲音、名相等，以及諸如集、滅、道（苦集滅道四聖諦）的道理，智慧和忍辱也是如此。大悲的佛陀，了知眼睛的生起和滅盡，寂靜和流轉，一切都是空寂的。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音、名相等，一切都是如此。又宣說因緣法，遠離斷見和常見，不是自己所作，也不是他人所作，而是眾多因緣和合而生。或者用種種方法，開示苦的根本，或者用種種意義，稱讚佛的光明，用無量的言辭，演說寂滅的佛法，其中沒有所謂的人、壽命、自我和眾生。過去無量的佛，也用不可思議的，成百上千的偈頌，演說這樣的佛法。如來所演說的，真實功德的佛法，沒有能說的人，也沒有所說的法，所說的法也是空無的。佛陀宣說最殊勝的佛法，覺悟一切眾生，諸天和夜叉（Yaksha，一種守護神），聽聞者都能理解，一切阿修羅（Asura，一種神道），心意已經清凈，無量的人眾，疑惑和迷網都消除了。了知貪慾的自性，滅除嗔恨和愚癡，愛慾、傲慢和無明，諂媚、嫉妒和戲論，乃至苦蘊等，一切都捨棄遠離，這樣的種種語句和意義，最終都清凈。如來對於一個法，通達種種不同的名稱，其數量成百上千，乃至不可思議。在無量的佛所，善於學習如來所說之法。

【English Translation】 English version What is the reason for this light appearing? The Tathagata (Buddha's title) with a gentle voice, always avoids harsh words, Is good at healing the sicknesses of sentient beings, what is the reason for this light appearing? The compassionate Buddha (Two-legged Venerable, an honorific of the Buddha), knows that the nature of the eye is always empty and still, Uses pure Brahma sounds to preach the Dharma to sentient beings. The ears, nose, tongue, body, mind, and even sounds, names, etc., As well as the principles of origination, cessation, and the path (the Four Noble Truths), wisdom and patience are also like this. The compassionate Buddha, knows the arising and ceasing of the eye, Stillness and flowing, everything is empty and still. The ears, nose, tongue, body, mind, form, sound, smell, taste, touch, And even sounds, names, etc., everything is like this. Also expounds the law of dependent origination, which is far from the views of annihilation and permanence, Not made by oneself, nor made by others, but arises from the combination of many causes and conditions. Or uses various methods to reveal the root of suffering, Or uses various meanings to praise the light of the Buddha, Uses immeasurable words to expound the Dharma of Nirvana, Where there is no so-called person, lifespan, self, or sentient being. The immeasurable Buddhas of the past, also used inconceivable, Hundreds and thousands of verses to expound such Dharma. The true meritorious Dharma expounded by the Tathagata, There is no one who speaks, nor is there a Dharma that is spoken, and the Dharma that is spoken is also empty. The Buddha expounds the most supreme Dharma, awakening all sentient beings, The Devas (gods) and Yakshas (a type of guardian spirit), those who hear can understand, All Asuras (a type of demigod), their minds are already purified, Immeasurable multitudes of people, their doubts and confusions are all eliminated. Knowing the nature of greed, destroying hatred and ignorance, Desire, arrogance, and ignorance, flattery, jealousy, and idle talk, Even the aggregates of suffering, all are abandoned and left behind, Such phrases and meanings, are ultimately all pure. The Tathagata, regarding one Dharma, understands various different names, Their number is in the hundreds and thousands, even inconceivable. In the presence of immeasurable Buddhas, is good at learning the Dharma spoken by the Tathagata.

是法，　而於一法中，　　演說無窮盡。　如來善了達，　　種種諸法門，　亦能分別知，　　名句上中下。　修學於一切，　　種種異言詞，　善巧而宣說，　　微妙第一義。　如是清凈音，　　因緣和合起，　亦不依喉舌，　　乃至於身心。　其地六種動，　　十方眾咸集，　合掌瞻仰佛，　　愿為除眾疑。　如來善了知，　　眼盡生邊際，　自性常空寂，　　無去亦無來。　無住無處所，　　深入于實際，　佛眼無障礙，　　是故我今問。　如來善了知，　　眼性前後際，　盡無盡流轉，　　自性常空寂。　開示諸法義，　　令世間歡喜，　牟尼美妙音，　　何緣現微笑？　佛知前後際，　　眼性常空寂，　離分別言詞，　　何緣現微笑？　佛知眼無量，　　種種言宣說，　本性常空寂，　　何緣現微笑？　佛知盡生邊，　　眼性常空寂，　舍離諸煩惱，　　證佛菩提智，　具足勝名聞，　　何緣現微笑？　如來久修學，　　演說不思議，　了達眼性空，　　離垢常清凈，　無量諸心行，　　一念皆了知，　光明照世間，　　為是何瑞相？　大仙等正覺，　　最勝兩足尊，　煩惱悉已除，　　其心常寂靜，　如來殊勝智，　　深達眼盡邊，

【現代漢語翻譯】現代漢語譯本這就是法，在一種法中，卻能演說無窮無盡的道理。如來善於通達，種種不同的法門，也能分別瞭解，名句的上、中、下等含義。修學一切，種種不同的語言詞彙，巧妙地宣說，微妙的第一義諦。這樣清凈的聲音，因緣和合而生起，也不依賴喉嚨和舌頭，乃至身體和心意。大地發生六種震動，十方眾生都聚集而來，合掌瞻仰佛陀，希望佛陀能消除他們的疑惑。如來善於瞭解，眼睛的生滅邊際，自性本來空寂，沒有去也沒有來。沒有停留也沒有處所，深入到真實的境界，佛眼沒有障礙，所以我現在發問。如來善於瞭解，眼睛的本性前後際，盡與不盡的流轉，自性本來空寂。開示諸法的意義，令世間眾生歡喜，牟尼（釋迦牟尼佛）發出美妙的聲音，為何會現出微笑？佛陀知道前後際，眼睛的本性常空寂，遠離分別的言語，為何會現出微笑？佛陀知道眼睛的無量，用種種語言宣說，本性本來空寂，為何會現出微笑？佛陀知道生滅的邊際，眼睛的本性常空寂，舍離一切煩惱，證得佛陀的菩提智慧，具足殊勝的名聲，為何會現出微笑？如來長久修學，演說不可思議的法，通達眼睛的本性空，遠離垢染常清凈，無量眾生的心念，一念之間都能瞭解，光明照耀世間，這是什麼祥瑞的徵兆？大仙（佛陀）等正覺，最殊勝的二足尊，煩惱都已消除，內心常常寂靜，如來殊勝的智慧，深入通達眼睛的盡頭，

【English Translation】 English version This is the Dharma, And within one Dharma, it expounds endlessly. The Tathagata is skilled in understanding, all kinds of Dharma gates, And can also distinguish and know, the meanings of names and phrases, whether superior, middle, or inferior. Studying all, various different languages and words, Skillfully proclaiming, the subtle and supreme first principle. Such a pure sound, arises from the combination of causes and conditions, And does not rely on the throat or tongue, or even the body and mind. The earth shakes in six ways, and beings from the ten directions gather, Joining their palms and gazing at the Buddha, wishing to dispel their doubts. The Tathagata is skilled in understanding, the boundaries of the arising and ceasing of the eye, Its self-nature is always empty and still, without going or coming. Without dwelling or place, deeply entering into reality, The Buddha's eye has no obstruction, therefore I now ask. The Tathagata is skilled in understanding, the nature of the eye's past and future, The flow of exhaustion and inexhaustion, its self-nature is always empty and still. Revealing the meaning of all Dharmas, causing joy in the world, Why does Muni (Shakyamuni Buddha) show a smile with his beautiful voice? The Buddha knows the past and future, the nature of the eye is always empty and still, Apart from discriminating words, why does he show a smile? The Buddha knows the immeasurable nature of the eye, speaking with various words, Its original nature is always empty and still, why does he show a smile? The Buddha knows the boundaries of arising and ceasing, the nature of the eye is always empty and still, Having abandoned all afflictions, attaining the Buddha's Bodhi wisdom, Possessing supreme fame, why does he show a smile? The Tathagata has long practiced, expounding the inconceivable Dharma, Understanding the empty nature of the eye, free from defilement and always pure, The thoughts of countless beings, he knows all in a single moment, The light illuminates the world, what is this auspicious sign? The Great Sage (Buddha) of Equal and Correct Enlightenment, the most supreme two-legged one, All afflictions have been eliminated, his mind is always tranquil, The Tathagata's supreme wisdom, deeply understands the end of the eye,

復以何因緣，　　而今現微笑？　耳鼻舌身心，　　六塵並四大，　乃至聲名等，　　一切皆如是。　佛知眼無我，　　亦達耳無常，　及了鼻性空，　　何緣現微笑？　佛知舌無我，　　亦達身無常，　及了心性空，　　何緣現微笑？　佛知色無我，　　亦達聲無常，　及了香性空，　　何緣現微笑？　佛知味無我，　　亦達觸無常，　及了法性空，　　何緣現微笑？　佛知地無我，　　亦達水無常，　及了火性空，　　何緣現微笑？　佛知風無我，　　亦達性無常，　及了事性空，　　何緣現微笑？　知世間無我，　　亦達苦無常，　及了蘊性空，　　何緣現微笑？　佛知界無我，　　亦達世無常，　及了生性空，　　何緣現微笑？　佛知聲無我，　　亦達名無常，　及了道性空，　　何緣現微笑？　佛知智無我，　　了寂靜無常，　及眾生性空，　　何緣現微笑？　佛知性無性，　　亦知我非我，　及了意樂空，　　何緣現微笑？　觀生死無我，　　亦達常無常，　及了涅槃空，　　何緣現微笑？　如來心解脫，　　名聞滿三界，　帝釋與人王，　　龍神咸供養。　如來善了知，　　眼盡生邊際，　乃至於寂靜，　　何緣現微笑？　無量諸

【現代漢語翻譯】現代漢語譯本又是什麼因緣，讓您現在展現微笑？耳、鼻、舌、身、心這六根，以及色、聲、香、味、觸、法這六塵，還有地、水、火、風這四大，乃至聲名等等，一切都是如此。佛陀知道眼睛無我（沒有恒常不變的實體），也通達耳朵是無常的（變化不定的），並且明瞭鼻子的本性是空（沒有自性），為何還要展現微笑？佛陀知道舌頭無我，也通達身體是無常的，並且明瞭心的本性是空，為何還要展現微笑？佛陀知道色塵無我，也通達聲音是無常的，並且明瞭香塵的本性是空，為何還要展現微笑？佛陀知道味塵無我，也通達觸塵是無常的，並且明瞭法塵的本性是空，為何還要展現微笑？佛陀知道地大無我，也通達水大是無常的，並且明瞭火大的本性是空，為何還要展現微笑？佛陀知道風大無我，也通達性是無常的，並且明瞭事物的本性是空，為何還要展現微笑？知道世間無我，也通達苦是無常的，並且明瞭五蘊（色、受、想、行、識）的本性是空，為何還要展現微笑？佛陀知道界（六根、六塵、六識）無我，也通達世間是無常的，並且明瞭生的本性是空，為何還要展現微笑？佛陀知道聲音無我，也通達名聲是無常的，並且明瞭道的本性是空，為何還要展現微笑？佛陀知道智慧無我，明瞭寂靜是無常的，並且明瞭眾生的本性是空，為何還要展現微笑？佛陀知道自性無自性，也知道我非我，並且明瞭意樂是空，為何還要展現微笑？觀察生死無我，也通達常與無常，並且明瞭涅槃是空，為何還要展現微笑？如來的心已解脫，名聲傳遍三界，帝釋（天神之王）與人王，龍神都來供養。如來善於了知，眼睛的盡頭是生滅的邊際，乃至寂靜的境界，為何還要展現微笑？無量諸

【English Translation】 English version Moreover, for what reason do you now show a smile? The six senses of ear, nose, tongue, body, and mind, along with the six objects of sense, and the four great elements, even fame and so on, all are like this. The Buddha knows that the eye is without self (no permanent entity), also understands that the ear is impermanent (changing), and comprehends that the nature of the nose is empty (without inherent existence), why then show a smile? The Buddha knows that the tongue is without self, also understands that the body is impermanent, and comprehends that the nature of the mind is empty, why then show a smile? The Buddha knows that form is without self, also understands that sound is impermanent, and comprehends that the nature of smell is empty, why then show a smile? The Buddha knows that taste is without self, also understands that touch is impermanent, and comprehends that the nature of dharma is empty, why then show a smile? The Buddha knows that earth is without self, also understands that water is impermanent, and comprehends that the nature of fire is empty, why then show a smile? The Buddha knows that wind is without self, also understands that nature is impermanent, and comprehends that the nature of things is empty, why then show a smile? Knowing that the world is without self, also understanding that suffering is impermanent, and comprehending that the nature of the aggregates (form, feeling, perception, mental formations, consciousness) is empty, why then show a smile? The Buddha knows that the realms (six senses, six objects, six consciousnesses) are without self, also understands that the world is impermanent, and comprehends that the nature of birth is empty, why then show a smile? The Buddha knows that sound is without self, also understands that fame is impermanent, and comprehends that the nature of the path is empty, why then show a smile? The Buddha knows that wisdom is without self, understands that stillness is impermanent, and comprehends that the nature of beings is empty, why then show a smile? The Buddha knows that self-nature is without self-nature, also knows that I am not I, and comprehends that intention is empty, why then show a smile? Observing that birth and death are without self, also understanding permanence and impermanence, and comprehending that Nirvana is empty, why then show a smile? The Tathagata's (Buddha's) mind is liberated, fame fills the three realms, Indra (king of gods) and human kings, dragons and gods all make offerings. The Tathagata well understands that the end of the eye is the boundary of arising and ceasing, even to the state of stillness, why then show a smile? Immeasurable many

佛子，　　俱集於眾會，　從佛口所生，　　從法變化生，　皆來佛前住，　　合掌而尊重，　為于彼眾故，　　問此光因緣。　如來善了知，　　眼性空無我，　超過於一切，　　在家修學者。　佛以平等智，　　了法無差別，　如來意樂知，　　非是神通見。　佛知眼無我，　　性空無去來，　清凈智無邊，　　何緣現微笑？

大寶積經卷第三十一大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十二

唐天竺三藏菩提流志譯出現光明會第十一之三

「如來已盡于生際，　　大悲普覆諸世間，　法王最勝人中尊，　　愿說何緣現微笑？　無量無邊大菩薩，　　並余威德諸天眾，　悉于空中持妙蓋，　　而此大地皆振動，　誰于往昔如來所，　　長夜修行諸善法，　平等悅意大悲尊，　　愿說何緣現微笑？　誰于往昔供諸佛，　　得聞此法生歡喜，　導師最勝人中尊，　　愿說何緣現微笑？　世尊音聲悅眾意，　　猶如雁王聲美妙，　自然無量音和雅，　　愿說何故放斯光？　無量俱胝諷頌言，　　勸贊悅可相應語，　拘抧羅聲殊勝類，　　愿說何故放斯光？　雷鼓深遠說法聲，　　普聞無邊千億界，　慈心粗言或軟語

【現代漢語翻譯】現代漢語譯本佛子們，都聚集在法會之中，他們從佛的口中出生，從佛法變化而生，都來到佛前站立，合掌表示尊敬，爲了這些大眾的緣故，詢問這光明的因緣。如來善於了知，眼睛的本性是空無自我的，超越了一切在家修行的人。佛以平等的智慧，了知諸法沒有差別，如來的意樂是知道的，不是通過神通所見。佛知道眼睛是無我的，本性是空無來去的，清凈的智慧是無邊的，是什麼因緣而顯現微笑呢？

如來已經斷盡了生死輪迴，大悲心普遍覆蓋一切世間，法王是人中最尊貴的，愿您說說是什麼因緣而顯現微笑？無量無邊的大菩薩，以及其他有威德的天眾，都在空中拿著美妙的寶蓋，而這大地都震動了，是誰在過去世的如來那裡，長久修行各種善法，平等喜悅的大悲尊，愿您說說是什麼因緣而顯現微笑？是誰在過去世供養諸佛，聽聞此法而生歡喜，導師是人中最尊貴的，愿您說說是什麼因緣而顯現微笑？世尊的聲音使大眾喜悅，猶如雁王的聲音美妙，自然無量音聲和諧優雅，愿您說說是什麼緣故放出這光明？無量俱胝的諷誦之言，勸贊悅耳相應的語言，像拘抧羅鳥的聲音一樣殊勝，愿您說說是什麼緣故放出這光明？雷鼓般深遠的說法的聲音，普遍傳遍無邊千億的世界，慈悲的心，無論是粗獷的言語還是柔和的言語

【English Translation】 English version Disciples of the Buddha, all gathered in the assembly, born from the Buddha's mouth, born from the transformation of the Dharma, all came and stood before the Buddha, with palms joined in respect, for the sake of this assembly, they ask about the cause of this light. The Tathagata is skilled in knowing that the nature of the eye is empty and without self, surpassing all those who practice at home. The Buddha, with equal wisdom, knows that all dharmas are without difference, the Tathagata's intention is known, not seen through supernatural powers. The Buddha knows that the eye is without self, its nature is empty without coming or going, pure wisdom is boundless, what is the cause for showing a smile?

The Tathagata has exhausted the cycle of birth and death, great compassion covers all the worlds, the Dharma King is the most honored among humans, please tell us what is the cause for showing a smile? Limitless and boundless great Bodhisattvas, along with other majestic heavenly beings, are all holding wonderful canopies in the sky, and this earth is shaking, who in the past, at the place of the Tathagata, practiced various good dharmas for a long time, the compassionate one of equal joy, please tell us what is the cause for showing a smile? Who in the past offered to all the Buddhas, heard this Dharma and generated joy, the guide is the most honored among humans, please tell us what is the cause for showing a smile? The World Honored One's voice pleases the assembly, like the beautiful voice of the goose king, naturally limitless sounds are harmonious and elegant, please tell us what is the reason for emitting this light? Limitless kotis of chanted words, exhorting and pleasing corresponding language, like the superior sound of the Kokila bird, please tell us what is the reason for emitting this light? The deep and far-reaching sound of the Dharma like a thunder drum, universally heard throughout limitless billions of worlds, with a compassionate heart, whether rough words or gentle words

，　　何故現斯金色光？　了生無生盡無盡，　　知眼性離無來去，　為世照明甘露滅，　　何故現斯金色光？　知眼起作常空寂，　　無去無來無住處，　猶如陽炎水泡沫，　　示現微笑何因緣？　如是耳鼻舌身意，　　色聲香味並觸法，　乃至音聲及名等，　　當知一切亦復然。　金剛常身不壞身，　　具足百千殊勝相，　體無機關而運動，　　愿說微笑何因緣？　髀膊𦟛滿足跟長，　　腹相不現如師子，　臍深妙好腰圓滿，　　愿說微笑何因緣？　金色凈身離塵垢，　　一一眾毛紺青色，　右旋上靡香芬馥，　　愿說微笑何因緣？　妙身圓滿常安住，　　猶如尼拘陀樹王，　一切功德以莊嚴，　　音聲悅眾令欣樂。　修臂𦟛圓肩妙好，　　項約圓滿螺文現，　游步無邊百千剎，　　示諸眾生邪正道。　齒白無垢如珂雪，　　舌相廣長周覆面，　師子頰輔鼻修直，　　皆從方便凈心生。　優缽羅香從口出，　　栴檀香氣遍於身，　已於往昔廣修慈，　　清凈意樂常相續。　如來足下善安平，　　隨所履地無窊曲，　猶如師子象王步，　　超過一切諸世間。　千輻輪相妙端嚴，　　殊勝光文常炳著，　所行善利諸群品，　　見者皆生凈信心。　一指能出百千光

【現代漢語翻譯】現代漢語譯本為何顯現這金色光芒？了悟生滅皆無盡，知曉眼性本離來去。為世間照明甘露般寂滅，為何顯現這金色光芒？知曉眼識生起時常空寂，無去無來亦無住處。猶如陽焰水泡般虛幻，示現微笑是何因緣？如是耳、鼻、舌、身、意，色、聲、香、味、觸、法，乃至音聲及名號等，當知一切亦復如此。金剛常身不壞之身，具足百千殊勝之相。身體無機關卻能運動，愿說微笑是何因緣？大腿、臂膀圓滿，腳跟修長，腹部平坦如獅子。肚臍深妙美好，腰部圓滿，愿說微笑是何因緣？金色清凈之身遠離塵垢，一一毛髮呈紺青色。毛髮右旋向上，香氣芬芳，愿說微笑是何因緣？妙身圓滿常安住，猶如尼拘陀樹王（榕樹王）。一切功德莊嚴其身，音聲悅耳令眾欣樂。手臂修長圓滿，肩膀美好，頸項圓潤螺紋顯現。游步無邊百千剎土，為眾生指示邪正之道。牙齒潔白無垢如珂雪，舌相廣長能覆蓋面部。面頰如獅子，鼻樑修直，皆從方便凈心而生。口中散發優缽羅香（青蓮花香），栴檀香氣遍佈全身。已於往昔廣修慈悲，清凈意樂常相續。如來足下安穩平坦，所踏之地無有凹凸。猶如獅子象王之步伐，超越一切諸世間。千輻輪相美妙端嚴，殊勝光紋常顯耀。所行善利及於眾生，見者皆生清凈信心。一指能放出百千光明

【English Translation】 English version Why does this golden light appear? Understanding birth and non-birth as endless, knowing the eye's nature is free from coming and going. Illuminating the world with the nectar of extinction, why does this golden light appear? Knowing the arising of eye consciousness is always empty and still, with no going, no coming, and no dwelling place. Like a mirage or a water bubble, what is the cause and condition for showing a smile? Likewise, the ear, nose, tongue, body, and mind, form, sound, smell, taste, touch, and dharma, Even sounds and names, know that all are also like this. The vajra (diamond) constant body, the indestructible body, possessing hundreds of thousands of excellent marks. The body has no mechanism yet moves, please explain the cause and condition for the smile? Thighs and arms are full, heels are long, the abdomen is flat like a lion. The navel is deep and wonderful, the waist is full and round, please explain the cause and condition for the smile? The golden pure body is free from defilement, each hair is dark blue. The hair curls to the right and upwards, with a fragrant aroma, please explain the cause and condition for the smile? The wonderful body is complete and always abiding, like the king of the Nyagrodha tree (banyan tree). All merits adorn the body, the voice pleases and delights all. Arms are long and round, shoulders are beautiful, the neck is round with spiral patterns. Walking through countless lands, showing all beings the path of right and wrong. Teeth are white and pure like snow, the tongue is broad and long, covering the face. Cheeks are like a lion's, the nose is straight, all arising from skillful means and a pure mind. The fragrance of the Utpala (blue lotus) flower comes from the mouth, the scent of sandalwood pervades the body. Having cultivated great compassion in the past, pure intention continues constantly. The Tathagata's (Buddha's) feet are well-placed and level, the ground where he steps has no depressions. Like the steps of a lion or elephant king, surpassing all the worlds. The thousand-spoked wheel mark is wonderful and beautiful, excellent light patterns are always shining. The good deeds benefit all beings, those who see it generate pure faith. One finger can emit hundreds of thousands of lights

，　　普照無邊諸佛剎，　往昔勤修眾善行，　　獲此種種相莊嚴。　成就色身無等倫，　　面相端嚴最殊勝，　神變利益諸世間，　　愿說何緣現微笑？　膊𦟛平正如鹿王，　　身不低屈猶師子，　出興為世作燈明，　　愿說何緣現微笑？　馬王隱相無塵染，　　掌中平滿手過膝，　希有最勝人師子，　　愿說微笑何因緣？　從身出現無邊光，　　妙色寂靜而恒照，　其心清凈常相續，　　演說無邊諸契經。　非彼安住斷常人，　　所能凈修如是法，　若能捨離諸邊見，　　速成如來清凈身。　天鼓云雷聲遠震，　　迦蘭陀鴻響清徹，　天樂音聲千萬種，　　愿說何故現斯光？　導師一音演說法，　　令諸毀戒斷相續，　如來所說妙言音，　　皆是甚深希有法。　牛王眉間白毫相，　　遍至百千諸佛剎，　妙眼猶如紺青色，　　頂相空天無能見，　齒白齊密具四十，　　猶如清凈頗胝寶，　皆從無量善業生，　　愿說何緣現微笑？　如來圓滿功德身，　　成就無邊微妙色，　出現希有凈光明，　　愿說何緣現微笑？　大悲最勝兩足尊，　　了達眾生心志樂，　已得無礙妙辯才，　　愿說何緣現微笑？　如來已到于彼岸，　　具足三明及六通，　示現無邊清凈光

，　　愿說何緣現微笑？　佛于往昔無量劫，　　供養百千諸世尊，　如是因果不敗亡，　　愿說何緣現微笑？　佛于往昔無量劫，　　安住微妙諸等持，　知眼生邊及盡邊，　　愿說何緣現微笑？　過去未來現在世，　　導師于彼悉能了，　凈智無礙不思議，　　愿說何緣現微笑？」

爾時世尊于大眾中，以金色手摩月光頂，而說偈言：

「童子諦聽，　　吾今付汝，　　此菩提法，　出現光經。　　於後惡世，　　法欲滅時，　當爲眾生，　　開示演說。　　我以佛眼，　見未來世，　　於是微妙，　　甚深經典，　若樂不樂，　　皆悉了知。　　若有眾生，　志求佛道，　　常念諸佛，　　當授此經。　若壞凈信，　　樂於憒鬧，　　長夜惛睡，　不樂斯經。　　於我法中，　　雖得出家，　于涅槃法，　　不生欣樂，　　如是癡人，　虛食信施。　　聞有為法，　　多諸過患，　猶著世間，　　不生驚怖，　　如是癡人，　智者呵責，　　雖服法衣，　　而無智慧。　牟尼所說，　　真實之言，　　無智若聞，　不能信受，　　如是愚人，　　勿與同止。　若有得聞，　　此殊勝法，　　不生歡喜，　愛樂之心，　　如是等人，　　我所呵責，　雖得

【現代漢語翻譯】現代漢語譯本『請問是什麼因緣讓您展現微笑？』『佛陀在過去無量劫中，供養了成百上千的諸位世尊（Buddha，覺悟者），這樣的因果不會消失敗壞，請問是什麼因緣讓您展現微笑？』『佛陀在過去無量劫中，安住在各種微妙的等持（Samadhi，禪定）之中，知曉眼睛的生起和滅盡，請問是什麼因緣讓您展現微笑？』『過去、未來、現在的世間，導師（Buddha）對它們都完全明瞭，清凈的智慧沒有障礙，不可思議，請問是什麼因緣讓您展現微笑？』

這時，世尊在大眾之中，用金色的手摩挲月光（Candrakanta）的頭頂，然後說偈語：

『童子仔細聽，我現在將這菩提（Bodhi，覺悟）之法，名為《出現光經》的經典交付給你。在未來的末法時代，佛法將要滅亡的時候，你應當為眾生開示演說這部經典。我以佛眼，看到未來世，對於這部微妙甚深的經典，有人喜歡，有人不喜歡，我都完全知曉。如果有眾生，立志追求佛道，常常憶念諸佛，就應當傳授這部經典。如果有人破壞清凈的信心，喜歡喧鬧，長夜昏睡，不喜歡這部經典。這樣的人，即使在我佛法中出家，對於涅槃（Nirvana，寂滅）之法，也不會生起歡喜之心，這樣的愚癡之人，白白地消耗信徒的供養。聽到有為法（Samskrta，因緣和合的現象）有諸多過患，仍然執著於世間，不生起驚恐之心，這樣的愚癡之人，會被智者呵責，雖然穿著法衣，卻沒有智慧。牟尼（Muni，佛陀的稱號）所說的真實之言，沒有智慧的人聽了，也不能相信接受，這樣的愚人，不要與他們同住。如果有人聽聞這部殊勝的佛法，不生起歡喜和愛樂之心，這樣的人，我所呵責。即使得到

【English Translation】 English version 'What is the reason for your smile?' 'The Buddha, in countless past kalpas (aeons), made offerings to hundreds of thousands of Buddhas (enlightened ones). Such cause and effect will not be destroyed. What is the reason for your smile?' 'The Buddha, in countless past kalpas, abided in various subtle samadhis (meditative absorptions), knowing the arising and ceasing of the eye. What is the reason for your smile?' 'The past, future, and present worlds, the Teacher (Buddha) completely understands them all. Pure wisdom is unobstructed and inconceivable. What is the reason for your smile?'

At that time, the World Honored One, in the midst of the assembly, stroked Candrakanta's (Moonlight) head with his golden hand and spoke in verse:

'Child, listen carefully. I now entrust to you this Dharma (teaching) of Bodhi (enlightenment), called the 'Sutra of the Appearance of Light.' In the future age of Dharma decline, when the Dharma is about to perish, you should expound and explain this sutra for sentient beings. With my Buddha eye, I see the future world. Regarding this subtle and profound sutra, whether people like it or not, I know it all. If there are sentient beings who aspire to the Buddha path and constantly remember the Buddhas, they should be given this sutra. If there are those who destroy pure faith, enjoy noise and commotion, sleep in darkness for long nights, and do not like this sutra, such people, even if they have left home in my Dharma, will not generate joy for the Dharma of Nirvana (liberation). Such foolish people waste the offerings of the faithful. Hearing that conditioned phenomena (Samskrta) have many faults, they still cling to the world and do not generate fear. Such foolish people will be rebuked by the wise. Although they wear the Dharma robes, they have no wisdom. The true words spoken by Muni (sage, an epithet of the Buddha), if heard by those without wisdom, cannot be believed or accepted. Such foolish people should not be lived with. If there are those who hear this supreme Dharma and do not generate joy and love, such people are those I rebuke. Even if they obtain

人身，　　則為空過。　　若有得聞，　此甚深法，　　能生歡喜，　　愛樂之心，　是人已曾，　　值遇諸佛，　　決定當得，　無上菩提。　　若人愚癡，　　惡見所害，　斷于慧命，　　遠離菩提，　　是故應當，　舍惡知識，　　親近恭敬，　　明慧之人。　一切世間，　　無量過患，　　眾生常沒，　三惡趣中，　　皆從癡惑，　　因緣所起，　隨惑流轉，　　不得自在。　　棄捨正法，　行於非法，　　是故當離，　　愚小之人。　猶如御者，　　自折其軸，　　既作惡業，　生地獄中。　　口出惡言，　　恒自傷害，　如持利斧，　　自伐其身。　　不知諸法，　因緣所造，　　隨業受報，　　無能救者。　親近世仙，　　以為善友，　　而便自謂，　修習于空。　　已證無為，　　生斷滅見，　如身器破，　　心亦隨滅。　　多所樂說，　綺飾言辭，　　於此味著，　　終無義利。　雖為毒蛇，　　之所螫害，　　終不令人，　墮于惡趣。　　愚者說法，　　壞人善根，　令無量眾，　　墮于地獄。　　汝等大眾，　應當觀察，　　如是童子，　　今在我前，　往昔已曾，　　供養無量，　　恒河沙數，　諸佛世尊。　　堅固修行，　　求無上智，

【現代漢語翻譯】現代漢語譯本如果擁有人身，卻虛度光陰，那就太可惜了。如果有人能夠聽聞這甚深的佛法，並能生起歡喜和愛樂之心，那麼這個人必定曾經值遇過諸佛，並且決定能夠證得無上菩提（無上覺悟）。如果有人愚癡，被錯誤的見解所矇蔽，斷絕了智慧的生命，遠離了菩提，所以應當捨棄惡知識，親近和恭敬那些明智的人。一切世間有無量的過患，眾生常常沉沒在三惡趣（地獄、餓鬼、畜生）之中，這些都是從愚癡迷惑的因緣所產生的，隨著迷惑而流轉，不能得到自在。他們拋棄正法，而行於非法，所以應當遠離愚癡淺薄的人。這就好像駕車的人自己折斷了車軸一樣，既然造作了惡業，就會墮入地獄之中。口出惡言，常常傷害自己，就像拿著鋒利的斧頭，砍伐自己的身體一樣。他們不知道諸法是因緣所造，隨著業力而受報，沒有人能夠救得了他們。他們親近世俗的仙人，把他們當作善友，卻自以為是在修習空性，已經證得了無為的境界，從而產生了斷滅的見解，就像身體的器皿破碎了，心也隨之滅亡一樣。他們喜歡說很多華麗的言辭，沉迷於此，最終沒有任何意義和利益。即使被毒蛇咬傷，最終也不會讓人墮入惡趣。而愚癡的人說法，卻會破壞他人的善根，使無量眾生墮入地獄。你們大家應當觀察，像這樣的童子，現在在我面前，他往昔曾經供養過無量恒河沙數般的諸佛世尊。他堅定地修行，求取無上的智慧。

【English Translation】 English version If one possesses a human body but wastes it, it is a great pity. If someone can hear this profound Dharma and generate joy and a loving heart, then this person must have encountered all the Buddhas and is destined to attain Anuttara-samyak-sambodhi (supreme enlightenment). If someone is foolish, harmed by wrong views, cutting off the life of wisdom, and far from Bodhi, therefore, one should abandon evil teachers and be close to and respect those who are wise. All the world has immeasurable faults, and sentient beings are often submerged in the three evil realms (hell, hungry ghosts, animals). These all arise from the causes and conditions of ignorance and delusion, flowing with delusion and unable to be free. They abandon the right Dharma and practice non-Dharma, so one should stay away from foolish and shallow people. It is like a charioteer who breaks his own axle. Since they have created evil karma, they will fall into hell. Uttering evil words constantly harms themselves, like holding a sharp axe and cutting their own body. They do not know that all dharmas are created by causes and conditions, and they receive retribution according to their karma, and no one can save them. They are close to worldly immortals, regarding them as good friends, but they think they are practicing emptiness, and have already attained the state of non-action, thus generating the view of annihilation, just like when the vessel of the body is broken, the mind also perishes. They like to speak many flowery words, indulging in them, and ultimately there is no meaning or benefit. Even if bitten by a poisonous snake, it will not ultimately cause one to fall into evil realms. But foolish people who preach the Dharma destroy the good roots of others, causing countless beings to fall into hell. You all should observe that this child, who is now before me, has in the past made offerings to countless Buddhas, as many as the sands of the Ganges River. He has firmly practiced, seeking supreme wisdom.

心不依止，　　一切諸有。　　知眼生邊，　畢竟清凈，　　離諸戲論，　　無所染著。　為欲利益，　　無量眾生，　　演說無上，　現光經典。　　愚人不能，　　修學是法，　于修行者，　　見其過失。　　是故應舍，　愚癡之人，　　不應親近，　　修學是法。　愚癡之人，　　樂於諍論，　　不能勤修，　無諍論行。　　彼諸人等，　　無如理心，　是故不應，　　恭敬稱讚。　　愚癡之人，　懈怠懶惰，　　常行不善，　　身語意業，　無有凈戒、　　智慧多聞，　　常思欲境，　樂於憒鬧。　　汝等應觀，　　如是愚人，　種族及身，　　皆悉鄙惡，　　瞋恚佷戾，　形貌醜陋。　　設生善處，　　身常下劣，　執著我相，　　迷於真理，　　無有智慧，　分別語言，　　聞性空法，　　不生愛樂。　如來世尊，　　久已遠離，　　一切世間，　語言戲論。　　凡夫於此，　　深生染著，　盡其壽命，　　不能了知。　　雖贊持戒，　不修梵行，　　口說於法，　　身行非法，　自說是律，　　常行非律，　　佛教弟子。　著壞色衣，　　破戒之人，　　而披此服，　增長憍慢，　　放逸之心，　　所食信施，　如吞猛火。　　既舍居家，　　無

【現代漢語翻譯】現代漢語譯本心不執著于任何事物，包括一切存在（諸有）。當知道眼睛（眼）的生起和滅去時，就能達到究竟的清凈。遠離一切虛妄的言論（戲論），沒有任何執著和污染。爲了利益無量眾生，宣說無上的、能顯現光明的經典（現光經典）。愚癡的人不能修學這種法門，反而會挑剔修行者的過失。因此，應當遠離愚癡之人，不應親近他們，不應與他們一起修學這種法門。愚癡的人喜歡爭論，不能勤奮地修習無諍論的修行。那些人沒有如理作意的心，所以不應該恭敬和稱讚他們。愚癡的人懈怠懶惰，常常做不善的事情，身、語、意三業都不清凈。他們沒有清凈的戒律、智慧和廣博的見聞，常常思念慾望的境界，喜歡喧鬧。你們應當觀察，像這樣的愚人，他們的種族和身體都卑劣醜惡，充滿嗔恨和乖戾，形貌醜陋。即使他們投生到好的地方，身體也常常是低下的，執著于『我』的觀念（我相），迷惑于真理，沒有智慧。他們不能分辨語言的真諦，聽到『性空』的法門，不會產生喜愛和樂意。如來世尊（如來：佛的稱號，世尊：佛的尊稱）早已遠離一切世間的語言和虛妄的言論。凡夫對此卻深深地執著，即使窮盡一生，也不能理解其中的真諦。他們雖然讚歎持戒，卻不修清凈的梵行（梵行：清凈的行為），口中說著佛法，身體卻做著非法的事情。他們自稱是持律者，卻常常做著違反戒律的事情，他們是佛教的弟子。他們穿著壞色的衣服（著壞色衣：指出家人的袈裟），這些破戒的人，披著這樣的衣服，只會增長他們的驕慢和放逸之心。他們所食用的信徒的佈施，如同吞食猛烈的火焰。既然已經捨棄了家庭，沒有...

【English Translation】 English version The mind does not cling to anything, including all existences (all 'bhavas'). When one knows the arising and ceasing of the eye (eye), one can attain ultimate purity. Being free from all false discourses (dramatic discourses), without any attachment or defilement. For the benefit of immeasurable sentient beings, expounding the supreme, light-manifesting scriptures (present light scriptures). Foolish people cannot practice this Dharma, but instead find fault with those who do. Therefore, one should stay away from foolish people, not be close to them, and not practice this Dharma with them. Foolish people enjoy arguing and cannot diligently practice the conduct of non-contention. Those people do not have a mind of proper reflection, so they should not be respected or praised. Foolish people are lazy and indolent, constantly doing unwholesome deeds, their actions of body, speech, and mind are not pure. They do not have pure precepts, wisdom, or extensive learning, they constantly think of the realm of desires, and enjoy noise and commotion. You should observe that such foolish people, their lineage and bodies are base and vile, full of anger and perversity, and their appearances are ugly. Even if they are born in good places, their bodies are often inferior, they cling to the concept of 'self' ('atman'), are deluded about the truth, and have no wisdom. They cannot discern the true meaning of language, and when they hear the Dharma of 'emptiness' ('shunyata'), they do not generate love or joy. The Tathagata World Honored One (Tathagata: title of the Buddha, World Honored One: honorific title of the Buddha) has long been free from all worldly language and false discourses. Ordinary people, however, are deeply attached to these, and even if they spend their entire lives, they cannot understand the true meaning. Although they praise the upholding of precepts, they do not practice pure conduct (brahmacharya), they speak of the Dharma with their mouths, but their bodies do unlawful things. They claim to be upholders of the Vinaya (Vinaya: monastic rules), but they constantly do things that violate the precepts, they are disciples of Buddhism. They wear the robes of bad color (wearing bad color robes: refers to the robes of monks), these precept-breaking people, wearing such robes, only increase their arrogance and laxity. The offerings they eat from the faithful are like swallowing fierce flames. Since they have abandoned their homes, without...

五欲樂，　又于佛法，　　無勝妙樂，　　樂於雜行，　不離二邊，　　所有意樂，　　皆不清凈。　如是愚人，　　處在大眾，　　猶如野干，　入師子群。　　雖說如是，　　寂靜之法，　不能了知，　　真實空義。　　為眾稱讚，　生貢高心，　　不念大師，　　慚愧謙下。　受不凈物，　　如得摩尼，　　歡喜執持，　心無暫舍。　　是輩下劣，　　雖復出家，　守護威儀，　　執持衣缽，　　但有形像，　無實智慧，　　雖復剃髮，　　不捨噁心，　墮于倒見，　　非沙門法。　　退失寂靜，　涅槃之道，　　亦無沙門，　　所證之果，　無明煩惱，　　不滅微塵，　　遊行聚落，　自稱寂靜。　　愚人無智，　　不知正趣，　心所樂欲，　　皆為不善。　　因利養故，　住阿蘭若，　　不為修習，　　涅槃之因。　惛沈喜睡，　　但念安身，　　常樂修行，　如是等事。　　雖住蘭若，　　經歷多年，　以倒見故，　　失涅槃道，　　終不能得，　沙門道果。　　毀破正見，　　違犯禁戒，　愛好衣服，　　莊嚴其身。　　于諸欲樂，　常生愛染，　　若入城邑，　　現憍慢相，　放縱身業，　　不住威儀。　　或入城邑，　遊行自說，　　彼阿蘭若

【現代漢語翻譯】現代漢語譯本貪戀五欲之樂（色、聲、香、味、觸），對於佛法，沒有比這更殊勝美妙的快樂了，喜歡混雜的修行方式，不離開有和無這兩種極端，所有這些意念和喜好，都是不清凈的。像這樣的愚人，身處大眾之中，就像野狗進入獅子群一樣。雖然口中說著寂靜的佛法，卻不能理解真實的空性之義。因為得到眾人的稱讚，就生起貢高我慢之心，不念及佛陀的教誨，沒有慚愧和謙卑之心。接受不清凈的供養，就像得到摩尼寶珠（如意寶珠，能滿足人們願望的寶珠）一樣，歡喜地執持不放，心中片刻也不捨棄。這些下劣之人，即使出家，守護著外在的威儀，拿著袈裟和缽盂，也只是徒有其表，沒有真實的智慧。雖然剃了頭髮，卻不捨棄心中的惡念，墮入顛倒的見解，不符合沙門（出家修行者）的修行方式。他們退失了寂靜和涅槃之道，也沒有沙門所能證得的果位。無明和煩惱，連微塵都不能消除，卻在聚落（村莊）中，自稱已經達到寂靜。愚人沒有智慧，不知道正確的修行方向，心中所喜愛的，都是不善的。因為貪圖利養的緣故，住在阿蘭若（寂靜處，遠離人群的修行場所），卻不是爲了修習涅槃的因。他們昏沉嗜睡，只想著如何安逸身體，常常喜歡修行這些事情。雖然住在阿蘭若，經歷多年，因為顛倒的見解，失去了涅槃之道，最終也不能得到沙門的道果。他們毀壞正見，違犯戒律，喜愛華麗的衣服，裝飾自己的身體。對於各種慾望和快樂，常常生起貪愛和執著。如果進入城市，就顯現出驕傲自滿的樣子，放縱自己的身業，不遵守威儀。或者進入城市，就自誇說，自己在阿蘭若

【English Translation】 English version Being attached to the five sensual pleasures (form, sound, smell, taste, and touch), and finding no greater joy than these in the Buddha's teachings, they delight in mixed practices, not abandoning the two extremes (existence and non-existence). All such intentions and desires are impure. Such foolish people, when among the assembly, are like jackals entering a lion's den. Though they speak of the peaceful Dharma, they cannot understand the true meaning of emptiness. When praised by the crowd, they become arrogant, forgetting the teachings of the Buddha, and lacking shame and humility. They receive impure offerings as if they had obtained a mani jewel (a wish-fulfilling jewel), holding onto them with joy, never letting go. These inferior beings, even if they have renounced the world, maintain outward appearances, holding their robes and bowls, but they are merely empty shells, lacking true wisdom. Though they have shaved their heads, they do not abandon their evil thoughts, falling into distorted views, which are not in accordance with the practices of a shramana (a renunciate practitioner). They have lost the path to peace and Nirvana, and they do not attain the fruits of a shramana. They cannot extinguish even a speck of dust of ignorance and afflictions, yet they claim to have attained peace in the settlements (villages). Foolish people, lacking wisdom, do not know the correct path of practice, and all their desires are unwholesome. Because of their greed for gain, they dwell in the aranya (a quiet place, a place of practice away from the crowd), but not for the purpose of cultivating the causes of Nirvana. They are drowsy and fond of sleep, only thinking about how to make their bodies comfortable, and they often enjoy such practices. Though they dwell in the aranya for many years, because of their distorted views, they have lost the path to Nirvana, and they will never attain the fruits of a shramana. They destroy right views, violate precepts, love fine clothes, and adorn their bodies. They are always attached to various desires and pleasures. If they enter a city, they display arrogance, indulging in their bodily actions, and not observing proper conduct. Or, when they enter a city, they boast about their time in the aranya.

