T11n0312_佛說如來不思議秘密大乘經
大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
No. 312 [No. 310(3)]
佛說如來不思議秘密大乘經卷第一
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
菩薩身密品第一之一
如是我聞：
一時世尊在王舍城鷲峰山中，與大苾芻眾四萬二千人俱；菩薩八萬四千，皆是已得神通妙智——諸大菩薩摩訶薩眾悉從他方諸佛剎中來此集會，已得忍、不退轉、一生補處，獲諸總持及三摩地，具無礙辯，能善超度無邊佛剎，善於十方無邊一切諸佛剎中建立示現，以神通智遊戲自在，降伏眾魔、制諸異論，了知一切眾生心意所行，復以勝智善別他根，解入一切波羅蜜多理教法門，具善巧方便，到于究竟最上彼岸，為一切佛共所稱讚；于無量無邊百千俱胝那庾多劫中，積集畢竟菩提道行，其心平等如地水火風緣虛空無邊，善修慈觀如理相應，所起一切住著障礙悉能超越；獲那羅延妙好身相，具金剛堅固不壞之身，能師子吼宣演法音，善於一切大眾會中得勝無畏，有大光明映蔽日月；已得諸法如其所說三世平等，以決定智善說最上甚深法要，深入一切緣生法門，遠離斷常二種邊見，于禪定解脫三摩地三摩缽底若入若起而
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，世尊在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與四萬二千位大比丘（bhikṣu）眾在一起；還有八萬四千位菩薩（bodhisattva），他們都已獲得神通妙智——這些大菩薩摩訶薩（mahāsattva）們都從他方諸佛剎（buddhakṣetra）來到這裡，已經證得安忍（kṣānti）、不退轉（avaivartika）、一生補處（ekajāti-pratibaddha），獲得各種總持（dhāraṇī）和三摩地（samādhi），具備無礙辯才，能夠善巧地超度無邊佛剎，善於在十方無邊一切諸佛剎中建立示現，以神通智慧遊戲自在，降伏眾魔、制服各種異端邪說，了知一切眾生的心意所想，又以殊勝的智慧善於辨別他人的根器，理解並深入一切波羅蜜多（pāramitā）的理教法門，具備善巧方便，到達究竟最上的彼岸，為一切佛共同稱讚；在無量無邊百千俱胝那由他（koṭi-niyuta）劫中，積累了究竟菩提（bodhi）的道行，他們的心平等如地、水、火、風、緣、虛空無邊，善於修習慈觀並如理相應，所產生的一切執著障礙都能超越；獲得那羅延（Nārāyaṇa）的美好身相，具備金剛堅固不壞之身，能夠像獅子吼一樣宣說佛法，善於在一切大眾會中獲得殊勝的無畏，有大光明映照遮蔽日月；已經證得諸法如其所說的三世平等，以決定的智慧善於宣說最上甚深的法要，深入一切緣起法門，遠離斷見和常見兩種邊見，對於禪定（dhyāna）、解脫（vimokṣa）、三摩地（samādhi）、三摩缽底（samāpatti）的入定和出定都自在。
【English Translation】 English version Thus have I heard: At one time, the World Honored One was in Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of forty-two thousand bhikṣus; and eighty-four thousand bodhisattvas, all of whom had attained miraculous powers and wondrous wisdom—these great bodhisattva mahāsattvas had all come from other Buddha-lands, having already attained patience (kṣānti), non-retrogression (avaivartika), and the stage of being bound to only one more birth (ekajāti-pratibaddha), having obtained all dhāraṇīs and samādhis, possessing unobstructed eloquence, able to skillfully transcend boundless Buddha-lands, skilled in establishing and manifesting in all boundless Buddha-lands of the ten directions, freely playing with miraculous wisdom, subduing all demons, controlling all heterodox views, understanding the thoughts and intentions of all sentient beings, and further, with superior wisdom, skillfully discerning the faculties of others, understanding and entering into the doctrinal teachings of all pāramitās, possessing skillful means, reaching the ultimate and supreme shore, praised by all Buddhas; in immeasurable, boundless hundreds of thousands of koṭi-niyuta kalpas, they had accumulated the practices of the ultimate bodhi path, their minds were as equal as the earth, water, fire, wind, conditions, and boundless space, skilled in cultivating loving-kindness meditation in accordance with the truth, able to transcend all attachments and obstacles that arise; having obtained the beautiful form of Nārāyaṇa, possessing a vajra-like, firm, and indestructible body, able to roar like a lion and proclaim the Dharma, skilled in gaining supreme fearlessness in all great assemblies, having great light that illuminates and obscures the sun and moon; having already attained the equality of the three times as described in all dharmas, with decisive wisdom, skillfully expounding the supreme and profound Dharma essentials, deeply entering into all conditioned arising, being far from the two extreme views of annihilationism and eternalism, and being free in entering and emerging from dhyāna, vimokṣa, samādhi, and samāpatti.