，　　山窟之中。　汝等當知，　　是我所住，　　徐行低視，　進止安庠。　　發言詭異，　　現羅漢相，　令白衣眾，　　咸相謂言，　　蘭若比丘，　是真聖者。　　或覆在彼，　　阿蘭若處，　見有人來，　　即便指示，　　我於是處，　晝夜經行，　　或施軟草，　　宴坐之所。　或入聚落，　　詣白衣家，　　詐現慇勤，　問訊安隱。　　說於世俗，　　王賊之事，　或以染心，　　于女人前，　　種種方便，　自讚其德，　　我能為世，　　作大福田，　我舍王位，　　出家修道，　　宮人婇女，　皆悉生天。　　彼人聞已，　　益加恭敬，　衣服飲食，　　種種供養。　　大德哀愍，　數來我所。　　貪著美味，　　不知過患，　為魔得便，　　如龜墮網。　　于蘭若眾，　矜高利養，　　輕毀誹謗，　　精進比丘。　心迷名利，　　轉生貪著，　　為活命故，　常行欺誑，　　增長身語，　　不善之業，　若有施主，　　凈心供養，　　由懈怠故，　損減其福。　　如是愚人，　　常生惡欲，　於此空法，　　無順忍心。

「若於我法中，　　能離如是過，　勤修不放逸，　　得此法非難。　于利與非利，　　稱譏苦樂等，　世法不能動，　

【現代漢語翻譯】現代漢語譯本在山洞之中。你們應當知道，這是我居住的地方，緩慢行走，目光下視，進退舉止安詳。說話故作玄虛，顯現羅漢（arhat，已證得阿羅漢果位的修行者）的模樣，讓在家居士們，都互相說道，這蘭若（aranya，指遠離村落的寂靜處）的比丘，是真正的聖者。或者又在那些，阿蘭若（aranya）之處，看見有人來，就立即指著說，我在這裡，白天黑夜都在經行（cankrama，指來回走動的一種修行方式），或者鋪設柔軟的草，作為宴坐的地方。或者進入村落，到在家居士的家中，假裝慇勤，問候是否安好。說一些世俗的事情，關於國王和盜賊的事情，或者以染污的心，在女人面前，用各種方法，讚美自己的德行，說我能為世間，作大福田（punya-ksetra，指能種福報的場所或人），我捨棄王位，出家修道，宮女和嬪妃，都全部昇天了。那些人聽了之後，更加恭敬，衣服飲食，種種供養。大德啊，請您慈悲，常常來我這裡。貪戀美味，不知道其中的過患，被魔所趁，就像烏龜落入網中。在蘭若的僧眾中，自高自大，貪圖利養，輕視譭謗，精進修行的比丘。心中迷惑于名利，轉而產生貪戀，爲了活命，常常行欺騙之事，增長身語，不善的業，如果有施主，以清凈心供養，因為懈怠的緣故，減少了他們的福報。像這樣的愚人，常常生起惡欲，對於這空性的法，沒有順從忍耐的心。

『如果在我的法中，能夠遠離這樣的過失，勤奮修行不放逸，得到這個法並不困難。對於利益和非利益，稱讚和譏諷，痛苦和快樂等，世俗的法不能動搖，

【English Translation】 English version In a mountain cave. You should know, this is where I dwell, walking slowly, with eyes lowered, With composed movements. Speaking in a strange manner, displaying the appearance of an arhat (a perfected being), Causing the laypeople to say to each other, this bhikkhu (monk) of the aranya (a secluded place) , Is a true sage. Or again, in those aranya places, Seeing someone coming, they immediately point and say, 'I am here,' Walking back and forth day and night (cankrama), or spreading soft grass, as a place for sitting in meditation. Or entering a village, going to the homes of laypeople, pretending to be diligent, Asking if they are well. Speaking of worldly matters, about kings and thieves, Or with a defiled mind, in front of women, using various means, Praising their own virtues, saying, 'I can be a great field of merit (punya-ksetra) for the world,' 'I abandoned my throne, left home to cultivate the path, the palace women and concubines,' 'Have all ascended to heaven.' Those people, having heard this, become even more respectful, Offering clothes, food, and various other things. 'Great virtuous one, please have compassion,' 'Come to me often.' Craving delicious flavors, not knowing the faults, Being taken advantage of by Mara (demon), like a turtle falling into a net. Among the sangha (community) of the aranya, Being arrogant, greedy for gain, looking down upon and slandering, the diligent bhikkhus. Their minds are deluded by fame and gain, turning to greed, for the sake of survival, They often engage in deceit, increasing the unwholesome karma of body and speech, If there are donors, who offer with pure hearts, due to their laziness, They diminish their merit. Such foolish people, often give rise to evil desires, Towards this empty dharma (teachings), they have no heart of patient acceptance.

'If in my dharma, one can be free from such faults,' 'Diligently cultivating without negligence, attaining this dharma is not difficult.' 'Towards gain and loss, praise and blame, suffering and joy, etc.,' 'Worldly dharmas cannot move them,'

得此法非難。　觀身不凈想，　　諸蘊瘡疣想，　受食涂瘡想，　　得此法非難。　雖受好衣服，　　亦不生憍慢，　為遮慚恥故，　　得此法非難。　不矜持色力，　　于食無貪著，　為存壽命故，　　得此法非難。　了知諸有空，　　于欲無取捨，　常修空寂行，　　得此法非難。　去一由旬山，　　獨坐修禪定，　觀有為無我，　　得此法非難。　觀眼盡生邊，　　及眼流轉相，　勤修眼凈道，　　得此法非難。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　如是未來世，　　無量諸比丘，　精勤懈怠者，　　一切皆應了。　彼遇善惡友，　　修習不修習，　生信及不信，　　一切皆應了。　彼遇善惡友，　　于諸根盡道，　修習不修習，　　一切皆應了。　若愛樂菩提，　　或一二三月，　后時還退失，　　一切皆應了。　若人聞此法，　　能生愛樂心，　設令時退失，　　還得於凈信。　若人聞此法，　　不能離放逸，　便生是念言，　　此經非佛說。　若人聞此法，　　為魔所攝持，　初雖起信心，　　后則還棄捨。　於法無欣樂，　　虛空求名利，　遊行于聚落，　　贊說陀羅尼，　三昧總持光，　　彼實不

【現代漢語翻譯】現代漢語譯本獲得這種修行方法並不困難。觀察身體是不潔凈的，把五蘊（色、受、想、行、識）看作是瘡和疣，把進食看作是塗抹傷口，獲得這種修行方法並不困難。即使穿著好的衣服，也不會產生驕慢之心，只是爲了遮蔽羞恥，獲得這種修行方法並不困難。不自誇自己的容貌和力量，對於食物沒有貪戀執著，只是爲了維持生命，獲得這種修行方法並不困難。了知一切存在都是空性的，對於慾望沒有取捨之心，常常修習空寂的修行，獲得這種修行方法並不困難。離開村落一由旬（古印度長度單位，約11-16公里）的山中，獨自靜坐修習禪定，觀察有為法是無我的，獲得這種修行方法並不困難。觀察眼睛的生滅變化，以及眼睛的流轉相續，勤奮修習使眼睛清凈的道路，獲得這種修行方法並不困難。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。像這樣，在未來的世代，無數的比丘，無論是精進還是懈怠的，都應該瞭解這些道理。他們遇到善友或惡友，無論是修習還是不修習，產生信心或者不產生信心，都應該瞭解這些道理。他們遇到善友或惡友，對於諸根（眼、耳、鼻、舌、身、意）的止息之道，無論是修習還是不修習，都應該瞭解這些道理。如果有人喜愛菩提（覺悟），即使只有一兩個月或三個月，之後又退失了，都應該瞭解這些道理。如果有人聽聞此法，能夠生起喜愛之心，即使暫時退失了，仍然能夠重新獲得清凈的信心。如果有人聽聞此法，不能夠遠離放逸，就會產生這樣的想法，認為這部經不是佛陀所說。如果有人聽聞此法，被魔所控制，最初雖然生起信心，之後又會捨棄。對於佛法沒有歡喜之心，在虛空中追求名利，在村落中，贊說陀羅尼（總持法門），三昧（禪定）和總持的光明，他們實際上並不瞭解。

【English Translation】 English version Obtaining this Dharma is not difficult. Contemplate the body as impure, regard the aggregates (skandhas) as sores and tumors, View eating as applying ointment to a wound, obtaining this Dharma is not difficult. Even when wearing fine clothes, do not give rise to arrogance, But for the sake of covering shame, obtaining this Dharma is not difficult. Do not boast of one's appearance and strength, have no attachment to food, But for the sake of sustaining life, obtaining this Dharma is not difficult. Understand that all existence is empty, have no grasping or rejecting of desires, Constantly practice the path of emptiness and tranquility, obtaining this Dharma is not difficult. Go one yojana (an ancient Indian unit of distance, about 11-16 kilometers) away from the village into the mountains, sit alone and practice meditation, Contemplate conditioned phenomena as selfless, obtaining this Dharma is not difficult. Observe the arising and ceasing of the eye, and the cycle of the eye's transformations, Diligently practice the path of purifying the eye, obtaining this Dharma is not difficult. The ear, nose, tongue, body, and mind, as well as form, sound, smell, taste, and touch, Even sounds and names, all are like this. Like this, in future generations, countless Bhikkhus (monks), Whether diligent or lazy, all should understand these principles. Whether they encounter good or bad friends, whether they practice or do not practice, Whether they generate faith or do not generate faith, all should understand these principles. Whether they encounter good or bad friends, regarding the path of cessation of the senses (eye, ear, nose, tongue, body, mind), Whether they practice or do not practice, all should understand these principles. If someone loves Bodhi (enlightenment), even for only one, two, or three months, And later falls away, all should understand these principles. If someone hears this Dharma and is able to generate a loving heart, Even if they temporarily fall away, they can still regain pure faith. If someone hears this Dharma and is unable to abandon negligence, They will then have the thought that this sutra is not spoken by the Buddha. If someone hears this Dharma and is possessed by Mara (demon), Although they initially generate faith, they will later abandon it. They have no joy in the Dharma, seek fame and gain in vain, In the villages, they praise Dharani (mantras), The light of Samadhi (meditation) and Dharani, they do not truly understand.

能了。　纏縛於五欲，　　貪求諸世業，　以分別言說，　　誹謗修空者。　無有念慧心，　　盡壽為空過，　愚人舍空法，　　是則為破戒，　當墮阿鼻獄，　　終不得生天。　若於一剎那，　　造立於千塔，　不如聞是經，　　受持四句偈。　以百千華鬘，　　供養于佛塔，　不如聞是經，　　思惟四句偈。　若人造寶塔，　　其數如恒沙，　不如剎那頃，　　思惟於此經。　于百億佛剎，　　散華以供養，　不如剎那頃，　　思惟於此經。　袈裟百萬億，　　奉施於諸佛，　不如剎那頃，　　思惟於此經。　佛眼勝清凈，　　無所不知見，　若愛樂此經，　　當得如來眼。　過去無數劫，　　有佛名然燈，　我為摩納仙，　　持華來供養，　便記我成佛，　　號釋迦牟尼，　當坐于道場，　　演說此經典。　汝時為童子，　　聞我得受記，　歡喜生凈心，　　合掌而發願，　若摩納成佛，　　我當助宣化，　乃至滅度后，　　護持於法藏。　如彼然燈佛，　　所說現光經，　摩納與童子，　　爾時俱聽受。　我曾於往昔，　　以優缽羅華，　供養于彼佛，　　汝時在此會，　即發如是愿，　　於我末法中，　受持此經典，　　廣宣說流佈。

【現代漢語翻譯】現代漢語譯本能夠理解了。被五種慾望纏縛，貪求世俗的功業，用分別的言論，誹謗修習空性的人。沒有正念和智慧的心，一生都白白虛度，愚蠢的人捨棄空性的教法，這就是破戒的行為，將會墮入阿鼻地獄（梵語Avīci，八大地獄中最苦的一個），最終不能升到天界。如果在一剎那間，建造一千座佛塔，也不如聽聞這部經，受持其中的四句偈。用成百上千的花鬘，供養佛塔，也不如聽聞這部經，思惟其中的四句偈。如果有人建造寶塔，數量如恒河沙一樣多，也不如在一剎那間，思惟這部經。在百億佛土中，散花供養，也不如在一剎那間，思惟這部經。用百萬億的袈裟，奉獻給諸佛，也不如在一剎那間，思惟這部經。佛的眼睛無比清凈，沒有什麼不知道、看不見的，如果喜愛這部經，就能得到如來（梵語Tathāgata，佛的十大稱號之一）的眼睛。在過去無數劫以前，有一尊佛名叫然燈佛（梵語Dīpaṃkara），我當時是摩納仙人（梵語Māṇava，指年輕的婆羅門修行者），拿著鮮花來供養，然燈佛就預言我將來會成佛，號為釋迦牟尼（梵語Śākyamuni），將會在菩提道場（梵語Bodhimanda）成道，演說這部經典。你當時是童子，聽到我得到授記，歡喜地生起清凈心，合掌發願，如果摩納仙人成佛，我將幫助他弘揚佛法，乃至他滅度之後，也會護持佛法。就像然燈佛所說的《現光經》一樣，摩納仙人和童子，當時都一起聽受。我曾經在過去，用優缽羅花（梵語utpala，藍色蓮花）供養那尊佛，你當時也在這個法會中，就發了這樣的愿，在我末法時期，受持這部經典，廣泛地宣說和流佈。

【English Translation】 English version Understood. Bound by the five desires, greedily seeking worldly achievements, using discriminatory speech, slandering those who cultivate emptiness. Without mindfulness and wisdom, they waste their entire lives in vain. Foolish people abandon the teachings of emptiness, which is a violation of precepts, and they will fall into Avīci hell (the most painful of the eight great hells), and ultimately will not be able to ascend to the heavens. If in a single moment, one were to build a thousand pagodas, it would not be as beneficial as hearing this scripture and upholding its four-line verse. Offering hundreds and thousands of flower garlands to pagodas is not as beneficial as hearing this scripture and contemplating its four-line verse. If someone were to build pagodas as numerous as the sands of the Ganges River, it would not be as beneficial as contemplating this scripture for a single moment. Scattering flowers in a hundred billion Buddha lands as offerings is not as beneficial as contemplating this scripture for a single moment. Offering millions of billions of robes to all the Buddhas is not as beneficial as contemplating this scripture for a single moment. The Buddha's eyes are supremely pure, knowing and seeing everything. If one loves this scripture, one will attain the eyes of the Tathāgata (one of the ten epithets of a Buddha). In the countless eons of the past, there was a Buddha named Dīpaṃkara. I was then a Māṇava ascetic (a young Brahmin practitioner), bringing flowers as offerings. Dīpaṃkara then prophesied that I would become a Buddha named Śākyamuni, and would attain enlightenment at the Bodhimanda, and expound this scripture. You were then a young boy, hearing that I received the prophecy, joyfully generating a pure mind, and with palms joined, you made a vow that if the Māṇava ascetic becomes a Buddha, you would assist in propagating the Dharma, and even after his passing, you would protect the Dharma treasury. Just like the 'Present Light Sutra' spoken by Dīpaṃkara Buddha, the Māṇava ascetic and the young boy, at that time, both listened and received it. I once in the past, offered utpala flowers (blue lotus) to that Buddha, and you were also in that assembly, and made such a vow, that in my Dharma-ending age, you would uphold this scripture, widely proclaim and disseminate it.

若有聞是法，　　心不生瞋恚，　能受持讀誦，　　是名善丈夫。　汝當於後世，　　持此難聞法，　廣為諸眾生，　　分別其義趣。　我亦於過去，　　正法欲滅時，　持此現光經，　　廣為眾生說。　愚人不勤修，　　於此生誹謗，　我雖聞此言，　　亦不生瞋恚。　我常修忍力，　　饒益諸世間，　由忍力成就，　　相好莊嚴身。　童子汝當觀，　　佛身妙圓滿，　金色最清凈，　　皆從忍力生。　我足指按地，　　震動無邊剎，　眾生不顛墜，　　皆從忍力生。　我從一毛孔，　　出百千光明，　清凈照一切，　　皆由勝忍力。　羅剎甚可畏，　　吸人精氣者，　常慈心敬我，　　皆由勝忍力。　我所有眷屬，　　善能調伏心，　尊重於如來，　　皆由勝忍力。　百千諸音樂，　　遍於大眾中，　稱讚佛功德，　　皆由勝忍力。　百千諸龍王，　　瞋毒甚可畏，　見佛生歡喜，　　皆由勝忍力。　羅叉夜叉等，　　持百千華鬘，　悉來供養我，　　皆由勝忍力。　無量百千剎，　　現在諸如來，　稱讚我功德，　　皆由勝忍力。　八千鳩槃荼，　　及阿吒嚩迦，　散華供養我，　　皆由勝忍力。　六十百俱胝，　　諸夜叉王等，　悉來供

【現代漢語翻譯】現代漢語譯本如果有人聽聞此法，心中不生嗔恨，能夠接受、持守、讀誦，這樣的人就稱為善男子。你應當在後世，秉持這難以聽聞的佛法，廣泛地為眾生，分別解說其中的意義和旨趣。我也在過去，正法將要滅絕的時候，秉持這部《現光經》，廣泛地為眾生宣說。愚昧的人不勤奮修行，反而對此產生誹謗，我即使聽到這些言論，也不會生起嗔恨。我常常修習忍辱的力量，饒益世間的一切眾生，由於忍辱的力量成就，才有了相好莊嚴的身體。童子，你應當觀察，佛的身體是多麼的微妙圓滿，金色的光澤最為清凈，這一切都是從忍辱的力量產生的。我用腳趾按壓地面，能夠震動無邊的世界，而眾生不會因此顛倒墜落，這都是從忍辱的力量產生的。我從一個毛孔中，能夠發出百千光明，清凈地照耀一切，這都是由於殊勝的忍辱力量。羅剎（一種惡鬼）非常可怕，是吸取人的精氣者，他們常常以慈悲心尊敬我，這都是由於殊勝的忍辱力量。我所有的眷屬，都能夠很好地調伏自己的心，尊重如來（佛的稱號），這都是由於殊勝的忍辱力量。百千種音樂，遍佈于大眾之中，稱讚佛的功德，這都是由於殊勝的忍辱力量。百千條龍王，嗔恨的毒性非常可怕，見到佛卻生起歡喜心，這都是由於殊勝的忍辱力量。羅剎（一種惡鬼）、夜叉（一種守護神）等，拿著百千種花鬘，都來供養我，這都是由於殊勝的忍辱力量。無量百千的世界，現在有諸多的如來（佛的稱號），都在稱讚我的功德，這都是由於殊勝的忍辱力量。八千鳩槃荼（一種惡鬼），以及阿吒嚩迦（一種夜叉），散花供養我，這都是由於殊勝的忍辱力量。六十百俱胝（數量單位，表示極多）的夜叉王等，都來供養我，這都是由於殊勝的忍辱力量。

【English Translation】 English version If anyone hears this Dharma, and does not generate anger in their heart, and is able to accept, uphold, and recite it, such a person is called a good man. You should, in future generations, uphold this Dharma that is difficult to hear, and widely for all sentient beings, explain its meaning and purpose. I also, in the past, when the Right Dharma was about to perish, upheld this 'Present Light Sutra', and widely proclaimed it for all sentient beings. Ignorant people do not diligently cultivate, but instead generate slander against it, even if I hear these words, I will not generate anger. I constantly cultivate the power of patience, benefiting all beings in the world, and due to the accomplishment of the power of patience, I have a body adorned with excellent marks. Child, you should observe, how wonderfully perfect the Buddha's body is, the golden luster is most pure, all of this is produced from the power of patience. When I press the ground with my toe, I can shake boundless worlds, and sentient beings will not fall or be overturned, all of this is produced from the power of patience. From one of my pores, I can emit hundreds of thousands of lights, which purely illuminate everything, all of this is due to the superior power of patience. Rakshasas (a type of demon) are very frightening, they are those who absorb people's essence, they often respect me with a compassionate heart, all of this is due to the superior power of patience. All of my retinue are able to well subdue their minds, and respect the Tathagata (title of the Buddha), all of this is due to the superior power of patience. Hundreds of thousands of kinds of music, pervade the great assembly, praising the Buddha's merits, all of this is due to the superior power of patience. Hundreds of thousands of Dragon Kings, whose poison of anger is very frightening, upon seeing the Buddha, generate joy, all of this is due to the superior power of patience. Rakshasas (a type of demon), Yakshas (a type of guardian deity), etc., holding hundreds of thousands of flower garlands, all come to make offerings to me, all of this is due to the superior power of patience. In countless hundreds of thousands of worlds, there are now many Tathagatas (title of the Buddha), all praising my merits, all of this is due to the superior power of patience. Eight thousand Kumbhandas (a type of demon), and Atavakas (a type of Yaksha), scatter flowers to make offerings to me, all of this is due to the superior power of patience. Sixty hundred kotis (a unit of number, indicating a very large number) of Yaksha Kings, etc., all come to make offerings to me, all of this is due to the superior power of patience.

養我，　　皆由勝忍力。　復有千龍王，　　摩那娑伽等，　赤真珠奉我，　　皆由勝忍力。　百千兜牟盧，　　及與尸棄毗，　音樂供養我，　　皆由勝忍力。　百千鳩槃荼，　　毗盧釋迦等，　香華供養我，　　皆由勝忍力。　持大地龍王，　　示現於半身，　合掌恭敬我，　　皆由勝忍力。　有百千俱胝，　　無身羅怙等，　凈心供養我，　　皆由勝忍力。　童子汝當觀，　　如來光所照，　離苦得安樂，　　皆由勝忍力。　百千三暮多，　　風天遍虛空，　雨香供養我，　　皆由勝忍力。　百千諸天眾，　　散天華供養，　悉舍諸愛著，　　親近於如來。　汝觀佛神通，　　所說施戒聲，　周聞於一切，　　皆由勝忍力。　演說蘊界聲，　　及四諦音聲，　周聞於一切，　　皆由勝忍力。　由我神通力，　　聞空中演說，　眼盡邊寂靜，　　生邊亦復然。　由我神通力，　　聞空中演說，　眼從因緣生，　　無來亦無去。　由我神通力，　　聞空中演說，　眼觀察寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼盡邊寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼邊際寂靜，　　諸佛由是生。　由我神通力，　

【現代漢語翻譯】現代漢語譯本養育我，都是因為殊勝的忍辱之力。還有千位龍王，如摩那娑伽（Manasaga，意為『意生』）等，他們用赤真珠供奉我，都是因為殊勝的忍辱之力。成百上千的兜牟盧（Daumulu，一種樂器）以及尸棄毗（Sikhibi，一種樂器），用音樂供養我，都是因為殊勝的忍辱之力。成百上千的鳩槃荼（Kumbhanda，意為『甕形鬼』）和毗盧釋迦（Virupaksha，意為『雜色眼』），用香花供養我，都是因為殊勝的忍辱之力。持大地龍王，顯現半身，合掌恭敬我，都是因為殊勝的忍辱之力。有成百上千俱胝（koti，意為『千萬』）的無身羅怙（Rahula，意為『覆障』）等，他們以清凈心供養我，都是因為殊勝的忍辱之力。童子，你應當觀察，如來光芒所照耀之處，眾生離苦得安樂，都是因為殊勝的忍辱之力。成百上千的三暮多（Samuta，意為『風』），風天遍佈虛空，降下香雨供養我，都是因為殊勝的忍辱之力。成百上千的諸天眾，散佈天花供養，都捨棄了各種愛慾執著，親近於如來。你觀察佛的神通，所宣說的佈施和戒律之聲，周遍傳聞於一切，都是因為殊勝的忍辱之力。演說蘊、界之聲，以及四諦的音聲，周遍傳聞於一切，都是因為殊勝的忍辱之力。由於我的神通力，聽聞空中演說，眼睛的盡頭是寂靜，生的盡頭也是如此。由於我的神通力，聽聞空中演說，眼睛從因緣而生，無來也無去。由於我的神通力，聽聞空中演說，眼睛觀察寂靜，諸佛由此而生。由於我的神通力，聽聞空中演說，眼睛的盡頭是寂靜，諸佛由此而生。由於我的神通力，聽聞空中演說，眼睛的邊際是寂靜，諸佛由此而生。由於我的神通力，

【English Translation】 English version Nourishing me, all is due to the power of superior patience. There are also a thousand dragon kings, such as Manasaga (meaning 'mind-born'), who offer me red pearls, all due to the power of superior patience. Hundreds of thousands of Daumulu (a musical instrument) and Sikhibi (a musical instrument), offer me music, all due to the power of superior patience. Hundreds of thousands of Kumbhanda (meaning 'pot-shaped ghost') and Virupaksha (meaning 'variegated eyes'), offer me fragrant flowers, all due to the power of superior patience. The dragon king who holds the earth, appears in half his body, and respectfully joins his palms to me, all due to the power of superior patience. There are hundreds of thousands of kotis (meaning 'ten million') of bodiless Rahula (meaning 'fetter') and others, who offer me with pure hearts, all due to the power of superior patience. Child, you should observe, where the light of the Tathagata shines, beings are freed from suffering and attain happiness, all due to the power of superior patience. Hundreds of thousands of Samuta (meaning 'wind'), the wind gods pervade the void, raining down fragrant rain to offer me, all due to the power of superior patience. Hundreds of thousands of heavenly beings, scatter heavenly flowers as offerings, all abandoning their attachments and desires, and draw near to the Tathagata. You observe the Buddha's spiritual powers, the sound of giving and precepts that are spoken, heard everywhere, all due to the power of superior patience. The sound of the aggregates and realms, and the sound of the Four Noble Truths, are heard everywhere, all due to the power of superior patience. Due to my spiritual power, hearing the teachings spoken in the air, the end of the eye is stillness, and the end of birth is also the same. Due to my spiritual power, hearing the teachings spoken in the air, the eye arises from conditions, it neither comes nor goes. Due to my spiritual power, hearing the teachings spoken in the air, the eye observes stillness, and the Buddhas are born from this. Due to my spiritual power, hearing the teachings spoken in the air, the end of the eye is stillness, and the Buddhas are born from this. Due to my spiritual power, hearing the teachings spoken in the air, the boundary of the eye is stillness, and the Buddhas are born from this. Due to my spiritual power,

聞空中演說，　眼生邊寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼流轉寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼無生寂靜，　　諸佛由是生。　由我神通力，　　聞空中演說，　眼寂滅寂靜，　　諸佛由是生。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　貪瞋癡忿覆，　　嫉妒及諂誑，　貢高憍慢等，　　廣說亦復然。」

爾時月光童子聞說如是最勝之法，歡喜合掌而白佛言：「世尊！我于明日欲請如來並諸大眾，唯愿哀愍而受我食。」

爾時世尊知彼童子意樂清凈，亦知饒益無量眾生，起大慈心默然受請。是時童子即從坐起，頂禮佛足右繞三匝，歡喜還家。與其眷屬及諸天、龍、夜叉、羅剎、鳩槃荼等，皆共嚴飾王舍大城。於四衢道張施彩幔，其幔高廣普覆一切，金繩交絡珠纓垂布，師子幡帶金藥鉤鬘，百千萬種而校飾之。復有寶華其色殊特，叢廁錯糅以為華鬘，薝蔔迦華鬘、目真鄰陀華鬘，如是種種無量無數，于寶帳間周匝垂下，普遍大會一切莊嚴。又于其下敷諸床座，燒眾寶香，畢力迦香、都摩遮香、栴檀鬱金清凈悅意，如是種種和合妙香而為供養。復以香水遍灑街道，雜華覆地處處充滿。爾時諸天童女

【現代漢語翻譯】現代漢語譯本聽聞空中宣說佛法，眼根生起時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根流轉時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根無生時即是寂靜，諸佛由此而生。憑藉我的神通力，聽聞空中宣說佛法，眼根寂滅時即是寂靜，諸佛由此而生。耳、鼻、舌、身、意，色、聲、香、味、觸，乃至音聲和名相，一切都是如此。貪、嗔、癡、忿怒、覆藏，嫉妒以及諂媚、欺誑，貢高、驕慢等等，廣而言之也是如此。

當時，月光童子聽聞如此殊勝的佛法，歡喜地合掌對佛說：『世尊！我明日想請如來和諸位大眾接受我的供養，希望您能慈悲應允。』

當時，世尊知道這位童子心意清凈，也知道這能利益無量眾生，便以大慈悲心默然接受邀請。這時，童子立即從座位起身，頂禮佛足，右繞三圈，歡喜地回家。他與眷屬以及諸天、龍、夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，一種惡鬼）、鳩槃荼（Kumbhanda，一種食人鬼）等，一同裝飾王舍大城。在四通八達的道路上張掛彩幔，彩幔高廣，覆蓋一切，金繩交錯，珠纓垂掛，獅子幡帶，金藥鉤鬘，用百千萬種裝飾品來點綴。還有寶華，顏色殊特，叢聚交錯，形成花鬘，薝蔔迦花鬘（Champaka，一種黃色的花）、目真鄰陀花鬘（Muchilinda，一種樹名），如此種種無量無數，在寶帳之間，周匝垂下，普遍莊嚴整個大會。又在下面鋪設床座，焚燒各種寶香，畢力迦香（Priyangu，一種香料）、都摩遮香（Tagara，一種香料）、栴檀鬱金香，清凈悅意，用如此種種和合的妙香來供養。又用香水遍灑街道，雜花覆蓋地面，處處充滿。當時，諸天童女

【English Translation】 English version Hearing the Dharma expounded in the sky, The arising of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The turning of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The non-arising of the eye is itself stillness, and from this the Buddhas are born. Through my spiritual power, hearing the Dharma expounded in the sky, The extinction of the eye is itself stillness, and from this the Buddhas are born. Ear, nose, tongue, body, mind, form, sound, smell, taste, touch, Even sounds and names, all are like this. Greed, hatred, delusion, anger, concealment, jealousy, flattery, and deceit, Arrogance, pride, and so on, broadly speaking, are also like this.

At that time, the Moonbeam Youth, having heard such supreme Dharma, joyfully joined his palms and said to the Buddha: 'World Honored One! Tomorrow I wish to invite the Tathagata and all the assembly to accept my offering. I beseech you to have compassion and accept my meal.'

At that time, the World Honored One, knowing that the youth's intention was pure and that it would benefit countless beings, accepted the invitation in silence with great compassion. Then, the youth immediately rose from his seat, bowed at the Buddha's feet, circumambulated him three times to the right, and joyfully returned home. He, along with his family and the gods, dragons, yakshas (Yaksha, a type of guardian deity), rakshasas (Rakshasa, a type of demon), kumbhandas (Kumbhanda, a type of man-eating demon), and others, all together decorated the great city of Rajagriha. On the crossroads, they hung colorful canopies, which were high and wide, covering everything. Golden ropes were intertwined, pearl tassels were hanging down, lion banners, golden medicine hook garlands, and hundreds of thousands of decorations adorned it. There were also precious flowers of unique colors, clustered and mixed to form garlands, champaka (Champaka, a type of yellow flower) garlands, muchilinda (Muchilinda, a type of tree) garlands, and so on, countless and immeasurable, hanging down all around the jeweled tents, universally adorning the entire assembly. Underneath, they laid out beds and seats, burned various precious incenses, priyangu (Priyangu, a type of spice) incense, tagara (Tagara, a type of spice) incense, sandalwood and turmeric incense, pure and pleasing, using such various blended wonderful incenses as offerings. They also sprinkled fragrant water on the streets, covering the ground with various flowers, filling every place. At that time, the celestial maidens

、阿修羅女、摩睺羅女，其數無量心生歡喜，為欲成就菩提因故，俱來嚴飾最勝大城。月光童子知是城中普遍嚴凈，食時已到前白佛言：「愿為利益諸眾生故入是城。」

爾時如來與其大眾前入城門，當下足時，城中大地普皆震動，周遍十方百千億剎悉亦震動。於是時中，盲者能視、苦者得樂、聾者能聽、色下劣者得妙好色、無財物者而得財物、無子得子、無衣得衣、無金寶者得諸金寶、無親屬者得諸親屬，若乏一切嚴身具者普皆令得嚴身之具。復有諸鳥，拘抧羅鳥、鸚鵡孔雀、舍利迦羅，是諸眾鳥見如來已，生歡喜心出勝妙音，聞是音者能令意悅。如來複以神通之力，化作無量薝蔔迦樹，百千眾生持彼凈華並餘妙香散佛供養。復有百千阿修羅女、摩醯首羅，持赤真珠及栴檀末，于如來上歡喜奉散。阿修羅眾及余諸天執持寶蓋，皆是黃金白銀之所校飾，于虛空中覆如來上。世尊復以神變之力化作無量栴檀香樹、百千金剛樹、寶器衣服如是等樹無量無邊，珍寶莊嚴華葉繁茂，一切眾生福德之果而共成熟，微風吹動最勝妙香，流溢普遍無量佛土，百千眾生俱持散佛。如是無量情與非情，皆是如來神通道力之所變化。若有希求，以神變故隨彼意樂悉令充足。佛入城時，一切大眾于虛空中聞殊妙聲，其聲演暢不可思議，

【現代漢語翻譯】現代漢語譯本：阿修羅女、摩睺羅女，她們的數量無量無邊，心中充滿歡喜，爲了成就菩提的因緣，一同前來裝飾最殊勝的城市。月光童子知道這座城市已經普遍莊嚴清凈，吃飯的時間到了，便上前稟告佛陀說：『爲了利益一切眾生，愿您進入這座城市。』這時，如來和他的大眾一起進入城門，當腳踏入城門時，城中的大地普遍震動，周遍十方百千億的剎土也都震動起來。在這個時候，盲人能夠看見，受苦的人得到快樂，聾子能夠聽見，容貌醜陋的人變得美貌，沒有財物的人得到財物，沒有孩子的人得到孩子，沒有衣服的人得到衣服，沒有金銀珠寶的人得到各種金銀珠寶，沒有親屬的人得到親屬，缺少一切裝飾品的人都得到裝飾品。還有各種鳥類，如拘抧羅鳥（布穀鳥）、鸚鵡、孔雀、舍利迦羅（鹙鳥），這些鳥見到如來后，心生歡喜，發出美妙的聲音，聽到這些聲音的人能夠感到心情愉悅。如來又以神通之力，化現出無量的薝蔔迦樹（黃玉蘭樹），成百上千的眾生拿著清凈的花朵和其餘的妙香，散佈供養佛陀。又有成百上千的阿修羅女、摩醯首羅（大自在天），拿著赤色的珍珠和栴檀末，歡喜地在如來身上散佈。阿修羅眾和其餘諸天手持寶蓋，這些寶蓋都是用黃金白銀裝飾的，在虛空中覆蓋在如來上方。世尊又以神變之力化現出無量的栴檀香樹、成百上千的金剛樹、寶器衣服等樹，數量無量無邊，用珍寶裝飾，花葉繁茂，一切眾生的福德之果都成熟了，微風吹動，最殊勝的妙香，流溢普遍到無量的佛土，成百上千的眾生一同拿著花散佈供養佛陀。像這樣無量有情和無情的事物，都是如來神通力量所變化出來的。如果有任何希求，因為佛陀的神通變化，都能隨他們的心意而得到滿足。佛陀進入城市時，一切大眾在虛空中聽到殊勝美妙的聲音，那聲音宣揚著不可思議的道理。

【English Translation】 English version: The Asura women and the Mahoraga women, their numbers immeasurable, with hearts full of joy, came together to adorn the most magnificent city, for the sake of achieving the cause of Bodhi. The Moonbeam Youth, knowing that the city was universally adorned and purified, and that the time for the meal had arrived, approached the Buddha and said, 'For the benefit of all sentient beings, may you enter this city.' At that time, the Tathagata and his assembly entered the city gate. As his feet touched the ground, the earth in the city shook universally, and the hundred thousand billion lands throughout the ten directions also shook. At that moment, the blind could see, the suffering found joy, the deaf could hear, those of inferior appearance gained beautiful forms, the poor obtained wealth, the childless had children, the naked received clothing, those without gold and jewels acquired them, those without relatives found kin, and those lacking any adornments received them. Furthermore, various birds, such as the Kokila (cuckoo) birds, parrots, peacocks, and Sarika (mynah) birds, upon seeing the Tathagata, felt joy and emitted wonderful sounds, which brought delight to those who heard them. The Tathagata, through his divine power, manifested countless Champaka (Magnolia) trees, and hundreds of thousands of beings, holding pure flowers and other exquisite fragrances, scattered them in offering to the Buddha. Moreover, hundreds of thousands of Asura women and Mahesvara (Great Lord) women, holding red pearls and sandalwood powder, joyfully scattered them upon the Tathagata. The Asura assembly and other devas held jeweled canopies, adorned with gold and silver, covering the Tathagata in the sky. The World Honored One, through his divine transformation, manifested countless sandalwood trees, hundreds of thousands of Vajra (diamond) trees, and trees bearing jeweled vessels and clothing, immeasurable and boundless, adorned with treasures, with flourishing flowers and leaves. The fruits of all beings' merits ripened together, and a gentle breeze carried the most exquisite fragrance, spreading throughout countless Buddha lands, and hundreds of thousands of beings together scattered flowers in offering to the Buddha. Thus, all sentient and non-sentient things were transformed by the Tathagata's divine power. If there was any desire, through the divine transformation, it was fulfilled according to their wishes. As the Buddha entered the city, all the assembly in the sky heard wondrous sounds, which proclaimed inconceivable teachings.

亦復不知彼從何出，以百千頌宣說諸法：

「爾時世尊方入城，　　空中有聲如是說，　了貪盡邊常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪生邊常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪邊際常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪寂靜常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪流轉常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪無有常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪無生常空寂，　　證其實性得菩提。　爾時世尊方入城，　　空中有聲如是說，　了貪寂滅常空寂，　　證其實性得菩提。　瞋癡忿覆並嫉誑，　　諂曲貢高憍慢憂，　苦集滅道及有情，　　童男童女並婦女，　丈夫養育兼六根，　　六塵四大性事物，　世間苦蘊界世生，　　音聲名等亦如是。　法王演說微妙音，　　一切眾生悉歡喜，　諸天世人共聞已，　　樂欲住于如來乘。　爾時世尊方入城，　　空中有聲如是說，　佛于施力深愛樂，　　由施力故證菩提。

【現代漢語翻譯】現代漢語譯本也不知道它們從何處來，用成百上千的頌歌宣說諸法：『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的盡頭，常處於空寂，證得實性，獲得菩提（覺悟）。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的生起，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的邊際，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的寂靜，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的流轉，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的無有，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的無生，常處於空寂，證得實性，獲得菩提。』『那時，世尊正進入城中，空中傳來這樣的聲音：『了悟貪慾的寂滅，常處於空寂，證得實性，獲得菩提。』嗔恨、愚癡、憤怒、覆藏、嫉妒、欺誑，諂媚、彎曲、貢高、驕慢、憂愁，苦、集、滅、道以及有情（眾生），童男、童女以及婦女，丈夫、養育以及六根（眼、耳、鼻、舌、身、意），六塵（色、聲、香、味、觸、法）、四大（地、水、火、風）的性質事物，世間的苦蘊、界、世、生，音聲、名稱等也是如此。法王（佛陀）演說微妙的音聲，一切眾生都歡喜，諸天和世人共同聽聞后，都樂於安住于如來乘（佛的教法）。那時，世尊正進入城中，空中傳來這樣的聲音：佛陀對於佈施的力量深愛樂，由於佈施的力量而證得菩提。

【English Translation】 English version Also not knowing from where they come, proclaiming all dharmas with hundreds of thousands of verses: 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the end of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi (enlightenment).' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the arising of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the boundary of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the stillness of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the flowing of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the non-existence of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the non-arising of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' 'At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: 'Understanding the cessation of greed, always being in emptiness and tranquility, realizing the true nature, attaining Bodhi.' Hatred, ignorance, anger, concealment, jealousy, deceit, Flattery, crookedness, arrogance, pride, sorrow, Suffering, accumulation, cessation, path, and sentient beings, Young boys, young girls, and women, Husbands, nurturing, and the six senses (eyes, ears, nose, tongue, body, mind), The six dusts (form, sound, smell, taste, touch, dharma), the nature of the four great elements (earth, water, fire, wind), The world's aggregates of suffering, realms, world, and birth, Sounds, names, and so on are also like this. The Dharma King (Buddha) proclaims the subtle sound, All sentient beings are delighted, The gods and people of the world, having heard it together, Are happy to abide in the Tathagata's vehicle (Buddha's teachings). At that time, the World Honored One was entering the city, and a voice in the sky spoke thus: The Buddha deeply loves the power of giving, and through the power of giving, attains Bodhi.

爾時世尊方入城，　　空中有聲如是說，　佛于凈戒深愛樂，　　由凈戒力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于忍辱深愛樂，　　由忍辱力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于精進深愛樂，　　由精進力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于禪定深愛樂，　　由禪定力證菩提。　爾時世尊方入城，　　空中有聲如是說，　佛于智慧深愛樂，　　由智慧力證菩提。　神通福德智住力，　　方便色力名稱力，　業因緣友凈信聞，　　施相應力寂靜力，　調伏實際諦善力，　　所畏歡喜利愛樂，　慈悲喜捨忍無惱，　　空無相等亦如是。　十力聖主天中尊，　　功德名聞無等量，　當入勝城初下足，　　廣為饒益諸眾生。　昔於三有修凈業，　　增長諸天眾善行，　一切世間普宗仰，　　聞我此說咸歡喜。　如來入城當下足，　　城邑大地皆震動，　咸睹世尊清凈光，　　靡不渴仰生欣躍。　世尊入城廣饒益，　　人天大眾心歡喜，　地及空行三有中，　　皆嘆如來善安樂。　世尊足輪初按地，　　凈光普照未曾有，　善馬城中出妙聲，　　眾鳥于空亦歡喜。　復有清凈女人眾，　　手足環釧及瓔鬘，

【現代漢語翻譯】現代漢語譯本當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛清凈的戒律，憑藉清凈戒律的力量證得菩提（覺悟）。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛忍辱，憑藉忍辱的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛精進，憑藉精進的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛禪定，憑藉禪定的力量證得菩提。當時，世尊正要進入城中，空中傳來這樣的聲音：佛陀深深喜愛智慧，憑藉智慧的力量證得菩提。神通、福德、智慧的住力，方便、色身、名稱的力量，業、因緣、善友、清凈的信心、聽聞，佈施相應的力量、寂靜的力量，調伏、實際、真諦、善的力量，所畏懼的、歡喜的、利益的、愛樂的，慈悲、喜舍、忍辱、無惱，空、無相、無愿等也是如此。具有十力的聖主，天界中最尊貴的，功德和名聲無可比量，當進入殊勝的城池初次下足時，將廣泛地饒益一切眾生。過去在三有（欲界、色界、無色界）中修習清凈的善業，增長諸天眾的善行，一切世間都普遍地敬仰他，聽到我這樣說都感到歡喜。如來進入城池將要下足時，城邑和大地都震動起來，都看到世尊清凈的光芒，沒有不渴望仰慕而生起欣喜的。世尊進入城池廣泛地饒益眾生，人天大眾心中都歡喜，地上和空行以及三有中的眾生，都讚歎如來善妙安樂。世尊的足輪初次按在地上，清凈的光芒普遍照耀，前所未有，善馬城中發出美妙的聲音，眾鳥在空中也感到歡喜。還有清凈的女人眾，手足佩戴著環釧和瓔珞，

【English Translation】 English version At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves pure precepts, and by the power of pure precepts, he attained Bodhi (enlightenment).' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves patience, and by the power of patience, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves diligence, and by the power of diligence, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves meditation, and by the power of meditation, he attained Bodhi.' At that time, as the World Honored One was about to enter the city, a voice in the sky spoke thus: 'The Buddha deeply loves wisdom, and by the power of wisdom, he attained Bodhi.' The power of supernatural abilities, merit, and wisdom; the power of skillful means, physical form, and reputation; The power of karma, conditions, good friends, pure faith, and hearing; the power of giving, the power of tranquility; The power of taming, reality, truth, and goodness; the power of what is feared, what is joyful, what is beneficial, and what is loved; Loving-kindness, compassion, joy, equanimity, patience, and non-annoyance; emptiness, signlessness, wishlessness, and so on are also like this. The holy lord with ten powers, the most honored in the heavens, whose merits and fame are immeasurable, When he first sets foot in the magnificent city, he will extensively benefit all sentient beings. In the past, he cultivated pure deeds in the three realms of existence (desire realm, form realm, formless realm), increasing the good deeds of the heavenly beings, All the world universally reveres him, and hearing me say this, they all feel joy. When the Tathagata enters the city and is about to set foot, the city and the earth all shake, All see the pure light of the World Honored One, and none do not yearn and rejoice. The World Honored One enters the city and extensively benefits beings, the masses of humans and gods are all joyful, Those on the ground, those who travel in the sky, and those in the three realms, all praise the Tathagata's good peace and happiness. When the World Honored One's foot wheel first touches the ground, pure light shines everywhere, unprecedented, A wonderful sound comes from the city of Good Horses, and the birds in the sky also rejoice. There are also pure groups of women, with bracelets and necklaces on their hands and feet,

如是種種寶莊嚴，　　不擊自生微妙響。　各各互來相慶美，　　同聲共嘆勝吉祥，　聾盲殘缺得諸根，　　皆是如來殊勝果。　世尊入城咸慶悅，　　天人散華以供養，　普遍空中出妙聲，　　無量諸天大歡喜。　復有失念諸眾生，　　狂亂已除相慶慰，　女人懷妊生憂懼，　　蒙光離苦得安樂。　或有慚愧諸男女，　　為說離於垢染法，　皆生歡喜清凈心，　　頂禮最勝牟尼足。　或求如來無上道，　　或求菩薩聲聞乘，　猶入最勝栴檀城，　　瞻仰尊容自欣慶。　佛慧善了於他行，　　隨順世間作饒益，　殊勝法財與菩薩，　　上妙珍寶施眾生。

「世尊當入城，　　空中如是說，　若愛眼盡邊，　　于佛能尊重。　世尊當入城，　　空中如是說，　若愛眼盡邊，　　于佛生凈信，　若愛眼盡邊，　　得佛不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得法不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得僧不壞信，　于凈信相續，　　由觀眼盡邊。　若愛眼盡邊，　　得戒無取著，　于凈戒相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣貪慾，　舍離貪相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣瞋恚，

【現代漢語翻譯】現代漢語譯本各種各樣珍寶裝飾的（地方），不用敲擊自然發出美妙的聲音。它們各自互相慶賀讚美，同聲讚歎無比吉祥。聾子、瞎子、殘疾人恢復了各種感官，這都是如來（Tathagata，佛的稱號）殊勝的果報。世尊（Bhagavan，佛的稱號）進入城市，大家都歡喜慶賀，天人們散花供養。普遍的空中發出美妙的聲音，無數的天人都非常歡喜。還有那些失去正念的眾生，他們的狂亂已經消除，互相慶賀安慰。懷孕的婦女因為恐懼而憂愁，蒙受佛光照耀，脫離痛苦得到安樂。有些感到慚愧的男女，佛為他們宣說脫離污垢染著的方法。他們都生起歡喜清凈的心，頂禮最殊勝的牟尼（Muni，佛的稱號）的腳。有人尋求如來無上的道，有人尋求菩薩（Bodhisattva，追求佛果的修行者）或聲聞乘（Sravaka-yana，聽聞佛法而修行的乘），他們就像進入最殊勝的栴檀（candana，一種香木）城，瞻仰佛的尊容，自己感到欣慰慶幸。佛的智慧善於瞭解他人的行為，順應世間來利益眾生，將殊勝的法財給予菩薩，將上妙的珍寶佈施給眾生。

『世尊將要入城，』空中這樣說道，『如果愛惜眼睛直到盡頭，就能對佛產生尊重。』『世尊將要入城，』空中這樣說道，『如果愛惜眼睛直到盡頭，就能對佛產生清凈的信心。』『如果愛惜眼睛直到盡頭，就能得到對佛不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對法（Dharma，佛法）不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對僧（Sangha，佛教僧團）不壞的信心，』『對於清凈的信心相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能得到對戒律（Sila，佛教戒律）沒有執著的態度，』『對於清凈的戒律相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能脫離惡趣的貪慾，』『舍離貪慾相續不斷，是因為觀察眼睛直到盡頭。』『如果愛惜眼睛直到盡頭，就能脫離惡趣的瞋恚，』

【English Translation】 English version Such various jeweled adornments, without being struck, produce subtle sounds. Each one comes to celebrate and praise the beauty, together they exclaim the supreme auspiciousness. The deaf, blind, and disabled regain their faculties, all are the extraordinary results of the Tathagata (the Buddha). The Bhagavan (the Buddha) enters the city, everyone rejoices and celebrates, gods and humans scatter flowers as offerings. Wonderful sounds emanate throughout the sky, countless gods are greatly delighted. Moreover, those beings who had lost their mindfulness, their madness is now removed, and they comfort each other. Women who are pregnant and fearful, by receiving the light, are freed from suffering and attain peace. Some men and women who feel ashamed, the Buddha speaks to them the Dharma (teachings) of detachment from defilements. They all generate joyful and pure minds, and bow at the feet of the most supreme Muni (the Buddha). Some seek the unsurpassed path of the Tathagata, some seek the Bodhisattva (one who seeks Buddhahood) or Sravaka-yana (the path of the hearers) path, They are like entering the most excellent candana (sandalwood) city, gazing upon the honored countenance, they feel joy and happiness. The Buddha's wisdom is skilled in understanding the actions of others, acting in accordance with the world to benefit beings, Bestowing the excellent Dharma wealth to Bodhisattvas, and giving supreme treasures to all beings.

'The Bhagavan is about to enter the city,' thus it is said in the sky, 'If one cherishes the eyes to the very end, one can respect the Buddha.' 'The Bhagavan is about to enter the city,' thus it is said in the sky, 'If one cherishes the eyes to the very end, one can generate pure faith in the Buddha.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Buddha,' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Dharma (teachings),' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain indestructible faith in the Sangha (Buddhist community),' 'For the continuity of pure faith, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can obtain non-attachment to the precepts (Sila, moral conduct),' 'For the continuity of pure precepts, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can be free from the greed of the evil realms,' 'Abandoning the continuity of greed, it is through observing the eyes to the very end.' 'If one cherishes the eyes to the very end, one can be free from the hatred of the evil realms,'

舍離瞋相續，　　由觀眼盡邊。　若愛眼盡邊，　　離惡趣愚癡，　舍離癡相續，　　由觀眼盡邊。　若愛眼盡邊，　　則住菩提智，　菩提智相續，　　由觀眼盡邊。　乃至眼生邊，　　邊際及流轉，　寂靜並無有，　　無生將寂滅。　如是等諸門，　　皆同眼盡說，　若愛眼盡邊，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼生邊，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼邊際，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼流轉，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼寂靜，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼無生，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼無有，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　若愛眼寂滅，　　彼常無疑惑，　以無疑惑故，　　即得佛神通。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　知眼生無邊，　　發起無邊智，　以智無邊故，　　說此法亦然。　知眼盡無邊，　　于眼無障礙，　以無障礙故，　　得佛無礙智。　耳鼻舌身心，　　色聲香味觸，　乃至

【現代漢語翻譯】現代漢語譯本捨棄嗔恨的相續，通過觀察眼睛的盡頭（眼識的滅盡）。如果執著于眼睛的盡頭，就能遠離惡趣和愚癡。捨棄愚癡的相續，通過觀察眼睛的盡頭。如果執著于眼睛的盡頭，就能安住于菩提智慧（覺悟的智慧）。菩提智慧的相續，通過觀察眼睛的盡頭。乃至眼睛的生起、邊際、流轉，寂靜和無有，無生和寂滅。這些方面，都和觀察眼睛的盡頭一樣。如果執著于眼睛的盡頭，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的生起，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的邊際，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的流轉，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的寂靜，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的無生，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的無有，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。如果執著于眼睛的寂滅，他將永遠沒有疑惑。因為沒有疑惑，就能獲得佛的神通。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。知道眼睛的生起是無邊的，就能發起無邊的智慧。因為智慧是無邊的，所以說這個法也是如此。知道眼睛的滅盡是無邊的，對於眼睛就沒有障礙。因為沒有障礙，就能獲得佛的無礙智慧。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至

【English Translation】 English version Abandoning the continuity of anger, through observing the end of the eye (cessation of eye consciousness). If one is attached to the end of the eye, one can be free from evil destinies and ignorance. Abandoning the continuity of ignorance, through observing the end of the eye. If one is attached to the end of the eye, one will abide in Bodhi wisdom (wisdom of enlightenment). The continuity of Bodhi wisdom, through observing the end of the eye. Even the arising, the boundary, the flowing, the stillness, and the non-existence, the non-arising and the cessation of the eye. These aspects are all the same as observing the end of the eye. If one is attached to the end of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the arising of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the boundary of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the flowing of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the stillness of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the non-arising of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the non-existence of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. If one is attached to the cessation of the eye, he will always be without doubt. Because of no doubt, one will attain the supernormal powers of the Buddha. The ear, nose, tongue, body, mind, and form, sound, smell, taste, touch, even sound and name, all are like this. Knowing that the arising of the eye is boundless, one can generate boundless wisdom. Because wisdom is boundless, it is said that this Dharma is also like this. Knowing that the cessation of the eye is boundless, there is no obstacle regarding the eye. Because there is no obstacle, one can attain the unobstructed wisdom of the Buddha. The ear, nose, tongue, body, mind, and form, sound, smell, taste, touch, even

音聲名，　　一切皆如是。　世尊入城時，　　百千眾生類，　聞空聲說法，　　于佛德無疑。　或雖起貪慾，　　于佛智不壞，　或有起貪慾，　　退失佛功德。　或雖起貪慾，　　而求無上智，　勤修不共法，　　不樂聲聞乘。　愚人修習禪，　　樂於禪定樂，　便起增上慢，　　謂得沙門果。　愚人修習禪，　　無眼盡邊智，　設於百千劫，　　彼終無解脫。　一切受生者，　　于中皆染著，　若了生性空，　　所見常清凈。　若復修四禪，　　無眼盡邊智，　設經百千劫，　　于禪不清凈。　若證於等引，　　無證盡邊智，　不知證盡故，　　常行於證漏。　若執著于想，　　無想盡邊智，　不知想盡故，　　常行於想漏。　若樂著世間，　　無世盡邊智，　不知世盡故，　　常行於世漏。　若住有漏心，　　無心盡邊智，　不知心盡故，　　常行於心漏。　若住有漏法，　　無法盡邊智，　不知法盡故，　　常行於法漏。　若具頭陀法，　　無眼盡邊智，　不知眼盡故，　　非實頭陀者。　雖著壞色衣，　　無眼盡邊智，　不知眼盡故，　　非實應法服。　雖生貴族家，　　無眼盡邊智，　不知眼盡故，　　彼非家清凈。　雖多畜眷屬，

【現代漢語翻譯】現代漢語譯本聲音和名稱，一切都如此。當世尊進入城市時，成千上萬的眾生，聽到虛空中說法，對佛的功德毫不懷疑。有些人即使生起貪慾，對佛的智慧也不會動搖，有些人則因生起貪慾，而失去佛的功德。有些人即使生起貪慾，卻追求無上的智慧，勤奮修習不共之法，不樂於聲聞乘（sravakayana，小乘佛教）。愚人修習禪定，樂於禪定的快樂，便生起增上慢（adhimana，未證得道卻自以為證得），自以為證得沙門果（sramana-phala，修行者的果位）。愚人修習禪定，沒有洞察一切的智慧，即使經過千百萬劫，他們最終也無法解脫。一切受生者，都執著于其中，如果瞭解生的本性是空，所見就會常保清凈。如果修習四禪（catuh-dhyana，色界四種禪定），沒有洞察一切的智慧，即使經過千百萬劫，他們的禪定也不會清凈。如果證得等引（samapatti，禪定），沒有證悟一切的智慧，因為不知道證悟的究竟，常常在證悟的漏失中徘徊。如果執著于想（samjna，意識），沒有洞察一切的智慧，因為不知道想的究竟，常常在想的漏失中徘徊。如果樂於執著世間，沒有洞察一切的智慧，因為不知道世間的究竟，常常在世間的漏失中徘徊。如果安住于有漏的心（sasrava-citta，有煩惱的心），沒有洞察一切的智慧，因為不知道心的究竟，常常在心的漏失中徘徊。如果安住于有漏的法（sasrava-dharma，有煩惱的法），沒有洞察一切的智慧，因為不知道法的究竟，常常在法的漏失中徘徊。如果具備頭陀行（dhuta-guna，苦行），沒有洞察一切的智慧，因為不知道眼的究竟，就不是真正的頭陀行者。即使穿著壞色衣（kasaya，僧侶的袈裟），沒有洞察一切的智慧，因為不知道眼的究竟，就不是真正穿著如法之衣。即使出生於貴族之家，沒有洞察一切的智慧，因為不知道眼的究竟，他們的家族也不是清凈的。即使擁有眾多眷屬，

【English Translation】 English version Sounds and names, all are like this. When the World Honored One enters the city, hundreds of thousands of beings, Hear the Dharma spoken in the void, and have no doubt about the Buddha's virtues. Some, even if they arise with greed, their wisdom in the Buddha will not be destroyed, Some, because they arise with greed, lose the Buddha's merits. Some, even if they arise with greed, seek the unsurpassed wisdom, Diligent in cultivating the unique Dharma, not delighting in the Sravakayana (the vehicle of the hearers). Fools cultivate meditation, delighting in the joy of meditation, Then they arise with arrogance (adhimana), thinking they have attained the fruit of a Sramana (a religious ascetic). Fools cultivate meditation, without the wisdom to see the end of all things, Even after hundreds of thousands of kalpas, they will never be liberated. All who are born are attached to it, If they understand the nature of birth is empty, what they see will always be pure. If they cultivate the four Dhyanas (meditative absorptions), without the wisdom to see the end of all things, Even after hundreds of thousands of kalpas, their meditation will not be pure. If they attain Samapatti (meditative attainment), without the wisdom to see the end of all things, Because they do not know the end of attainment, they constantly walk in the leakage of attainment. If they are attached to Samjna (perception), without the wisdom to see the end of all things, Because they do not know the end of perception, they constantly walk in the leakage of perception. If they delight in attachment to the world, without the wisdom to see the end of all things, Because they do not know the end of the world, they constantly walk in the leakage of the world. If they dwell in a mind with outflows (sasrava-citta), without the wisdom to see the end of all things, Because they do not know the end of the mind, they constantly walk in the leakage of the mind. If they dwell in a Dharma with outflows (sasrava-dharma), without the wisdom to see the end of all things, Because they do not know the end of Dharma, they constantly walk in the leakage of Dharma. If they possess the Dhuta-guna (ascetic practices), without the wisdom to see the end of all things, Because they do not know the end of the eye, they are not true practitioners of Dhuta. Even if they wear Kasaya (monk's robes), without the wisdom to see the end of all things, Because they do not know the end of the eye, they are not truly wearing the Dharma robes. Even if they are born into a noble family, without the wisdom to see the end of all things, Because they do not know the end of the eye, their family is not pure. Even if they have many relatives,

無眼盡邊智，　速墮惡趣中，　　眷屬無能救。　雖善聲明論，　　無眼盡邊智，　不知眼盡邊，　　非達聲明者。　雖善諸工巧，　　無眼盡邊智，　不知眼盡故，　　彼非工巧者。　雖于多問難，　　一字廣分別，　無眼盡邊智，　　彼非隨義說。　雖學智者說，　　不知密非密，　無眼盡邊智，　　於法無所得。　雖了種種言，　　世論及諸法，　無眼盡邊智，　　如墜險攀藤。　雖善於聲明，　　推步吉兇相，　及文字音韻，　　讀誦皆窮了，　不知眼盡邊，　　彼等終無智。　雖明女人相，　　邪語令迷惑，　按摩蠲勞法，　　秘密之幻術，　不知眼盡邊，　　彼等終無智。　雖演說百宗，　　一字無遺失，　不知眼盡邊，　　所說終無義。　如是眼生邊，　　邊際與流轉，　乃至於寂滅，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　雖讀誦聲論，　　而悉了其義，　不知眼盡邊，　　彼終為下劣。　雖誦四圍陀，　　及咒皆通利，　不知眼盡邊，　　彼終為下劣。　如是眼生邊，　　邊際與流轉，　乃至於寂靜，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切

【現代漢語翻譯】現代漢語譯本沒有洞察一切事物終極邊界的智慧，就會迅速墮入惡道之中，親屬也無法救助。即使精通聲明論（Shabda-vidya，古印度關於語言和語法的學問），沒有洞察一切事物終極邊界的智慧，如果不知道眼睛的終極邊界，就不能算是通達聲明論的人。即使擅長各種工藝技巧，沒有洞察一切事物終極邊界的智慧，如果不知道眼睛的終極邊界，就不能算是精通工藝技巧的人。即使對於許多疑問，能對一個字進行廣泛的解釋，沒有洞察一切事物終極邊界的智慧，也不能算是隨順真義的說法。即使學習智者所說的話，不知道隱秘和非隱秘的含義，沒有洞察一切事物終極邊界的智慧，對於佛法就沒有任何領悟。即使瞭解各種各樣的言語，世俗的理論以及各種法，沒有洞察一切事物終極邊界的智慧，就像墜入險境攀爬藤蔓一樣危險。即使精通聲明論，推算吉兇禍福，以及文字的音韻，讀誦都徹底通曉，如果不知道眼睛的終極邊界，這些人最終都沒有智慧。即使精通觀察女人的相貌，用邪惡的言語迷惑他人，使用**蠲勞法（一種消除疲勞的方法），以及秘密的幻術，如果不知道眼睛的終極邊界，這些人最終都沒有智慧。即使能演說百種宗義，一個字都沒有遺漏，如果不知道眼睛的終極邊界，所說的一切最終都沒有意義。像這樣，眼睛的生起、邊界、流轉，乃至寂滅，應當知道也是如此。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。即使讀誦聲論（Shabda-shastra，關於聲音和語言的學問），並且完全理解其中的含義，如果不知道眼睛的終極邊界，他們最終還是低劣的。即使背誦四吠陀（Rigveda, Yajurveda, Samaveda, Atharvaveda，印度教的四部主要經典），以及咒語都通達無礙，如果不知道眼睛的終極邊界，他們最終還是低劣的。像這樣，眼睛的生起、邊界、流轉，乃至寂靜，應當知道也是如此。耳朵、鼻子、舌頭、身體、心意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。

【English Translation】 English version Without the wisdom that sees the ultimate boundary of all things, one will quickly fall into evil realms, and relatives will be unable to save them. Even if one is well-versed in Shabda-vidya (the ancient Indian science of language and grammar), without the wisdom that sees the ultimate boundary of all things, if one does not know the ultimate boundary of the eye, one cannot be considered a master of Shabda-vidya. Even if one is skilled in various crafts and techniques, without the wisdom that sees the ultimate boundary of all things, if one does not know the ultimate boundary of the eye, one cannot be considered a master of crafts and techniques. Even if one can extensively explain a single word in response to many questions, without the wisdom that sees the ultimate boundary of all things, one cannot be considered to be speaking in accordance with the true meaning. Even if one learns the words of the wise, and does not know the hidden and non-hidden meanings, without the wisdom that sees the ultimate boundary of all things, one will have no attainment in the Dharma. Even if one understands all kinds of speech, worldly theories, and various dharmas, without the wisdom that sees the ultimate boundary of all things, it is as dangerous as climbing a vine while falling into a dangerous place. Even if one is well-versed in Shabda-vidya, calculating good and bad omens, as well as the phonetics of writing, and is thoroughly versed in recitation, if one does not know the ultimate boundary of the eye, such people ultimately have no wisdom. Even if one is skilled in observing the appearances of women, misleading others with evil speech, using **'Kshana-Lava' (a method to eliminate fatigue), and secret illusions, if one does not know the ultimate boundary of the eye, such people ultimately have no wisdom. Even if one can expound on a hundred doctrines, without missing a single word, if one does not know the ultimate boundary of the eye, everything said ultimately has no meaning. Thus, the arising, boundary, and flow of the eye, and even its cessation, should be understood to be the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this. Even if one recites Shabda-shastra (the science of sound and language), and fully understands its meaning, if one does not know the ultimate boundary of the eye, they are ultimately inferior. Even if one recites the four Vedas (Rigveda, Yajurveda, Samaveda, Atharvaveda, the four main scriptures of Hinduism), and is proficient in mantras, if one does not know the ultimate boundary of the eye, they are ultimately inferior. Thus, the arising, boundary, and flow of the eye, and even its quiescence, should be understood to be the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this.

皆如是。

大寶積經卷第三十二大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十三

唐天竺三藏菩提流志譯出現光明會第十一之四

「世尊入城時，　　無量諸眾生，　聞空中所說，　　得眼盡邊智。　世尊入城時，　　無量諸眾生，　聞空中所說，　　了知眼自性，　畢竟空無我，　　皆獲眼清凈。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　貪瞋癡忿慢，　　慳嫉誑貢高，　乃至於放逸，　　當知亦復然。　世尊入城時，　　無量眾生類，　于上虛空中，　　聞佛種種名：　或聞滅壞貪，　　無有等比名；　或聞滅壞瞋，　　利益世間名；　或聞了愚癡，　　摧伏憍慢名；　或聞示世間，　　寂靜導師名；　或聞現智慧，　　利益世間名；　或聞現方便，　　饒益眾生名；　或聞降伏魔，　　無有懟恨名；　或聞以教法，　　示現解脫名；　或聞廣度脫，　　諸苦眾生名；　或聞人中尊，　　運濟世間名；　聞是諸名已，　　皆得眼清凈。　虛空及海水，　　乃至於須彌，　一切皆可量，　　佛智無窮盡。

「若於眼盡得決定，　　成就法身不為難，　若能成就勝法身，　　當獲無

【現代漢語翻譯】現代漢語譯本都像這樣。

《大寶積經》卷第三十二大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十三

唐天竺三藏菩提流志譯《出現光明會》第十一之四

『世尊進入城市時，無數的眾生，聽到空中所說的法，都獲得了眼盡邊智（對眼睛的徹底理解和智慧）。世尊進入城市時，無數的眾生，聽到空中所說的法，瞭解了眼睛的自性，畢竟是空無我的，都獲得了眼睛的清凈。耳朵、鼻子、舌頭、身體、心意，以及色、聲、香、味、觸，乃至聲音和名稱，一切都像這樣（指與眼睛的體驗類似）。貪婪、嗔恨、愚癡、憤怒、傲慢，吝嗇、嫉妒、欺騙、貢高，乃至放逸，應當知道也都是這樣（指與眼睛的體驗類似）。世尊進入城市時，無數的眾生，在上面的虛空中，聽到了佛的種種名號：或者聽到『滅壞貪』，『無有等比』的名號；或者聽到『滅壞嗔』，『利益世間』的名號；或者聽到『了愚癡』，『摧伏憍慢』的名號；或者聽到『示世間』，『寂靜導師』的名號；或者聽到『現智慧』，『利益世間』的名號；或者聽到『現方便』，『饒益眾生』的名號；或者聽到『降伏魔』，『無有懟恨』的名號；或者聽到『以教法』，『示現解脫』的名號；或者聽到『廣度脫』，『諸苦眾生』的名號；或者聽到『人中尊』，『運濟世間』的名號；聽到這些名號后，都獲得了眼睛的清凈。虛空和海水，乃至須彌山（Mount Sumeru），一切都可以衡量，而佛的智慧是無窮無盡的。

『如果對於眼睛的徹底理解獲得決定，成就法身（Dharmakaya，佛的法性之身）就不困難了，如果能夠成就殊勝的法身，就應當獲得無』

【English Translation】 English version All are like this.

The Great Treasure Accumulation Sutra, Volume 32 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Accumulation Sutra

The Great Treasure Accumulation Sutra, Volume 33

Translated by Tripitaka Master Bodhiruci of Tang Dynasty, India, Chapter 11, Section 4: The Assembly on the Appearance of Light

'When the World Honored One entered the city, countless sentient beings, hearing what was spoken in the sky, all attained the wisdom of the complete understanding of the eye (eye-exhaustion wisdom). When the World Honored One entered the city, countless sentient beings, hearing what was spoken in the sky, understood the self-nature of the eye, that it is ultimately empty and without self, and all obtained the purity of the eye. The ear, nose, tongue, body, and mind, as well as form, sound, smell, taste, and touch, and even sounds and names, all are like this (referring to the similar experience as the eye). Greed, hatred, ignorance, anger, arrogance, stinginess, jealousy, deceit, conceit, and even laxity, it should be known that they are also like this (referring to the similar experience as the eye). When the World Honored One entered the city, countless sentient beings, in the sky above, heard the various names of the Buddha: some heard the name 'destroyer of greed,' 'incomparable'; some heard the name 'destroyer of hatred,' 'benefiting the world'; some heard the name 'understanding of ignorance,' 'subduing arrogance'; some heard the name 'showing the world,' 'peaceful guide'; some heard the name 'manifesting wisdom,' 'benefiting the world'; some heard the name 'manifesting skillful means,' 'benefiting sentient beings'; some heard the name 'subduing demons,' 'without resentment'; some heard the name 'through teachings,' 'showing liberation'; some heard the name 'widely liberating,' 'all suffering beings'; some heard the name 'honored among humans,' 'ferrying the world'; having heard these names, all obtained the purity of the eye. The sky and the sea, and even Mount Sumeru, all can be measured, but the wisdom of the Buddha is infinite.

'If one obtains certainty in the complete understanding of the eye, achieving the Dharmakaya (the Dharma body of the Buddha) is not difficult; if one can achieve the supreme Dharmakaya, one should obtain no'

邊總持智。　若獲無邊總持智，　　彼悟無量諸契經，　若悟無量諸契經，　　于佛神通不難得。　若於眼生得決定，　　成就法身不為難，　若能成就勝法身，　　當獲無邊總持智。　若獲無邊總持智，　　彼悟無量諸契經，　若悟無量諸契經，　　于佛神通不難得。　如是耳鼻舌身心，　　色聲香味並觸法，　乃至音聲及名等，　　當知一切亦復然。　爾時大地皆震動，　　大海諸山亦如是，　阿修羅眾及諸天，　　一切皆悉生歡喜。　魔及魔軍摧諂曲，　　咸求成就佛莊嚴，　諸天各處妙宮殿，　　凈心歡喜相慶言：　導師今已出世間，　　為利一切人天眾。　地居天眾在本宮，　　亦以凈心相慶慰，　善哉導師今出現，　　普為世間安樂因。　空行天眾聞是言，　　咸皆歡喜生凈信，　以悅意聲稱歎佛，　　導師出現利世間。　四王天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　忉利天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　夜摩天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　我等當發菩提心，　　志求如來無上智，　依止天人最勝尊，　　度脫一

【現代漢語翻譯】現代漢語譯本如果獲得無邊的總持智（dharani-jnana，指能記住並理解一切佛法教義的智慧），就能領悟無量無數的契經（sutra，佛經）。如果領悟無量無數的契經，那麼獲得佛的神通（abhijna，超自然能力）就不困難。如果對於眼根（caksu-indriya，視覺器官）的生起有了確定的認識，那麼成就法身（dharma-kaya，佛的真理之身）就不困難。如果能夠成就殊勝的法身，就將獲得無邊的總持智。如果獲得無邊的總持智，就能領悟無量無數的契經。如果領悟無量無數的契經，那麼獲得佛的神通就不困難。像這樣，對於耳、鼻、舌、身、意（manas，意識），以及色、聲、香、味、觸、法（dharma，一切事物和概念），乃至聲音和名稱等，應當知道一切都是如此。那時，大地都會震動，大海和山脈也是如此。阿修羅（asura，半神）眾和諸天（deva，神）都會生起歡喜心。魔（mara，阻礙修行的惡魔）和魔軍（mara-sena，魔的軍隊）會摧毀他們的諂媚和虛偽，都尋求成就佛的莊嚴。諸天各自在美妙的宮殿中，以清凈的心歡喜地互相慶賀說：『導師（buddha，佛陀）現在已經出世，爲了利益一切人天眾（deva-manusya，天人和人類）。』地居天眾（bhauma-deva，居住在地球上的神）在自己的宮殿中，也以清凈的心互相慶賀安慰說：『善哉！導師現在出現了，普遍為世間帶來安樂的原因。』空行天眾（antariksa-deva，居住在空中的神）聽到這些話，都歡喜地生起清凈的信心，用悅耳的聲音稱讚佛說：『導師出現利益世間。』四王天眾（caturmaharajika-deva，四大天王所統領的天眾）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』忉利天眾（trayastrimsa-deva，三十三天）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』夜摩天眾（yama-deva，夜摩天）聽到這些話，都歡喜地生起清凈的信心，用殊勝的聲音稱讚佛說：『導師出現利益世間。』我們應當發起菩提心（bodhicitta，追求覺悟的心），立志尋求如來（tathagata，佛的稱號）的無上智慧，依止天人中最殊勝的尊者，度脫一切眾生。

【English Translation】 English version If one obtains boundless dharani-jnana (the wisdom of remembering and understanding all Buddhist teachings), one will comprehend immeasurable sutras (Buddhist scriptures). If one comprehends immeasurable sutras, then obtaining the Buddha's abhijna (supernatural powers) is not difficult. If one gains a firm understanding of the arising of the eye-indriya (the sense organ of sight), then achieving the dharma-kaya (the body of truth of the Buddha) is not difficult. If one can achieve the supreme dharma-kaya, one will obtain boundless dharani-jnana. If one obtains boundless dharani-jnana, one will comprehend immeasurable sutras. If one comprehends immeasurable sutras, then obtaining the Buddha's abhijna is not difficult. Likewise, for the ear, nose, tongue, body, and manas (mind), as well as for rupa (form), sabda (sound), gandha (smell), rasa (taste), sparsa (touch), and dharma (all things and concepts), even for sounds and names, one should know that everything is the same. At that time, the earth will shake, and the oceans and mountains will also shake. The asura (demigod) hosts and the devas (gods) will all generate joy. Mara (the demon of obstruction) and the mara-sena (the army of Mara) will destroy their flattery and deceit, and all will seek to achieve the Buddha's adornments. The devas, each in their beautiful palaces, with pure minds, will joyfully congratulate each other, saying: 'The Buddha has now appeared in the world, for the benefit of all deva-manusya (gods and humans).' The bhauma-deva (earth-dwelling gods), in their own palaces, will also congratulate and comfort each other with pure minds, saying: 'Excellent! The Buddha has now appeared, universally bringing the cause of peace and happiness to the world.' The antariksa-deva (sky-dwelling gods), hearing these words, will all joyfully generate pure faith, and with pleasant voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The caturmaharajika-deva (gods under the Four Heavenly Kings), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The trayastrimsa-deva (gods of the Thirty-Three Heavens), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' The yama-deva (gods of the Yama Heaven), hearing these words, will all joyfully generate pure faith, and with supreme voices, they will praise the Buddha, saying: 'The Buddha has appeared for the benefit of the world.' We should generate bodhicitta (the mind of enlightenment), aspiring to seek the unsurpassed wisdom of the Tathagata (the Buddha), relying on the most supreme of beings, the gods and humans, to liberate all beings.

切眾生類。　兜率天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　如來往昔俱胝劫，　　修習無邊殊勝行，　示苦眾生安隱道，　　令超生死證涅槃。　化樂天眾聞是言，　　咸皆歡喜生凈信，　以殊勝音稱歎佛，　　導師出現利世間。　他化天眾聞是言，　　咸皆歡喜生凈信，　以微妙聲稱讚佛，　　導師出現利世間。　如來已度于生死，　　降伏眾魔並外道，　成就無上佛菩提，　　拯濟群生登彼岸。　諸梵天眾聞是言，　　咸皆歡喜生凈信，　以微妙聲稱讚佛，　　導師出現利世間。　如是展轉聲遞聞，　　諸梵眷屬皆欣慶，　導師出現利世間，　　魔軍怖畏懷憂戚。　上至有頂諸天眾，　　聞佛出現利世間，　如是展轉聲遍聞，　　修羅損減天增長，　惡魔宮殿悉空虛，　　諸天眷屬皆充滿，　以無畏力降邪眾，　　速成最勝大菩提。　如是剎那天遍知，　　世尊出現利群品，　善哉世間開導者，　　以清凈眼施眾生。

「世尊入城時，　　貪慾逼惱者，　聞說不凈觀，　　貪慾滅無餘。　世尊入城時，　　瞋恚逼惱者，　聞說慈悲法，　　瞋恚滅無餘。　世尊入城時，　　愚癡逼惱者，　聞說智慧法，　　愚癡滅無

【現代漢語翻譯】現代漢語譯本遍及一切眾生種類。兜率天（Tusita Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用殊勝的聲音稱讚佛陀，讚歎導師的出現利益了世間。如來（Tathagata）在過去無數劫中，修習了無邊的殊勝行為，為受苦的眾生指明了安穩的道路，使他們超越生死，證得涅槃（Nirvana）。化樂天（Nirmanarati Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用殊勝的聲音稱讚佛陀，讚歎導師的出現利益了世間。他化天（Paranirmitavasavartin Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用微妙的聲音稱讚佛陀，讚歎導師的出現利益了世間。如來已經度脫了生死，降伏了眾魔和外道，成就了無上的佛菩提（Buddha Bodhi），拯救了眾生，使他們登上彼岸。諸梵天（Brahma Heaven）的眾神聽到這些話，都非常歡喜，生起了純凈的信仰，用微妙的聲音稱讚佛陀，讚歎導師的出現利益了世間。這樣輾轉相傳，聲音傳遍各處，諸梵天的眷屬都感到欣喜慶賀，導師的出現利益了世間，魔軍感到恐懼和憂愁。上至有頂天（Akanistha Heaven）的眾神，聽到佛陀出現利益世間，這樣輾轉相傳，聲音傳遍各處，修羅（Asura）的力量減弱，天神的力量增長，惡魔的宮殿都變得空虛，天神的眷屬都充滿各處，佛陀以無畏的力量降伏了邪惡的勢力，迅速成就了最殊勝的大菩提。像這樣剎那間遍知一切，世尊（Bhagavan）的出現利益了眾生，善哉，世間的開導者，用清凈的眼睛施予眾生。『世尊進入城市時，被貪慾逼迫惱亂的人，聽到關於不凈觀的教導，貪慾就完全消滅了。世尊進入城市時，被嗔恚逼迫惱亂的人，聽到關於慈悲法的教導，嗔恚就完全消滅了。世尊進入城市時，被愚癡逼迫惱亂的人，聽到關於智慧法的教導，愚癡就完全消滅了。

【English Translation】 English version Extending to all kinds of sentient beings. The deities of Tusita Heaven, hearing these words, were all delighted and generated pure faith. With sublime voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The Tathagata, in countless past kalpas, cultivated boundless sublime practices, showing the path of peace to suffering beings, enabling them to transcend birth and death and attain Nirvana. The deities of Nirmanarati Heaven, hearing these words, were all delighted and generated pure faith. With sublime voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The deities of Paranirmitavasavartin Heaven, hearing these words, were all delighted and generated pure faith. With subtle voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. The Tathagata has already transcended birth and death, subdued all demons and heretics, achieved the unsurpassed Buddha Bodhi, and rescued sentient beings, enabling them to reach the other shore. The deities of Brahma Heaven, hearing these words, were all delighted and generated pure faith. With subtle voices, they praised the Buddha, extolling the Teacher's appearance as beneficial to the world. Thus, the sound spread from one to another, and all the retinues of the Brahma Heavens rejoiced. The Teacher's appearance benefited the world, while the demon armies felt fear and sorrow. Up to the deities of Akanistha Heaven, hearing of the Buddha's appearance benefiting the world, the sound spread from one to another. The power of the Asuras diminished, while the power of the deities increased. The palaces of the evil demons became empty, and the retinues of the deities were filled everywhere. With fearless power, the Buddha subdued the evil forces and quickly achieved the most supreme Great Bodhi. In such an instant, all was known. The Bhagavan's appearance benefited all beings. Well done, the guide of the world, who bestows upon sentient beings with pure eyes. 'When the Bhagavan entered the city, those tormented by greed, upon hearing the teachings on the contemplation of impurity, had their greed completely extinguished. When the Bhagavan entered the city, those tormented by anger, upon hearing the teachings on loving-kindness, had their anger completely extinguished. When the Bhagavan entered the city, those tormented by ignorance, upon hearing the teachings on wisdom, had their ignorance completely extinguished.'

余。　世尊入城時，　　憍慢逼惱者，　聞說離慢法，　　憍慢滅無餘。　世尊入城時，　　嫉妒逼惱者，　聞說離嫉法，　　嫉妒滅無餘。　世尊入城時，　　忿怒逼惱者，　聞說離忿法，　　忿怒滅無餘。　世尊入城時，　　慳吝逼惱者，　聞說離慳法，　　慳吝滅無餘。　若修調伏行，　　聞此無邊法，　便入多聞海，　　成就總持門。　又聞空中說，　　以華供養佛，　成就勝功德，　　大悲神變說。　又聞空中說，　　讚歎如來身，　生處及種族，　　言音悉殊勝。　如彼眾生趣，　　神通隨類說，　眼耳鼻舌身，　　若色若聲等，　屈伸或俯仰，　　所現皆殊勝。　如來超世間，　　而作世燈炬，　示現諸色像，　　皆佛神通力。　凡夫樂著色，　　為現種種身，　隨彼眾生類，　　說色無堅固。　若人多執著，　　如來現神力，　隨彼器非器，　　為說相違法。　眾生無量世，　　未曾供養佛，　剛強難調伏，　　為說于地獄。　若人迷業道，　　依見樂戲論，　世尊令彼聞，　　息見戲論聲。　又聞空中說，　　眼性決定空，　無來亦無去，　　無相無所有。　又百千眾生，　　聞空中演說，　肉眼及慧眼，　　乃至於法眼。　

【現代漢語翻譯】現代漢語譯本世尊進入城市時，那些被驕慢所困擾的人，聽到宣說去除驕慢的法門，他們的驕慢便徹底消除了。世尊進入城市時，那些被嫉妒所困擾的人，聽到宣說去除嫉妒的法門，他們的嫉妒便徹底消除了。世尊進入城市時，那些被忿怒所困擾的人，聽到宣說去除忿怒的法門，他們的忿怒便徹底消除了。世尊進入城市時，那些被慳吝所困擾的人，聽到宣說去除慳吝的法門，他們的慳吝便徹底消除了。如果修行調伏的行為，聽到這無邊的佛法，便能進入廣博的佛法海洋，成就總持（dharani）的法門。又聽到空中宣說，用鮮花供養佛陀，能成就殊勝的功德，這是大悲神通變化所宣說的。又聽到空中宣說，讚歎如來的身相，出生地和種族，以及言語聲音都非常殊勝。如來根據眾生的不同類別，用神通隨順他們的理解而說法，無論是眼、耳、鼻、舌、身，還是色、聲等，以及屈伸或俯仰等動作，所展現的都是殊勝的。如來超越世間，卻作為世間的燈炬，示現各種色相，這都是佛陀的神通力量。凡夫喜歡執著於色相，所以佛陀示現種種不同的身相，隨順眾生的類別，宣說色相併非堅固不變。如果有人執著很深，如來就顯現神通力，根據他們是否堪受教化，為他們宣說與他們執著相反的法。眾生在無量世中，未曾供養過佛陀，他們剛強難以調伏，所以佛陀為他們宣說地獄的苦。如果有人迷惑于業道，執著于見解，喜歡戲論，世尊就讓他們聽到，從而止息他們的見解和戲論之聲。又聽到空中宣說，眼睛的自性是空性的，沒有來處也沒有去處，沒有相狀也沒有任何實體。又有成百上千的眾生，聽到空中演說，從而開啟了肉眼、慧眼，乃至法眼。

【English Translation】 English version When the World Honored One (Buddha) entered the city, those who were afflicted by arrogance, upon hearing the Dharma of abandoning arrogance, had their arrogance completely extinguished. When the World Honored One entered the city, those who were afflicted by jealousy, upon hearing the Dharma of abandoning jealousy, had their jealousy completely extinguished. When the World Honored One entered the city, those who were afflicted by anger, upon hearing the Dharma of abandoning anger, had their anger completely extinguished. When the World Honored One entered the city, those who were afflicted by stinginess, upon hearing the Dharma of abandoning stinginess, had their stinginess completely extinguished. If one cultivates the practice of taming the mind, upon hearing this boundless Dharma, one will enter the vast ocean of Dharma and achieve the gate of dharani (total retention). Also, it was heard in the sky that offering flowers to the Buddha achieves supreme merit, which is spoken of through the great compassionate miraculous transformations. Also, it was heard in the sky that praising the Tathagata's (Buddha's) body, birthplace, lineage, and speech are all supremely excellent. Like those sentient beings, the miraculous powers are spoken according to their kind. Whether it is the eyes, ears, nose, tongue, body, or form, sound, etc., or bending, stretching, or bowing, all that is manifested is supremely excellent. The Tathagata transcends the world, yet acts as a lamp for the world, manifesting various forms, all of which are the Buddha's miraculous powers. Ordinary people are attached to forms, so the Buddha manifests various forms, according to the kind of sentient beings, and speaks of the impermanence of form. If people have strong attachments, the Tathagata manifests miraculous powers, and according to whether they are suitable vessels, speaks of the Dharma that contradicts their attachments. Sentient beings in countless lifetimes have never made offerings to the Buddha, and they are stubborn and difficult to tame, so the Buddha speaks of the suffering of hell. If people are confused about the path of karma, cling to views, and enjoy idle talk, the World Honored One lets them hear, thus ceasing their views and the sound of idle talk. Also, it was heard in the sky that the nature of the eye is definitely empty, without coming or going, without form or any substance. Also, hundreds and thousands of sentient beings, upon hearing the teachings spoken in the sky, opened their physical eyes, wisdom eyes, and even the Dharma eyes.