悉能知，功德智慧名聞十方，任持最上正法寶王，能使不斷三寶聖種，如是等積集無量福智勝行——其名曰：寶上菩薩、月幢菩薩、清涼幢菩薩、光幢菩薩、吉祥光菩薩、吉祥峰菩薩、吉祥密菩薩、那羅延天菩薩、龍喜菩薩、龍上菩薩、龍樹菩薩、持妙色菩薩、高天菩薩、德光王菩薩、光明手菩薩、常舉手菩薩、常下手菩薩、寶印手菩薩、寶手菩薩、普光菩薩、星王菩薩、金剛手菩薩、金剛慧菩薩、金剛大慧菩薩、金剛步菩薩、不動跡步菩薩、三界跡步菩薩、無邊步菩薩、無邊慧菩薩、精妙慧菩薩、堅固慧菩薩、天慧菩薩、炎熾慧菩薩、最勝慧菩薩、增長慧菩薩、常慘菩薩、常喜菩薩、喜根菩薩、滅惡趣菩薩、除蓋障菩薩、自相持無垢光菩薩、勇猛精進菩薩、慧積菩薩、常觀察菩薩、觀自在菩薩、得大勢菩薩、高峰菩薩、虛空藏菩薩、不瞬菩薩、無悕望菩薩、寶上菩薩、寶思惟菩薩、善思惟菩薩、善思義菩薩、決定義菩薩、總持自在王菩薩、持地菩薩、莊嚴王菩薩、剎土莊嚴菩薩、寶積菩薩、秘密巖菩薩、帝釋天菩薩、水天菩薩、梵網菩薩、明網菩薩、天冠菩薩、妙臂菩薩、妙眼菩薩、香象菩薩、象中香象菩薩、師子幢菩薩、成義慧菩薩、海慧菩薩、善調御菩薩、寂慧菩薩、慈氏菩薩、妙吉祥童真菩薩。
如是
【現代漢語翻譯】 現代漢語譯本 他們都完全知曉，功德智慧名揚十方，肩負著最上乘的正法寶藏，能夠使三寶的聖種不斷延續，像這樣積累了無量福德智慧的殊勝修行——他們的名字是：寶上菩薩（Ratnottama Bodhisattva）、月幢菩薩（Candra-ketu Bodhisattva）、清涼幢菩薩（Śīta-ketu Bodhisattva）、光幢菩薩（Prabhā-ketu Bodhisattva）、吉祥光菩薩（Śrī-prabha Bodhisattva）、吉祥峰菩薩（Śrī-kūṭa Bodhisattva）、吉祥密菩薩（Śrī-guhya Bodhisattva）、那羅延天菩薩（Nārāyaṇa-deva Bodhisattva）、龍喜菩薩（Nāga-mudita Bodhisattva）、龍上菩薩（Nāgottama Bodhisattva）、龍樹菩薩（Nāgārjuna Bodhisattva）、持妙色菩薩（Subhū-varṇa Bodhisattva）、高天菩薩（Ucca-divya Bodhisattva）、德光王菩薩（Guṇa-prabha-rāja Bodhisattva）、光明手菩薩（Prabhā-hasta Bodhisattva）、常舉手菩薩（Samudgata-hasta Bodhisattva）、常下手菩薩（Avakṣipta-hasta Bodhisattva）、寶印手菩薩（Ratna-mudrā-hasta Bodhisattva）、寶手菩薩（Ratna-hasta Bodhisattva）、普光菩薩（Samanta-prabha Bodhisattva）、星王菩薩（Tāra-rāja Bodhisattva）、金剛手菩薩（Vajra-pāṇi Bodhisattva）、金剛慧菩薩（Vajra-mati Bodhisattva）、金剛大慧菩薩（Vajra-mahāmati Bodhisattva）、金剛步菩薩（Vajra-krama Bodhisattva）、不動跡步菩薩（Acala-krama Bodhisattva）、三界跡步菩薩（Trailoka-krama Bodhisattva）、無邊步菩薩（Ananta-krama Bodhisattva）、無邊慧菩薩（Ananta-mati Bodhisattva）、精妙慧菩薩（Sūkṣma-mati Bodhisattva）、堅固慧菩薩（Dṛḍha-mati Bodhisattva）、天慧菩薩（Divya-mati Bodhisattva）、炎熾慧菩薩（Jvalita-mati Bodhisattva）、最勝慧菩薩（Uttama-mati Bodhisattva）、增長慧菩薩（Vardhana-mati Bodhisattva）、常慘菩薩（Sadā-krandita Bodhisattva）、常喜菩薩（Sadā-mudita Bodhisattva）、喜根菩薩（Mudita-mūla Bodhisattva）、滅惡趣菩薩（Durgati-vināśana Bodhisattva）、除蓋障菩薩（Nīvaraṇa-viṣkambhin Bodhisattva）、自相持無垢光菩薩（Sva-lakṣaṇa-dhara-vimala-prabha Bodhisattva）、勇猛精進菩薩（Vīrya-vikrānta Bodhisattva）、慧積菩薩（Mati-saṃcaya Bodhisattva）、常觀察菩薩（Sadā-avalokita Bodhisattva）、觀自在菩薩（Avalokiteśvara Bodhisattva）、得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）、高峰菩薩（Śikhara-kūṭa Bodhisattva）、虛空藏菩薩（Ākāśagarbha Bodhisattva）、不瞬菩薩（Animiṣa Bodhisattva）、無悕望菩薩（Anāśraya Bodhisattva）、寶上菩薩（Ratnottama Bodhisattva）、寶思惟菩薩（Ratna-cintana Bodhisattva）、善思惟菩薩（Su-cintana Bodhisattva）、善思義菩薩（Su-cintārtha Bodhisattva）、決定義菩薩（Nirṇaya-artha Bodhisattva）、總持自在王菩薩（Dhāraṇīśvara-rāja Bodhisattva）、持地菩薩（Dharaṇī-dhara Bodhisattva）、莊嚴王菩薩（Alaṃkāra-rāja Bodhisattva）、剎土莊嚴菩薩（Kṣetra-alaṃkāra Bodhisattva）、寶積菩薩（Ratna-kūṭa Bodhisattva）、秘密巖菩薩（Guhya-śaila Bodhisattva）、帝釋天菩薩（Śakra-deva Bodhisattva）、水天菩薩（Varuṇa-deva Bodhisattva）、梵網菩薩（Brahma-jāla