世尊神變力，　　聞說戒定聲，　智慧及解脫，　　解脫知見聲。　眾生若干種，　　如應現神變，　以隨類言音，　　演說真實法。　若有諸眾生，　　樂修施戒忍，　神通隨類說，　　施戒忍辱聲。　世尊神變力，　　隨眾生根性，　皆為廣分別，　　令受持演說。　世尊神變力，　　聞說蘊界處，　縛解若遠近，　　地位差別相。　又聞說諸地，　　無量智光明，　亦聞煩惱習，　　有離有非離。　世尊神變力，　　聞說人天性，　由業果不同，　　受生有差別。　或於女人眾，　　化女莊嚴身，　空聲說厭離，　　聞者除貪慾。　若於舍利子，　　深心有凈信，　大悲隨應現，　　為說無上法。　拘律陀迦葉，　　劫賓那難陀，　摩訶迦葉波，　　及憍陳如等，　隨彼所愛樂，　　聞說聲聞法。　天及阿修羅，　　及諸夜叉眾，　毗婁迦眷屬，　　無量鳩槃荼，　以佛神力聞，　　陀羅弭拏咒：

「一致徙(一)　畢致徙(二)　瑿啰(上)蘇(上)瑿啰(三)　污囊(上)徙(四)　曼(去)囊(上)徙(五)　污企(上)(六)　阿怒企(上)(七)　阿乞差羅忙囊夷(八)　陀啰尼你瑟咤你名(上)(九)　多迦你(十)　伊(上)名滿多啰(

十一)　你呵(上、引)啰(十二)　阿不唎步底(十三)　你啰阿(去)察啰(十四)　微耶乞里夜帝(十五)　阿(去)察啰縛啰耳帝(十六)　迦(上)羅嚩呬(去)寧(十七)　薩攘微蛇呢底攘曩(十八)　缽啰舍薩帝舍薩多(十九)　缽啰舍薩多(二十)　多啰[薩/女]多部名(上)(二十一)　暗嚩啰暗嚩啰(二十二)　麗羅嚩曩室者(二十三)　質多微嚩耳多(二十四)　質多阿難(上)多(二十五)　烏閉啰呵嚩耳多部名(上)(二十六)　囊南(上)(二十七)　迦(上)尼(上)阿迦(上)尼(上)微嚩耳多(二十八)　室麗瑟咤(二十九)　阿么羅寧么羅(三十)　弗(奔沒反)理底曩啰始者(三十一)　呵呵里(三十二)　摩摩(上)里(三十三)　吠啰妮(三十四)　底瑟咤(三十五)　斫芻怩呵啰(三十六)　烏地哩多嚩枳(三十七)　安吒哩(三十八)　句吒哩(三十九)　計都(四十)　蘇計都(四十一)　素頗啰奶(四十二)　迦啰奶(四十三)　句素磨(上)你曳(四十四)　迦迦𠾆(四十五)　卻佉𠾆(四十六)　嗚般羅暮𠾆(四十七)　底瑟咤呬(四十八)　陀羅尼(四十九)　那伽昵呵啰(五十)　般啰羅也底(五十一)　阿底般啰羅也底(五十二)　頞哆啰般提(五

【現代漢語翻譯】現代漢語譯本你呵（上、引）啰（十二），阿不唎步底（十三），你啰阿（去）察啰（十四），微耶乞里夜帝（十五），阿（去）察啰縛啰耳帝（十六），迦（上）羅嚩呬（去）寧（十七），薩攘微蛇呢底攘曩（十八），缽啰舍薩帝舍薩多（十九），缽啰舍薩多（二十），多啰[薩/女]多部名（上）（二十一），暗嚩啰暗嚩啰（二十二），麗羅嚩曩室者（二十三），質多微嚩耳多（二十四），質多阿難（上）多（二十五），烏閉啰呵嚩耳多部名（上）（二十六），囊南（上）（二十七），迦（上）尼（上）阿迦（上）尼（上）微嚩耳多（二十八），室麗瑟咤（二十九），阿么羅寧么羅（三十），弗（奔沒反）理底曩啰始者（三十一），呵呵里（三十二），摩摩（上）里（三十三），吠啰妮（三十四），底瑟咤（三十五），斫芻怩呵啰（三十六），烏地哩多嚩枳（三十七），安吒哩（三十八），句吒哩（三十九），計都（四十），蘇計都（四十一），素頗啰奶（四十二），迦啰奶（四十三），句素磨（上）你曳（四十四），迦迦𠾆（四十五），卻佉𠾆（四十六），嗚般羅暮𠾆（四十七），底瑟咤呬（四十八），陀羅尼（四十九），那伽昵呵啰（五十），般啰羅也底（五十一），阿底般啰羅也底（五十二），頞哆啰般提（五十三）。（十二）你呵啰：此處為咒語的一部分，無具體含義。（十三）阿不唎步底：此處為咒語的一部分，無具體含義。（十四）你啰阿察啰：此處為咒語的一部分，無具體含義。（十五）微耶乞里夜帝：此處為咒語的一部分，無具體含義。（十六）阿察啰縛啰耳帝：此處為咒語的一部分，無具體含義。（十七）迦羅嚩呬寧：此處為咒語的一部分，無具體含義。（十八）薩攘微蛇呢底攘曩：此處為咒語的一部分，無具體含義。（十九）缽啰舍薩帝舍薩多：此處為咒語的一部分，無具體含義。（二十）缽啰舍薩多：此處為咒語的一部分，無具體含義。（二十一）多啰[薩/女]多部名：此處為咒語的一部分，無具體含義。（二十二）暗嚩啰暗嚩啰：此處為咒語的一部分，無具體含義。（二十三）麗羅嚩曩室者：此處為咒語的一部分，無具體含義。（二十四）質多微嚩耳多：此處為咒語的一部分，無具體含義。（二十五）質多阿難多：此處為咒語的一部分，無具體含義。（二十六）烏閉啰呵嚩耳多部名：此處為咒語的一部分，無具體含義。（二十七）囊南：此處為咒語的一部分，無具體含義。（二十八）迦尼阿迦尼微嚩耳多：此處為咒語的一部分，無具體含義。（二十九）室麗瑟咤：此處為咒語的一部分，無具體含義。（三十）阿么羅寧么羅：此處為咒語的一部分，無具體含義。（三十一）弗理底曩啰始者：此處為咒語的一部分，無具體含義。（三十二）呵呵里：此處為咒語的一部分，無具體含義。（三十三）摩摩里：此處為咒語的一部分，無具體含義。（三十四）吠啰妮：此處為咒語的一部分，無具體含義。（三十五）底瑟咤：此處為咒語的一部分，無具體含義。（三十六）斫芻怩呵啰：此處為咒語的一部分，無具體含義。（三十七）烏地哩多嚩枳：此處為咒語的一部分，無具體含義。（三十八）安吒哩：此處為咒語的一部分，無具體含義。（三十九）句吒哩：此處為咒語的一部分，無具體含義。（四十）計都：此處為咒語的一部分，無具體含義。（四十一）蘇計都：此處為咒語的一部分，無具體含義。（四十二）素頗啰奶：此處為咒語的一部分，無具體含義。（四十三）迦啰奶：此處為咒語的一部分，無具體含義。（四十四）句素磨你曳：此處為咒語的一部分，無具體含義。（四十五）迦迦𠾆：此處為咒語的一部分，無具體含義。（四十六）卻佉𠾆：此處為咒語的一部分，無具體含義。（四十七）嗚般羅暮𠾆：此處為咒語的一部分，無具體含義。（四十八）底瑟咤呬：此處為咒語的一部分，無具體含義。（四十九）陀羅尼：此處為咒語的一部分，無具體含義。（五十）那伽昵呵啰：此處為咒語的一部分，無具體含義。（五十一）般啰羅也底：此處為咒語的一部分，無具體含義。（五十二）阿底般啰羅也底：此處為咒語的一部分，無具體含義。（五十三）頞哆啰般提：此處為咒語的一部分，無具體含義。

【English Translation】 English version ni he (up, drawn out) ra (12), a bu li bu di (13), ni ra a (go) cha ra (14), wei ye qi li ye di (15), a (go) cha ra wa ra er di (16), jia (up) luo wa xi (go) ning (17), sa rang wei she ni di rang na (18), bo la she sa di she sa duo (19), bo la she sa duo (20), duo la [sa/nu] duo bu ming (up) (21), an wa la an wa la (22), li luo wa nang shi zhe (23), zhi duo wei wa er duo (24), zhi duo a nan (up) duo (25), wu bi ra he wa er duo bu ming (up) (26), nang nan (up) (27), jia (up) ni (up) a jia (up) ni (up) wei wa er duo (28), shi li se zha (29), a mo luo ning mo luo (30), fu (ben mei fan) li di nang ra shi zhe (31), he he li (32), mo mo (up) li (33), wei ra ni (34), di shi zha (35), zhuo chu ni he ra (36), wu di li duo wa ji (37), an zha li (38), ju zha li (39), ji du (40), su ji du (41), su po ra nai (42), jia ra nai (43), ju su mo (up) ni ye (44), jia jia (45), que qie (46), wu ban luo mu (47), di shi zha xi (48), tuo luo ni (49), na jia ni he ra (50), ban la luo ye di (51), a di ban la luo ye di (52), e duo la ban ti (53). (12) ni he ra: This is part of a mantra, with no specific meaning. (13) a bu li bu di: This is part of a mantra, with no specific meaning. (14) ni ra a cha ra: This is part of a mantra, with no specific meaning. (15) wei ye qi li ye di: This is part of a mantra, with no specific meaning. (16) a cha ra wa ra er di: This is part of a mantra, with no specific meaning. (17) jia luo wa xi ning: This is part of a mantra, with no specific meaning. (18) sa rang wei she ni di rang na: This is part of a mantra, with no specific meaning. (19) bo la she sa di she sa duo: This is part of a mantra, with no specific meaning. (20) bo la she sa duo: This is part of a mantra, with no specific meaning. (21) duo la [sa/nu] duo bu ming: This is part of a mantra, with no specific meaning. (22) an wa la an wa la: This is part of a mantra, with no specific meaning. (23) li luo wa nang shi zhe: This is part of a mantra, with no specific meaning. (24) zhi duo wei wa er duo: This is part of a mantra, with no specific meaning. (25) zhi duo a nan duo: This is part of a mantra, with no specific meaning. (26) wu bi ra he wa er duo bu ming: This is part of a mantra, with no specific meaning. (27) nang nan: This is part of a mantra, with no specific meaning. (28) jia ni a jia ni wei wa er duo: This is part of a mantra, with no specific meaning. (29) shi li se zha: This is part of a mantra, with no specific meaning. (30) a mo luo ning mo luo: This is part of a mantra, with no specific meaning. (31) fu li di nang ra shi zhe: This is part of a mantra, with no specific meaning. (32) he he li: This is part of a mantra, with no specific meaning. (33) mo mo li: This is part of a mantra, with no specific meaning. (34) wei ra ni: This is part of a mantra, with no specific meaning. (35) di shi zha: This is part of a mantra, with no specific meaning. (36) zhuo chu ni he ra: This is part of a mantra, with no specific meaning. (37) wu di li duo wa ji: This is part of a mantra, with no specific meaning. (38) an zha li: This is part of a mantra, with no specific meaning. (39) ju zha li: This is part of a mantra, with no specific meaning. (40) ji du: This is part of a mantra, with no specific meaning. (41) su ji du: This is part of a mantra, with no specific meaning. (42) su po ra nai: This is part of a mantra, with no specific meaning. (43) jia ra nai: This is part of a mantra, with no specific meaning. (44) ju su mo ni ye: This is part of a mantra, with no specific meaning. (45) jia jia : This is part of a mantra, with no specific meaning. (46) que qie : This is part of a mantra, with no specific meaning. (47) wu ban luo mu : This is part of a mantra, with no specific meaning. (48) di shi zha xi: This is part of a mantra, with no specific meaning. (49) tuo luo ni: This is part of a mantra, with no specific meaning. (50) na jia ni he ra: This is part of a mantra, with no specific meaning. (51) ban la luo ye di: This is part of a mantra, with no specific meaning. (52) a di ban la luo ye di: This is part of a mantra, with no specific meaning. (53) e duo la ban ti: This is part of a mantra, with no specific meaning.

十三)　安多啰多嚩地失遮(五十四)　呵呬哩(五十五)　摩佉里(五十六)　瑿妮三婆(去)𠾆(五十七)　底瑟咤呬(五十八)　陀羅妮(五十九)　況*鳥蒲盧若提(六十)

「又以毗沙門，　　提頭賴吒等，　無數殊妙聲，　　說真實咒法。　如是無量聲，　　善逝神通說，　神通無有量，　　所說亦無邊。　或於無佛剎，　　遊戲神通力，　佛身眾圍繞，　　亦如今所見。　于不思議剎，　　現無量變化，　初生行七步，　　舍王位出家，　道場成正覺，　　思惟所得法，　為眾轉法輪，　　示現入涅槃，　及以神變力，　　演說種種法，　令無量眾生，　　成就殊勝智。　爾時大悲現，　　諸梵眾圍繞，　為說修慈法，　　增廣于慈心。　爾時大悲現，　　諸天眾圍繞，　為說四攝法，　　增廣四攝行。　爾時大悲現，　　諸龍眾圍繞，　為說瞋恚過，　　令舍瞋恚心。　爾時大悲現，　　夜叉眾圍繞，　為說損害過，　　令舍損害心。　爾時大悲現，　　修羅眾圍繞，　為說斗諍過，　　稱讚修忍心。　爾時大悲現，　　迦樓羅圍繞，　為說乖違過，　　稱讚和合心。　爾時大悲現，　　乾闥婆圍繞，　以無邊愛語，　　稱讚

【現代漢語翻譯】現代漢語譯本十三) 安多啰多嚩地失遮(An-duo-luo-duo-wa-di-shi-zhe)（五十四），呵呬哩(He-xi-li)（五十五），摩佉里(Mo-qie-li)（五十六），瑿妮三婆(Yi-ni-san-po)（五十七），底瑟咤呬(Di-se-zha-xi)（五十八），陀羅妮(Tuo-luo-ni)（五十九），況*鳥蒲盧若提(Pu-lu-ruo-ti)（六十）。『又以毗沙門(Pi-sha-men)，提頭賴吒(Ti-tou-lai-zha)等，無數殊妙聲，說真實咒法。如是無量聲，善逝(Shan-shi)神通說，神通無有量，所說亦無邊。或於無佛剎，遊戲神通力，佛身眾圍繞，亦如今所見。于不思議剎，現無量變化，初生行七步，舍王位出家，道場成正覺，思惟所得法，為眾轉法輪，示現入涅槃，及以神變力，演說種種法，令無量眾生，成就殊勝智。爾時大悲現，諸梵眾圍繞，為說修慈法，增廣于慈心。爾時大悲現，諸天眾圍繞，為說四攝法，增廣四攝行。爾時大悲現，諸龍眾圍繞，為說瞋恚過，令舍瞋恚心。爾時大悲現，夜叉眾圍繞，為說損害過，令舍損害心。爾時大悲現，修羅眾圍繞，為說斗諍過，稱讚修忍心。爾時大悲現，迦樓羅(Jia-lou-luo)圍繞，為說乖違過，稱讚和合心。爾時大悲現，乾闥婆(Qian-da-po)圍繞，以無邊愛語，稱讚』

【English Translation】 English version Thirteen) An-duo-luo-duo-wa-di-shi-zhe (安多啰多嚩地失遮) (54), He-xi-li (呵呬哩) (55), Mo-qie-li (摩佉里) (56), Yi-ni-san-po (瑿妮三婆) (57), Di-se-zha-xi (底瑟咤呬) (58), Tuo-luo-ni (陀羅妮) (59), [kuang niao] Pu-lu-ruo-ti ([況*鳥]蒲盧若提) (60). 'Also, with Vaishravana (毗沙門), Dhritarashtra (提頭賴吒), and others, with countless wonderful sounds, they speak the true mantra dharma. Such immeasurable sounds, the Sugata (善逝) speaks with supernatural powers, the supernatural powers are immeasurable, and what is spoken is also boundless. Or in Buddha-less lands, playing with supernatural powers, the Buddha's body is surrounded by the assembly, just as we see now. In inconceivable lands, manifesting immeasurable transformations, taking seven steps at birth, renouncing the throne to become a monk, Attaining enlightenment in the Bodhimanda, contemplating the dharma attained, turning the Dharma wheel for the assembly, manifesting entry into Nirvana, And with the power of supernatural transformations, expounding various dharmas, enabling countless sentient beings to attain supreme wisdom. At that time, great compassion appears, surrounded by the Brahma assembly, expounding the practice of loving-kindness, expanding the mind of loving-kindness. At that time, great compassion appears, surrounded by the Deva assembly, expounding the four means of gathering, expanding the practice of the four means of gathering. At that time, great compassion appears, surrounded by the Naga assembly, expounding the faults of anger, causing them to abandon the mind of anger. At that time, great compassion appears, surrounded by the Yaksha assembly, expounding the faults of harming, causing them to abandon the mind of harming. At that time, great compassion appears, surrounded by the Asura assembly, expounding the faults of strife, praising the practice of patience. At that time, great compassion appears, surrounded by the Garuda (迦樓羅) assembly, expounding the faults of discord, praising the mind of harmony. At that time, great compassion appears, surrounded by the Gandharva (乾闥婆) assembly, with boundless loving words, praising'

于如來。　爾時大悲現，　　摩睺眾圍繞，　呵毀外道法，　　稱讚如來教。　爾時大悲現，　　鬼神眾圍繞，　廣稱讚如來，　　希有諸功德。　大悲現神變，　　令百千眾生，　聞說眼盡邊，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼生邊，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼邊際，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼流轉，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼寂靜，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無有，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無生，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼寂滅，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無我，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞說眼無人，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無眾生，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無命者，　　究竟能通達。　大悲現神變，　　令百千眾生，　聞眼無養育，　　究竟能通達。　大悲現神變，　　廣為諸眾生，

【現代漢語翻譯】現代漢語譯本在如來面前。那時，大悲顯現，摩睺羅伽（Mahoraga，一種蛇神）眾圍繞著他，呵斥譭謗外道的法，稱讚如來的教誨。那時，大悲顯現，鬼神眾圍繞著他，廣泛稱讚如來，稀有殊勝的功德。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的盡頭，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的生起之處，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的邊際，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的流轉，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的寂靜，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的空無，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無生，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的寂滅，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無我，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無人，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無眾生，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無命者，最終能夠通達。大悲顯現神通變化，令成百上千的眾生，聽聞關於『眼』的無養育，最終能夠通達。大悲顯現神通變化，廣泛地為眾生，

【English Translation】 English version Before the Tathagata. At that time, Great Compassion appeared, surrounded by the Mahoraga (a kind of serpent deity) assembly, Rebuking and denouncing the doctrines of external paths, praising the teachings of the Tathagata. At that time, Great Compassion appeared, surrounded by the assembly of ghosts and spirits, Extensively praising the Tathagata, the rare and extraordinary merits. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the end of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the arising of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the boundary of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the transmigration of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the tranquility of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the emptiness of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the non-arising of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the cessation of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the non-self of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-person of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-sentient-being of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-life-holder of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, enabling hundreds and thousands of beings, To hear about the no-nurturer of the 'eye', and ultimately be able to understand. Great Compassion manifested miraculous transformations, extensively for all beings,

呵責於世智，　　不令起愛著。　大悲現神變，　　廣為諸眾生，　呵責於世利，　　贊無為功德。　大悲現神變，　　廣為諸眾生，　呵責有漏智，　　贊諸無漏慧。　大悲現神變，　　廣為諸眾生，　呵責世間禪，　　稱揚出世定。　大悲現神變，　　廣為諸眾生，　呵責有漏戒，　　贊無漏學處。　大悲現神變，　　廣為諸眾生，　呵責小心過，　　稱揚大心德。　大悲現神變，　　稱讚修身戒，　乃至於心慧，　　無漏無所依。　大悲現神變，　　稱讚滅苦道，　樂著戲論人，　　諸佛所呵責。　大悲現神變，　　廣為諸眾生，　分別眼斷過，　　開示寂滅相。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。　大悲現神變，　　廣為諸眾生，　盛年少壯者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　生處憍逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　種姓憍逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　受用放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　自在放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　於色放逸者，　　示以無邊過。　大悲

【現代漢語翻譯】現代漢語譯本呵斥世俗的智慧，不讓人們產生貪愛執著。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥世俗的利益，讚美無為的功德。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥有漏的智慧，讚美無漏的智慧。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥世間的禪定，稱揚出世的禪定。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥有漏的戒律，讚美無漏的學處。以大慈悲展現神通變化，廣泛地爲了眾生，呵斥小乘的過失，稱揚大乘的功德。以大慈悲展現神通變化，稱讚修身戒律，乃至心智的修習，無漏且無所依賴。以大慈悲展現神通變化，稱讚滅苦之道，那些樂於戲論的人，是諸佛所呵斥的。以大慈悲展現神通變化，廣泛地爲了眾生，分別指出眼根的過失，開示寂滅的真相。耳、鼻、舌、身、意，色、聲、香、味、觸，乃至聲音和名稱，一切都是如此。以大慈悲展現神通變化，廣泛地爲了眾生，對於年少氣盛的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於出生在安逸環境的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於種姓高貴而驕傲的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於享受安逸放縱的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於行為放縱的人，指出他們無邊的過失。以大慈悲展現神通變化，廣泛地爲了眾生，對於沉迷於色慾的人，指出他們無邊的過失。

【English Translation】 English version Reprimanding worldly wisdom, not allowing attachment to arise. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding worldly gains, praising the merit of non-action (Wuwei). With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding defiled wisdom, praising undefiled wisdom. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding worldly meditation, extolling transcendent concentration. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding defiled precepts, praising undefiled training. With great compassion, manifesting divine transformations, extensively for all beings, Reprimanding the faults of the Hinayana (small vehicle), extolling the virtues of the Mahayana (great vehicle). With great compassion, manifesting divine transformations, praising the practice of self-discipline, Even to the cultivation of mind and wisdom, undefiled and without reliance. With great compassion, manifesting divine transformations, praising the path to the cessation of suffering, Those who delight in frivolous discussions are reprimanded by all Buddhas. With great compassion, manifesting divine transformations, extensively for all beings, Distinguishing the faults of the eye, revealing the nature of Nirvana (extinction). Ear, nose, tongue, body, mind, form, sound, smell, taste, touch, Even to sounds and names, all are like this. With great compassion, manifesting divine transformations, extensively for all beings, To those who are young and vigorous, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those born in ease and comfort, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are proud of their lineage, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who indulge in enjoyment, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are unrestrained in their actions, showing them boundless faults. With great compassion, manifesting divine transformations, extensively for all beings, To those who are indulgent in sensual desires, showing them boundless faults.

現神變，　　廣為諸眾生，　女人放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　衣服放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　于酒放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　為王放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　于戒放逸者，　　示以無邊過。　大悲現神變，　　廣為諸眾生，　智慧放逸者，　　示以無邊過。　如是覺神通，　　禪巧增上慢，　財說明眷屬，　　音樂及歌詠，　是名稱讚嘆，　　供養並利養。　美妙誑諂憍，　　無慚及無愧，　貢高具足慢，　　放逸貪亦然。　大悲現神變，　　開示諸眾生，　心意下劣者，　　為說殊勝想。　大悲現神變，　　開示諸眾生，　自輕退屈者，　　為說精進力。　大悲現神變，　　開示諸眾生，　貪著財物者，　　為說知足法。　又化香宮殿，　　及以華宮殿，　皆挾妙樓閣，　　化佛于中坐。　又化諸天女，　　住薝蔔華宮，　皆現於半身，　　持華鬘供養。　又化諸天女，　　住婆師華宮，　皆現於半身，　　持金鬘供養。　又化修羅女，　　住摩利華宮，　皆現於半身，　　持花鬘供養。　又化諸天女，

【現代漢語翻譯】現代漢語譯本以大悲心顯現神通，廣泛地為眾生開示，對於那些在女色上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在衣著上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在飲酒上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些作為君王卻放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在戒律上放縱的人，揭示其無邊的過患。以大悲心顯現神通，廣泛地為眾生開示，對於那些在智慧上放縱的人，揭示其無邊的過患。像這樣覺悟神通，禪定技巧和增上慢，財富、名聲和眷屬，音樂和歌詠，這些名稱讚嘆，供養和利養。美妙的虛誑、諂媚和驕傲，不知羞恥和慚愧，貢高我慢，放縱和貪婪也是如此。以大悲心顯現神通，開示眾生，對於那些心意下劣的人，為他們宣說殊勝的理想。以大悲心顯現神通，開示眾生，對於那些自我輕視、退縮不前的人，為他們宣說精進的力量。以大悲心顯現神通，開示眾生，對於那些貪著財物的人，為他們宣說知足的法門。又化現香宮殿，以及花宮殿，都環繞著精妙的樓閣，化現的佛陀在其中端坐。又化現諸天女，住在薝蔔（campaka）花宮中，都顯現半身，手持花鬘供養。又化現諸天女，住在婆師（vasika）花宮中，都顯現半身，手持金鬘供養。又化現修羅女，住在摩利（mallika）花宮中，都顯現半身，手持花鬘供養。又化現諸天女，

【English Translation】 English version With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in women, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in clothing, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in alcohol, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent as kings, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in precepts, showing the boundless faults. With great compassion, manifesting divine powers, widely revealing to all beings, for those who are indulgent in wisdom, showing the boundless faults. Like this, realizing divine powers, meditative skills and increased arrogance, wealth, fame and family, music and songs, these names of praise, offerings and benefits. Beautiful falsehood, flattery and pride, without shame and remorse, arrogance and conceit, indulgence and greed are also like this. With great compassion, manifesting divine powers, revealing to all beings, for those whose minds are inferior, speaking of superior ideals. With great compassion, manifesting divine powers, revealing to all beings, for those who belittle themselves and retreat, speaking of the power of diligence. With great compassion, manifesting divine powers, revealing to all beings, for those who are attached to wealth, speaking of the Dharma of contentment. Also transforming fragrant palaces, and flower palaces, all surrounded by exquisite pavilions, with transformed Buddhas sitting within. Also transforming celestial maidens, dwelling in campaka flower palaces, all appearing in half-form, holding flower garlands as offerings. Also transforming celestial maidens, dwelling in vasika flower palaces, all appearing in half-form, holding golden garlands as offerings. Also transforming asura maidens, dwelling in mallika flower palaces, all appearing in half-form, holding flower garlands as offerings. Also transforming celestial maidens,

住青蓮華宮，　皆現於半身，　　稱讚佛功德。　又化諸梵天，　　坐真金宮殿，　而現於全身，　　慈聲稱歎佛。　又化諸天女，　　種種莊嚴身，　環珮互摚觸，　　出微妙音聲。　說諸有為法，　　遷變無堅固，　愚人妄分別，　　不能如實知。　如是嚴具聲，　　不從身心出，　無去亦無來，　　亦無有方所，　乃至於色心，　　一切皆如是，　愚者不能思，　　於此生疑惑。　如是莊嚴具，　　所出妙音聲，　聞于百千剎，　　解脫無量眾。　汝等當觀察，　　導師自然智，　無邊功德身，　　超過愛戲論。　寂靜無諸過，　　離見治心翳，　相好以莊嚴，　　身意皆清凈。　汝觀佛入城，　　猶如師子步，　鵝王象王行，　　滿足眾生愿。　成就殊勝福，　　真實相莊嚴，　普令諸眾生，　　瞻仰無厭足。　汝觀兩足尊，　　具大慈心者，　雖以少物施，　　獲無量功德。　能令諸眾生，　　于多百千劫，　乃至證涅槃，　　果報無窮盡。　汝觀兩足尊，　　成就無漏戒，　令諸眾生等，　　恭敬而頂禮。　無量諸天眾，　　各舍其宮殿，　不耽樂遊戲，　　親近於導師。　汝觀魔及民，　　于佛生信樂，　咸持金柄扇，　　侍奉

【現代漢語翻譯】現代漢語譯本他們住在青蓮華宮（一種天宮），都顯現半身，稱讚佛的功德。又化現成諸梵天（色界天的眾神），坐在真金宮殿中，顯現全身，用慈悲的聲音稱歎佛。又化現成諸天女，用種種莊嚴的身體，環珮互相撞擊，發出微妙的音聲。她們講述諸有為法（由因緣和合而生的事物），遷流變化，沒有堅固性，愚人妄加分別，不能如實知曉。這些莊嚴具發出的聲音，不是從身體和心中產生，沒有來處也沒有去處，也沒有固定的方位。乃至色（物質）和心（精神），一切都是如此，愚笨的人不能思考，因此產生疑惑。這些莊嚴具所發出的美妙聲音，傳遍百千佛剎（佛所教化的世界），解脫無量眾生。你們應當觀察，導師（佛）的自然智慧，無邊的功德之身，超越了愛慾和戲論。寂靜沒有過失，遠離了偏見，能治療心中的矇昧，相好莊嚴，身心都清凈。你們看佛進入城市，猶如獅子邁步，又如鵝王、象王行走，滿足眾生的願望。成就殊勝的福德，以真實的相好莊嚴，普遍令諸眾生，瞻仰而沒有厭倦。你們看兩足尊（佛的尊稱），具有大慈悲心，即使以少許物品佈施，也能獲得無量的功德。能令諸眾生，在多百千劫中，乃至證得涅槃（佛教的最高境界），果報無窮無盡。你們看兩足尊，成就無漏戒（沒有煩惱的戒律），令諸眾生等，恭敬地頂禮。無量諸天眾，各自捨棄宮殿，不貪戀遊戲，親近於導師（佛）。你們看魔（障礙修行的力量）和人民，對佛產生信仰和喜悅，都拿著金柄扇，侍奉佛。

【English Translation】 English version They dwell in the Blue Lotus Palace, all appearing in half-form, praising the Buddha's merits. They also transform into various Brahma gods, sitting in palaces of true gold, appearing in full form, praising the Buddha with compassionate voices. They also transform into celestial maidens, with bodies adorned in various ways, their ornaments clashing together, producing subtle sounds. They speak of all conditioned dharmas (things that arise from causes and conditions), which are impermanent and not solid, but fools make false distinctions and cannot know them as they truly are. These sounds of adornments do not come from the body or mind, they have no coming or going, nor any fixed location. Even the material (rupa) and the mental (nama), all are like this, but the foolish cannot comprehend, and thus they generate doubts. The wonderful sounds produced by these adornments are heard in hundreds of thousands of Buddha-lands, liberating countless beings. You should observe the Teacher's (Buddha's) natural wisdom, his boundless body of merit, which transcends desire and idle talk. He is peaceful without faults, free from wrong views, curing the blindness of the mind, adorned with auspicious marks, his body and mind are pure. You see the Buddha entering the city, like a lion's stride, or the gait of a swan king or elephant king, fulfilling the wishes of all beings. He has achieved supreme blessings, adorned with true marks, universally causing all beings to gaze upon him without weariness. You see the Two-Footed Honored One (a title for the Buddha), who possesses great compassion, even if he gives a small offering, he obtains immeasurable merit. He can cause all beings, for many hundreds of thousands of kalpas (eons), even until they attain Nirvana (the highest state of enlightenment), the karmic results are endless. You see the Two-Footed Honored One, who has achieved the faultless precepts, causing all beings to respectfully bow down. Countless celestial beings, each abandoning their palaces, not indulging in pleasures, draw near to the Teacher (Buddha). You see demons (forces that hinder practice) and people, generating faith and joy in the Buddha, all holding golden-handled fans, serving the Buddha.

於左右。　五百諸魔子，　　以天悅意華，　共散於如來，　　希求無上慧。　曾於過去佛，　　稱讚而供養，　今者遇世尊，　　各各懷欣慶，　亦以無量辯，　　讚歎于如來。　爾時有魔子，　　名為舍愛者，　最初稱讚佛，　　能知眼盡邊，　亦了眼生邊，　　乃至寂滅相。　又知眼盡等，　　無邊名義句，　以善巧言詞，　　為眾生演說，　而於名義中，　　無著無疑惑。　了知無去來，　　無取亦無舍，　自性常空寂，　　遠離於文字，　亦無能受持，　　讀誦修行者。　往昔諸如來，　　已曾廣開示，　得以假名字，　　而實無所說。　如是自性空，　　超過蘊界處，　無妄無真實，　　亦無處非處，　乃至言語斷，　　心行處亦滅。　愚夫著相故，　　見佛有入城，　世尊離諸相，　　愚人妄分別。　世尊入城時，　　若人生歡喜，　是則相分別，　　當必懷憂戚，　若離相分別，　　則不見入城，　乃至行動相，　　得無分別慧。　若以相見佛，　　則見有入城，　于生轉法輪，　　一切皆分別。　若以相見佛，　　乃至生歡喜，　彼人住魔行，　　魔境常現前。　若以相見佛，　　當見於變異，　是人懷憂戚，　　智者應憐愍。

【現代漢語翻譯】現代漢語譯本五百位魔子，用天界令人愉悅的花朵，一同散在如來（Tathagata，佛的稱號）身上，希望求得無上的智慧。他們曾在過去的佛前，稱讚並供養，如今遇到世尊（Bhagavan，佛的稱號），各自都感到欣喜慶幸，也用無量的辯才，讚歎如來。當時有一位魔子，名叫舍愛者，最初稱讚佛，說他能知曉眼睛的盡頭，也瞭解眼睛的生起之處，乃至寂滅的相狀。又知道眼睛的盡頭等，無邊的名義語句，用善巧的言辭，為眾生演說，而在名義之中，沒有執著也沒有疑惑。了知沒有去來，沒有取也沒有舍，自性常常空寂，遠離文字，也沒有能受持、讀誦、修行的人。往昔的諸如來，已經廣泛地開示過，得以假借名字，而實際上沒有什麼可說的。像這樣自性空，超越了蘊（skandha，構成人身的五種要素）、界（dhatu，構成宇宙的六種要素）、處（ayatana，感官與對像），沒有虛妄也沒有真實，也沒有處與非處，乃至言語斷絕，心念的活動也滅盡。愚笨的人執著于表相，所以看到佛有入城，世尊（Bhagavan，佛的稱號）是遠離一切表相的，愚人妄加分別。世尊入城時，如果有人產生歡喜，這就是表相的分別，必定會懷有憂愁悲慼，如果遠離表相的分別，就看不到入城，乃至行動的表相，才能得到無分別的智慧。如果以表相見佛，就會看到有入城，對於生起、轉法輪（Dharmacakra，佛陀的教法）等，一切都是分別。如果以表相見佛，乃至產生歡喜，那個人就住在魔的行徑中，魔的境界常常會顯現。如果以表相見佛，就會看到變異，這個人會懷有憂愁悲慼，有智慧的人應該憐憫他。

【English Translation】 English version Five hundred sons of Mara (demon), with heavenly delightful flowers, together scattered them upon the Tathagata (the thus-gone one, an epithet of the Buddha), hoping to seek the unsurpassed wisdom. They had praised and made offerings to the Buddhas of the past, and now, encountering the Bhagavan (the Blessed One, an epithet of the Buddha), each felt joy and happiness, and also praised the Tathagata with immeasurable eloquence. At that time, there was a son of Mara named 'He Who Relinquishes Love,' who first praised the Buddha, saying that he knows the end of the eye, and also understands the arising of the eye, even to the state of cessation. He also knows the end of the eye, etc., the boundless phrases of names and meanings, and with skillful words, he expounds them for sentient beings, and within the names and meanings, there is no attachment or doubt. He understands that there is no going or coming, no taking or relinquishing, that the self-nature is always empty and still, far from words, and that there is no one who can receive, recite, or practice. The Tathagatas of the past have already widely revealed that they are given provisional names, but in reality, there is nothing to be said. Thus, the self-nature is empty, surpassing the skandhas (aggregates, the five constituents of a person), dhatus (elements, the six constituents of the universe), and ayatanas (sense bases, the sense organs and their objects), without falsehood or truth, and without place or non-place, until speech ceases and the activity of the mind is extinguished. Foolish people are attached to appearances, so they see the Buddha entering a city. The Bhagavan is free from all appearances, and fools make false distinctions. When the Bhagavan enters a city, if someone feels joy, this is a distinction based on appearances, and they will surely harbor sorrow and grief. If one is free from distinctions based on appearances, one will not see the entering of the city, nor even the appearance of actions, and will attain wisdom without distinctions. If one sees the Buddha through appearances, one will see the entering of the city, and everything, such as arising and turning the Dharma wheel (Dharmacakra, the Buddha's teachings), will be distinctions. If one sees the Buddha through appearances, even to the point of feeling joy, that person dwells in the path of Mara, and the realm of Mara will often appear. If one sees the Buddha through appearances, one will see changes, and that person will harbor sorrow and grief. The wise should have compassion for them.

於法若見得，　　便有失法憂，　于佛若見生，　　則有涅槃苦。　若多劫修行，　　了知一切相，　不分別入城，　　亦無涅槃想。　若了心相空，　　則住佛行處，　不分別入城，　　亦無涅槃想。　若人如是知，　　則見於諸佛，　亦能了性空，　　畢竟無生滅。　世尊無量劫，　　修習諸苦行，　為證於性空，　　愚人不能了。　世尊入城時，　　百千眾圍繞，　人及非人等，　　凈心而供養。　若於剎那頃，　　思惟眼盡邊，　了達諸相空，　　其福復過彼。　乃至算數分，　　皆所不能及，　如是眼生邊，　　邊際與流轉，　乃至於寂滅，　　當知亦復然。　耳鼻舌身心，　　色聲香味觸，　乃至音聲名，　　一切皆如是。

「爾時世尊，　　當入城時，　　以足按地，　普皆震動，　　諸山傾靡，　　悉向于佛，　人天為法，　　咸來恭敬。　　爾時世尊，　當入城時，　　天主人王、　　阿修羅眾，　並諸夜叉，　　各捨本城，　　來詣佛所，　歡喜供養。　　爾時世尊，　　當入城時，　復有無量，　　異類諸鳥，　　鸚鵡孔雀、　迦陵頻伽，　　睹佛如來，　　殊勝功德，　于虛空中，　　歡喜遊戲，　　皆出種種，　微妙音聲

【現代漢語翻譯】現代漢語譯本如果執著於法（dharma，宇宙真理），就會有失去法的憂慮；如果執著于佛（Buddha，覺悟者）的生，就會有涅槃（Nirvana，寂滅）的痛苦。如果經過多劫修行，了知一切相（lakshana，現象）的本質，就不會分別地進入城市，也不會有涅槃的想法。如果瞭解心相（citta-lakshana，心之現象）的空性，就會安住于佛的行處，不會分別地進入城市，也不會有涅槃的想法。如果有人這樣理解，就能見到諸佛，也能瞭解性空（svabhava-sunyata，自性空），畢竟沒有生滅。世尊（Bhagavan，佛的尊稱）經過無量劫，修習各種苦行，是爲了證悟性空，但愚人不能理解。世尊進入城市時，有成百上千的人圍繞，人和非人等，都以清凈的心供養。如果在剎那間，思維眼睛的盡頭，了達諸相的空性，其福德勝過前者。乃至用算數來計算，都無法企及，就像眼睛的生起、邊際和流轉，乃至寂滅，應當知道也是如此。耳、鼻、舌、身、心，色、聲、香、味、觸，乃至音聲和名稱，一切都是如此。『那時，世尊將要入城時，用腳按地，大地普遍震動，諸山傾斜，都朝向佛，人和天人為求法，都來恭敬。』『那時，世尊將要入城時，天主、人王、阿修羅（Asura，非天神）眾，以及諸夜叉（Yaksa，守護神），都捨棄自己的城池，來到佛的住所，歡喜供養。』『那時，世尊將要入城時，還有無數不同種類的鳥，鸚鵡、孔雀、迦陵頻伽（Kalavinka，妙音鳥），看到佛如來（Tathagata，佛的稱號）殊勝的功德，在虛空中歡喜遊戲，都發出各種微妙的聲音。』

【English Translation】 English version If one clings to the Dharma (universal truth), there will be worry about losing the Dharma; if one clings to the birth of the Buddha (the awakened one), there will be the suffering of Nirvana (extinction). If, after many kalpas (eons) of practice, one understands the essence of all lakshanas (phenomena), one will not enter the city with discrimination, nor will one have the thought of Nirvana. If one understands the emptiness of citta-lakshana (the phenomena of the mind), one will abide in the place where the Buddha walks, one will not enter the city with discrimination, nor will one have the thought of Nirvana. If a person understands in this way, they will see all the Buddhas, and they will also understand svabhava-sunyata (emptiness of self-nature), which ultimately has no birth or death. The Bhagavan (the Blessed One, an epithet of the Buddha) practiced various ascetic practices for countless kalpas in order to realize emptiness of self-nature, but the foolish cannot understand. When the Bhagavan entered the city, hundreds and thousands of people surrounded him, and humans and non-humans alike offered their pure hearts in worship. If, in a moment, one contemplates the limit of the eye and understands the emptiness of all phenomena, their merit will surpass the former. Even if one were to calculate with numbers, it would be impossible to reach, just like the arising, the limit, and the flow of the eye, and even its extinction, one should know that it is the same. The ear, nose, tongue, body, and mind, form, sound, smell, taste, and touch, and even sounds and names, all are like this. 'At that time, when the Bhagavan was about to enter the city, he pressed his foot on the ground, and the earth shook universally, the mountains tilted, all facing the Buddha, and humans and devas (gods) came to pay their respects for the Dharma.' 'At that time, when the Bhagavan was about to enter the city, the lords of the devas, human kings, the Asuras (demigods), and the Yakshas (nature spirits), all abandoned their own cities and came to the Buddha's abode, joyfully making offerings.' 'At that time, when the Bhagavan was about to enter the city, there were also countless different kinds of birds, parrots, peacocks, Kalavinkas (mythical birds with beautiful voices), seeing the Tathagata's (the Buddha's title) extraordinary merits, they joyfully played in the void, all emitting various subtle sounds.'

。　　爾時世尊，　　當入城時，　以佛功德，　　威神力故，　　能令無量，　百千眾生，　　盲者能視、　　聾者能聽，　不完具者，　　令得完具，　　不安樂者，　令得安樂。　　爾時世尊，　　當入城時，　于虛空中，　　聞如是說，　　若以諸相，　分別如來，　　是人不名，　　供養于佛，　亦不了知，　　眼盡邊性；　　若離諸相，　殖眾德本，　　則能了知，　　眼盡邊性。　以能了知，　　眼盡邊故，　　則能了知，　諸佛功德。　　于眼盡邊，　　無有執藏，　于眼生邊，　　無有依止，　　于眼寂靜，　無有動念，　　是人則為，　　見於如來。　于眼生邊，　　無有分別，　　于眼邊際，　無有意謂，　　于眼滅壞，　　無有表示，　是人則為，　　見於如來。　　于眼無有，　無有染著，　　于眼無生，　　無有攝受，　于眼寂滅，　　無有所執，　　是人則為，　見於如來。　　知眼盡故，　　于根修習，　知眼邊故，　　于根決定，　　知眼生故，　于根自在，　　是人則為，　　見於如來。　知眼無有，　　於色了達，　　知眼滅壞，　於法觀察，　　知眼無生，　　于道修習，　是人則為，　　見於如來。　　如實了知，　

【現代漢語翻譯】現代漢語譯本當時，世尊（釋迦牟尼佛）將要進入城中時，憑藉佛的功德和威神之力，能夠使無數的百千眾生，盲人能夠看見，聾人能夠聽見，身體不健全的人能夠變得健全，不快樂的人能夠得到快樂。當時，世尊將要進入城中時，在虛空中聽到這樣的說法：如果以各種表象來分別如來（佛的稱號），這個人就不能稱為供養佛，也不能瞭解眼睛的終極本性；如果能夠脫離各種表象，培植各種功德的根本，就能瞭解眼睛的終極本性。因為能夠了解眼睛的終極本性，就能瞭解諸佛的功德。對於眼睛的終極，沒有執著和隱藏；對於眼睛的生起，沒有依賴和執著；對於眼睛的寂靜，沒有動念和執著；這樣的人才能算是見到如來。對於眼睛的生起，沒有分別；對於眼睛的邊際，沒有意念；對於眼睛的滅壞，沒有表示；這樣的人才能算是見到如來。對於眼睛，沒有染著；對於眼睛的無生，沒有攝受；對於眼睛的寂滅，沒有執著；這樣的人才能算是見到如來。因為知道眼睛的終極，所以在根（指眼耳鼻舌身意六根）上修習；因為知道眼睛的邊際，所以在根上決定；因為知道眼睛的生起，所以在根上自在；這樣的人才能算是見到如來。因為知道眼睛的無有，所以對色（指物質現象）了達；因為知道眼睛的滅壞，所以對法（指一切事物）觀察；因為知道眼睛的無生，所以在道（指修行之路）上修習；這樣的人才能算是見到如來。如實地瞭解，

【English Translation】 English version At that time, when the World Honored One (Shakyamuni Buddha) was about to enter the city, by the power of the Buddha's merits and divine power, he was able to cause countless hundreds of thousands of beings, the blind to see, the deaf to hear, the incomplete to become complete, and the unhappy to find happiness. At that time, when the World Honored One was about to enter the city, he heard such a saying in the void: 'If one distinguishes the Tathagata (an epithet of the Buddha) by various forms, that person cannot be called a worshiper of the Buddha, nor can he understand the ultimate nature of the eye; if one can detach from all forms and cultivate the roots of all merits, then one can understand the ultimate nature of the eye.' Because one can understand the ultimate nature of the eye, one can understand the merits of all Buddhas. Regarding the ultimate of the eye, there is no attachment or concealment; regarding the arising of the eye, there is no dependence or attachment; regarding the quiescence of the eye, there is no thought or attachment; such a person can be said to have seen the Tathagata. Regarding the arising of the eye, there is no discrimination; regarding the boundary of the eye, there is no intention; regarding the destruction of the eye, there is no indication; such a person can be said to have seen the Tathagata. Regarding the eye, there is no defilement; regarding the non-arising of the eye, there is no acceptance; regarding the quiescence of the eye, there is no attachment; such a person can be said to have seen the Tathagata. Because one knows the ultimate of the eye, one practices on the roots (referring to the six roots: eye, ear, nose, tongue, body, and mind); because one knows the boundary of the eye, one is decisive on the roots; because one knows the arising of the eye, one is free on the roots; such a person can be said to have seen the Tathagata. Because one knows the non-existence of the eye, one understands form (referring to material phenomena); because one knows the destruction of the eye, one observes the Dharma (referring to all things); because one knows the non-arising of the eye, one practices on the path (referring to the path of cultivation); such a person can be said to have seen the Tathagata. Truly understanding,

眼盡邊故，　　于業差別，　　亦能了知，　以能了知，　　業差別故，　　是人則為，　見於如來。　　如實了知，　　眼生邊故，　于苦差別，　　亦能了知，　　以能了知，　苦差別故，　　是人則為，　　見於如來。　如實了知，　　眼滅壞故，　　于苦滅壞，　亦能了知，　　以能了知，　　苦滅壞故，　是人則為，　　見於如來。　　如實了知，　眼無有故，　　于離諸相，　　亦能了知，　以能了知，　　離諸相故，　　是人則為，　見於如來。　　如實了知，　　眼無生故，　于離習氣，　　亦能了知，　　以能了知，　離習氣故，　　是人則為，　　見於如來。　又如實知，　　眼無常性，　　于離障礙，　亦能了知，　　以能了知，　　離障礙故，　是人則為，　　見於如來。　　又如實知，　眼無文字，　　于佛智力，　　亦能了知，　以能了知，　　佛智力故，　　是人則為，　見於如來。　　又如實知，　　眼不來性，　于離諸欲，　　亦能了知，　　以能了知，　離諸欲故，　　是人則為，　　見於如來。　又如實知，　　修習禪定，　　于離煩惱，　亦能了知，　　以能了知，　　離煩惱故，　是人則為，　　見於如來。　　彼人亦

【現代漢語翻譯】現代漢語譯本當眼睛的生滅邊際被完全理解時，對於業力（karma）的差別，也能完全瞭解；因為能夠了解業力的差別，這個人就被認為是見到了如來（Tathagata）。當眼睛的生起邊際被如實瞭解時，對於苦（duhkha）的差別，也能完全瞭解；因為能夠了解苦的差別，這個人就被認為是見到了如來。當眼睛的滅壞邊際被如實瞭解時，對於苦的滅壞，也能完全瞭解；因為能夠了解苦的滅壞，這個人就被認為是見到了如來。當眼睛的無有（不存在）被如實瞭解時，對於遠離一切相（lakshana），也能完全瞭解；因為能夠了解遠離一切相，這個人就被認為是見到了如來。當眼睛的無生被如實瞭解時，對於遠離習氣（vasana），也能完全瞭解；因為能夠了解遠離習氣，這個人就被認為是見到了如來。又如實瞭解，眼睛的無常性（anitya），對於遠離障礙，也能完全瞭解；因為能夠了解遠離障礙，這個人就被認為是見到了如來。又如實瞭解，眼睛的無文字（無自性），對於佛的智慧力量（buddha-jnana-bala），也能完全瞭解；因為能夠了解佛的智慧力量，這個人就被認為是見到了如來。又如實瞭解，眼睛的不來性，對於遠離一切慾望（kama），也能完全瞭解；因為能夠了解遠離一切慾望，這個人就被認為是見到了如來。又如實瞭解，修習禪定（dhyana），對於遠離煩惱（klesha），也能完全瞭解；因為能夠了解遠離煩惱，這個人就被認為是見到了如來。這個人也...

【English Translation】 English version When the limit of the arising and ceasing of the eye is fully understood, one also fully understands the differences in karma; because one is able to understand the differences in karma, this person is considered to have seen the Tathagata (如來). When the limit of the arising of the eye is truly understood, one also fully understands the differences in suffering (duhkha); because one is able to understand the differences in suffering, this person is considered to have seen the Tathagata. When the limit of the destruction of the eye is truly understood, one also fully understands the destruction of suffering; because one is able to understand the destruction of suffering, this person is considered to have seen the Tathagata. When the non-existence of the eye is truly understood, one also fully understands the detachment from all characteristics (lakshana); because one is able to understand the detachment from all characteristics, this person is considered to have seen the Tathagata. When the non-arising of the eye is truly understood, one also fully understands the detachment from habitual tendencies (vasana); because one is able to understand the detachment from habitual tendencies, this person is considered to have seen the Tathagata. Furthermore, when the impermanence (anitya) of the eye is truly understood, one also fully understands the detachment from obstacles; because one is able to understand the detachment from obstacles, this person is considered to have seen the Tathagata. Furthermore, when the non-verbal nature (no self-nature) of the eye is truly understood, one also fully understands the wisdom power (buddha-jnana-bala) of the Buddha; because one is able to understand the wisdom power of the Buddha, this person is considered to have seen the Tathagata. Furthermore, when the non-coming nature of the eye is truly understood, one also fully understands the detachment from all desires (kama); because one is able to understand the detachment from all desires, this person is considered to have seen the Tathagata. Furthermore, when the practice of meditation (dhyana) is truly understood, one also fully understands the detachment from afflictions (klesha); because one is able to understand the detachment from afflictions, this person is considered to have seen the Tathagata. That person also...

能，　成就如是，　　眼前際智、　　眼無住智、　眼無生智、　　佛神通智、　　眼下劣智、　眼殊勝智、　　智下劣智、　　智清凈智、　戒清凈智、　　身律儀智、　　聲清凈智、　語律儀智、　　心清凈智、　　處差別智、　諸心法智、　　心過失智、　　業清凈智、　心律儀智、　　智過失智、　　聲清凈智、　蘊差別智、　　蘊因緣智、　　眼遍知智、　苦出生智、　　無漏戒智、　　戒因緣智、　苦因緣智、　　苦因盡智、　　諸有為智、　盡無盡智，　　又如實知，　　十二因緣，　有所行智、　　無所行智，　　有相無相，　有為無為，　　建立攝受，　　自他心智。　又如實知，　　眼盡生邊，　　邊際寂靜，　乃至流轉，　　無有無生，　　寂滅之性，　令諸眾生，　　得清凈智、　　諸勢力智、　精進之智。　　又如實知，　　一異門智，　一切眾生，　　意樂之智。　　又如實知，　一切眾生，　　殊勝意樂，　　心清凈智、　業異熟智、　　諸根界智、　　心變異智、　慧解脫智、　　遍解脫智、　　勝辯才智。　又如實知，　　諸惡眾生，　　不樂法者，　令渴仰智。　　又如實知，　　于諸理趣，　知時修習，　　無懈怠智。　

【現代漢語翻譯】現代漢語譯本：能成就這樣的智慧：關於眼前的智慧（眼前際智），關於眼無所住的智慧（眼無住智），關於眼無生起的智慧（眼無生智），佛的神通智慧（佛神通智），關於眼下劣的智慧（眼下劣智），關於眼殊勝的智慧（眼殊勝智），關於智慧下劣的智慧（智下劣智），關於智慧清凈的智慧（智清凈智），關於戒律清凈的智慧（戒清凈智），關於身體行為的智慧（身律儀智），關於聲音清凈的智慧（聲清凈智），關於語言行為的智慧（語律儀智），關於心清凈的智慧（心清凈智），關於處所差別的智慧（處差別智），關於各種心法的智慧（諸心法智），關於心過失的智慧（心過失智），關於業清凈的智慧（業清凈智），關於心律儀的智慧（心律儀智），關於智慧過失的智慧（智過失智），關於聲音清凈的智慧（聲清凈智），關於蘊差別的智慧（蘊差別智），關於蘊因緣的智慧（蘊因緣智），關於眼遍知的智慧（眼遍知智），關於苦產生的智慧（苦出生智），關於無漏戒的智慧（無漏戒智），關於戒因緣的智慧（戒因緣智），關於苦因緣的智慧（苦因緣智），關於苦因滅盡的智慧（苦因盡智），關於一切有為法的智慧（諸有為智），關於滅盡和不滅盡的智慧（盡無盡智）。又如實地知道十二因緣，關於有所行的智慧（有所行智），關於無所行的智慧（無所行智），關於有相和無相的智慧（有相無相），關於有為和無為的智慧（有為無為），關於建立和攝受的智慧（建立攝受），關於自己和他人心的智慧（自他心智）。又如實地知道，眼睛的滅盡和生起，邊際的寂靜，乃至流轉，沒有生起和不生起，寂滅的本性，使一切眾生，得到清凈的智慧（得清凈智），各種力量的智慧（諸勢力智），精進的智慧（精進之智）。又如實地知道，關於一和異的智慧（一異門智），關於一切眾生意樂的智慧（一切眾生意樂之智）。又如實地知道，一切眾生殊勝的意樂，心清凈的智慧（心清凈智），業報成熟的智慧（業異熟智），關於諸根界的智慧（諸根界智），關於心變異的智慧（心變異智），關於慧解脫的智慧（慧解脫智），關於遍解脫的智慧（遍解脫智），關於殊勝辯才的智慧（勝辯才智）。又如實地知道，對於那些不樂法的惡劣眾生，使他們渴求佛法的智慧（令渴仰智）。又如實地知道，對於各種道理和趣味，知道時機進行修習，沒有懈怠的智慧（無懈怠智）。

【English Translation】 English version: One can achieve such wisdom: wisdom regarding the present moment (eye-present-moment-wisdom), wisdom regarding the eye without dwelling (eye-non-dwelling-wisdom), wisdom regarding the non-arising of the eye (eye-non-arising-wisdom), the Buddha's supernatural wisdom (Buddha-supernatural-wisdom), wisdom regarding the inferior aspect of the eye (eye-inferior-wisdom), wisdom regarding the superior aspect of the eye (eye-superior-wisdom), wisdom regarding the inferior aspect of wisdom (wisdom-inferior-wisdom), wisdom regarding the purity of wisdom (wisdom-purity-wisdom), wisdom regarding the purity of precepts (precept-purity-wisdom), wisdom regarding bodily conduct (body-discipline-wisdom), wisdom regarding the purity of sound (sound-purity-wisdom), wisdom regarding verbal conduct (speech-discipline-wisdom), wisdom regarding the purity of mind (mind-purity-wisdom), wisdom regarding the differences in places (place-difference-wisdom), wisdom regarding various mental phenomena (various-mental-phenomena-wisdom), wisdom regarding the faults of the mind (mind-fault-wisdom), wisdom regarding the purity of karma (karma-purity-wisdom), wisdom regarding the discipline of the mind (mind-discipline-wisdom), wisdom regarding the faults of wisdom (wisdom-fault-wisdom), wisdom regarding the purity of sound (sound-purity-wisdom), wisdom regarding the differences in aggregates (aggregate-difference-wisdom), wisdom regarding the causes and conditions of aggregates (aggregate-cause-condition-wisdom), wisdom regarding the complete understanding of the eye (eye-complete-understanding-wisdom), wisdom regarding the arising of suffering (suffering-arising-wisdom), wisdom regarding the undefiled precepts (undefiled-precept-wisdom), wisdom regarding the causes and conditions of precepts (precept-cause-condition-wisdom), wisdom regarding the causes and conditions of suffering (suffering-cause-condition-wisdom), wisdom regarding the cessation of the causes of suffering (suffering-cause-cessation-wisdom), wisdom regarding all conditioned phenomena (all-conditioned-phenomena-wisdom), wisdom regarding cessation and non-cessation (cessation-non-cessation-wisdom). Also, one truly knows the twelve links of dependent origination, wisdom regarding what is acted upon (what-is-acted-upon-wisdom), wisdom regarding what is not acted upon (what-is-not-acted-upon-wisdom), wisdom regarding the form and formless (form-formless-wisdom), wisdom regarding the conditioned and unconditioned (conditioned-unconditioned-wisdom), wisdom regarding establishing and embracing (establishing-embracing-wisdom), wisdom regarding one's own mind and the minds of others (self-other-mind-wisdom). Also, one truly knows the cessation and arising of the eye, the tranquility of the boundary, and even the cycle of existence, there is no arising and no non-arising, the nature of extinction, enabling all sentient beings to attain pure wisdom (attain-pure-wisdom), wisdom of various powers (various-powers-wisdom), wisdom of diligence (diligence-wisdom). Also, one truly knows, wisdom regarding one and different (one-different-wisdom), wisdom regarding the inclinations of all sentient beings (all-sentient-beings-inclination-wisdom). Also, one truly knows, the superior inclinations of all sentient beings, the wisdom of the purity of mind (mind-purity-wisdom), the wisdom of the maturation of karmic results (karmic-result-maturation-wisdom), wisdom regarding the realms of the sense faculties (sense-faculties-realms-wisdom), wisdom regarding the transformations of the mind (mind-transformation-wisdom), wisdom of liberation through wisdom (wisdom-liberation-wisdom), wisdom of complete liberation (complete-liberation-wisdom), wisdom of superior eloquence (superior-eloquence-wisdom). Also, one truly knows, for those evil sentient beings who do not delight in the Dharma, the wisdom that makes them yearn for the Dharma (make-them-yearn-for-Dharma-wisdom). Also, one truly knows, regarding various principles and interests, knowing the right time to practice, the wisdom without laziness (without-laziness-wisdom).

又如實知，　神通之力，　　分析諸法，　　無障礙智。　又如實知，　　于廣大義，　　及以言教，　隨解了智。　　又如實知，　　善友同處，　衣服飲食，　　節量之智。　　又如實知，　于諸無作，　　陀羅尼法，　　勤修習智。　又如實知，　　身心無過，　　遠離增減，　求無上智。　　又如實知，　　神通威力，　于虛空中，　　現變化身，　　成就無量，　百千眾生，　　皆令歡喜，　　發凈信智。　于諸如來，　　樂尊重智，　　于離欲法，　樂修習智。　　于諸聖眾，　　樂供養智，　于大菩提，　　樂迴向智。　　于陀羅尼，　樂演說智。　　于諸意樂，　　善觀察智。　于聖者定，　　善了知智。　　于諸護念，　能決定智。　　于無邊心，　　善趣入智。　于無邊頌，　　能演說智。　　于諸欲結，　能覺悟智。　　于下劣趣，　　不墮落智。　于惡知識，　　應舍離智。　　于善知識，　能親近智。　　于諸問答，　　能抉擇智。　于處非處，　　能解了智。　　于地非地，　能了知智。　　于上中下，　　能分別智。　有為之智、　　無為之智、　　事物之智、　非事物智、　　攝受之智、　　非攝受智、　修習之智、　　非修

【現代漢語翻譯】現代漢語譯本又如實地了知，神通的力量，能分析各種法（dharma，宇宙的真理或法則），具有無障礙的智慧。又如實地了知，對於廣大的義理，以及通過言語教導，能隨之理解的智慧。又如實地了知，與善友相處，在衣服和飲食方面，能節制的智慧。又如實地了知，對於各種無為法（asaṃskṛta-dharma，不依賴因緣和合的法），陀羅尼（dhāraṇī，總持，記憶和保持的能力）的法門，能勤奮修習的智慧。又如實地了知，身心沒有過失，遠離增減，追求無上智慧。又如實地了知，神通的威力，在虛空中，顯現變化之身，成就無量，使成百上千的眾生，都感到歡喜，生起清凈的信心的智慧。對於諸佛如來，樂於尊重和敬奉的智慧，對於遠離慾望的法，樂於修習的智慧。對於諸聖眾，樂於供養的智慧，對於大菩提（mahābodhi，偉大的覺悟），樂於迴向的智慧。對於陀羅尼，樂於演說的智慧，對於各種意樂，能善於觀察的智慧。對於聖者的禪定，能善於了知的智慧，對於各種護念，能決定的智慧。對於無邊的心，能善於趣入的智慧，對於無邊的頌歌，能演說的智慧。對於各種慾望的束縛，能覺悟的智慧，對於下劣的境地，不墮落的智慧。對於惡知識，應當舍離的智慧，對於善知識，能親近的智慧。對於各種問答，能抉擇的智慧，對於是處和非處，能理解的智慧。對於是地和非地，能了知的智慧，對於上、中、下，能分別的智慧。有為的智慧、無為的智慧、事物的智慧、非事物的智慧、攝受的智慧、非攝受的智慧、修習的智慧、非修習的智慧。

【English Translation】 English version And also truly knowing, the power of supernormal abilities, analyzing all dharmas (universal truths or laws), having unobstructed wisdom. And also truly knowing, regarding the vast meanings, and through verbal teachings, the wisdom to understand accordingly. And also truly knowing, being with good friends, in terms of clothing and food, the wisdom to be moderate. And also truly knowing, regarding all unconditioned dharmas (asaṃskṛta-dharma, dharmas not dependent on causes and conditions), the dharma of dhāraṇī (retention, the ability to remember and maintain), the wisdom to diligently practice. And also truly knowing, the body and mind without faults, being far from increase and decrease, seeking supreme wisdom. And also truly knowing, the power of supernormal abilities, in the empty space, manifesting transformation bodies, accomplishing immeasurable, making hundreds and thousands of beings, all feel joy, generating pure faith wisdom. Towards all Tathāgatas (Buddhas), the wisdom to be joyful in respect and reverence, towards the dharma of detachment, the wisdom to be joyful in practice. Towards all noble assemblies, the wisdom to be joyful in offering, towards great Bodhi (mahābodhi, great enlightenment), the wisdom to be joyful in dedication. Towards dhāraṇī, the wisdom to be joyful in expounding, towards all intentions, the wisdom to be good at observing. Towards the samādhi (meditative absorption) of the noble ones, the wisdom to be good at understanding, towards all protections, the wisdom to be able to decide. Towards the boundless mind, the wisdom to be good at entering, towards boundless verses, the wisdom to be able to expound. Towards all the bonds of desire, the wisdom to be awakened, towards inferior realms, the wisdom not to fall. Towards evil friends, the wisdom to abandon, towards good friends, the wisdom to be able to be close. Towards all questions and answers, the wisdom to be able to discern, towards what is appropriate and inappropriate, the wisdom to be able to understand. Towards what is ground and not ground, the wisdom to be able to know, towards superior, middle, and inferior, the wisdom to be able to distinguish. The wisdom of conditioned, the wisdom of unconditioned, the wisdom of things, the wisdom of non-things, the wisdom of acceptance, the wisdom of non-acceptance, the wisdom of practice, the wisdom of non-practice.

習智、　　眼非眼智、　眼共相智、　　眼差別智、　　眼自性智，　耳鼻舌身，　　乃至名等，　　二十五法，　亦復如是。　　若人思惟，　　眼因緣性，　真實空寂，　　畢竟無我，　　是人則能，　成就如是，　　真實決定，　　心三摩地。　若人思惟，　　眼因緣起，　　決定了知，　眼無常相，　　是人則能，　　如實了知，　眼及因緣，　　畢竟無有。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　爾時世尊，　　當入城時，　　以足按地，　現希有事，　　我今略說，　　少分功德，　普令眾生，　　聞者歡喜。　　天人導師，　從一毛孔，　　出現無量，　　百千光明，　一一光明，　　遍無量剎，　　為諸眾生，　而作佛事。　　若人往昔，　　供養諸佛，　長夜修行，　　佈施持戒，　　彼人得聞，　如是所說，　　神變之事，　　歡喜愛樂。　若能了知，　　諸佛神變，　　非諸聲聞，　所行境界，　　彼人得聞，　　如是神變，　當生信解，　　發希有心。　　天人導師，　不思議力，　　現如是等，　　種種神變，　能令無量，　　百千眾生，　　于諸如來，　親近供養。　　天人導師，　　不思議力，　演說無量，

【現代漢語翻譯】現代漢語譯本對於習智（對事物本質的理解），有眼非眼智（超越二元對立的智慧）、眼共相智（對眼睛普遍性的理解）、眼差別智（對眼睛差異性的理解）、眼自性智（對眼睛本性的理解）。耳、鼻、舌、身，乃至名等，這二十五法也是如此。如果有人思維眼睛的因緣性，認識到它是真實空寂的，畢竟無我，這個人就能成就真實決定的心三摩地（專注的禪定）。如果有人思維眼睛的因緣生起，並確定地了知眼睛的無常相，這個人就能如實了知眼睛及其因緣，畢竟都是不存在的。耳、鼻、舌、身，乃至名等，這二十五法也是如此。那時，世尊當進入城市時，用腳按地，顯現了稀有的事情。我現在略說少許功德，普遍令眾生聽聞后歡喜。天人導師（佛陀）從一個毛孔中，出現無量百千光明，每一道光明都遍照無量剎土，為眾生做佛事。如果有人過去供養諸佛，長夜修行，佈施持戒，這個人就能聽聞如此所說的神變之事，歡喜愛樂。如果能了知諸佛的神變，不是聲聞（小乘修行者）所能理解的境界，這個人聽聞如此神變，就會生起信解，發出稀有的心。天人導師以不可思議的力量，顯現如此種種神變，能令無量百千眾生，親近供養諸如來。天人導師以不可思議的力量，演說無量

【English Translation】 English version Regarding the wisdom of practice (understanding the essence of things), there is the wisdom of eye-not-eye (wisdom beyond duality), the wisdom of the common aspect of the eye (understanding the universality of the eye), the wisdom of the difference of the eye (understanding the differences of the eye), and the wisdom of the self-nature of the eye (understanding the inherent nature of the eye). The same applies to the ear, nose, tongue, body, and even names, these twenty-five dharmas. If someone contemplates the causal nature of the eye, realizing that it is truly empty and ultimately without self, that person can achieve true and decisive Samadhi (focused meditation). If someone contemplates the arising of the eye due to conditions, and definitively understands the impermanent nature of the eye, that person can truly understand that the eye and its conditions are ultimately non-existent. The same applies to the ear, nose, tongue, body, and even names, these twenty-five dharmas. At that time, when the World Honored One entered the city, he pressed his foot on the ground, manifesting rare events. I will now briefly describe a small portion of his merits, so that all beings who hear it may rejoice. The Teacher of Gods and Humans (Buddha) emitted countless hundreds of thousands of lights from one pore, each light illuminating countless lands, performing Buddha-works for all beings. If someone in the past has made offerings to all Buddhas, practiced diligently through the long night, and given alms and upheld precepts, that person will be able to hear about these miraculous transformations and rejoice with love and joy. If one can understand the miraculous transformations of the Buddhas, which are beyond the realm of understanding for the Sravakas (Hinayana practitioners), that person, upon hearing of such transformations, will generate faith and understanding, and develop a rare mind. The Teacher of Gods and Humans, with inconceivable power, manifests such various miraculous transformations, enabling countless hundreds of thousands of beings to draw near and make offerings to all the Tathagatas. The Teacher of Gods and Humans, with inconceivable power, expounds countless

百千契經，　　令諸眾生，　聞其所說，　　皆能信受，　　心生歡喜。　爾時世尊，　　當入城時，　　以神通力，　于虛空中，　　作如是說，　　知眼盡邊，　乃至寂滅，　　眼性所因，　　無去無來，　畢竟空寂。　　耳鼻舌身，　　乃至名等，　二十五法，　　亦復如是。

「爾時世尊，　　當入城時，　　于虛空中，　出微妙聲，　　稱讚如來，　　種種名號，　令諸大眾，　　生信解心。　　今現在世，　人中師子，　　名為摧伏，　　魔軍法王，　若有得聞，　　如是名者，　　則能降伏，　一切邪眾。　　今現在世，　　人中師子，　名為摧滅，　　貪慾法王，　　若有得聞，　如是名者，　　則能捨離，　　一切貪慾。　今現在世，　　人中師子，　　名為摧滅，　瞋恚法王，　　若有得聞，　　如是名者，　則能捨離，　　一切瞋恚。　　今現在世，　人中師子，　　名為摧滅，　　愚癡法王，　若有得聞，　　如是名者，　　則能捨離，　一切愚癡。　　今現在世，　　人中師子，　名為摧滅，　　憍慢法王，　　若有得聞，　如是名者，　　則能摧滅，　　一切憍慢。　今現在世，　　人中師子，　　名為摧滅，　忿恚法王，　　

【現代漢語翻譯】現代漢語譯本無數的契經（佛經），爲了讓眾生，聽到其中所說的道理，都能信受奉行，心中生起歡喜。那時，世尊（佛陀）當要進入城中時，以神通之力，在虛空中，這樣說道：『知道眼睛的盡頭，乃至寂滅（涅槃），眼睛的本性所由，無所謂去，也無所謂來，畢竟是空寂的。』耳朵、鼻子、舌頭、身體，乃至名稱等，這二十五法，也是如此。『那時，世尊（佛陀）當要進入城中時，在虛空中，發出微妙的聲音，稱讚如來（佛陀），種種名號，讓大眾，生起信解之心。現在世上，人中的獅子（佛陀），名為摧伏魔軍的法王，如果有人聽到這個名號，就能降伏一切邪惡的勢力。現在世上，人中的獅子（佛陀），名為摧滅貪慾的法王，如果有人聽到這個名號，就能捨離一切貪慾。現在世上，人中的獅子（佛陀），名為摧滅瞋恚的法王，如果有人聽到這個名號，就能捨離一切瞋恚。現在世上，人中的獅子（佛陀），名為摧滅愚癡的法王，如果有人聽到這個名號，就能捨離一切愚癡。現在世上，人中的獅子（佛陀），名為摧滅憍慢的法王，如果有人聽到這個名號，就能摧滅一切憍慢。現在世上，人中的獅子（佛陀），名為摧滅忿恚的法王，』

【English Translation】 English version Countless Sutras (Buddhist scriptures), to enable all sentient beings, upon hearing what is spoken within, to believe and accept, and to generate joy in their hearts. At that time, when the World Honored One (Buddha) was about to enter the city, with his supernatural powers, in the empty space, he spoke thus: 『Knowing the end of the eye, even to the point of stillness (Nirvana), the nature of the eye, which has no coming and no going, is ultimately empty and still.』 The ears, nose, tongue, body, and even names, these twenty-five dharmas, are also like this. 『At that time, when the World Honored One (Buddha) was about to enter the city, in the empty space, he emitted a subtle sound, praising the Tathagata (Buddha), with various names, causing the great assembly to generate faith and understanding. Now in this world, the lion among men (Buddha), is named the Dharma King who subdues the armies of Mara (demon), if anyone hears this name, they will be able to subdue all evil forces. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys greed, if anyone hears this name, they will be able to abandon all greed. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys anger, if anyone hears this name, they will be able to abandon all anger. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys ignorance, if anyone hears this name, they will be able to abandon all ignorance. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys arrogance, if anyone hears this name, they will be able to destroy all arrogance. Now in this world, the lion among men (Buddha), is named the Dharma King who destroys resentment,』

若有得聞，　　如是名者，　則能捨離，　　一切忿恚。　　今現在世，　人中師子，　　名為摧滅，　　嫉妒法王，　若有得聞，　　如是名者，　　則能捨離，　一切嫉妒。　　今現在世，　　人中師子，　名為摧滅，　　虛誑法王，　　若有得聞，　如是名者，　　則能捨離，　　一切虛誑。　今現在世，　　人中師子，　　名為摧滅，　諸見法王，　　若有得聞，　　如是名者，　則能捨離，　　一切諸見。　　今現在世，　人中師子，　　名為摧滅，　　戲論法王，　若有得聞，　　如是名者，　　則能捨離，　一切戲論。　　今現在世，　　人中師子，　名為正法，　　清凈法王，　　若有得聞，　如是名者，　　則能解了，　　清凈之法。　今現在世，　　人中師子，　　名為通達，　諸業法王，　　若有得聞，　　如是名者，　則能解了，　　一切諸業。　　今現在世，　人中師子，　　名為具足，　　神通法王，　若有得聞，　　如是名者，　　則能成就，　威德神通。　　今現在世，　　人中師子，　名為具足，　　諸度法王，　　若有得聞，　如是名者，　　則能成就，　　六波羅蜜。　今現在世，　　人中師子，　　名爲了達，　諸行法

【現代漢語翻譯】現代漢語譯本如果有人聽聞，這樣的名號，就能捨棄，一切的忿怒。如今在世，人中的獅子（指佛陀），名為摧滅，嫉妒的法王（指能摧毀嫉妒的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的嫉妒。如今在世，人中的獅子，名為摧滅，虛誑的法王（指能摧毀虛妄的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的虛誑。如今在世，人中的獅子，名為摧滅，諸見的法王（指能摧毀各種錯誤見解的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的諸見。如今在世，人中的獅子，名為摧滅，戲論的法王（指能摧毀戲論的佛陀）。如果有人聽聞，這樣的名號，就能捨棄，一切的戲論。如今在世，人中的獅子，名為正法，清凈的法王（指能帶來清凈正法的佛陀）。如果有人聽聞，這樣的名號，就能理解，清凈的法。如今在世，人中的獅子，名為通達，諸業的法王（指能通達一切業的佛陀）。如果有人聽聞，這樣的名號，就能理解，一切的諸業。如今在世，人中的獅子，名為具足，神通的法王（指具足神通的佛陀）。如果有人聽聞，這樣的名號，就能成就，威德神通。如今在世，人中的獅子，名為具足，諸度的法王（指具足各種度脫方法的佛陀）。如果有人聽聞，這樣的名號，就能成就，六波羅蜜（六種到達彼岸的方法）。如今在世，人中的獅子，名爲了達，諸行的法

【English Translation】 English version If one hears, such a name, then one can abandon, all anger. Now in this world, the lion among men (referring to the Buddha), is named the destroyer, the Dharma King of jealousy (referring to the Buddha who can destroy jealousy). If one hears, such a name, then one can abandon, all jealousy. Now in this world, the lion among men, is named the destroyer, the Dharma King of falsehood (referring to the Buddha who can destroy falsehood). If one hears, such a name, then one can abandon, all falsehood. Now in this world, the lion among men, is named the destroyer, the Dharma King of views (referring to the Buddha who can destroy all wrong views). If one hears, such a name, then one can abandon, all views. Now in this world, the lion among men, is named the destroyer, the Dharma King of idle talk (referring to the Buddha who can destroy idle talk). If one hears, such a name, then one can abandon, all idle talk. Now in this world, the lion among men, is named the Right Dharma, the pure Dharma King (referring to the Buddha who can bring pure and right Dharma). If one hears, such a name, then one can understand, the pure Dharma. Now in this world, the lion among men, is named the one who understands, the Dharma King of all actions (referring to the Buddha who understands all actions). If one hears, such a name, then one can understand, all actions. Now in this world, the lion among men, is named the one who possesses, the Dharma King of supernatural powers (referring to the Buddha who possesses supernatural powers). If one hears, such a name, then one can achieve, majestic supernatural powers. Now in this world, the lion among men, is named the one who possesses, the Dharma King of all perfections (referring to the Buddha who possesses all methods of liberation). If one hears, such a name, then one can achieve, the six paramitas (six methods to reach the other shore). Now in this world, the lion among men, is named the one who understands, the Dharma of all practices

王，　　若有得聞，　　如是名者，　則能了達，　　一切諸行。　　今現在世，　人中師子，　　名生清凈，　　光明總持，　若有得聞，　　如是名者，　　則能成就，　殊勝受生。　　今現在世，　　人中師子，　名色清凈，　　光明總持，　　若有得聞，　如是名者，　　則能成就，　　殊勝妙色。　今現在世，　　人中師子，　　名身清凈，　光明總持，　　若有得聞，　　如是名者，　則能成就，　　殊勝色身。　　今現在世，　人中師子，　　名性清凈，　　光明總持，　若有得聞，　　如是名者，　　則能成就，　殊勝種族。　　今現在世，　　人中師子，　名為名稱，　　光明總持，　　若有得聞，　如是名者，　　則能成就，　　廣大名稱。　今現在世，　　人中師子，　　名為佈施，　持戒忍辱，　　精進禪定，　　智慧總持，　若有得聞，　　如是名者，　　則能成就，　佈施持戒，　　乃至智慧，　　陀羅尼門。　今現在世，　　人中師子，　　名為成就，　空性法王，　　若有能持，　　如是名者，　則能演說，　　諸法空義。　　今現在世，　人中師子，　　名為成就，　　無我法王，　若有能持，　　如是名者，　　則能演說，

【現代漢語翻譯】現代漢語譯本大王，如果有人聽聞這樣的名號，就能通達一切諸行（一切現象）。現在世上，人中的獅子，名為生清凈（出生清凈），光明總持（以光明普照一切），如果有人聽聞這樣的名號，就能成就殊勝的受生（美好的投胎）。現在世上，人中的獅子，名為色清凈（形色清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的妙色（美好的容貌）。現在世上，人中的獅子，名為身清凈（身體清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的色身（美好的身體）。現在世上，人中的獅子，名為性清凈（本性清凈），光明總持，如果有人聽聞這樣的名號，就能成就殊勝的種族（高貴的出身）。現在世上，人中的獅子，名為名稱（名聲），光明總持，如果有人聽聞這樣的名號，就能成就廣大的名稱（美好的名聲）。現在世上，人中的獅子，名為佈施（慷慨施捨）、持戒（遵守戒律）、忍辱（忍受侮辱）、精進（努力修行）、禪定（專注冥想）、智慧（明辨是非），總持一切，如果有人聽聞這樣的名號，就能成就佈施、持戒，乃至智慧，陀羅尼門（總持一切法門的智慧）。現在世上，人中的獅子，名為成就空性法王（證悟空性的法王），如果有人能持誦這樣的名號，就能演說諸法空義（一切現象皆空的道理）。現在世上，人中的獅子，名為成就無我法王（證悟無我的法王），如果有人能持誦這樣的名號，就能演說

【English Translation】 English version King, if there are those who hear such a name, they will be able to understand all phenomena. In the present world, the lion among men, named 'Purity of Birth' (birth is pure), the 'Light that Holds All' (illuminating all with light), if there are those who hear such a name, they will be able to achieve a superior rebirth. In the present world, the lion among men, named 'Purity of Form' (form is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior beautiful form. In the present world, the lion among men, named 'Purity of Body' (body is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior physical body. In the present world, the lion among men, named 'Purity of Nature' (nature is pure), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a superior lineage. In the present world, the lion among men, named 'Name' (reputation), the 'Light that Holds All', if there are those who hear such a name, they will be able to achieve a great reputation. In the present world, the lion among men, named 'Giving' (generosity), 'Morality' (observing precepts), 'Patience' (enduring insults), 'Diligence' (effort in practice), 'Meditation' (focused contemplation), 'Wisdom' (discernment), the 'Holder of All', if there are those who hear such a name, they will be able to achieve giving, morality, and even wisdom, the 'Dharani Gate' (wisdom that holds all teachings). In the present world, the lion among men, named 'Accomplishment of the King of Emptiness' (realizing the king of emptiness), if there are those who can uphold such a name, they will be able to expound the meaning of emptiness of all phenomena. In the present world, the lion among men, named 'Accomplishment of the King of No-Self' (realizing the king of no-self), if there are those who can uphold such a name, they will be able to expound

無生滅義。　　今現在世，　　人中師子，　名眼清凈，　　總持法王，　　若有能持，　如是名者，　　則能演說，　　眼盡邊義。　耳鼻舌身，　　乃至名等，　　二十五法，　並華鬘香，　　燈傘衣服，　　悉皆如是。

大寶積經卷第三十三大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十四

唐天竺三藏菩提流志譯出現光明會第十一之五

「爾時世尊，　　當入城時，　　以不思議，　神通之力，　　于虛空中，　　出微妙聲，　演說種種，　　陀羅尼行，　　令諸大眾，　聞如是言。　　是陀羅尼，　　于眼盡邊，　生邊邊際，　　寂靜流轉，　　乃至寂滅，　如是諸法，　　皆能通達，　　究竟安住。　以佈施力，　　究竟攝取，　　以持戒力，　究竟成就，　　以忍辱力，　　究竟莊嚴，　以精進力，　　究竟發起，　　以智慧力，　究竟宣說。　　離諸文字，　　語言音聲，　乃至色心，　　究竟清凈。　　有漏無漏，　若義若利，　　皆悉空寂，　　究竟清凈。　亦不依止，　　一切諸有，　　究竟安住，　總持三昧。　　無去無來，　　非善不善，　乃至無記，　　自利利他，　　如是諸相，　究竟清

【現代漢語翻譯】現代漢語譯本無生無滅的真諦。如今在世間，人中的獅子（指佛陀），名為眼清凈（指佛陀的智慧之眼），總持一切法的法王（指佛陀），若有人能受持，這樣的名號，就能演說，眼界盡頭的真義。耳、鼻、舌、身，乃至名號等，這二十五種法，以及花鬘、香、燈、傘、衣服，都應如此理解。

《大寶積經》卷第三十三大正藏第 11 冊 No. 0310 《大寶積經》

《大寶積經》卷第三十四

唐天竺三藏菩提流志譯《出現光明會》第十一之五

『那時，世尊（指佛陀），當進入城市時，以不可思議的，神通之力，在虛空中，發出微妙的聲音，演說種種，陀羅尼（總持）的修行，令一切大眾，聽到這樣的話語。這陀羅尼，在眼界盡頭，生起與邊際，寂靜地流轉，乃至寂滅，像這樣的諸法，都能通達，究竟安住。以佈施的力量，究竟地攝取，以持戒的力量，究竟地成就，以忍辱的力量，究竟地莊嚴，以精進的力量，究竟地發起，以智慧的力量，究竟地宣說。遠離一切文字，語言音聲，乃至色心，究竟清凈。有漏無漏，無論是義理還是利益，都完全空寂，究竟清凈。也不依止，一切諸有（三界），究竟安住，總持三昧（禪定）。無去無來，非善非不善，乃至無記（非善非惡），自利利他，像這樣的諸相，究竟清凈。』

【English Translation】 English version The meaning of no birth and no death. Now in this world, The lion among men (referring to the Buddha), Named 'Eye of Purity' (referring to the Buddha's eye of wisdom), The Dharma King who upholds all Dharmas (referring to the Buddha), If anyone can uphold, Such a name, Then they can expound, The true meaning of the end of the eye realm. Ear, nose, tongue, body, And even names, etc., These twenty-five dharmas, As well as flower garlands, incense, Lamps, umbrellas, and clothing, All should be understood in this way.

The Great Treasure Trove Sutra, Volume 33 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Trove Sutra

The Great Treasure Trove Sutra, Volume 34

Translated by Tripitaka Bodhiruci of Tang India, Chapter 11, Section 5 of 'The Appearance of Light'

'At that time, the World Honored One (referring to the Buddha), When entering the city, With inconceivable, Supernatural power, In the empty space, Emitted a subtle sound, Expounding various, Practices of Dharani (mantras), Causing all the assembly, To hear these words. This Dharani, At the end of the eye realm, Arising and at the boundary, Silently flowing, Even to extinction, Such dharmas, Can all be understood, And ultimately abide. With the power of giving, Ultimately taking hold, With the power of upholding precepts, Ultimately accomplishing, With the power of patience, Ultimately adorning, With the power of diligence, Ultimately initiating, With the power of wisdom, Ultimately proclaiming. Away from all words, Language and sounds, Even form and mind, Ultimately pure. With outflows and without outflows, Whether meaning or benefit, All are completely empty and still, Ultimately pure. Also not relying on, All existences (the three realms), Ultimately abiding, In the Samadhi (meditation) of upholding all. No going, no coming, Neither good nor not good, Even neutral (neither good nor bad), Self-benefit and benefiting others, Such characteristics, Ultimately pure.'

凈。　　亦不安住，　　自在威德，　聲聞凡夫，　　諸佛之法，　　亦不安住，　于眼盡邊，　　生邊邊際，　　乃至寂滅，　如是諸行，　　究竟寂靜。　　若生不生，　是苦是樂，　　稱讚譭謗，　　皆悉舍離。　究竟清凈，　　究竟照明，　　空陀羅尼，　之所解了，　　此即住佛，　　所行之處，　此即住佛，　　遊戲之處，　　此即安住，　諸佛神通，　　此即安住，　　諸佛智慧。　安住如是，　　眼盡邊力，　　安住如是，　眼生邊力，　　安住如是，　　眼邊際力，　乃至安住，　　寂滅之力，　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　是陀羅尼，　　成就如來，　　殊勝之力。　是陀羅尼，　　成就如是，　　威德之力。　入諸如來，　　一切行處，　　住諸如來，　一切境界。　　令諸世間，　　于修羅眾，　離堅固心，　　住梵天行，　　能令無量，　百千夜叉，　　及鳩槃荼，　　皆生歡喜。　亦令無量，　　乾闥婆眾，　　並諸羅剎，　愛樂調伏。　　假使梵眾，　　以妙音聲，　于其句義，　　不能宣說，　　非諸心法，　之所計度，　　亦非心法，　　之所受持。　是陀羅尼，　　非眼所得，　　是陀羅尼，

【現代漢語翻譯】現代漢語譯本清凈的境界，也不執著於此，擁有自在的威德。無論是聲聞（sravaka，聽聞佛法而修行的弟子）凡夫，還是諸佛的教法，都不應執著。對於眼睛的盡頭，眼睛的生起之處，乃至寂滅的境界，所有這些現象，都應視為究竟的寂靜。無論是生還是不生，是苦還是樂，是稱讚還是譭謗，都應全部捨棄。達到究竟的清凈，究竟的明照，通過空陀羅尼（sunya dharani，空性的總持法門）的理解，這就是諸佛所安住和修行的地方。這就是諸佛遊戲神通的地方，這就是諸佛安住神通和智慧的地方。安住于這樣的境界，擁有眼睛盡頭的力量，安住于這樣的境界，擁有眼睛生起的力量，安住于這樣的境界，擁有眼睛邊際的力量，乃至安住于寂滅的力量。耳朵、鼻子、舌頭、身體，乃至名相等二十五法，也都是如此。這個陀羅尼（dharani，總持）成就瞭如來（tathagata，佛的稱號）殊勝的力量。這個陀羅尼成就了這樣的威德之力。進入諸如來的一切行處，安住于諸如來的一切境界。使世間眾生，對於修羅（asura，一種好戰的神）眾生，不再有堅固的執著，安住于梵天（brahma，色界天）的修行。能使無量百千的夜叉（yaksa，一種守護神）和鳩槃荼（kumbhanda，一種鬼神）都生起歡喜心。也能使無量的乾闥婆（gandharva，一種天神）眾，以及諸羅剎（raksasa，一種惡鬼）愛樂調伏。即使梵天眾以美妙的聲音，也不能完全宣說這個陀羅尼的句義，它不是心法所能思量計度的，也不是心法所能受持的。這個陀羅尼，不是眼睛所能得到的，這個陀羅尼，

【English Translation】 English version Being pure, one does not dwell on it, possessing free and majestic power. Neither sravakas (disciples who hear and practice the Dharma), ordinary beings, nor the teachings of all Buddhas should be clung to. Regarding the end of the eye, the arising of the eye, and even the state of cessation, all these phenomena should be seen as ultimate tranquility. Whether it is birth or non-birth, suffering or joy, praise or blame, all should be relinquished. Attaining ultimate purity, ultimate illumination, through the understanding of the sunya dharani (the mantra of emptiness), this is where the Buddhas dwell and practice. This is where the Buddhas play with their spiritual powers, this is where the Buddhas dwell in their spiritual powers and wisdom. Dwelling in such a state, possessing the power of the end of the eye, dwelling in such a state, possessing the power of the arising of the eye, dwelling in such a state, possessing the power of the boundary of the eye, and even dwelling in the power of cessation. The ear, nose, tongue, body, and even the twenty-five dharmas such as name, are all the same. This dharani (mantra) accomplishes the supreme power of the Tathagata (the Buddha). This dharani accomplishes such majestic power. Entering all the practices of the Tathagatas, dwelling in all the realms of the Tathagatas. Enabling sentient beings in the world to be free from firm attachments to the asuras (a type of warring deity), and to dwell in the practice of Brahma (a celestial being). It can cause countless hundreds of thousands of yakshas (a type of guardian deity) and kumbhandas (a type of demon) to rejoice. It can also cause countless gandharvas (a type of celestial musician), and rakshasas (a type of demon) to love and be tamed. Even if the Brahma assembly uses beautiful sounds, they cannot fully explain the meaning of this dharani. It is not something that can be measured by mental dharmas, nor can it be held by mental dharmas. This dharani cannot be obtained by the eye, this dharani,

亦不至身，　　是陀羅尼，　　非眼所得，　亦不至於，　　眼所行處。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　又說于眼，　　盡邊生邊，　　邊際流轉，　乃至寂滅，　　無我無人、　　眾生壽者，　乃至無有，　　補特伽羅。　　無相無為，　不來不去，　　如是等相，　　皆悉了知。　又說了知，　　法性之眼。　　又說了知，　法成就眼，　　智眼慧眼、　　梵眼天眼。　梵生得眼，　　天生得眼，　　梵異熟眼，　天異熟眼，　　梵因生眼，　　天因生眼，　天神變眼，　　天精進眼，　　下劣生眼，　殊勝生眼，　　舍離閻羅，　　世間之眼，　龍夜叉眼，　　鳩槃荼眼，　　熱惱之眼，　非熱惱眼，　　清凈之眼，　　非清凈眼，　廣狹之眼，　　聲聞乘眼，　　禪定之眼，　三摩地眼，　　境界之眼，　　想出生眼，　貪出生眼，　　貪舍離眼，　　從因生眼，　非因生眼，　　相應之眼，　　不相應眼，　依門生眼，　　非門生眼，　　因緣生眼，　因門生眼，　　非肉成眼，　　智清凈眼，　無所有眼，　　不可得眼。　　耳鼻舌身，　乃至名等，　　二十五法，　　亦復如是。　爾時世尊，　　于虛空中，　　復出

【現代漢語翻譯】現代漢語譯本它不執著于身體，這是一種陀羅尼（dharani，總持），不是眼睛所能看到的，也不存在於眼睛所能觸及的地方。耳朵、鼻子、舌頭、身體，乃至名稱等二十五種法，也都是如此。又說關於眼睛，從其終結到產生，在邊際流轉，乃至寂滅，其中沒有我、沒有人、眾生、壽者，乃至沒有補特伽羅（pudgala，補特伽羅，意為「人」或「個體」）。它是無相無為的，不來不去，像這樣的種種相狀，都應完全瞭解。又說了知法性的眼睛。又說了知法成就的眼睛，智慧之眼，慧眼，梵眼（brahma-cakṣus，梵天之眼），天眼（divya-cakṣus，天人之眼）。梵天所生的眼睛，天人所生的眼睛，梵天異熟果報的眼睛，天人異熟果報的眼睛，梵天因緣所生的眼睛，天人因緣所生的眼睛，天神變化之眼，天人精進之眼，下劣眾生所生的眼睛，殊勝眾生所生的眼睛，舍離閻羅（Yama，地獄之主）的眼睛，世間的眼睛，龍（naga）夜叉（yaksa）的眼睛，鳩槃荼（kumbhanda）的眼睛，熱惱的眼睛，非熱惱的眼睛，清凈的眼睛，非清凈的眼睛，廣大的眼睛，狹小的眼睛，聲聞乘（sravaka-yana）的眼睛，禪定之眼，三摩地（samadhi）之眼，境界之眼，從想而生的眼睛，從貪慾而生的眼睛，舍離貪慾的眼睛，從因緣而生的眼睛，非因緣而生的眼睛，相應的眼睛，不相應的眼睛，依門而生的眼睛，非門而生的眼睛，因緣所生的眼睛，因門所生的眼睛，非肉體所成的眼睛，智慧清凈的眼睛，無所有的眼睛，不可得的眼睛。耳朵、鼻子、舌頭、身體，乃至名稱等二十五種法，也都是如此。那時，世尊在虛空中，又發出聲音。

【English Translation】 English version It does not adhere to the body; this is a dharani (a mnemonic device, a type of mantra), not something that can be perceived by the eye, nor does it exist where the eye can reach. The ear, nose, tongue, body, and even names, these twenty-five dharmas (elements of existence), are all like this. Furthermore, it is said that regarding the eye, from its cessation to its arising, it flows at the edges, even to nirvana (extinction), wherein there is no self, no person, no sentient being, no life-span, and not even a pudgala (person or individual). It is without characteristics and without action, neither coming nor going; all such aspects should be fully understood. It is also said to know the eye of the nature of dharma. It is also said to know the eye of dharma accomplishment, the eye of wisdom, the eye of insight, the Brahma-eye (the eye of Brahma), the deva-eye (the eye of the gods). The eye born of Brahma, the eye born of the gods, the eye of the result of Brahma's karma, the eye of the result of the gods' karma, the eye born of the causes of Brahma, the eye born of the causes of the gods, the eye of the gods' transformation, the eye of the gods' diligence, the eye born of inferior beings, the eye born of superior beings, the eye that has abandoned Yama (the lord of death), the worldly eye, the eye of nagas (serpents), the eye of yakshas (nature spirits), the eye of kumbhandas (a type of demon), the eye of affliction, the eye of non-affliction, the pure eye, the impure eye, the vast eye, the narrow eye, the eye of the sravaka-yana (the vehicle of the hearers), the eye of dhyana (meditation), the eye of samadhi (concentration), the eye of the realm, the eye born of thought, the eye born of desire, the eye that has abandoned desire, the eye born of causes, the eye not born of causes, the corresponding eye, the non-corresponding eye, the eye born of a gate, the eye not born of a gate, the eye born of conditions, the eye born of a causal gate, the eye not made of flesh, the eye of pure wisdom, the eye of nothingness, the eye that cannot be obtained. The ear, nose, tongue, body, and even names, these twenty-five dharmas, are all like this. At that time, the World Honored One, in the empty space, again emitted a sound.

無量，　微妙音聲，　　演說殊勝，　　陀羅尼法。　皆是如來，　　之所變化。　　陀羅尼曰：

「呬麗(一)　么麗么麗(二)　賜(上)弟(三)　伊(去)泥(四)　弭(上)泥(五)　句路爾庾(二合)(六)　句路爾庾(二合)(七)　句麗(八)　么麗(九)　句拏(上)帝(十)　阿啰(二合)藝(十一)　阿呬麗(十二)　弭弭麗帝(十三)　素弭麗(十四)　弭麗弭麗(十五)　棄比麗(十六)　阿比麗(十七)　素帝替(十八)　馱奶(十九)　么奶(二十)　伽(上)(二十一)　伽(上)唎帝(二十二)　素伽(上)𠾆(二十三)　缽唎(二合)野然曩泥(二十四)　阿努盧弭計(上)(二十五)　微𡀔迷(去)(二十六)　素婆涅里(二合)世(二十七)　阿施唎麗(二十八)　薩么缽啰(二合)本帝(二十九)　缽啰尾醯(三十)　陀羅尼(三十一)　底瑟恥呵(三十二)　素底(引)阿替(三十三)　步攘伽(上)伽曩(三十四)　躬(去)盤拏(三十五)　嚩娑(引)嚩曩(三十六)　播唎妒(引)里野(二合)寧(三十七)　缽唎伽(上)拏寧(三十八)　么曩娑(三十九)　素路指多(四十)　缽那(四十一)　惡察啰(四十二)　阿毗羅(引)比野(二合)(四

【現代漢語翻譯】現代漢語譯本無量（不可計數），微妙的音聲，演說殊勝的陀羅尼法（總持法門）。這些都是如來（佛）所變化出來的。陀羅尼（總持）的內容是：『呬麗(hili)（一），么麗么麗(mali mali)（二），賜弟(cidi)（三），伊泥(yini)（四），弭泥(mini)（五），句路爾庾(kuluryu)（六），句路爾庾(kuluryu)（七），句麗(kuli)（八），么麗(mali)（九），句拏帝(kunadi)（十），阿啰藝(arayi)（十一），阿呬麗(ahili)（十二），弭弭麗帝(mimiliti)（十三），素弭麗(sumili)（十四），弭麗弭麗(mili mili)（十五），棄比麗(kibili)（十六），阿比麗(abili)（十七），素帝替(sutiti)（十八），馱奶(dhanai)（十九），么奶(manai)（二十），伽(ga)（二十一），伽唎帝(gariti)（二十二），素伽𠾆(sugahe)（二十三），缽唎野然曩泥(pariyananandi)（二十四），阿努盧弭計(anulumiki)（二十五），微𡀔迷(vimei)（二十六），素婆涅里世(subhanerise)（二十七），阿施唎麗(asirili)（二十八），薩么缽啰本帝(samaprapanti)（二十九），缽啰尾醯(pravihi)（三十），陀羅尼(tuoluoni)（三十一），底瑟恥呵(tisichiha)（三十二），素底阿替(sutiati)（三十三），步攘伽伽曩(bujanggagana)（三十四），躬盤拏(gongbanda)（三十五），嚩娑嚩曩(vasavana)（三十六），播唎妒里野寧(parituliyaning)（三十七），缽唎伽拏寧(parigananing)（三十八），么曩娑(manasa)（三十九），素路指多(suluzhidu)（四十），缽那(banna)（四十一），惡察啰(ecala)（四十二），阿毗羅比野(abilapiya)（四十三）。』

【English Translation】 English version Immeasurable, Subtle sounds, expounding the supreme Dharani (mantra) teachings. All these are transformations of the Tathagata (Buddha). The Dharani (mantra) says: 'hili (1), mali mali (2), cidi (3), yini (4), mini (5), kuluryu (6), kuluryu (7), kuli (8), mali (9), kunadi (10), arayi (11), ahili (12), mimiliti (13), sumili (14), mili mili (15), kibili (16), abili (17), sutiti (18), dhanai (19), manai (20), ga (21), gariti (22), sugahe (23), pariyanandi (24), anulumiki (25), vimei (26), subhanerise (27), asirili (28), samaprapanti (29), pravihi (30), tuoluoni (31), tisichiha (32), sutiati (33), bujanggagana (34), gongbanda (35), vasavana (36), parituliyaning (37), parigananing (38), manasa (39), suluzhidu (40), banna (41), ecala (42), abilapiya (43).'

十三)　缽啰(二合)底瑟咤訶(四十四)　陀羅尼(四十五)　阿(引)耳多(四十六)　虞泥(去)毗(四十七)

「如是陀羅尼，　　諸佛之所得，　具足大威神，　　智慧無邊量。　遠離於執著，　　念處悉清凈，　無色無去來，　　非方及方所。　無相離言說，　　超過諸戲論，　菩薩勤修習，　　究竟得清涼。　假使以百千，　　那由他偈頌，　演說於一句，　　不能得其邊。　眾聖之所贊，　　清凈無染著，　一切諸眾會，　　皆悉生尊重。　如是陀羅尼，　　善法威神力，　能摧滅煩惱，　　令得於勝利。　功德及智慧，　　廣大猶如海，　成就忍辱力，　　其心安不動。　菩薩常修習，　　智者所稱歎，　舍離於貧窮，　　當獲大財寶。　如是陀羅尼，　　增長諸功德，　常以空性等，　　真實句莊嚴，　以舍于文字，　　名之為空性，　以舍於心識，　　名之為法性。　如是陀羅尼，　　離垢常清凈，　安住于實智，　　現種種饒益，　令諸眾生等，　　歡喜發凈心。　無量夜叉眾，　　及於鳩槃荼，　如是眾鬼王，　　亦生大歡喜。　如是陀羅尼，　　寂靜無戲論，　愛樂於眾生，　　普皆與安樂。　于多百千劫，　　常在於諸趣

【現代漢語翻譯】現代漢語譯本缽啰(二合)底瑟咤訶（pratiṣṭhāha，安住）陀羅尼（dhāraṇī，總持）阿（ā，啊）耳多（ardha，半）虞泥（gone，已去）毗（bhi，與）。

『這樣的陀羅尼，是諸佛所證得的，具足大威神力，智慧無邊無量。遠離一切執著，念處都清凈，無色相，無來去，不屬於任何方位和場所。無形相，超越言語，超越一切戲論，菩薩勤奮修習，最終獲得清涼自在。假使用百千那由他（nayuta，數量單位，意為億）偈頌，來演說這一句陀羅尼，也不能窮盡它的含義。是眾聖者所讚歎的，清凈無染著，一切與會大眾，都生起恭敬之心。這樣的陀羅尼，具有善法的威神力，能夠摧毀煩惱，使人獲得勝利。功德和智慧，廣大猶如大海，成就忍辱的力量，內心安穩不動搖。菩薩常常修習，是智者所稱讚的，舍離貧窮困苦，將獲得大財富。這樣的陀羅尼，能增長各種功德，常常以空性等真實之理來莊嚴，捨棄對文字的執著，稱之為『空性』，捨棄對心識的執著，稱之為『法性』。這樣的陀羅尼，遠離垢染，常保清凈，安住于真實的智慧，展現種種利益，使一切眾生，歡喜發起清凈之心。無量的夜叉（yakṣa，一種鬼神）眾，以及鳩槃荼（kumbhāṇḍa，一種鬼神），這些鬼王，也都生起大歡喜。這樣的陀羅尼，寂靜無戲論，愛護一切眾生，普遍給予安樂。在多百千劫中，常在諸道輪迴。』

【English Translation】 English version Pratiṣṭhāha (abiding) dhāraṇī (mantra) ā (ah) ardha (half) gone (gone) bhi (with).

'Such is the dhāraṇī, attained by all Buddhas, Possessing great majestic power, wisdom boundless and immeasurable. Far from all attachments, the mindfulness is completely pure, Without form, without coming or going, not belonging to any direction or place. Without appearance, beyond words, surpassing all fabrications, Bodhisattvas diligently cultivate it, ultimately attaining coolness and freedom. Even if using hundreds of thousands of nayutas (a unit of number, meaning billions) of verses, To expound on this one phrase, one cannot exhaust its meaning. It is praised by all sages, pure and without defilement, All the assembled masses, all give rise to respect. Such is the dhāraṇī, with the majestic power of good dharma, Able to destroy afflictions, enabling one to attain victory. Merit and wisdom, vast like the ocean, Achieving the power of patience, the mind is stable and unmoving. Bodhisattvas often cultivate it, it is praised by the wise, Leaving behind poverty and suffering, one will obtain great wealth. Such is the dhāraṇī, able to increase all merits, Often adorned with the truth of emptiness and so on, Relinquishing attachment to words, it is called 'emptiness', Relinquishing attachment to consciousness, it is called 'dharma nature'. Such is the dhāraṇī, free from defilement, always pure, Abiding in true wisdom, manifesting various benefits, Enabling all sentient beings, to joyfully give rise to pure minds. Countless yakṣas (a type of spirit) and kumbhāṇḍas (a type of spirit), These ghost kings, also give rise to great joy. Such is the dhāraṇī, peaceful and without fabrications, Loving all sentient beings, universally giving them peace and happiness. For many hundreds of thousands of kalpas, it is always in the various realms of existence.'

，　作無量利益，　　清凈無所染。　或以百千偈，　　演說甘露法，　令無量眾生，　　皆生大歡喜。　往昔無量佛，　　以清凈意樂，　於是陀羅尼，　　常思惟法性。　釋梵諸天眾、　　龍王阿修羅，　聞此陀羅尼，　　心生大歡喜。　如是陀羅尼，　　所經諸國土，　常無有災難，　　病苦及憂惱。　一切諸眾生，　　各各皆欣樂，　愿此陀羅尼，　　常住於我心。　如是陀羅尼，　　隨所在身心，　喉腭及唇舌，　　生無量功德。　若能常受持，　　獲無量功德，　利益多眾生，　　皆令得歡喜。　如是陀羅尼，　　舍離諸過惡，　演說微妙法，　　得無盡辯才。　令百千眾生，　　皆斷除疑惑，　摧破諸憍慢，　　獲無量功德。　如是陀羅尼，　　甚深微密法，　智者常思惟，　　勇猛勤修習。　被于智慧甲，　　摧滅諸煩惱，　增長功德已，　　愛樂無厭足。　如是陀羅尼，　　具廣大名稱，　能了盡無盡，　　生邊無生邊。　以如是智慧，　　種種自莊嚴，　百千諸如來，　　尊重而供養。　如是陀羅尼，　　明行為兩足，　依止於勝定，　　趣向菩提道，　隨順於止觀，　　通達無漏慧。　以凈信根力，　　成就於二手，　以

【現代漢語翻譯】現代漢語譯本創造無量的利益，清凈而不受污染。或者用成百上千的偈頌，宣說甘露妙法，使無量眾生，都生起大歡喜。往昔無量的佛，以清凈的意樂，對於這個陀羅尼（Dharani，總持，真言），常常思惟法性（Dharmata，諸法實相）。帝釋（Śakra，天帝）、梵天（Brahmā，色界初禪天之主）諸天眾、龍王（Nāgarāja，龍族之王）阿修羅（Asura，非天），聽到這個陀羅尼，心中生起大歡喜。這個陀羅尼，所經過的各個國土，常常沒有災難，病苦以及憂愁煩惱。一切眾生，各自都感到欣悅快樂，愿這個陀羅尼，常住在我的心中。這個陀羅尼，隨著所在的身心，在喉嚨、上顎以及嘴唇、舌頭，產生無量的功德。如果能夠常常受持，獲得無量的功德，利益眾多的眾生，都讓他們得到歡喜。這個陀羅尼，舍離各種過失和惡行，宣說微妙的佛法，得到無盡的辯才。使成百上千的眾生，都斷除疑惑，摧毀各種驕慢，獲得無量的功德。這個陀羅尼，是甚深微妙的佛法，有智慧的人常常思惟，勇猛精進地修習。披上智慧的鎧甲，摧滅各種煩惱，增長功德之後，愛樂而沒有厭足。這個陀羅尼，具有廣大的名聲，能夠了知盡與無盡，生邊與無生邊。以這樣的智慧，種種地自我莊嚴，受到成百上千的如來（Tathāgata，佛的稱號）尊重和供養。這個陀羅尼，以明（Vidya，智慧）和行（Carana，實踐）為兩足，依止於殊勝的禪定，趣向菩提（Bodhi，覺悟）之道，隨順於止（Śamatha，止息妄念）和觀（Vipassanā，如實觀察），通達無漏的智慧。以清凈的信根之力，成就於雙手，

【English Translation】 English version Creating immeasurable benefits, pure and unblemished. Or with hundreds and thousands of verses, expounding the nectar-like Dharma, Causing immeasurable beings to all generate great joy. The immeasurable Buddhas of the past, with pure intention, Regarding this Dharani (a sacred utterance or spell), constantly contemplate the nature of Dharma (Dharmata, the true nature of all things). Śakra (the king of gods), Brahmā (the creator god), the heavenly hosts, Nāgarāja (dragon kings), and Asuras (demigods), Hearing this Dharani, their hearts generate great joy. This Dharani, in all the lands it passes through, There are always no disasters, sickness, or worries and afflictions. All beings, each and every one, feel delighted and joyful, May this Dharani, always reside in my heart. This Dharani, along with the body and mind where it resides, In the throat, palate, and lips, tongue, generates immeasurable merits. If one can constantly uphold it, one obtains immeasurable merits, Benefiting many beings, causing them all to attain joy. This Dharani, abandons all faults and evils, Expounds the subtle Dharma, attaining inexhaustible eloquence. Causing hundreds and thousands of beings, to all dispel doubts, Crushing all arrogance, obtaining immeasurable merits. This Dharani, is a profound and subtle Dharma, The wise constantly contemplate it, courageously and diligently practice it. Donning the armor of wisdom, destroying all afflictions, Having increased merits, loving it without satiety. This Dharani, possesses a vast reputation, Able to understand the finite and infinite, the beginning and the non-beginning. With such wisdom, adorning oneself in various ways, Being respected and venerated by hundreds and thousands of Tathāgatas (Buddhas). This Dharani, takes wisdom (Vidya) and practice (Carana) as its two feet, Relying on superior Samadhi (meditative absorption), proceeding towards the path of Bodhi (enlightenment), Conforming to Śamatha (calm abiding) and Vipassanā (insight), penetrating unconditioned wisdom. With the power of pure faith, accomplishing the two hands,

精進忍辱，　　成就於兩乳，　智慧波羅蜜，　　而為其頂相，　修多羅為線，　　貫穿四辯鬘。　往昔所修行，　　種種諸功德，　及無量譬喻，　　一切悉莊嚴。　如是陀羅尼，　　具無量功德，　于眼前後際，　　盡邊無盡邊。　若生若無生，　　邊際非邊際，　寂靜不寂靜，　　流轉非流轉。　無有及無起，　　寂滅並無我，　無人無壽者，　　乃至無眾生。　如是無量門，　　一切皆解了。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　如上所稱歎，　　微妙陀羅尼，　寂靜勝功德，　　諸佛之境界。　陀羅尼實義，　　非文字詮表，　隨順於世間，　　但以假名說。」

爾時世尊與諸大眾到童子家，敷座而坐。是時月光童子知佛坐已，躬自赍持微妙供具，奉獻如來及諸大眾，其供純以禪定福德殊勝善根不思議力之所成熟。如是施時亦不為己，普令一切無量眾生，發趣菩提獲大善利，其供周遍皆悉充足。

爾時世尊飯食已訖，于眾會中告月光童子言：「童子！若善男子善女人等，住大乘者行施資糧，有八十種殊勝功德。云何八十？所謂成熟眾生善言攝受，妙相圓滿，諸根無缺，舍離生死，證於涅槃，盡諸結使，得勝自在，具足功德，

【現代漢語翻譯】現代漢語譯本精進和忍辱，如同身體的兩乳般重要，智慧波羅蜜（prajna paramita，意為通過智慧到達彼岸）如同頭頂的裝飾，修多羅（sutra，佛經）如同線，貫穿四種辯才的華鬘（mala，花環）。過去所修行的，種種功德，以及無量的譬喻，一切都用來莊嚴自身。這樣的陀羅尼（dharani，總持，咒語），具有無量的功德，在眼前和未來，盡頭和無盡頭。有生和無生，邊際和非邊際，寂靜和不寂靜，流轉和非流轉。無有和無起，寂滅和無我，無人和無壽者，乃至無眾生。像這樣無量的法門，一切都通達瞭解。耳、鼻、舌、身、心，六塵（色、聲、香、味、觸、法）和四大（地、水、火、風），乃至世間生滅的名相，一切都是如此。如上所稱讚的，微妙的陀羅尼，寂靜殊勝的功德，是諸佛的境界。陀羅尼的真實意義，不是文字所能表達的，只是隨順世間的說法，用假名來描述。

那時，世尊和大眾來到童子家，鋪設座位坐下。這時，月光童子知道佛已坐定，親自拿著精美的供品，供養如來和大眾，這些供品純粹是以禪定、福德和殊勝善根不可思議的力量所成就的。在佈施時，他也不是爲了自己，而是爲了讓一切無量眾生，發起菩提心，獲得大利益，他的供養周遍，一切都充足。

那時，世尊用飯完畢，在眾會中告訴月光童子說：『童子！如果善男子、善女人等，住在大乘（Mahayana，佛教的一個主要流派）中修行佈施資糧，有八十種殊勝的功德。哪八十種呢？就是成熟眾生，善言攝受，妙相圓滿，諸根無缺，舍離生死，證於涅槃（Nirvana，佛教的最高境界），斷盡所有煩惱，得到殊勝的自在，具足功德，』

【English Translation】 English version Diligence and patience, are like the two breasts of the body, The prajna paramita (perfection of wisdom) is like the ornament on the top of the head, The sutras (Buddhist scriptures) are like threads, stringing together the garlands of the four kinds of eloquence. The various merits that were practiced in the past, And the immeasurable metaphors, all are used to adorn oneself. Such a dharani (a type of Buddhist mantra), possesses immeasurable merits, In the present and the future, the end and the endless. Being born and not being born, the boundary and the non-boundary, Tranquility and non-tranquility, transmigration and non-transmigration. Non-existence and non-arising, extinction and non-self, No person and no life-span, and even no sentient beings. Like this, immeasurable dharma doors, all are understood and comprehended. The ears, nose, tongue, body, and mind, the six sense objects (form, sound, smell, taste, touch, and dharma) and the four great elements (earth, water, fire, and wind), And even the names of worldly arising and ceasing, all are like this. As praised above, the subtle dharani, The tranquil and supreme merits, are the realm of all Buddhas. The true meaning of the dharani, cannot be expressed by words, It merely follows the worldly way of speaking, using provisional names to describe it.

At that time, the World Honored One and the assembly arrived at the house of the youth, and sat down on the seats that were laid out. At this time, the youth Moonlight, knowing that the Buddha had sat down, personally brought forth exquisite offerings, and presented them to the Tathagata and the assembly. These offerings were purely accomplished by the inconceivable power of samadhi (meditative concentration), merit, and supreme good roots. When giving, he was not doing it for himself, but rather to enable all immeasurable sentient beings to arouse the Bodhi mind and obtain great benefits. His offerings were all-encompassing and completely sufficient.

At that time, after the World Honored One had finished his meal, he said to the youth Moonlight in the assembly: 'Youth! If good men and good women, who abide in the Mahayana (the Great Vehicle) and practice the accumulation of the resources of giving, have eighty kinds of supreme merits. What are the eighty? They are: maturing sentient beings, being well-spoken and receptive, having perfect features, having complete faculties, abandoning birth and death, attaining Nirvana (the ultimate state of liberation), exhausting all afflictions, obtaining supreme freedom, and possessing all merits,'

莊嚴佛土，眷屬清凈，有大威德，具足智慧，成就最上殊勝之行，圓滿無上無等等行，除滅習氣，增長如來一切智行，身及舍利為諸世間聲聞緣覺之所供養，摧破惡人，能令人王、天、龍、夜叉、阿修羅王、迦樓羅王及梵天王皆生清信，有大威德，宣說契經、應頌、受記、自說、諷誦、譬喻、因緣、本事、本生、方廣、希法乃至論義，受持演說心無懈惓，於法無吝，安住佛道，世界最勝，名色清凈，證於法身，得無所畏，成就福德，蔽諸外道，具善人法，舍惡人行，信福智因，和合佛法，降伏眾魔，于佛所說安樂之法無有疑惑，摧破惡欲，具大威德，修菩薩行，得勝神通，舍離生死，成就眾生，贊無邊行，攝受功德，慰喻眾生，受用法樂，修行惠施，入大智門，住于暖法，種性決定，修行法忍，安住佛道。童子！若善男子善女人等修施資糧，具足成就是八十種殊勝功德。」

爾時世尊復說偈言：

「大智諸菩薩，　　具足施資糧，　勝利有八十，　　我今已略說。　復有諸功德，　　無量難思議，　皆從佈施生，　　今當少宣說。　汝以平等施，　　普遍於大會，　如是施資糧，　　智者應修習。　此施能積集，　　福聚不思議，　相好莊嚴身，　　一切皆圓滿。　生處及種族，　　國土若

【現代漢語翻譯】現代漢語譯本佛土莊嚴，眷屬清凈，具有大威德，具足智慧，成就最上殊勝的修行，圓滿無上無等等的修行，去除習氣，增長如來的一切智慧修行，身軀和舍利被世間的聲聞（śrāvaka，聽聞佛陀教誨而修行的人）和緣覺（pratyekabuddha，靠自己領悟佛法的人）所供養，摧毀惡人，能使國王、天、龍、夜叉（yakṣa，一種守護神）、阿修羅王（asura，一種好戰的神）、迦樓羅王（garuḍa，一種金翅鳥神）以及梵天王（brahmā，印度教的創造神）都生起清凈的信仰，具有大威德，宣說契經（sūtra，佛陀的教誨）、應頌（geya，以詩歌形式表達的教義）、受記（vyākaraṇa，佛陀對弟子未來成佛的預言）、自說（udāna，佛陀不經提問而自發宣說的教義）、諷誦（gāthā，以偈頌形式表達的教義）、譬喻（avadāna，以故事形式表達的教義）、因緣（nidāna，佛法產生的因緣）、本事（itivṛttaka，佛陀過去世的經歷）、本生（jātaka，佛陀前世的故事）、方廣（vaipulya，廣大的教義）、希法（adbhutadharma，神奇的教義）乃至論義（upadeśa，對教義的解釋），受持演說時內心沒有懈怠，對於佛法沒有吝嗇，安住于佛道，在世界中最為殊勝，名號和形色清凈，證得法身（dharmakāya，佛陀的真理之身），獲得無所畏懼，成就福德，遮蔽外道，具備善人的法則，捨棄惡人的行為，相信福德和智慧的因果，和合佛法，降伏眾魔，對於佛陀所說的安樂之法沒有疑惑，摧毀惡欲，具有大威德，修行菩薩行，獲得殊勝的神通，舍離生死，成就眾生，讚歎無邊的修行，攝受功德，安慰開導眾生，享受佛法的快樂，修行佈施，進入大智慧之門，安住于暖法（uṣmagata，修行過程中的一種境界），種性決定（gotra，修行者的根性已確定），修行法忍（dharma-kṣānti，對佛法的忍耐和接受），安住于佛道。童子！如果善男子善女人等修行佈施的資糧，具足成就這八十種殊勝的功德。

那時，世尊又說偈頌：

『大智慧的菩薩們，具足佈施的資糧，所獲得的勝利有八十種，我現在已經簡略地說過了。還有其他的功德，無量無邊難以思議，都從佈施產生，現在應當稍微宣說。你以平等的心佈施，普遍施予大眾，這樣的佈施資糧，智者應當修習。這種佈施能夠積聚，不可思議的福德，使相好莊嚴的身體，一切都圓滿。出生的地方和種族，國土如果

【English Translation】 English version The Buddha-land is adorned, the retinue is pure, possessing great power and virtue, endowed with wisdom, accomplishing the most supreme and excellent practices, perfecting the unsurpassed and incomparable practices, eliminating habitual tendencies, increasing the Tathagata's (tathāgata, one of the titles of a Buddha) all-knowing practices, the body and relics are worshiped by the śrāvakas (śrāvaka, disciples who hear the teachings) and pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own) of the world, destroying evil people, able to make kings, gods, dragons, yakṣas (yakṣa, a type of guardian spirit), asura kings (asura, a type of warring deity), garuḍa kings (garuḍa, a mythical bird-like creature), and Brahma kings (brahmā, the creator god in Hinduism) all generate pure faith, possessing great power and virtue, proclaiming the sūtras (sūtra, discourses of the Buddha), geyas (geya, teachings in verse), vyākaraṇas (vyākaraṇa, prophecies of future Buddhahood), udānas (udāna, spontaneous utterances of the Buddha), gāthās (gāthā, teachings in metrical form), avadānas (avadāna, teachings in the form of stories), nidānas (nidāna, the causes and conditions of the Dharma), itivṛttakas (itivṛttaka, past lives of the Buddha), jātakas (jātaka, stories of the Buddha's previous lives), vaipulyas (vaipulya, extensive teachings), adbhutadharmas (adbhutadharma, miraculous teachings), and even upadeśas (upadeśa, explanations of the teachings), upholding and expounding without weariness, without stinginess towards the Dharma, abiding in the Buddha-path, being the most supreme in the world, with pure names and forms, realizing the dharmakāya (dharmakāya, the truth body of the Buddha), attaining fearlessness, accomplishing merit, concealing the heretics, possessing the laws of good people, abandoning the actions of evil people, believing in the causes of merit and wisdom, harmonizing the Buddha-dharma, subduing all demons, having no doubts about the blissful Dharma spoken by the Buddha, destroying evil desires, possessing great power and virtue, practicing the bodhisattva path, attaining supreme supernatural powers, abandoning birth and death, accomplishing sentient beings, praising boundless practices, gathering merits, comforting and guiding sentient beings, enjoying the bliss of the Dharma, practicing generosity, entering the gate of great wisdom, abiding in the warm stage (uṣmagata, a stage in practice), with a determined lineage (gotra, the nature of the practitioner), practicing dharma-kṣānti (dharma-kṣānti, patience and acceptance of the Dharma), abiding in the Buddha-path. O youth! If good men and good women cultivate the accumulation of giving, they will fully accomplish these eighty kinds of supreme merits.

At that time, the World Honored One spoke again in verse:

'The great wise bodhisattvas, possessing the accumulation of giving, the victories they obtain are eighty, which I have now briefly spoken of. There are also other merits, immeasurable and inconceivable, all arising from giving, which I shall now briefly explain. You should give with an equal mind, universally to the assembly, such an accumulation of giving, the wise should cultivate. This giving can accumulate, inconceivable merit, making the body adorned with marks and characteristics, all perfect. The place of birth and lineage, if the country is'

居家，　名稱與色心，　　一切皆清凈。　諸天神變事，　　及宮殿婇女，　清凈無礙辯，　　皆從佈施生。　佈施勝資糧，　　諸佛咸稱嘆，　此即是菩提，　　最初安住本。　精進諸菩薩，　　于施無疑惑，　安住決定心，　　勤修于佈施。　如是佈施心，　　成就殊勝福，　菩薩勤修習，　　當證佛菩提。　由佈施威力，　　成就勝神通，　振動俱胝剎，　　不損諸眾生。　由佈施能引，　　凈戒及多聞，　正信與精進，　　三昧無漏慧。　由佈施能引，　　根力菩提分，　正斷及神足，　　遠離諸習氣。　由佈施能引，　　清凈妙音聲，　于百俱胝剎，　　開示無邊法。　由凈信行施，　　速得諸神通，　為成就神通，　　應勤修佈施。　無量諸天眾，　　百千阿修羅，　龍神及夜叉，　　眷屬共圍繞，　咸乘妙樓閣，　　自在而遊戲。　如是等諸王，　　見勤行施者，　皆當起遠迎，　　敷座而供養。　如是行施人，　　具足大威德，　自在神通力，　　攝受諸天王，　鳩槃荼夜叉，　　皆悉來歸伏，　及乾闥婆眾，　　亦獻諸音樂。　賊害起慈心，　　惡人當遠離，　珍財無損減，　　庫藏悉充盈。　以修佈施故，　　成就勝資糧，

【現代漢語翻譯】現代漢語譯本居家生活，名稱（nama）與色心（rupa），一切都是清凈的。諸天神變化的事蹟，以及宮殿和婇女，清凈無礙的辯才，都從佈施產生。佈施是殊勝的資糧，諸佛都讚歎，這就是菩提（bodhi，覺悟）最初安住的根本。精進的菩薩，對於佈施沒有疑惑，安住于決定的心，勤奮地修習佈施。像這樣的佈施心，成就殊勝的福德，菩薩勤奮修習，應當證得佛的菩提。由於佈施的威力，成就殊勝的神通，能夠震動俱胝（koti，千萬）剎土（ksetra，佛土），而不損害任何眾生。由於佈施能夠引生，清凈的戒律和廣博的知識，正信和精進，三昧（samadhi，禪定）以及無漏的智慧。由於佈施能夠引生，根（indriya）、力（bala）、菩提分（bodhipaksa），正斷（samyakpradhana）和神足（rddhipada），遠離各種習氣。由於佈施能夠引生，清凈美妙的音聲，在百俱胝剎土，開示無邊的佛法。由於以清凈的信心行佈施，迅速獲得各種神通，爲了成就神通，應當勤奮修習佈施。無量的諸天眾，百千阿修羅（asura），龍神和夜叉（yaksa），眷屬共同圍繞，都乘坐著美妙的樓閣，自在地遊戲。像這樣的諸王，見到勤奮行佈施的人，都會起身遠迎，鋪設座位進行供養。像這樣行佈施的人，具足大威德，自在的神通力，攝受諸天王，鳩槃荼（kumbhanda）和夜叉，都來歸順，以及乾闥婆（gandharva）眾，也獻上各種音樂。賊害會生起慈悲心，惡人會遠離，珍貴的財物不會減少，庫藏都會充滿。因為修習佈施的緣故，成就殊勝的資糧。

【English Translation】 English version In household life, Name (nama) and form (rupa), all are pure. The transformations of the gods, and palaces and celestial maidens, Pure and unobstructed eloquence, all arise from giving. Giving is a superior accumulation of merit, praised by all Buddhas, This is the very foundation where Bodhi (enlightenment) initially dwells. Diligent Bodhisattvas have no doubt about giving, Dwelling in a resolute mind, they diligently practice giving. Such a mind of giving achieves supreme merit, Bodhisattvas, practicing diligently, shall attain the Bodhi of the Buddha. Through the power of giving, supreme supernatural powers are achieved, Able to shake countless kotis (ten millions) of ksetras (Buddha-lands), without harming any sentient beings. Through giving, one can cultivate pure precepts and vast knowledge, Right faith and diligence, samadhi (meditative absorption), and undefiled wisdom. Through giving, one can cultivate the roots (indriya), powers (bala), and aspects of enlightenment (bodhipaksa), Right efforts (samyakpradhana) and miraculous powers (rddhipada), and be free from all defilements. Through giving, one can cultivate a pure and wonderful voice, In hundreds of kotis of ksetras, one can expound the boundless Dharma. Through giving with pure faith, one quickly attains all supernatural powers, To achieve supernatural powers, one should diligently practice giving. Countless hosts of gods, hundreds of thousands of asuras, Nagas and yakshas, surrounded by their retinues, All ride in magnificent pavilions, freely enjoying themselves. Such kings, seeing those who diligently practice giving, Will rise to greet them from afar, prepare seats, and make offerings. Those who practice giving in this way possess great power and virtue, With the power of supernatural abilities, they influence the kings of gods, Kumbhandas and yakshas all come to submit, And the gandharvas also offer various music. Those who harm will develop compassion, evil people will stay away, Precious wealth will not diminish, and treasuries will be filled. Through the practice of giving, one achieves a superior accumulation of merit.

乃至於佛智，　　不行外道法。　是人無病惱，　　守護陀羅尼，　得諸殊勝力，　　皆由佈施生。　如是行施人，　　修習菩提道，　不遇惡知識，　　得同類善友。　復有諸菩薩，　　積集施資糧，　成就不思議，　　陀羅尼智慧。　以無量偈頌，　　演說于總持，　一切無掛礙，　　不失於本義。　廣大菩提心，　　志願常堅固，　具足於凈戒，　　舍離諸魔業。　不著五欲樂，　　專精求正念，　心常無迷惑，　　亦不生貪愛。　瞋恚諸煩惱，　　如實皆了知，　於一切境界，　　不著不迷惑。　是人善了知，　　如是諸煩惱，　以因緣和合，　　能生諸過失。　乃至於佛法，　　若因若因因，　如是因作用，　　一切皆能了。　是人能了知，　　眼盡邊因性，　遠離諸迷惑，　　于眼無所染。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等因性，　遠離諸迷惑，　　于眼無所染。　是人能了知，　　眼前際言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼后際言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於

【現代漢語翻譯】現代漢語譯本甚至達到佛的智慧，也不會修行外道的法門。這樣的人沒有疾病和煩惱，受到陀羅尼（Dharani，總持，咒語）的守護，獲得各種殊勝的力量，這些都是由於佈施而產生的。像這樣行佈施的人，修習菩提之道，不會遇到惡知識（指引錯誤方向的人），能夠得到同類的善友。還有一些菩薩，積累佈施的資糧，成就不可思議的陀羅尼智慧。用無量的偈頌，演說總持的法門，一切都沒有障礙，不會失去原本的意義。廣大的菩提心，志願常常堅定，具足清凈的戒律，舍離各種魔的作為。不執著於五欲的快樂，專心精進地追求正念，心中常常沒有迷惑，也不會產生貪愛。對於嗔恚等各種煩惱，如實地完全瞭解，對於一切境界，不執著也不迷惑。這樣的人善於瞭解，這些煩惱，以因緣和合，能夠產生各種過失。甚至達到佛法，無論是因還是因的因，像這樣的因的作用，一切都能夠了解。這樣的人能夠了解，眼睛的盡頭和因的性質，遠離各種迷惑，對於眼睛沒有執著。這樣的人能夠了解，眼睛產生的邊際，寂靜和流轉，有和無生，甚至達到寂滅，像這樣的因的性質，遠離各種迷惑，對於眼睛沒有執著。這樣的人能夠了解，眼睛的前際所說的，是隨順世俗的假立，其中沒有真實。這樣的人能夠了解，眼睛的后際所說的，是隨順世俗的假立，其中沒有真實。這樣的人能夠了解，眼睛產生的邊際，寂靜和流轉，有和無生，甚至達到

【English Translation】 English version Even reaching the wisdom of the Buddha, one does not practice the ways of external paths. Such a person has no sickness or afflictions, and is protected by Dharani (mantras, spells), Obtains various superior powers, all of which arise from giving. A person who practices giving in this way, cultivates the path of Bodhi, Will not encounter evil teachers (those who lead astray), and will obtain good friends of the same kind. Furthermore, there are Bodhisattvas who accumulate the resources of giving, Achieving inconceivable Dharani wisdom. Using countless verses, they expound the teachings of total retention, Everything is without hindrance, and the original meaning is not lost. The vast Bodhi mind, the aspiration is always firm, Possessing pure precepts, abandoning all the works of demons. Not attached to the pleasures of the five desires, diligently seeking right mindfulness, The mind is always without confusion, and does not generate greed or love. For anger and all afflictions, they truly understand them completely, For all realms, they are neither attached nor confused. Such a person is skilled in understanding that these afflictions, Through the combination of causes and conditions, can generate various faults. Even reaching the Dharma of the Buddha, whether it is a cause or a cause of a cause, The function of such a cause, they are able to understand everything. Such a person is able to understand the end of the eye and the nature of its cause, Away from all confusion, they have no attachment to the eye. Such a person is able to understand the boundary of the arising of the eye, Quiescence and flow, existence and non-arising, Even reaching cessation, the nature of such a cause, Away from all confusion, they have no attachment to the eye. Such a person is able to understand what is said about the front boundary of the eye, It is a provisional establishment following the world, and there is no reality in it. Such a person is able to understand what is said about the rear boundary of the eye, It is a provisional establishment following the world, and there is no reality in it. Such a person is able to understand the boundary of the arising of the eye, Quiescence and flow, existence and non-arising, Even reaching

寂滅，　　如是等言說，　隨世假安立，　　于中無有實。　是人能了知，　　眼前際言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼后際言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等言說，　但因緣和合，　　于中無所著。　是人能了知，　　眼前際言說，　自性無表示，　　于中無所染。　是人能了知，　　眼后際言說，　自性無表示，　　于中無所染。　是人能了知，　　眼生邊邊際，　寂靜與流轉，　　無有及無生，　乃至於寂滅，　　如是等言說，　自性無表示，　　于中無所染。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　是人能了知，　　貪慾即佛道，　自性無差別，　　于貪無所染。　一切諸佛道，　　當於煩惱求，　知性無差別，　　是入總持門。　說貪是總持，　　總持即是貪，　知性無差別，　　是學總持門。　如是供養貪，　　即為供養佛，　以供養佛故，　　成就總持門。　是人能了知，　　瞋恚即佛道，　自性無差別，　　于瞋無所染。　瞋即是總持，　　總持即是瞋，　知性無差別，　

【現代漢語翻譯】現代漢語譯本關於寂滅（Nirvana，涅槃）的種種言說，都只是隨順世俗的假立安設，其中並沒有真實的實體。能夠了知這一點的人，明白眼前所說的種種，都只是因緣和合的產物，因此不會執著于其中。能夠了知這一點的人，明白過去所說的種種，都只是因緣和合的產物，因此不會執著于其中。能夠了知這一點的人，明白眼睛生起時的種種邊際，無論是寂靜還是流轉，無論是存在還是不存在，乃至寂滅，這些言說都只是因緣和合，因此不會執著于其中。能夠了知這一點的人，明白眼前所說的種種，其自性並無實在的表示，因此不會被其所污染。能夠了知這一點的人，明白過去所說的種種，其自性並無實在的表示，因此不會被其所污染。能夠了知這一點的人，明白眼睛生起時的種種邊際，無論是寂靜還是流轉，無論是存在還是不存在，乃至寂滅，這些言說其自性並無實在的表示，因此不會被其所污染。耳朵、鼻子、舌頭、身體、心意，以及六塵（色、聲、香、味、觸、法）和四大（地、水、火、風），乃至世間所生的種種名稱，一切都是如此。能夠了知這一點的人，明白貪慾即是佛道，其自性並無差別，因此不會被貪慾所污染。一切諸佛的道，都應當從煩惱中求得，明白其自性並無差別，這就是進入總持門（Dharani，陀羅尼）的方法。說貪慾是總持，總持即是貪慾，明白其自性並無差別，這就是學習總持門的方法。像這樣供養貪慾，就等同於供養佛，因為供養佛的緣故，就能成就總持門。能夠了知這一點的人，明白瞋恚即是佛道，其自性並無差別，因此不會被瞋恚所污染。瞋恚即是總持，總持即是瞋恚，明白其自性並無差別，

【English Translation】 English version Such are the expressions regarding Nirvana (Nirvana), they are merely provisional establishments following the world, and there is no reality in them. Those who understand this, know that what is said in the present is merely a product of causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know that what was said in the past is merely a product of causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know the various boundaries when the eye arises, whether it is stillness or flow, whether it exists or does not exist, even Nirvana, these expressions are merely causes and conditions coming together, and therefore they do not cling to it. Those who understand this, know that what is said in the present has no real representation in its nature, and therefore they are not defiled by it. Those who understand this, know that what was said in the past has no real representation in its nature, and therefore they are not defiled by it. Those who understand this, know the various boundaries when the eye arises, whether it is stillness or flow, whether it exists or does not exist, even Nirvana, these expressions have no real representation in their nature, and therefore they are not defiled by it. The ears, nose, tongue, body, mind, as well as the six dusts (form, sound, smell, taste, touch, dharma) and the four great elements (earth, water, fire, wind), and even the various names that arise in the world, all are like this. Those who understand this, know that desire is the path of the Buddha, its nature is no different, and therefore they are not defiled by desire. All the paths of the Buddhas should be sought from afflictions, understanding that their nature is no different, this is the way to enter the Dharani (總持門) gate. To say that desire is Dharani, and Dharani is desire, understanding that their nature is no different, this is the way to learn the Dharani gate. To make offerings to desire in this way is the same as making offerings to the Buddha, and because of making offerings to the Buddha, one can achieve the Dharani gate. Those who understand this, know that anger is the path of the Buddha, its nature is no different, and therefore they are not defiled by anger. Anger is Dharani, and Dharani is anger, understanding that their nature is no different,

是學總持門。　如是供養瞋，　　亦為供養佛，　以供養佛故，　　成就總持門。　是人能了知，　　愚癡即佛道，　自性無差別，　　于癡無所染。　若如實了知，　　癡性之邊際，　是則修佛道，　　成就總持門。　癡即是總持，　　總持即是癡，　知性無差別，　　是學總持門。　如是供養癡，　　即為供養佛，　以供養佛故，　　成就總持門。　如是供養癡，　　即為供養法，　以供養法故，　　成就總持門。　如是供養癡，　　即為供養僧，　以供養僧故，　　成就總持門。　如是供養癡，　　即為供養戒，　以供養戒故，　　成就總持門。　如是供養癡，　　即供養精進，　供養精進故，　　成就總持門。　如是供養癡，　　即供養讚歎，　供養讚歎故，　　成就總持門。　如是供養癡，　　即供養佛法，　供養佛法故，　　成就總持門。　如是供養癡，　　即供養法性，　供養法性故，　　成就總持門。　如是供養癡，　　即供養真如，　供養真如故，　　成就總持門。　如是供養癡，　　即供養無生，　供養無生故，　　成就總持門。　如是供養癡，　　即供養無滅，　供養無滅故，　　成就總持門。　如是供養癡，　　即供養

【現代漢語翻譯】現代漢語譯本這是學習總持門（Dharani-mukha，陀羅尼門，指能總攝憶持一切法義的法門）的方法。像這樣供養嗔恨，也等同於供養佛陀（Buddha）。因為供養佛陀的緣故，就能成就總持門。這個人能夠了知，愚癡（moha）即是通往佛道的途徑。自性（svabhāva）沒有差別，對於愚癡也不會被污染。如果能夠如實地了知，愚癡的本性是無邊際的。那麼這就是在修行佛道，成就總持門。愚癡即是總持，總持即是愚癡。了知其自性沒有差別，這就是學習總持門的方法。像這樣供養愚癡，就等同於供養佛陀。因為供養佛陀的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養佛法（Dharma）。因為供養佛法的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養僧伽（Sangha）。因為供養僧伽的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養戒律（Śīla）。因為供養戒律的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養精進（vīrya）。因為供養精進的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養讚歎。因為供養讚歎的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養佛法。因為供養佛法的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養法性（dharmatā）。因為供養法性的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養真如（tathatā）。因為供養真如的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養無生（anutpāda）。因為供養無生的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養無滅（anirodha）。因為供養無滅的緣故，就能成就總持門。像這樣供養愚癡，就等同於供養

【English Translation】 English version This is the way to learn the Dharani-mukha (the gate of dharani, referring to the method that can encompass and remember all the meanings of the Dharma). Thus, offering anger is also offering to the Buddha. Because of offering to the Buddha, one can achieve the Dharani-mukha. This person can understand that ignorance (moha) is the path to Buddhahood. The self-nature (svabhāva) is without difference, and is not tainted by ignorance. If one truly understands that the nature of ignorance is boundless, then this is practicing the path of the Buddha, achieving the Dharani-mukha. Ignorance is Dharani, and Dharani is ignorance. Knowing that their nature is without difference, this is the way to learn the Dharani-mukha. Thus, offering ignorance is the same as offering to the Buddha. Because of offering to the Buddha, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the Dharma. Because of offering to the Dharma, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the Sangha. Because of offering to the Sangha, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the precepts (Śīla). Because of offering to the precepts, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to diligence (vīrya). Because of offering to diligence, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering praise. Because of offering praise, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering the Buddha's teachings. Because of offering the Buddha's teachings, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to the nature of Dharma (dharmatā). Because of offering to the nature of Dharma, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to Suchness (tathatā). Because of offering to Suchness, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to non-arising (anutpāda). Because of offering to non-arising, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to non-cessation (anirodha). Because of offering to non-cessation, one can achieve the Dharani-mukha. Thus, offering ignorance is the same as offering to

無盡，　供養無盡故，　　成就總持門。　如是供養癡，　　即供養無有，　供養無有故，　　成就總持門。　如是供養癡，　　即供養無邊，　供養無邊故，　　成就總持門。　如是供養癡，　　即供養三有，　供養三有故，　　成就總持門。　如是供養癡，　　即供養寂靜，　供養寂靜故，　　成就總持門。　如是供養癡，　　即供養流轉，　以供養轉故，　　成就總持門。　如是供養癡，　　即供養無轉，　供養無轉故，　　成就總持門。　如是供養癡，　　即供養無有，　供養無有故，　　成就總持門。　如是供養癡，　　即供養無起，　供養無起故，　　成就總持門。　如是供養癡，　　即供養寂滅，　供養寂滅故，　　成就總持門。　如是供養癡，　　即供養不來，　供養不來故，　　成就總持門。　如是供養癡，　　即供養無行，　供養無行故，　　成就總持門。　如是供養癡，　　即供養有為，　供養有為故，　　成就總持門。　如是供養癡，　　即供養苦等，　以供養苦等，　　成就總持門。　如是供養癡，　　即供養苦智，　供養苦智故，　　成就總持門。　如是供養癡，　　即供養集智，　供養集智故，　　成就總持門。

【現代漢語翻譯】現代漢語譯本無盡的供養，因為供養無盡，所以成就總持門（dharani-mukha，陀羅尼之門，指記憶和理解佛法的能力）。像這樣以癡（moha，無明）供養，即是供養『無有』（abhava，不存在），因為供養『無有』，所以成就總持門。像這樣以癡供養，即是供養『無邊』（ananta，無限），因為供養『無邊』，所以成就總持門。像這樣以癡供養，即是供養『三有』（trai-bhava，欲界、色界、無色界），因為供養『三有』，所以成就總持門。像這樣以癡供養，即是供養『寂靜』（shanti，平靜），因為供養『寂靜』，所以成就總持門。像這樣以癡供養，即是供養『流轉』（samsara，輪迴），因為供養『流轉』，所以成就總持門。像這樣以癡供養，即是供養『無轉』（avivarta，不退轉），因為供養『無轉』，所以成就總持門。像這樣以癡供養，即是供養『無有』（abhava，不存在），因為供養『無有』，所以成就總持門。像這樣以癡供養，即是供養『無起』（anutpada，不生），因為供養『無起』，所以成就總持門。像這樣以癡供養，即是供養『寂滅』（nirvana，涅槃），因為供養『寂滅』，所以成就總持門。像這樣以癡供養，即是供養『不來』（anagamana，不來），因為供養『不來』，所以成就總持門。像這樣以癡供養，即是供養『無行』（anabhisaṃskāra，無造作），因為供養『無行』，所以成就總持門。像這樣以癡供養，即是供養『有為』（saṃskṛta，有造作），因為供養『有為』，所以成就總持門。像這樣以癡供養，即是供養『苦』等（duhkha，苦），因為供養『苦』等，所以成就總持門。像這樣以癡供養，即是供養『苦智』（duhkha-jnana，對苦的智慧），因為供養『苦智』，所以成就總持門。像這樣以癡供養，即是供養『集智』（samudaya-jnana，對苦的根源的智慧），因為供養『集智』，所以成就總持門。

【English Translation】 English version Endless offerings, because of endless offerings, one achieves the dharani-mukha (the gate of dharani, referring to the ability to memorize and understand the Dharma). Offering with such ignorance (moha), is to offer 'non-existence' (abhava). Because of offering 'non-existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'infinity' (ananta). Because of offering 'infinity', one achieves the dharani-mukha. Offering with such ignorance, is to offer the 'three realms of existence' (trai-bhava, the desire realm, the form realm, and the formless realm). Because of offering the 'three realms of existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'peace' (shanti). Because of offering 'peace', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'cyclic existence' (samsara). Because of offering 'cyclic existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-regression' (avivarta). Because of offering 'non-regression', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-existence' (abhava). Because of offering 'non-existence', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-arising' (anutpada). Because of offering 'non-arising', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'cessation' (nirvana). Because of offering 'cessation', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-coming' (anagamana). Because of offering 'non-coming', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'non-effort' (anabhisaṃskāra). Because of offering 'non-effort', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'conditioned' (saṃskṛta). Because of offering 'conditioned', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'suffering' (duhkha) and so on. Because of offering 'suffering' and so on, one achieves the dharani-mukha. Offering with such ignorance, is to offer 'wisdom of suffering' (duhkha-jnana). Because of offering 'wisdom of suffering', one achieves the dharani-mukha. Offering with such ignorance, is to offer 'wisdom of the origin' (samudaya-jnana). Because of offering 'wisdom of the origin', one achieves the dharani-mukha.

如是供養癡，　　即供養滅智，　供養滅智故，　　成就總持門。　如是供養癡，　　即供養道智，　供養道智故，　　成就總持門。　如是供養癡，　　即供養法智，　供養法智故，　　成就總持門。　如是供養癡，　　即供養類智，　供養類智故，　　成就總持門。　如是供養癡，　　供養無生智，　供養無生故，　　成就總持門。　如是供養癡，　　即供養盡智，　供養盡智故，　　成就總持門。　如是于正斷，　　念住並神足，　五根及五力，　　七覺八道支，　兼彼奢摩他，　　毗般舍那等，　於斯九種法，　　一切皆如是。」

爾時世尊告月光童子言：「善男子！若有眾生住于大乘，為欲成就如上所說陀羅尼者，應當遠離八十種人。云何八十？所謂殺父，害母，殺阿羅漢，以屠害心出佛身血，破和合僧，賊住出家，無根二根，邪見，邪思惟，邪語，邪業，邪命，邪精進，邪念，邪定，不知處，不知時，不知法，不知道，不知量，不知自他，于佛法僧並諸學處不能尊重，于不放逸及殊勝境亦不宗仰，不知法，不知律，不知學處，不知其罪若重若輕，不知其戒是毀是缺，又不知行若細若粗，亦不知業未來現在，于下劣事亦不了知，讚聲聞乘毀如來法，勸導開示辟支佛

【現代漢語翻譯】現代漢語譯本如此供養愚癡，即是供養滅智（斷滅煩惱的智慧），供養滅智的緣故，就能成就總持門（記憶和理解一切佛法的能力）。如此供養愚癡，即是供養道智（通達修行道路的智慧），供養道智的緣故，就能成就總持門。如此供養愚癡，即是供養法智（通達諸法實相的智慧），供養法智的緣故，就能成就總持門。如此供養愚癡，即是供養類智（通達不同種類事物的智慧），供養類智的緣故，就能成就總持門。如此供養愚癡，即是供養無生智（證悟不生不滅真理的智慧），供養無生智的緣故，就能成就總持門。如此供養愚癡，即是供養盡智（斷盡煩惱的智慧），供養盡智的緣故，就能成就總持門。如此對於正斷（四正勤），念住（四念住）和神足（四神足），五根（信、精進、念、定、慧）以及五力（信力、精進力、念力、定力、慧力），七覺支（擇法、精進、喜、輕安、念、定、舍）和八道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），以及奢摩他（止）和毗婆舍那（觀）等，對於這九種法，一切都應如此（供養愚癡）。

那時，世尊告訴月光童子說：『善男子！如果有眾生安住于大乘，爲了成就如上所說的陀羅尼，應當遠離八十種人。什麼是八十種人呢？就是殺父、害母、殺阿羅漢（已證悟的聖者）、以殘害之心使佛身出血、破壞僧團的和合、以盜賊身份出家、沒有效能力或有雙性性器官的人、持有邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定的人，不知道什麼是適當的處所、不知道什麼是適當的時間、不知道什麼是正法、不知道什麼是正道、不知道什麼是適當的量度、不知道自己和他人、對於佛法僧三寶以及各種戒律不能尊重、對於不放逸和殊勝的境界也不能敬仰、不知道什麼是法、不知道什麼是律、不知道什麼是學處、不知道罪的輕重、不知道戒律是毀壞還是缺失、也不知道行為是細微還是粗糙、也不知道業的未來和現在、對於下劣的事情也不能瞭解、讚歎聲聞乘而譭謗如來法、勸導開示辟支佛（獨覺）乘的人。』

【English Translation】 English version Thus, offering to ignorance, is offering to the wisdom of cessation (the wisdom that extinguishes afflictions), Because of offering to the wisdom of cessation, one achieves the gate of total retention (the ability to remember and understand all Buddhist teachings). Thus, offering to ignorance, is offering to the wisdom of the path (the wisdom that understands the path of practice), Because of offering to the wisdom of the path, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of the Dharma (the wisdom that understands the true nature of all things), Because of offering to the wisdom of the Dharma, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of categories (the wisdom that understands different kinds of things), Because of offering to the wisdom of categories, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of non-arising (the wisdom that realizes the truth of non-birth and non-death), Because of offering to the wisdom of non-arising, one achieves the gate of total retention. Thus, offering to ignorance, is offering to the wisdom of exhaustion (the wisdom that exhausts afflictions), Because of offering to the wisdom of exhaustion, one achieves the gate of total retention. Thus, regarding right exertion (the four right efforts), mindfulness (the four foundations of mindfulness), and psychic power (the four bases of psychic power), The five roots (faith, effort, mindfulness, concentration, wisdom) and the five powers (power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), The seven factors of enlightenment (investigation of the Dharma, effort, joy, tranquility, mindfulness, concentration, equanimity) and the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), As well as shamatha (calm abiding) and vipashyana (insight), etc., Regarding these nine kinds of Dharma, all should be done in this way (offering to ignorance).

At that time, the World Honored One said to the youth Moonlight: 'Good man! If there are beings who abide in the Mahayana, wishing to achieve the dharani as described above, they should stay away from eighty kinds of people. What are these eighty? They are those who kill their father, harm their mother, kill an Arhat (an enlightened saint), with a malicious heart cause the Buddha's body to bleed, break the harmony of the Sangha, become a monk as a thief, those who are without sexual organs or have dual sexual organs, those who hold wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, those who do not know what is the proper place, do not know what is the proper time, do not know what is the Dharma, do not know what is the path, do not know what is the proper measure, do not know themselves and others, cannot respect the Buddha, Dharma, and Sangha, as well as the various precepts, do not revere non-negligence and superior states, do not know what is the Dharma, do not know what is the Vinaya, do not know what are the training rules, do not know the severity of offenses, do not know whether the precepts are broken or deficient, also do not know whether actions are subtle or coarse, also do not know the future and present of karma, cannot understand inferior matters, praise the Sravaka vehicle while slandering the Tathagata's Dharma, and encourage and teach the Pratyekabuddha (Solitary Buddha) vehicle.'

乘遠離厭舍無上正道，破戒，破見，破諸威儀，行於非道，說有我人，說有眾生，說有命者，說有補特伽羅，志意下劣，起貪瞋癡，斷見，常見，空無因見，不見有，不見無，不見業，不見精進，不知業，不知業因，不知異熟，不知異熟因，不知諸根，不知諸根因，不知界，不知界因，不知解脫，不知解脫因，不知道，不知道因，不知煩惱，不知煩惱因，不知施，不知施因，不知前際及於后際，不知前際及后際因，不知生死，不知生死因，不知有漏，不知有漏因，不知盡非盡，不知有非有，不知邊際非邊際，不知寂靜非寂靜，不知轉非轉，不知性非性，不知生非生，不知滅非滅。童子！若善男子善女人等，為欲成就如上所說陀羅尼者，應當舍離是八十種非法之人。」

爾時世尊復說偈言：

「若不了于眼，　　生盡之邊際，　是人迷總持，　　智者應遠離。　若能了于眼，　　無我無眾生，　是人住總持，　　智者應親近。　若能了于眼，　　生盡離文字，　是人住總持，　　智者應親近。　若能了于眼，　　寂靜無所住，　是人住總持，　　智者應親近。　若能了于眼，　　自性無所住，　是人住總持，　　智者應親近。　若能了于眼，　　無轉無色相，　是人住總持，　　智者應

【現代漢語翻譯】現代漢語譯本：背離、厭棄無上正道，破戒，破見（錯誤的見解），破壞各種威儀（行爲規範），行於不正之道，宣說有我（獨立的自我），有人（與我相對的他人），有眾生（有情識的生命），有命者（有壽命的生命），有補特伽羅（個體，靈魂），意志低下，生起貪婪、嗔恨、愚癡，持斷見（認為生命死後一切皆無），常見（認為生命永恒不變），空無因見（認為一切皆無原因），不見有（不承認存在），不見無（不承認不存在），不見業（不承認行為的因果），不見精進（不努力修行），不知業（不瞭解行為的本質），不知業因（不瞭解行為的原因），不知異熟（不瞭解因果報應的結果），不知異熟因（不瞭解因果報應的原因），不知諸根（不瞭解眼耳鼻舌身意等感官），不知諸根因（不瞭解感官產生的原因），不知界（不瞭解地水火風空識等構成世界的元素），不知界因（不瞭解構成世界元素的原因），不知解脫（不瞭解從輪迴中解脫），不知解脫因（不瞭解解脫的原因），不知道（不瞭解真理），不知道因（不瞭解真理的原因），不知煩惱（不瞭解貪嗔癡等煩惱），不知煩惱因（不瞭解煩惱產生的原因），不知施（不瞭解佈施），不知施因（不瞭解佈施的原因），不知前際（不瞭解過去），不知后際（不瞭解未來），不知前際及后際因（不瞭解過去和未來的原因），不知生死（不瞭解生死輪迴），不知生死因（不瞭解生死輪迴的原因），不知有漏（不瞭解有煩惱的），不知有漏因（不瞭解有煩惱的原因），不知盡非盡（不瞭解滅盡與非滅盡），不知有非有（不瞭解存在與不存在），不知邊際非邊際（不瞭解有邊際與無邊際），不知寂靜非寂靜（不瞭解寂靜與非寂靜），不知轉非轉（不瞭解變化與不變化），不知性非性（不瞭解自性與非自性），不知生非生（不瞭解生與不生），不知滅非滅（不瞭解滅與不滅）。童子！如果善男子善女人等，想要成就如上所說的陀羅尼（總持法門），應當舍離這八十種非法之人。

那時，世尊又說了偈頌：

『如果不了知眼睛，生滅的邊際，這個人就迷惑于總持，智者應當遠離。如果能了知眼睛，無我無眾生，這個人就安住于總持，智者應當親近。如果能了知眼睛，生滅遠離文字，這個人就安住于總持，智者應當親近。如果能了知眼睛，寂靜無所住，這個人就安住于總持，智者應當親近。如果能了知眼睛，自性無所住，這個人就安住于總持，智者應當親近。如果能了知眼睛，無轉無色相，這個人就安住于總持，智者應當

【English Translation】 English version: Those who turn away from and reject the unsurpassed right path, who break precepts, break views (wrong views), break all forms of proper conduct, who walk on wrong paths, who speak of a self (an independent ego), who speak of a person (another individual in relation to the self), who speak of sentient beings (beings with consciousness), who speak of a life-possessor (beings with a lifespan), who speak of a pudgala (an individual, a soul), whose will is inferior, who give rise to greed, hatred, and delusion, who hold to annihilationism (the view that after death, everything ceases to exist), eternalism (the view that life is permanent and unchanging), and causelessness (the view that everything is without cause), who do not see existence, do not see non-existence, do not see karma (the law of cause and effect), do not see diligence (effort in practice), who do not know karma (the nature of action), do not know the cause of karma, do not know the result of karma, do not know the cause of the result of karma, do not know the senses (eyes, ears, nose, tongue, body, and mind), do not know the cause of the senses, do not know the elements (earth, water, fire, wind, space, and consciousness), do not know the cause of the elements, do not know liberation (freedom from the cycle of rebirth), do not know the cause of liberation, do not know the path (the truth), do not know the cause of the path, do not know afflictions (greed, hatred, and delusion), do not know the cause of afflictions, do not know giving (charity), do not know the cause of giving, do not know the past, do not know the future, do not know the cause of the past and future, do not know birth and death, do not know the cause of birth and death, do not know defilements (things that cause suffering), do not know the cause of defilements, do not know cessation and non-cessation, do not know existence and non-existence, do not know boundaries and non-boundaries, do not know stillness and non-stillness, do not know change and non-change, do not know nature and non-nature, do not know birth and non-birth, do not know cessation and non-cessation. O son! If good men and good women wish to accomplish the dharani (a mnemonic device, a summary of teachings) as described above, they should abandon these eighty kinds of unrighteous people.

At that time, the World Honored One spoke these verses:

'If one does not understand the eye, the boundary of arising and ceasing, that person is confused about the dharani, and the wise should stay away. If one can understand the eye, without self and without sentient beings, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, arising and ceasing are beyond words, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, stillness without dwelling, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, self-nature without dwelling, that person dwells in the dharani, and the wise should draw near. If one can understand the eye, without change and without form, that person dwells in the dharani, and the wise should

親近。　若能了于眼，　　無生性寂滅，　是人住總持，　　智者應親近。　若能了于眼，　　自性離名相，　諸佛無能說，　　稱歎及表示，　是人住總持，　　智者應親近。　若能了于眼，　　自性離名相，　無有能思惟，　　受持及演說，　是人住總持，　　智者應親近。　如是總持性，　　非文字詮辯，　無有諸方所，　　亦非心所到，　是法無歡喜，　　亦不住瞋恚，　不動如山王，　　雖說無所得。　總持實無有，　　乃至我亦無，　若我自性空，　　總持亦無有。　總持自性空，　　愚者計為有，　由是妄分別，　　不聞生憂惱。　若分別貪性，　　及以總持空，　如是二分別，　　畢竟不可得。　若了空性空，　　總持亦非有，　乃至菩提分，　　三摩地亦空。　若有能了知，　　總持及空性，　乃至三摩地，　　于眼亦了知。　若於眼盡邊，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼生邊，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼邊際，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼寂靜，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼流轉，　　如實善了知，

【現代漢語翻譯】現代漢語譯本親近。如果能夠了解眼睛的無生、寂滅的本性，這個人就安住于總持（dhāraṇī，一種記憶和保持教義的能力），智者應當親近他。如果能夠了解眼睛的自性是離於名相的，諸佛都無法用言語來描述、稱讚和表示，這個人就安住于總持，智者應當親近他。如果能夠了解眼睛的自性是離於名相的，沒有能夠去思維、受持和演說的，這個人就安住于總持，智者應當親近他。這樣的總持的本性，不是文字所能詮釋辯論的，沒有固定的處所，也不是心所能到達的，這種法既不令人歡喜，也不執著于嗔恚，像山王一樣不動搖，雖然說卻無所得。總持實際上是不存在的，乃至連『我』也是不存在的，如果『我』的自性是空的，那麼總持也是不存在的。總持的自性是空的，愚笨的人卻認為它存在，因此產生虛妄的分別，聽聞后反而生起憂愁煩惱。如果分別貪的本性，以及總持的空性，這樣的兩種分別，終究是不可得的。如果瞭解空性的空性，總持也不是真實存在的，乃至菩提分（bodhipakṣa，通往覺悟的修行方法），三摩地（samādhi，禪定）也是空的。如果有人能夠了解總持和空性，乃至三摩地，也能瞭解眼睛的實相。如果對於眼睛的盡頭，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的生起之邊，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的邊際，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的寂靜，如實地善加了解，那麼對於總持之門，最終能夠成就。如果對於眼睛的流轉，如實地善加了解，

【English Translation】 English version To be close to. If one can understand the unarising and quiescent nature of the eye, That person dwells in dhāraṇī (a capacity to memorize and retain teachings), and the wise should draw near to them. If one can understand that the self-nature of the eye is apart from names and forms, Which the Buddhas cannot describe, praise, or express, That person dwells in dhāraṇī, and the wise should draw near to them. If one can understand that the self-nature of the eye is apart from names and forms, There is no one who can contemplate, uphold, or expound it, That person dwells in dhāraṇī, and the wise should draw near to them. Such is the nature of dhāraṇī, it cannot be explained or debated by words, It has no fixed location, nor can it be reached by the mind, This Dharma neither brings joy nor clings to anger, It is as unmoving as a mountain king, though spoken of, nothing is obtained. Dhāraṇī is actually non-existent, even 『I』 is non-existent, If the self-nature of 『I』 is empty, then dhāraṇī is also non-existent. The self-nature of dhāraṇī is empty, but the foolish consider it to exist, Therefore, they create false distinctions, and upon hearing this, they give rise to sorrow and affliction. If one distinguishes the nature of greed, and the emptiness of dhāraṇī, Such two distinctions are ultimately unattainable. If one understands the emptiness of emptiness, dhāraṇī is also not truly existent, Even the bodhipakṣa (the practices leading to enlightenment), and samādhi (meditative absorption) are empty. If someone can understand dhāraṇī and emptiness, Even samādhi, they can also understand the true nature of the eye. If one truly understands the end of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the arising side of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the boundary of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the quiescence of the eye, Then one can ultimately achieve the gate of dhāraṇī. If one truly understands the flow of the eye,

則于總持門，　　究竟能成就。　若於眼無有，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼無生，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼寂滅，　　如實善了知，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知盡邊，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知生邊，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知邊際，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知寂靜，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知流轉，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知無有，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知無生，　則于總持門，　　究竟能成就。　若於眼變異，　　如實知寂滅，　則于總持門，　　究竟能成就。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若於眼前際，　　無變無異相，　無取無分別，　　是住總持門。　若於眼盡邊，　　無變無異相，　無取無分別，　　是住總持門。　若於眼生邊，　　無變無異相，　無取無分別，　　是住總持門。　若於眼

【現代漢語翻譯】現代漢語譯本如果對於『總持門』（Dharani-mukha，指能總攝憶持一切法門的禪定），能夠究竟成就，那麼，如果能如實地了知『眼』（cakṣus，視覺器官）的『無有』（abhāva，不存在），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『無生』（anutpāda，不生起），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『寂滅』（nirodha，止息），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』（vikāra，變化）的『盡邊』（anta，終點），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『生邊』（utpāda，起點），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『邊際』（koṭi，極限），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『寂靜』（śānta，平靜），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『流轉』（saṃsāra，輪迴），就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『無有』，就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『無生』，就能究竟成就。如果對於『總持門』，能夠究竟成就，那麼，如果能如實地了知『眼』的『變異』的『寂滅』，就能究竟成就。『耳』（śrotra，聽覺器官）、『鼻』（ghrāṇa，嗅覺器官）、『舌』（jihvā，味覺器官）、『身』（kāya，觸覺器官）、『心』（manas，意識），『六塵』（ṣaḍviṣaya，色、聲、香、味、觸、法）以及『四大』（catvāri mahābhūtāni，地、水、火、風），乃至世間所生的『名』（nāma，名稱），一切都應如此理解。如果對於『眼』的『前際』（pūrvānta，過去），沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的『盡邊』，沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的『生邊』，沒有變化，沒有差異的現象，沒有執取，沒有分別，這就是安住于『總持門』。如果對於『眼』的

【English Translation】 English version Then, regarding the 『Dharani-mukha』 (the gate of total retention, referring to a samadhi that encompasses all dharmas), one can ultimately achieve it. If one truly understands that the 『eye』 (cakṣus, the visual organ) has 『no existence』 (abhāva, non-being), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands that the 『eye』 has 『no arising』 (anutpāda, non-origination), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands that the 『eye』 has 『cessation』 (nirodha, extinction), then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『end point』 (anta, limit) of the 『change』 (vikāra, alteration) of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『origin point』 (utpāda, beginning) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『boundary』 (koṭi, extreme) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『stillness』 (śānta, tranquility) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『cycle』 (saṃsāra, transmigration) of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『non-existence』 of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『non-arising』 of the 『change』 of the 『eye』, then one can ultimately achieve it. If one can ultimately achieve the 『Dharani-mukha』, then if one truly understands the 『cessation』 of the 『change』 of the 『eye』, then one can ultimately achieve it. The 『ear』 (śrotra, the auditory organ), 『nose』 (ghrāṇa, the olfactory organ), 『tongue』 (jihvā, the gustatory organ), 『body』 (kāya, the tactile organ), 『mind』 (manas, consciousness), the 『six sense objects』 (ṣaḍviṣaya, form, sound, smell, taste, touch, and dharma), and the 『four great elements』 (catvāri mahābhūtāni, earth, water, fire, and wind), and even the 『names』 (nāma, appellations) that arise in the world, all should be understood in this way. If, regarding the 『past』 (pūrvānta, the beginning) of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the 『end point』 of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the 『origin point』 of the 『eye』, there is no change, no different appearance, no grasping, and no discrimination, then one dwells in the 『Dharani-mukha』. If, regarding the

邊際，　　無變無異相，　無取無分別，　　是住總持門。　若於眼寂靜，　　無變無異相，　無取無分別，　　是住總持門。　若於眼流轉，　　無變無異相，　無取無分別，　　是住總持門。　若於眼無有，　　無變無異相，　無取無分別，　　是住總持門。　若於眼無生，　　無變無異相，　無取無分別，　　是住總持門。　若於眼寂滅，　　無變無異相，　無取無分別，　　是住總持門。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　貪瞋癡忿慢，　　嫉誑慳憂惱，　過失垢毒箭，　　暴流黑白業，　不生亦不滅，　　不去亦不來，　不動亦不異，　　非作亦非行，　非明亦非闇，　　非流舍暴流，　無盡及無住，　　非行非不行，　非字非攀緣，　　非出亦非入，　分別妄想等，　　六十二諸門，　各隨其義理，　　一切皆如是。　若知眼前際，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼盡邊，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼生邊，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼邊際，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼寂靜，　

【現代漢語翻譯】現代漢語譯本邊際（指事物的邊緣或界限），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持（Dharani，一種記憶和保持佛法教義的能力）之門。如果對於眼睛的寂靜狀態，沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的流轉（指眼睛的活動和變化），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的無有（指眼睛的空無），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的無生（指眼睛的無生起），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。如果對於眼睛的寂滅（指眼睛的止息），沒有變化，沒有差異的表象，沒有執取，沒有分別，這是安住于總持之門。耳朵、鼻子、舌頭、身體、心意，六塵（色、聲、香、味、觸、法）以及四大（地、水、火、風），乃至世間生起的名字，一切都如此（指沒有變化，沒有差異的表象，沒有執取，沒有分別）。貪婪、嗔恨、愚癡、憤怒、傲慢，嫉妒、欺誑、慳吝、憂愁、煩惱，過失、污垢、毒箭，暴流（指煩惱的強烈衝擊）、黑白業（指善惡行為），不生也不滅，不去也不來，不動也不異，非作也非行，非明也非暗，非流舍暴流，無盡及無住，非行也非不行，非字也非攀緣，非出也非入，分別、妄想等等，六十二種見解之門，各自隨其義理，一切都如此（指沒有變化，沒有差異的表象，沒有執取，沒有分別）。如果知道眼前的邊際，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的盡頭，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的生起，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的邊際，乃至上下，沒有執取，沒有分別，這是安住于總持之門。如果知道眼睛的寂靜，

【English Translation】 English version The edge (referring to the boundary or limit of things), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani (a capacity to memorize and retain Buddhist teachings). If regarding the stillness of the eye, without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the flow of the eye (referring to the activities and changes of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the non-existence of the eye (referring to the emptiness of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the non-arising of the eye (referring to the non-origination of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. If regarding the cessation of the eye (referring to the extinction of the eye), without change, without different appearances, without grasping, without discrimination, this is dwelling in the gate of Dharani. The ear, nose, tongue, body, mind, the six dusts (form, sound, smell, taste, touch, dharma), and the four great elements (earth, water, fire, wind), and even the names that arise in the world, all are like this (referring to without change, without different appearances, without grasping, without discrimination). Greed, hatred, delusion, anger, arrogance, jealousy, deceit, stinginess, sorrow, affliction, faults, defilements, poisonous arrows, torrents (referring to the intense impact of afflictions), black and white karma (referring to good and bad actions), neither arising nor ceasing, neither going nor coming, neither moving nor changing, neither acting nor practicing, neither bright nor dark, neither flowing nor abandoning the torrent, neither endless nor dwelling, neither practicing nor not practicing, neither word nor clinging, neither going out nor going in, discriminations, delusions, etc., the sixty-two kinds of views, each according to its meaning, all are like this (referring to without change, without different appearances, without grasping, without discrimination). If one knows the edge before the eyes, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the end of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the arising of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the edge of the eye, even up and down, without grasping, without discrimination, this is dwelling in the gate of Dharani. If one knows the stillness of the eye,

乃至於上下，　無取無分別，　　是住總持門。　若知眼流轉，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼無有，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼無生，　　乃至於上下，　無取無分別，　　是住總持門。　若知眼寂滅，　　乃至於上下，　無取無分別，　　是住總持門。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　于地不變異，　　無取無分別，　如是了知者，　　成就總持門。　于地無生相，　　無取無分別，　如是了知者，　　成就總持門。　于地無滅相，　　無取無分別，　如是了知者，　　成就總持門。　于地證入相，　　無取無分別，　如是了知者，　　成就總持門。　于地出離相，　　無取無分別，　如是了知者，　　成就總持門。　于地無愿相，　　無取無分別，　如是了知者，　　成就總持門。　于地無住相，　　不來亦不去，　無邊與無盡，　　相應不相應。　離名字計度，　　觀察與流轉，　無有及修治，　　無言說表示。　寂靜無所依，　　念住並正斷，　神足及根力，　　覺支無畏道。　如是諸地法，　　無取無分別，　如是了知者，　　成就總

【現代漢語翻譯】現代漢語譯本乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的流轉，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的空無，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的無生，乃至向上向下，不執取不分別，這是安住于總持法門。如果知道眼睛的寂滅，乃至向上向下，不執取不分別，這是安住于總持法門。耳朵、鼻子、舌頭、身體、心意，六塵（色、聲、香、味、觸、法）以及四大（地、水、火、風），乃至世間生起的名相，一切都是如此。對於地（指地大），不改變不差異，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無生之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無滅之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的證入之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的出離之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無愿之相，不執取不分別，如此了知的人，成就總持法門。對於地（指地大）的無住之相，不來也不去，無邊與無盡，相應與不相應。遠離名字的計度，觀察與流轉，無有以及修治，無法用言語表達。寂靜無所依，念住（四念住）以及正斷（四正斷），神足（四神足）以及根力（五根五力），覺支（七覺支）無畏道（八正道）。像這樣諸地的法，不執取不分別，如此了知的人，成就總持法門。

【English Translation】 English version Even up and down, Without grasping, without discrimination, this is abiding in the Dharani (總持) gate. If one knows the flow of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the non-existence of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the non-arising of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. If one knows the extinction of the eye, even up and down, Without grasping, without discrimination, this is abiding in the Dharani gate. The ear, nose, tongue, body, mind, the six dusts (色,聲,香,味,觸,法) and the four great elements (地,水,火,風), Even the names that arise in the world, all are like this. Regarding earth (地, referring to the earth element), without change or difference, without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the non-arising aspect of earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the non-extinction aspect of earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of entering into earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of liberation from earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of no desire for earth (地), without grasping, without discrimination, One who understands thus, achieves the Dharani gate. Regarding the aspect of no abiding in earth (地), neither coming nor going, Without boundaries and without end, corresponding and not corresponding. Away from the calculation of names, observation and flow, Without existence and without cultivation, without words to express. Peaceful without reliance, mindfulness (四念住) and right exertion (四正斷), Supernatural powers (四神足) and roots and powers (五根五力), enlightenment factors (七覺支) and the fearless path (八正道). Like this, the dharmas of all the grounds, without grasping, without discrimination, One who understands thus, achieves the Dharani gate.

持門。　若於我無入，　　無取無分別，　如是了知者，　　成就總持門。　若於我無出，　　無取無分別，　如是了知者，　　成就總持門。　若於我無相，　　無取無分別，　如是了知者，　　成就總持門。　若於我無愿，　　無取無分別，　如是了知者，　　成就總持門。　若於我無住，　　無取無分別，　如是了知者，　　成就總持門。　若於我無生，　　無取無分別，　如是了知者，　　成就總持門。　若於我無滅，　　無取無分別，　如是了知者，　　成就總持門。　若於我文字，　　無取無分別，　如是了知者，　　成就總持門。　若我離文字，　　無取無分別，　如是了知者，　　成就總持門。　知眼前後際，　　遠離於斷常，　因緣自性空，　　導師方便說。　若演說法時，　　分別于眼相，　是人妄分別，　　不名真說法。　若思惟法時，　　分別于眼相，　是人妄分別，　　不名思惟法。　若修習法時，　　分別于眼相，　是人妄分別，　　不名修習法。　若了眼空性，　　即不趣菩提，　諸佛於是人，　　常現前說法。　若不了知眼，　　亦不了知色，　若能了知眼，　　於色亦了知。　若能了于眼，　　於色亦了知，

【現代漢語翻譯】現代漢語譯本持門（Dharani-mukha，總持之門）。如果對於『我』沒有進入，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有出去，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有相狀，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有愿求，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有住處，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有生起，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』沒有滅去，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果對於『我』的文字，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。如果『我』離開了文字，沒有執取，沒有分別，像這樣了知的人，就成就了總持門。了知眼前和過去未來，遠離斷見和常見，因緣的自性是空，這是導師（Buddha，佛陀）方便的說法。如果演說佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是真正的說法。如果思惟佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是思惟佛法。如果修習佛法時，分別執著于眼睛的相狀，這個人就是妄加分別，不算是修習佛法。如果了知眼睛的空性，就不會趨向菩提（Bodhi，覺悟），諸佛（Buddhas，覺悟者）會常常在這個人面前顯現說法。如果不了知眼睛，也就不會了知色（Rupa，物質現象），如果能夠了知眼睛，對於色也就能了知。如果能夠了知眼睛，對於色也就能了知。

【English Translation】 English version The Dharani-mukha (Gate of Dharani, the gate of total retention). If, regarding 『I』, there is no entering, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no exiting, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no form, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no wish, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no dwelling, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no arising, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding 『I』, there is no ceasing, no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If, regarding the words of 『I』, there is no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. If 『I』 is apart from words, there is no grasping, no discrimination, one who understands thus achieves the Dharani-mukha. Knowing the present, past, and future, being apart from annihilationism and eternalism, the self-nature of conditions is emptiness, this is the expedient teaching of the Teacher (Buddha). If, when expounding the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a true expounder of the Dharma. If, when contemplating the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a contemplator of the Dharma. If, when practicing the Dharma, one discriminates and clings to the form of the eye, this person is making false discriminations and is not called a practitioner of the Dharma. If one understands the emptiness of the eye, one will not strive for Bodhi (Enlightenment), the Buddhas (Enlightened Ones) will always appear before this person to expound the Dharma. If one does not understand the eye, one will also not understand Rupa (form, material phenomena); if one can understand the eye, one can also understand Rupa. If one can understand the eye, one can also understand Rupa.

若於色了知，　　于眼亦能了。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若演說法時，　　分別于因相，　是人妄分別，　　不名為說法。　若演說法時，　　分別寂靜相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于道相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于空相，　是人妄分別，　　不名為說法。　若演說法時，　　分別于積集，　是人妄分別，　　不名為說法。　若演說法時，　　分別於事物，　是人妄分別，　　不名為說法。　若演說法時，　　分別眼攝取，　是人妄分別，　　不名為說法。　于眼不了知，　　是則生貪慾，　若能了知眼，　　貪慾則不生。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。　若演說法時，　　分別種種果，　是人妄分別，　　不名為說法。　不退于志願，　　了達于性空，　得諸三昧門，　　彼能善說法。　不退于志願，　　于眼離分別，　以無分別故，　　彼能善說法。　不了眼性空，　　亦迷眼自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知眼自性，　以能了知故，　　是人應說法。　不了眼

【現代漢語翻譯】現代漢語譯本如果能瞭解色（rupa，物質現象），也能瞭解眼（caksu，視覺器官）。耳（srota，聽覺器官）、鼻（ghrana，嗅覺器官）、舌（jihva，味覺器官）、身（kaya，觸覺器官）、心（manas，意識），六塵（sad visaya，色、聲、香、味、觸、法）以及四大（catvari mahabhutani，地、水、火、風），乃至世間生起的名（nama，名稱），一切都是如此。如果講法時，分別執著于因（hetu，原因）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于寂靜（santa，平靜）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于道（marga，道路）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于空（sunyata，空性）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于積集（samudaya，聚集）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著於事物（vastu，物體）的表象，這個人是妄加分別，不能稱為說法。如果講法時，分別執著于眼（caksu）的攝取，這個人是妄加分別，不能稱為說法。如果不能瞭解眼（caksu），就會產生貪慾（raga，慾望），如果能夠了解眼（caksu），貪慾就不會產生。耳（srota）、鼻（ghrana）、舌（jihva）、身（kaya）、心（manas），六塵（sad visaya）以及四大（catvari mahabhutani），乃至世間生起的名（nama），一切都是如此。如果講法時，分別執著于種種果（phala，結果），這個人是妄加分別，不能稱為說法。不退失自己的志願，通達諸法性空（svabhava-sunyata，自性空），獲得各種三昧（samadhi，禪定）法門，這樣的人才能善於說法。不退失自己的志願，對於眼（caksu）離開分別，因為沒有分別的緣故，這樣的人才能善於說法。如果不能瞭解眼（caksu）的性空（sunyata），也迷惑于眼（caksu）的自性（svabhava，自體），因為不能瞭解的緣故，這樣的人不應該說法。如果瞭解眼（caksu）的性空（sunyata），就能知道眼（caksu）的自性（svabhava），因為能夠了解的緣故，這樣的人應該說法。如果不能瞭解眼（caksu）

【English Translation】 English version If one understands form (rupa), one also understands the eye (caksu). The ear (srota), nose (ghrana), tongue (jihva), body (kaya), mind (manas), the six sense objects (sad visaya), and the four great elements (catvari mahabhutani), even the names (nama) that arise in the world, all are like this. If, when teaching the Dharma, one discriminates based on the appearance of causes (hetu), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of tranquility (santa), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of the path (marga), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of emptiness (sunyata), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of accumulation (samudaya), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the appearance of things (vastu), that person is making false discriminations and cannot be called a teacher of the Dharma. If, when teaching the Dharma, one discriminates based on the eye's (caksu) grasping, that person is making false discriminations and cannot be called a teacher of the Dharma. If one does not understand the eye (caksu), then greed (raga) arises; if one can understand the eye (caksu), then greed will not arise. The ear (srota), nose (ghrana), tongue (jihva), body (kaya), mind (manas), the six sense objects (sad visaya), and the four great elements (catvari mahabhutani), even the names (nama) that arise in the world, all are like this. If, when teaching the Dharma, one discriminates based on various results (phala), that person is making false discriminations and cannot be called a teacher of the Dharma. Not retreating from one's aspiration, understanding the emptiness of nature (svabhava-sunyata), and attaining the gates of various samadhis (samadhi), such a person can skillfully teach the Dharma. Not retreating from one's aspiration, being free from discrimination regarding the eye (caksu), because of non-discrimination, such a person can skillfully teach the Dharma. If one does not understand the emptiness (sunyata) of the eye (caksu), one is also confused about the self-nature (svabhava) of the eye (caksu); because of not understanding, such a person should not teach the Dharma. If one understands the emptiness (sunyata) of the eye (caksu), one knows the self-nature (svabhava) of the eye (caksu); because of being able to understand, such a person should teach the Dharma. If one does not understand the eye (caksu)

性空，　　亦迷句自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知句自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷文自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知文自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷名自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知名自性，　以能了知故，　　是人應說法。　不了眼性空，　　亦迷色自性，　以不了知故，　　是不應說法。　若了眼性空，　　即知色自性，　以能了知故，　　是人應說法。　不了眼性空，　　依世相分別，　不能善隨順，　　調伏諸眾生。　若了眼性空，　　不依相分別，　即能善隨順，　　調伏諸眾生。　不了眼有無，　　處眾而說法，　是人貪利養，　　一切無信受。　若了眼有無，　　處眾而說法，　是人不貪著，　　一切皆信受。　不了眼性空，　　而處於法座，　雖說多譬喻，　　一切無信受。　若了眼性空，　　而處於法座，　所說諸譬喻，　　一切皆信受。　耳鼻舌身心，　　六塵並四大，　乃至世生名，　　一切皆如是。」

爾時世尊說是經已，月光童子及諸大眾，一切

【現代漢語翻譯】現代漢語譯本如果不能理解『性空』（一切事物沒有固定不變的自性）的道理，就會對『句』（語言文字）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』（視覺器官）的『性空』，就能理解『句』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『文』（文字）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『文』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『名』（名稱）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『名』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，也會對『色』（物質現象）的自性產生迷惑。因為不瞭解這個道理，所以這樣的人不應該說法。如果瞭解了『眼』的『性空』，就能理解『色』的自性。因為能夠了解這個道理，所以這樣的人應該說法。如果不能理解『眼』的『性空』，就會依據世俗的表象進行分別，不能很好地隨順眾生，調伏他們的煩惱。如果瞭解了『眼』的『性空』，就不會依據表象進行分別，就能很好地隨順眾生，調伏他們的煩惱。如果不能理解『眼』的『有』（存在）和『無』（不存在），在眾人面前說法，這個人就會貪圖供養，一切人都不會相信和接受。如果瞭解了『眼』的『有』和『無』，在眾人面前說法，這個人就不會貪著，一切人都會相信和接受。如果不能理解『眼』的『性空』，即使坐在法座上，說了再多的譬喻，一切人都不會相信和接受。如果瞭解了『眼』的『性空』，即使坐在法座上，所說的各種譬喻，一切人都會相信和接受。『耳』（聽覺器官）、『鼻』（嗅覺器官）、『舌』（味覺器官）、『身』（觸覺器官）、『心』（意識），『六塵』（色、聲、香、味、觸、法）以及『四大』（地、水、火、風）等，乃至世俗所說的『生』（出生）和『名』（名稱），一切都是如此（都具有性空的性質）。這時，世尊說完這部經后，月光童子以及所有在場的大眾，都感到歡喜，信受奉行。

【English Translation】 English version If one does not understand the principle of 『emptiness』 (性空, the lack of inherent existence), one will be confused about the self-nature of 『sentences』 (句, language and words). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』 (眼, the visual organ), one will understand the self-nature of 『sentences』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『texts』 (文, written words). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『texts』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『names』 (名, designations). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『names』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will also be confused about the self-nature of 『form』 (色, material phenomena). Because of not understanding this principle, such a person should not teach the Dharma. If one understands the 『emptiness』 of the 『eye』, one will understand the self-nature of 『form』. Because of being able to understand this principle, such a person should teach the Dharma. If one does not understand the 『emptiness』 of the 『eye』, one will make distinctions based on worldly appearances, and will not be able to skillfully accord with and tame sentient beings. If one understands the 『emptiness』 of the 『eye』, one will not make distinctions based on appearances, and will be able to skillfully accord with and tame sentient beings. If one does not understand the 『existence』 (有) and 『non-existence』 (無) of the 『eye』, and teaches the Dharma in public, that person will be greedy for offerings, and no one will believe or accept it. If one understands the 『existence』 and 『non-existence』 of the 『eye』, and teaches the Dharma in public, that person will not be attached, and everyone will believe and accept it. If one does not understand the 『emptiness』 of the 『eye』, even if one sits on the Dharma seat and gives many analogies, no one will believe or accept it. If one understands the 『emptiness』 of the 『eye』, even if one sits on the Dharma seat, whatever analogies one gives, everyone will believe and accept it. The 『ear』 (耳, the auditory organ), 『nose』 (鼻, the olfactory organ), 『tongue』 (舌, the gustatory organ), 『body』 (身, the tactile organ), 『mind』 (心, consciousness), the 『six sense objects』 (六塵, form, sound, smell, taste, touch, and mental objects), and the 『four great elements』 (四大, earth, water, fire, and wind), and even the worldly concepts of 『birth』 (生) and 『name』 (名), all are like this (all possess the nature of emptiness). At that time, after the World Honored One finished speaking this sutra, the youth Moonlight and all the assembly were delighted, believed, and practiced accordingly.

世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第三十四大正藏第 11 冊 No. 0310 大寶積經

大寶積經卷第三十五

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之一

開化長者品第一

如是我聞：

一時薄伽梵于室羅筏國雨安居，過三月恣舉已、作衣服竟，與大苾芻眾千二百五十人俱，游化諸國。是薄伽梵，成就廣大微妙名稱，出現世間，為諸天人之所讚頌，所謂如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。深住自證，具足神通，威德映蔽諸天世間魔王梵王阿素洛等。常為眾生說微妙法，開示初善中善後善，文義巧妙純一圓滿清白梵行。時四部眾、國王大臣、種種外道、沙門婆羅門，及諸長者、天龍藥叉、人非人等，以無量上妙衣服飲食臥具醫藥種種供具奉獻如來。

爾時世尊，大眾圍繞供養恭敬尊重讚歎，漸次遊行至摩揭陀國，詣王舍大城住鷲峰山。時王舍城中有大長者名曰賢守，已曾親覲過去諸佛，宿殖善根福感通被，大族大富，資產財寶無不具足。時彼長者聞大沙門出釋氏宮，證於無上正等菩提，與諸大眾來游此國，彼佛世尊有如是等廣大名稱出現世間，

【現代漢語翻譯】現代漢語譯本：世間的天神、人類、阿修羅（一種好戰的神）、乾闥婆（天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。

《大寶積經》卷第三十四大正藏第11冊 No. 0310 《大寶積經》

《大寶積經》卷第三十五

大唐三藏法師玄奘奉詔譯

菩薩藏會第十二之一

開化長者品第一

如是我聞：

一時，薄伽梵（佛陀）在室羅筏國安居雨季，過了三個月，結束安居，製作好衣服后，與一千二百五十位大比丘一同游化各國。這位薄伽梵，成就廣大微妙的名稱，出現在世間，被諸天人所讚頌，即如來（真理的化身）、應（值得供養）、正等覺（完全覺悟）、明行圓滿（智慧和行為完美）、善逝（善於解脫）、世間解（瞭解世間）、無上丈夫（無與倫比的導師）、調御士（調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、薄伽梵（世尊）。他深深安住于自我證悟，具足神通，威德光芒遮蔽諸天世間魔王、梵王、阿素洛（一種惡神）等。他常為眾生宣說微妙的佛法，開示初善、中善、后善，文辭義理巧妙，純一圓滿，清凈梵行。當時，四部眾、國王大臣、各種外道、沙門婆羅門，以及諸位長者、天龍藥叉（一種守護神）、人非人等，以無量上妙的衣服、飲食、臥具、醫藥等各種供具奉獻給如來。

那時，世尊被大眾圍繞，供養、恭敬、尊重、讚歎，逐漸來到摩揭陀國，到達王舍大城，住在鷲峰山。當時，王舍城中有一位大長者，名叫賢守，他曾經親近過過去的諸佛，宿世種下善根，福德感應深厚，家族龐大，財富充足，資產財寶無不具備。當時，這位長者聽聞大沙門（佛陀）離開釋迦族宮殿，證得無上正等菩提，與大眾來到這個國家，這位佛陀世尊有如此廣大的名聲出現在世間。

【English Translation】 English version: The gods, humans, Asuras (a type of warring deity), Gandharvas (celestial musicians), and others in the world, hearing what the Buddha said, were all greatly delighted, and believed and practiced accordingly.

The Great Treasure Collection Sutra, Volume 34 Taisho Tripitaka Volume 11, No. 0310, The Great Treasure Collection Sutra

The Great Treasure Collection Sutra, Volume 35

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree

The Bodhisattva Treasury Assembly, Twelfth of One

Chapter One: The Enlightenment of the Elder

Thus have I heard:

At one time, the Bhagavan (Buddha) was dwelling in the country of Shravasti during the rainy season retreat. After three months, having completed the retreat and finished making his robes, he traveled with a great assembly of 1,250 Bhikshus (monks) to various countries. This Bhagavan, having achieved great and wondrous renown, appeared in the world, praised by gods and humans, known as the Tathagata (the one who has thus come), Arhat (worthy of offering), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara-purusha-damya-sarathi (unexcelled tamer of men), Shastha deva-manushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the Blessed One). He dwelled deeply in self-realization, possessed supernatural powers, and his majestic virtue overshadowed the gods, the world, the demon kings, Brahma kings, and Asuras (a type of evil deity). He constantly spoke the subtle Dharma for the benefit of sentient beings, revealing the initial good, the intermediate good, and the final good, with skillful words and profound meanings, pure, complete, and perfect in the holy life. At that time, the fourfold assembly, kings, ministers, various heretics, Shramanas (ascetics), Brahmins, as well as elders, Nagas (dragons), Yakshas (a type of guardian spirit), humans, and non-humans, offered countless supreme garments, food, bedding, medicine, and various other offerings to the Tathagata.

At that time, the World Honored One, surrounded by the assembly, receiving offerings, respect, reverence, and praise, gradually arrived in the country of Magadha, reached the great city of Rajagriha, and resided on Mount Gridhrakuta. At that time, in the city of Rajagriha, there was a great elder named Suddha, who had previously been in the presence of past Buddhas, had planted good roots in previous lives, and was blessed with great fortune. He was from a large and wealthy family, possessing all kinds of assets and treasures. At that time, this elder heard that the great Shramana (Buddha) had left the Shakya clan's palace, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and had come to this country with his assembly. This Buddha, the World Honored One, had such great renown appearing in the world.

十號具足，成就通慧說微妙法，乃至圓滿清白梵行。時彼長者作是思惟：「我今當往鷲峰山王，為欲奉見彼如來故，若我見者必獲善利。」作是念已，與五百長者出王舍城將往佛所。爾時世尊于日初分，服僧伽胝執持衣缽，諸苾芻僧侍從圍繞，在大眾前威儀嚴整，進止安庠正智而行，顧視屈申端嚴殊異，為化眾生現乞食法，方欲入城處於中路。時賢守等五百長者遙見如來，威嚴超挺眾所樂觀，成就金色之身大丈夫相三十有二，諸根寂定神慮憺怕，逮得上勝調順寂止，攝護諸根如大龍象，清凈無撓如澄泉池，足蹈七寶所成百千億葉紅蓮華上，為諸無數天人藥叉之所供養，雨大天華散如來上，其華若流彌滿于地。諸長者等既睹世尊，以無量百千功德莊嚴從遠而來，嘆未曾有，以清凈心往如來所，頂禮佛足卻住一面。

爾時賢守等五百長者白佛言：「世尊！未曾有也。如來神力映奪天仙吉祥魔梵，如來威德具大名稱，圓光妙色蔽諸大眾。世尊體相如大金山，容貌端嚴無等等者。世尊成就一切世間甚希奇法。我惟世尊威德如是，觀何等相，棄捨家法悟大菩提？」

爾時賢守長者即于佛前而說頌曰：

「我昔曾聞最勝尊，　　吉祥妙色大名稱，　今睹威光勝所聞，　　如真金像備眾德。　如來色像喻金山，　

【現代漢語翻譯】現代漢語譯本：十種功德圓滿，成就通達智慧，宣說微妙的佛法，乃至圓滿清凈的梵行。當時，那位長者心想：『我現在應當前往鷲峰山（Grdhrakuta，山名），爲了要瞻仰那位如來（Tathagata，佛的稱號），如果我能見到他，必定會獲得善利。』這樣想著，就和五百位長者一起離開王舍城（Rajagrha，古印度城市名），準備前往佛陀所在之處。那時，世尊（Bhagavan，佛的稱號）在早晨時分，穿著僧伽胝（Samghati，僧侶的袈裟），拿著衣缽，眾比丘（Bhikkhu，佛教出家男眾）僧侶侍從圍繞，在大眾面前威儀莊嚴，行走時安詳穩重，以正智而行，顧視屈伸都端正殊勝，爲了教化眾生而示現乞食之法，正要進入城中，走在路中間。當時，賢守（Bhadrapala，人名）等五百位長者遠遠地看見如來，威嚴超群，為眾人所樂見，成就金色之身，具足大丈夫相三十二種，諸根寂靜，神思安寧，已達到最殊勝的調伏寂止，攝護諸根如同大龍象，清凈無染如同澄澈的泉池，足踏在七寶所成的百千億葉紅蓮花上，為無數天人、藥叉（Yaksa，一種神祇）所供養，天花如雨般散落在如來身上，花朵如流水般瀰漫于地面。諸位長者看到世尊以無量百千功德莊嚴，從遠處而來，讚歎從未見過，以清凈的心前往如來所在之處，頂禮佛足，退到一旁站立。當時，賢守等五百位長者對佛說：『世尊！真是前所未有啊。如來的神力勝過天仙、吉祥天、魔王、梵天（Brahma，印度教主神），如來的威德具足大名聲，圓滿的光芒和美妙的色彩遮蔽了所有大眾。世尊的體相如同大金山，容貌端正莊嚴，無與倫比。世尊成就了一切世間極其稀有的功德。我們想知道，世尊您以如此威德，是觀察了何種道理，才捨棄了世俗的家法，而證悟了無上菩提（Anuttara-samyak-sambodhi，佛的智慧）？』當時，賢守長者就在佛前以偈頌說道：『我過去曾聽聞最殊勝的尊者，吉祥美好，名聲遠揚，今天親眼見到您的威光勝過所聽聞的，如同真金鑄造的佛像，具備一切功德。如來的色相如同金山，

【English Translation】 English version: Having perfected ten qualities, accomplished penetrating wisdom, expounding the subtle Dharma, and even perfected pure Brahma-conduct. At that time, that elder thought to himself: 『I should now go to Mount Grdhrakuta, in order to pay homage to that Tathagata. If I see him, I will surely obtain great benefit.』 Having thought this, he and five hundred elders left Rajagrha, intending to go to where the Buddha was. At that time, the Bhagavan, in the early morning, wearing the Samghati and holding his alms bowl, surrounded by a retinue of Bhikkhu monks, with dignified deportment before the assembly, walking with composure and wisdom, his gaze and movements were upright and extraordinary. To transform sentient beings, he was demonstrating the practice of begging for alms, and was about to enter the city, being in the middle of the road. At that time, Bhadrapala and the five hundred elders saw the Tathagata from afar, his majesty surpassing all, pleasing to behold, having a golden body, possessing the thirty-two marks of a great man, his senses tranquil, his mind serene, having attained the supreme taming and cessation, guarding his senses like a great dragon elephant, pure and unblemished like a clear spring, his feet treading on a hundred thousand million-petaled red lotuses made of seven treasures, being worshipped by countless devas, yakshas, and others, with great heavenly flowers raining down upon the Tathagata, the flowers flowing and covering the ground. The elders, having seen the Bhagavan adorned with immeasurable hundreds of thousands of merits, coming from afar, praised him as never before, and with pure hearts went to where the Tathagata was, bowed at his feet, and stood to one side. At that time, Bhadrapala and the five hundred elders said to the Buddha: 『Bhagavan! It is unprecedented. The Tathagata』s divine power surpasses devas, auspicious beings, Mara, and Brahma. The Tathagata』s virtue is full of great renown, his radiant light and wondrous color overshadow all the assembly. The Bhagavan』s form is like a great golden mountain, his countenance is upright and dignified, without equal. The Bhagavan has accomplished all the most rare and wondrous qualities in the world. We wonder, Bhagavan, with such virtue, what did you contemplate to abandon the worldly life and attain Anuttara-samyak-sambodhi?』 At that time, the elder Bhadrapala then spoke in verse before the Buddha: 『I have heard in the past of the most supreme one, auspicious and beautiful, of great renown, today I see your majestic light surpassing what I have heard, like a statue of pure gold, possessing all virtues. The Tathagata』s form is like a golden mountain,

高廣嚴凈觀無厭，　威德莊嚴苾芻眾，　　猶如滿月處眾星。　世尊頂相無能見，　　高顯映發逾山王，　頂髻周圓漸次斂，　　其相平偃猶天蓋。　紺發軟膩而右旋，　　如安繕色帝青寶，　鮮凈光逾孔雀項，　　我今瞻仰無厭足。　面貌端嚴額平正，　　眉相皎凈若天弓，　白毫映徹無瑕穢，　　光潔照曜如星王。　發喜凈眼甚微妙，　　眾睹皆生欣樂心，　我今奉觀無暫舍，　　頂禮凈眼世間依。　鼻相高平修且直，　　漸廣圓成如鑄金，　唇相丹暉極清凈，　　喻頻婆果末尼等。　妙齒鮮白含光潤，　　等鶴牛乳蓮華根，　堅密齊平極明凈，　　調順奢摩他所感。　齒及隨齒根深固，　　龂際上下皆齊整，　佛牙光白最超勝，　　如彼雁行王處中，　善逝廣長之舌相，　　覆面薄凈如蓮華，　赤銅赤色末尼寶，　　含暉皎鏡如初日，　世尊耳相極端嚴，　　梵世天人不聞見，　喬答摩種狻猊頷，　　無畏猶如師子王。　我觀善逝咽喉相，　　能引世間甘露味，　清凈映徹無瑕穢，　　具大神力不思議。　頸前橫約修且直，　　處中都無纖雜文，　現人中勝天中天，　　恒食味中第一味。　肩膊充圓悉成滿，　　胸臆雄猛威容盛，　人中尊相世未聞，　

【現代漢語翻譯】現代漢語譯本高廣而莊嚴清凈的觀察令人沒有厭倦，威儀莊嚴的比丘眾，如同滿月周圍環繞著眾星。世尊的頂相無人能夠看見，高顯的光芒超過山王，頂髻圓滿逐漸收斂，其形狀平坦如天蓋。紺青色的頭髮柔軟光滑並向右旋轉，如同塗上安繕色的帝青寶，鮮明潔凈的光澤勝過孔雀的脖頸，我今天瞻仰也無法滿足。面容端正莊嚴，額頭平坦方正，眉毛皎潔如天弓，白毫光芒映照通透沒有瑕疵，光潔明亮如星王。令人喜悅的清凈眼睛非常微妙，眾人看到都生起歡喜之心，我今天奉觀不曾暫離，頂禮這清凈的眼睛，世間的依靠。鼻相高挺平直，逐漸寬廣圓滿如鑄金，嘴唇的顏色紅潤清凈，如同頻婆果或末尼寶。牙齒潔白鮮亮，光澤潤澤，如同鶴的乳汁或蓮花的根，堅固緊密，整齊平正，極其明凈，是調順奢摩他（止）所感得。牙齒和牙根深固，牙齦上下都整齊，佛牙的光芒潔白最超勝，如同雁王在雁群中一樣，善逝（佛陀）廣長之舌相，覆蓋面部薄而清凈如蓮花，赤銅色或赤色的末尼寶，光輝皎潔如初升的太陽，世尊的耳相極其端正莊嚴，梵世的天人也未曾見過，喬答摩（佛陀）的種族如同獅子的下巴，無畏猶如獅子王。我觀察善逝的咽喉之相，能夠引出世間的甘露美味，清凈映徹沒有瑕疵，具有大神力不可思議。頸部前面橫向平直，中間沒有一絲雜紋，顯現人中之勝，天中之天，恒常食用味道中第一的美味。肩膀圓滿充實，胸膛雄壯威猛，威儀盛大，人中尊貴的相貌世間未曾聽聞，

【English Translation】 English version The high, broad, solemn, and pure observation is without weariness, The dignified and solemn assembly of Bhikshus (monks), like the full moon surrounded by stars. The World Honored One's (Buddha's) crown of the head cannot be seen, its high radiance surpasses the king of mountains, The topknot is round and gradually contracts, its shape is flat like a heavenly canopy. The dark blue hair is soft and smooth, spiraling to the right, like a sapphire gem painted with Anjana (a black pigment), Its bright and pure luster surpasses the peacock's neck, I gaze upon it today without satisfaction. The face is upright and solemn, the forehead is flat and square, the eyebrows are bright like a heavenly bow, The white hair between the eyebrows shines through without blemish, its pure light illuminates like the king of stars. The delightful and pure eyes are very subtle, all who see them give rise to joy, I gaze upon them today without a moment's departure, I bow to these pure eyes, the reliance of the world. The nose is high, straight, and gradually broad and round like cast gold, The color of the lips is red and pure, like the Bimba fruit or a Mani jewel. The teeth are bright white, with a moist luster, like the milk of a crane or the root of a lotus, They are firm, close, even, and extremely clear, a result of the calming Samatha (tranquility). The teeth and their roots are deep and firm, the gums above and below are all even, The light of the Buddha's teeth is the most superior, like the king of geese in the midst of a flock, The Sugata's (Buddha's) long and broad tongue, covers the face, thin and pure like a lotus flower, The color of red copper or a red Mani jewel, its radiance is bright like the rising sun, The World Honored One's ears are extremely upright and solemn, not seen or heard by the gods of the Brahma world, The Gotama (Buddha's) lineage has a jaw like a lion, fearless like the king of lions. I observe the Sugata's throat, which can draw out the nectar of the world, It is pure and clear without blemish, possessing great and inconceivable divine power. The front of the neck is straight and horizontal, without any mixed lines in the middle, Manifesting as the best among humans, the god among gods, constantly consuming the best of all flavors. The shoulders are round and full, the chest is strong and majestic, with great dignity, The noble appearance of the best among humans has not been heard of in the world,

如山頂日光流照。　手足兩肩及項后，　　七處光凈恒平滿，　修臂𦟛圓象王鼻，　　雙掌垂下摩于膝。　上身廣厚如獸王，　　瞿陀樹相周圓滿，　那羅延力合成身，　　具足大力及忍力。　無垢身毛皆上靡，　　隨現一孔一毛生，　煙塵不污如蓮華，　　右旋相成而細軟。　我昔傳聞隱密相，　　陰藏深如天馬王，　髀腨周圓漸次斂，　　其相猶如天鹿王，　足厚隆起跟圓長，　　手相網鞔如雁王，　平滿纖長二十指，　　赤銅甲色如蓮華，　雙跖千輻金輪相，　　光凈微妙具莊嚴。　如來游步於世間，　　瞿拉坡相不相觸，　去地四指蹈空行，　　眾寶紅蓮隨足現，　顧視安行象王步，　　進趣端肅如天主，　大聖威嚴無所畏，　　處眾逾于師子王，　妙色映蔽毗沙門，　　威光超勝百千日，　梵世天人尚無等，　　何況出過如來者。　行住說法度眾生，　　天仙龍神咸恭敬，　或散天華奏天樂，　　紛然繁會滿虛空。　今睹世尊大神變，　　故我竊懷疑惑心，　本觀何等勝功德，　　出家趣于無上道？」

爾時世尊告賢守長者曰：「長者當知，我觀世間一切眾生，為十苦事之所逼迫。何謂為十？一者生苦逼迫，二者老苦逼迫，三者病苦逼迫，四者死苦逼

【現代漢語翻譯】現代漢語譯本如同山頂的日光流瀉照耀。手、足、雙肩以及頸后，七處的光芒清凈、恒常、圓滿。手臂修長，圓潤如象王的鼻子，雙手自然垂下，輕撫膝蓋。上身寬厚，如同獸中之王，身形如瞿陀樹（一種樹）般周正圓滿。身體蘊含那羅延（印度教神祇）的力量，具備強大的力量和忍耐力。身上無垢的毛髮都向上生長，每個毛孔都只長一根毛髮。不沾染煙塵，如同蓮花般潔凈，毛髮右旋生長，細軟柔順。我曾聽聞佛陀隱秘的相貌，陰部深藏，如同天馬王（神馬）一般。大腿和小腿圓潤飽滿，逐漸收斂，其形態如同天鹿王（神鹿）。腳掌厚實隆起，腳跟圓潤修長，手掌的紋路如雁王（雁中之王）的蹼膜。十個手指平滿纖長，指甲呈赤銅色，如同蓮花一般。雙腳的腳底有千輻金輪的紋相，光潔明亮，微妙莊嚴。如來在世間行走時，瞿拉坡（一種草）不會被踩到，離地四指高，在空中行走，每一步都涌現出眾寶紅蓮。顧盼之間，行走安穩，如同象王的步伐，進退之間，端莊肅穆，如同天主。大聖威嚴，無所畏懼，處在眾人之中，勝過獅子王。美妙的容色，遮蔽了毗沙門（佛教護法神），威光超越了千百個太陽。梵世（色界天）的天人尚且無法與之相比，更何況是超越如來的人。行走、站立、說法，度化眾生，天仙、龍神都恭敬禮拜。或者散落天花，演奏天樂，繁盛的景象充滿虛空。如今見到世尊如此大神變，所以我心中暗自疑惑，究竟是修持了何等殊勝的功德，才出家追求無上之道？」

那時，世尊告訴賢守長者說：『長者應當知道，我觀察世間一切眾生，都被十種苦事所逼迫。哪十種呢？第一是生苦的逼迫，第二是老苦的逼迫，第三是病苦的逼迫，第四是死苦的逼迫，』

【English Translation】 English version Like sunlight streaming down from a mountaintop. The hands, feet, both shoulders, and the back of the neck, the seven places are always filled with pure light. The arms are long and well-formed, like the trunk of an elephant king, with both hands hanging down, gently touching the knees. The upper body is broad and thick, like a king of beasts, the form is round and full like a Kutha tree (a type of tree). The body possesses the strength of Narayana (a Hindu deity), endowed with great power and endurance. The immaculate body hair all grows upwards, with one hair growing from each pore. Free from the defilement of smoke and dust, like a lotus flower, the hair grows in a clockwise direction, fine and soft. I have heard of the secret marks of the Buddha, the private parts are deeply hidden, like a celestial horse king (a divine horse). The thighs and calves are round and full, gradually tapering, their form is like a celestial deer king (a divine deer). The soles of the feet are thick and raised, the heels are round and long, the palms of the hands are webbed like a goose king (king of geese). The twenty fingers are flat, full, and slender, the nails are the color of red copper, like a lotus flower. On the soles of both feet are the marks of a thousand-spoked golden wheel, pure and bright, subtle and majestic. When the Tathagata walks in the world, the Kula grass (a type of grass) is not touched, He walks four fingers above the ground, and with each step, jeweled red lotuses appear. His gaze is steady, his walk is peaceful, like the steps of an elephant king, his advance and retreat are dignified and solemn, like a celestial lord. The Great Sage is majestic and fearless, among the crowd, he surpasses the lion king. His beautiful form obscures Vaishravana (a Buddhist guardian deity), his radiance surpasses a hundred thousand suns. Even the gods of the Brahma world (the world of form) cannot compare to him, how much more so those who surpass the Tathagata. Walking, standing, teaching the Dharma, and liberating sentient beings, the celestial beings, dragons, and gods all pay homage. Some scatter celestial flowers, play celestial music, the flourishing scene fills the void. Now seeing the World Honored One's great divine transformation, I secretly harbor doubts in my heart, What kind of superior merits did he cultivate, to leave home and pursue the unsurpassed path?'

At that time, the World Honored One said to the elder, Wise Guardian: 'Elder, you should know that I observe all sentient beings in the world, and they are all oppressed by ten kinds of suffering. What are the ten? The first is the oppression of the suffering of birth, the second is the oppression of the suffering of old age, the third is the oppression of the suffering of sickness, the fourth is the oppression of the suffering of death,'

迫，五者愁苦逼迫，六者怨恨逼迫，七者苦受逼迫，八者憂受逼迫，九者痛惱逼迫，十者生死流轉大苦之所逼迫。長者！我見如是十種苦事逼迫眾生，為得阿耨多羅三藐三菩提，出離如是逼迫事故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「我觀諸凡夫，　　閉流轉牢獄，　常為生老病，　　眾苦所逼迫。　愁憂及怨恨，　　死苦等所牽，　為除牢獄怖，　　令欣出離法。

「複次長者！我觀世間一切眾生，為十惱害互相憎嫉。何謂為十？一者曾於我身作不饒益、心生惱害，二者今於我身作不饒益、心生惱害，三者當於我身作不饒益、心生惱害，四者曾於我之所愛作不饒益、心生惱害，五者今於我之所愛作不饒益、心生惱害，六者當於我之所愛作不饒益、心生惱害，七者曾於我所不愛而作饒益、心生惱害，八者今於我所不愛而作饒益、心生惱害，九者當於我所不愛而作饒益、心生惱害，十者于諸過失作不饒益、心生惱害。長者！我見如是十種惱害，惱害世間一切眾生，為得阿耨多羅三藐三菩提，出離如是惱害事故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「眾生互憎嫉，　　皆由十惱生，　於我及我親，　　三世俱惱害。　

【現代漢語翻譯】現代漢語譯本：『第一，被生所逼迫；第二，被老所逼迫；第三，被病所逼迫；第四，被死所逼迫；第五，被憂愁痛苦所逼迫；第六，被怨恨所逼迫；第七，被苦受所逼迫；第八，被憂受所逼迫；第九，被痛惱所逼迫；第十，被生死流轉的大苦所逼迫。長者！我見到這十種苦事逼迫著眾生，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），出離這些逼迫的苦事，我以清凈的信心捨棄釋迦（釋氏）家族，追求無上之道。』

當時，世尊想要重申這個道理，就說了偈頌：

『我觀察到所有凡夫，都被囚禁在流轉的牢獄中，常常被生、老、病等各種痛苦所逼迫。憂愁、怨恨以及死亡的痛苦等牽引著他們，爲了消除牢獄的恐懼，讓他們欣喜于出離的方法。』

『再者，長者！我觀察到世間一切眾生，因為十種惱害而互相憎恨嫉妒。哪十種呢？第一，曾經對我身體做出不利的事情，心中產生惱害；第二，現在對我身體做出不利的事情，心中產生惱害；第三，將來對我身體做出不利的事情，心中產生惱害；第四，曾經對我所愛的人做出不利的事情，心中產生惱害；第五，現在對我所愛的人做出不利的事情，心中產生惱害；第六，將來對我所愛的人做出不利的事情，心中產生惱害；第七，曾經對我所不愛的人做出有利的事情，心中產生惱害；第八，現在對我所不愛的人做出有利的事情，心中產生惱害；第九，將來對我所不愛的人做出有利的事情，心中產生惱害；第十，對於各種過失做出不利的事情，心中產生惱害。長者！我見到這十種惱害，惱害著世間一切眾生，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），出離這些惱害的事情，我以清凈的信心捨棄釋迦（釋氏）家族，追求無上之道。』

當時，世尊想要重申這個道理，就說了偈頌：

『眾生互相憎恨嫉妒，都是由這十種惱害產生，對於我和我所愛的人，過去、現在、未來三世都產生惱害。』

【English Translation】 English version: 'First, being oppressed by birth; second, being oppressed by old age; third, being oppressed by sickness; fourth, being oppressed by death; fifth, being oppressed by sorrow and suffering; sixth, being oppressed by resentment; seventh, being oppressed by painful sensations; eighth, being oppressed by sorrowful sensations; ninth, being oppressed by pain and distress; tenth, being oppressed by the great suffering of the cycle of birth and death. O Elder! I have seen these ten kinds of suffering oppressing sentient beings. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from such oppressive sufferings, I have, with pure faith, renounced the Shakya (Shakya clan) family and pursued the supreme path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'I observe all ordinary beings, imprisoned in the cycle of transmigration, constantly oppressed by birth, old age, sickness, and various sufferings. Sorrow, resentment, and the suffering of death pull them along. To eliminate the fear of imprisonment, I encourage them to rejoice in the Dharma of liberation.'

'Furthermore, O Elder! I observe that all sentient beings in the world mutually hate and envy each other due to ten kinds of afflictions. What are these ten? First, having done something harmful to my body in the past, causing affliction in the mind; second, doing something harmful to my body now, causing affliction in the mind; third, doing something harmful to my body in the future, causing affliction in the mind; fourth, having done something harmful to those I love in the past, causing affliction in the mind; fifth, doing something harmful to those I love now, causing affliction in the mind; sixth, doing something harmful to those I love in the future, causing affliction in the mind; seventh, having done something beneficial to those I dislike in the past, causing affliction in the mind; eighth, doing something beneficial to those I dislike now, causing affliction in the mind; ninth, doing something beneficial to those I dislike in the future, causing affliction in the mind; tenth, doing something harmful regarding various faults, causing affliction in the mind. O Elder! I have seen these ten kinds of afflictions, afflicting all sentient beings in the world. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to escape from such afflictions, I have, with pure faith, renounced the Shakya (Shakya clan) family and pursued the supreme path.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Sentient beings mutually hate and envy, all arising from these ten afflictions. Towards me and those I love, they cause affliction in the past, present, and future.'

或於我非親，　　起諸饒益相，　怨憎由此生，　　三世俱惱害。　第十諸過失，　　生長怨憎苦，　我觀如是過，　　厭患故出家。

「複次長者！我觀世間一切眾生，入於十種惡見稠林，由異見故不能自出。何謂為十？一者我見惡見稠林，二者有情見惡見稠林，三者壽命見惡見稠林，四者數取趣見惡見稠林，五者斷見惡見稠林，六者常見惡見稠林，七者無作見惡見稠林，八者無因見惡見稠林，九者不平等因見惡見稠林，十者邪見惡見稠林。長者！我見眾生入於十種惡見稠林不能得出，為得阿耨多羅三藐三菩提，永斷如是諸惡見故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「一切愚凡夫，　　入惡見稠林，　我見有情見，　　及以壽命見，　斷見與常見，　　依無作見等，　為安立正見，　　是故我出家。

「複次長者！我觀世間一切眾生，于無數劫具造百千那庾多拘胝過失，常為十種大毒箭所中。何謂為十？一者愛毒箭，二者無明毒箭，三者欲毒箭，四者貪毒箭，五者過失毒箭，六者愚癡毒箭，七者慢毒箭，八者見毒箭，九者有毒箭，十者無有毒箭。長者！我見眾生為於十種毒箭所中，求阿耨多羅三藐三菩提，永斷如是諸毒箭故，以凈信心舍釋氏家

【現代漢語翻譯】現代漢語譯本或者對於我非親近之人，卻表現出種種饒益的姿態，由此產生怨恨和憎惡，導致三世都受到惱害。第十種過失，是增長怨恨和憎惡的痛苦。我觀察到這些過失，因此厭惡而選擇出家。『再者，長者！我觀察世間一切眾生，陷入十種惡見的稠林中，由於不同的見解而不能自己從中解脫。這十種是什麼呢？第一是我見（認為有『我』的見解）的惡見稠林，第二是有情見（認為有『有情』的見解）的惡見稠林，第三是壽命見（認為有『壽命』的見解）的惡見稠林，第四是數取趣見（認為有『補特伽羅』的見解）的惡見稠林，第五是斷見（認為死後一切斷滅的見解）的惡見稠林，第六是常見（認為事物永恒不變的見解）的惡見稠林，第七是無作見（認為沒有因果報應的見解）的惡見稠林，第八是無因見（認為事物沒有原因的見解）的惡見稠林，第九是不平等因見（認為因果關係不平等的見解）的惡見稠林，第十是邪見（錯誤的見解）的惡見稠林。長者！我看到眾生陷入這十種惡見稠林而不能解脫，爲了獲得阿耨多羅三藐三菩提（無上正等正覺），永遠斷除這些惡見，因此以清凈的信心捨棄釋迦族之家，追求無上之道。』當時，世尊爲了重申這個道理，而說了偈頌：『一切愚癡的凡夫，都陷入惡見的稠林中，我見、有情見，以及壽命見，斷見與常見，依賴無作見等，爲了確立正見，所以我出家。『再者，長者！我觀察世間一切眾生，在無數劫中造作了百千那庾多拘胝（極多的數量）的過失，常常被十種大毒箭所射中。這十種是什麼呢？第一是愛毒箭，第二是無明毒箭，第三是欲毒箭，第四是貪毒箭，第五是過失毒箭，第六是愚癡毒箭，第七是慢毒箭，第八是見毒箭，第九是有毒箭，第十是無有毒箭。長者！我看到眾生被這十種毒箭所射中，爲了求得阿耨多羅三藐三菩提，永遠斷除這些毒箭，因此以清凈的信心捨棄釋迦族之家。

【English Translation】 English version Or towards those who are not my relatives, they show various acts of benefit, from which arise resentment and hatred, causing harm in the three lifetimes. The tenth fault is the growth of resentment and hatred. I observed these faults, and therefore, disgusted, I chose to leave home. 'Furthermore, O Elder! I observe all sentient beings in the world, entering into a dense forest of ten evil views, and because of different views, they cannot free themselves. What are these ten? First is the dense forest of the evil view of self (the view that there is a 'self'), second is the dense forest of the evil view of sentient beings (the view that there are 'sentient beings'), third is the dense forest of the evil view of lifespan (the view that there is a 'lifespan'), fourth is the dense forest of the evil view of the 'pudgala' (the view that there is a 'person'), fifth is the dense forest of the evil view of annihilation (the view that everything is annihilated after death), sixth is the dense forest of the evil view of eternalism (the view that things are eternal and unchanging), seventh is the dense forest of the evil view of non-action (the view that there is no cause and effect), eighth is the dense forest of the evil view of no cause (the view that things have no cause), ninth is the dense forest of the evil view of unequal causes (the view that cause and effect are unequal), and tenth is the dense forest of the evil view of wrong views. O Elder! I see sentient beings entering into these ten dense forests of evil views and not being able to escape. In order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to forever cut off these evil views, I left the Shakya clan with pure faith and pursued the supreme path.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All foolish ordinary beings enter into a dense forest of evil views, the view of self, the view of sentient beings, and the view of lifespan, the view of annihilation and the view of eternalism, relying on the view of non-action, etc. In order to establish right view, therefore, I left home.' 'Furthermore, O Elder! I observe all sentient beings in the world, having committed hundreds of thousands of nayutas of kotis (extremely large numbers) of faults in countless kalpas, and are constantly struck by ten great poisonous arrows. What are these ten? First is the poisonous arrow of love, second is the poisonous arrow of ignorance, third is the poisonous arrow of desire, fourth is the poisonous arrow of greed, fifth is the poisonous arrow of faults, sixth is the poisonous arrow of foolishness, seventh is the poisonous arrow of pride, eighth is the poisonous arrow of views, ninth is the poisonous arrow of existence, and tenth is the poisonous arrow of non-existence. O Elder! I see sentient beings struck by these ten poisonous arrows. In order to seek Anuttara-samyak-sambodhi and to forever cut off these poisonous arrows, I left the Shakya clan with pure faith.'

趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「愛箭毒眾生，　　過拘胝大劫，　無明之所盲，　　從闇入于闇。　欲箭中諸蘊，　　吸染名貪箭，　悶亂過失箭，　　被服愚癡箭，　陵高發慢箭，　　違諍起見箭，　因有無有箭，　　墮有及無有。　諸愚癡凡夫，　　鋒刃由其口，　更相起諍論，　　此實此非實。　為拔毒箭故，　　如來興世間，　救諸中箭者，　　出家成聖道。

「複次長者！我觀世間一切眾生，由十種愛建立根本。何者為十？所謂緣愛故求，緣求故得，緣于得故便起我所，緣我所故起諸定執，緣諸定執故起欲貪，緣欲貪故起深耽著，緣深耽著故起慳吝，緣慳吝故起于聚斂，緣聚斂故起諸守護，緣守護故執持刀仗諍訟譏謗起種種苦，又因此故興別離語長養諸惡不善之法。長者！我見眾生由此十種愛根本法之所建立，求于阿耨多羅三藐三菩提，為得無根無所依法故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「愛所吞眾生，　　尋逐于諸欲，　得利興我所，　　從此生定執，　我當作所作，　　欲貪縛增長，　耽著慳吝等，　　相續次第生，　慳過染世間，　　能起堅積聚，　聚斂故守護，　　遍生無有間，

【現代漢語翻譯】現代漢語譯本：爲了追求無上之道。那時，世尊想要再次宣說這個道理，就說了偈頌：『被愛慾之箭毒害的眾生，經歷無數大劫，被無明（avidyā）所矇蔽，從黑暗走向黑暗。欲箭射中五蘊（skandha），吸取染污名為貪箭，使人煩悶混亂的是過失之箭，被愚癡之箭所覆蓋，凌駕他人而生起傲慢之箭，違背爭論而生起見解之箭，因為有或無而生起有無之箭，墮入有或無的執著。那些愚癡的凡夫，鋒利的言辭出自他們的口中，互相之間發起爭論，說『這是真實的，那是不真實的』。爲了拔除毒箭的緣故，如來（tathāgata）才出現於世間，救度那些被箭射中的人，出家修行成就聖道。『再者，長者！我觀察世間一切眾生，由十種愛建立根本。哪十種呢？所謂因為愛而追求，因為追求而得到，因為得到就生起『我所』（mamakāra），因為『我所』就生起各種執著，因為各種執著就生起欲貪，因為欲貪就生起深切的耽著，因為深切的耽著就生起慳吝，因為慳吝就生起聚斂，因為聚斂就生起各種守護，因為守護就執持刀杖，爭訟譏謗，生起種種痛苦，又因此而說離別之語，增長各種惡不善之法。長者！我看到眾生由此十種愛的根本法所建立，爲了追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），爲了得到無根無所依的法，以清凈的信心捨棄釋迦（Śākya）家族，追求無上之道。』那時，世尊想要再次宣說這個道理，就說了偈頌：『被愛所吞噬的眾生，追逐各種慾望，得到利益就生起『我所』，從此產生執著，『我應當這樣做』，欲貪的束縛不斷增長，耽著、慳吝等，相續次第產生，慳吝的過失污染世間，能生起堅固的積聚，因為聚斂而守護，普遍產生沒有間斷，

【English Translation】 English version: To pursue the unsurpassed path. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Beings poisoned by the arrows of desire, pass through countless great kalpas, Blinded by ignorance (avidyā), they go from darkness into darkness. The arrow of desire pierces the skandhas (aggregates), absorbing defilement, called the arrow of greed, That which causes distress and confusion is the arrow of fault, covered by the arrow of ignorance, Arrogance arises from looking down on others, the arrow of views arises from disagreement and contention, The arrow of existence and non-existence arises from the idea of being or non-being, falling into attachment to being or non-being. Those foolish ordinary beings, sharp words come from their mouths, They engage in disputes with each other, saying, 'This is real, that is not real'. For the sake of removing the poisoned arrows, the Tathāgata (Thus Come One) appears in the world, To save those who have been struck by arrows, leaving home to cultivate and attain the holy path. 'Furthermore, Elder! I observe all beings in the world, established on the foundation of ten kinds of love. What are the ten? They are: because of love, one seeks; because of seeking, one obtains; because of obtaining, one arises with 'mine' (mamakāra); because of 'mine', one arises with various attachments; because of various attachments, one arises with desire and greed; because of desire and greed, one arises with deep attachment; because of deep attachment, one arises with stinginess; because of stinginess, one arises with accumulation; because of accumulation, one arises with various protections; because of protection, one holds onto weapons, disputes, slanders, and arises with various sufferings, and because of this, one speaks words of separation, nurturing various evil and unwholesome dharmas. Elder! I see that beings are established by these ten fundamental dharmas of love, seeking anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), in order to obtain a dharma without root and without reliance, with pure faith, abandoning the Śākya family, and pursuing the unsurpassed path.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Beings swallowed by love, pursue various desires, Upon gaining benefits, they arise with 'mine', from this, attachments arise, 'I should do this', the bonds of desire and greed grow, Attachment, stinginess, and so on, arise in continuous succession, The fault of stinginess defiles the world, able to give rise to firm accumulation, Because of accumulation, one protects, universally arising without interruption,

守護在愚夫，　　刀仗相加害，　種諸不善業，　　因此生眾苦。　觀愛因緣已，　　眾苦則不生，　無根無住覺，　　諸覺中最上。

「複次長者！我觀世間一切眾生，皆由十種惡邪性故建立邪定。何等為十？一者邪見，二者邪思惟，三者邪語，四者邪業，五者邪命，六者邪精進，七者邪念，八者邪定，九者邪解脫，十者邪解脫智見。長者！我觀眾生由如是等十邪性故建立邪定，為欲證得阿耨多羅三藐三菩提，出離如是諸邪性故，以凈信心舍釋氏家趣無上道。」

爾時世尊欲重宣此義，而說頌曰：

「懷邪見眾生，　　邪思惟境界，　宣說于邪語，　　及行諸邪業，　邪命邪精進，　　邪念與邪定，　成就邪解脫，　　及趣邪智見。　邪性決定聚，　　愚夫之所依，　為令住正性，　　故趣無上道。

「複次長者！我觀世間一切眾生，由於十種不善業道，而能建立安處邪道、多墮惡趣。何等為十？一者奪命，二者不與取，三者邪淫，四者妄語，五者離間語，六者粗語，七者綺語，八者貪著，九者瞋恚，十者邪見。長者！我見眾生由是十種不善業故，乘于邪道多趣多向多墮惡道，為欲證得阿耨多羅三藐三菩提，超出一切諸邪道故，以凈信心舍釋氏家趣無上道。」

爾

【現代漢語翻譯】現代漢語譯本愚癡的人被守護著，刀劍棍棒互相加害，種下各種不善的業，因此產生種種痛苦。觀察愛的因緣之後，種種痛苦就不會產生，無根無住的覺悟，是所有覺悟中最上的。

『再者，長者！我觀察世間一切眾生，都是由於十種邪惡的性質而建立邪定。哪十種呢？第一是邪見（錯誤的見解），第二是邪思惟（錯誤的思考），第三是邪語（錯誤的言語），第四是邪業（錯誤的行為），第五是邪命（錯誤的謀生方式），第六是邪精進（錯誤的努力），第七是邪念（錯誤的意念），第八是邪定（錯誤的禪定），第九是邪解脫（錯誤的解脫），第十是邪解脫智見（錯誤的解脫智慧見解）。長者！我觀察眾生由於這十種邪惡的性質而建立邪定，爲了證得阿耨多羅三藐三菩提（無上正等正覺），出離這些邪惡的性質，以清凈的信心捨棄釋迦族之家，走向無上之道。』

當時，世尊想要再次宣說這個道理，就說了偈頌：

『懷有邪見的眾生，處於邪思惟