Bodhisattva）、明網菩薩（Prabhā-jāla Bodhisattva）、天冠菩薩（Divya-mukuṭa Bodhisattva）、妙臂菩薩（Subāhu Bodhisattva）、妙眼菩薩（Sucakṣu Bodhisattva）、香象菩薩（Gaja-gandha Bodhisattva）、象中香象菩薩（Gaja-gandha-vara Bodhisattva）、師子幢菩薩（Siṃha-ketu Bodhisattva）、成義慧菩薩（Siddhārtha-mati Bodhisattva）、海慧菩薩（Sāgara-mati Bodhisattva）、善調御菩薩（Su-vinīta Bodhisattva）、寂慧菩薩（Śānta-mati Bodhisattva）、慈氏菩薩（Maitreya Bodhisattva）、妙吉祥童真菩薩（Mañjuśrī-kumārabhūta Bodhisattva）。 像這樣。
【English Translation】 English version They are all fully aware, their merits and wisdom are renowned in the ten directions, they uphold the supreme treasure of the true Dharma, and they are capable of ensuring the unbroken lineage of the Three Jewels. They have accumulated immeasurable merits, wisdom, and superior practices. Their names are: Ratnottama Bodhisattva (Supreme Jewel Bodhisattva), Candra-ketu Bodhisattva (Moon Banner Bodhisattva), Śīta-ketu Bodhisattva (Cool Banner Bodhisattva), Prabhā-ketu Bodhisattva (Light Banner Bodhisattva), Śrī-prabha Bodhisattva (Auspicious Light Bodhisattva), Śrī-kūṭa Bodhisattva (Auspicious Peak Bodhisattva), Śrī-guhya Bodhisattva (Auspicious Secret Bodhisattva), Nārāyaṇa-deva Bodhisattva (Nārāyaṇa God Bodhisattva), Nāga-mudita Bodhisattva (Dragon Joy Bodhisattva), Nāgottama Bodhisattva (Supreme Dragon Bodhisattva), Nāgārjuna Bodhisattva (Dragon Tree Bodhisattva), Subhū-varṇa Bodhisattva (Beautiful Color Bodhisattva), Ucca-divya Bodhisattva (High Divine Bodhisattva), Guṇa-prabha-rāja Bodhisattva (Merit Light King Bodhisattva), Prabhā-hasta Bodhisattva (Light Hand Bodhisattva), Samudgata-hasta Bodhisattva (Always Raising Hand Bodhisattva), Avakṣipta-hasta Bodhisattva (Always Lowering Hand Bodhisattva), Ratna-mudrā-hasta Bodhisattva (Jewel Seal Hand Bodhisattva), Ratna-hasta Bodhisattva (Jewel Hand Bodhisattva), Samanta-prabha Bodhisattva (Universal Light Bodhisattva), Tāra-rāja Bodhisattva (Star King Bodhisattva), Vajra-pāṇi Bodhisattva (Vajra Hand Bodhisattva), Vajra-mati Bodhisattva (Vajra Wisdom Bodhisattva), Vajra-mahāmati Bodhisattva (Vajra Great Wisdom Bodhisattva), Vajra-krama Bodhisattva (Vajra Step Bodhisattva), Acala-krama Bodhisattva (Immovable Step Bodhisattva), Trailoka-krama Bodhisattva (Three Realms Step Bodhisattva), Ananta-krama Bodhisattva (Infinite Step Bodhisattva), Ananta-mati Bodhisattva (Infinite Wisdom Bodhisattva), Sūkṣma-mati Bodhisattva (Subtle Wisdom Bodhisattva), Dṛḍha-mati Bodhisattva (Firm Wisdom Bodhisattva), Divya-mati Bodhisattva (Divine Wisdom Bodhisattva), Jvalita-mati Bodhisattva (Blazing Wisdom Bodhisattva), Uttama-mati Bodhisattva (Supreme Wisdom Bodhisattva), Vardhana-mati Bodhisattva (Increasing Wisdom Bodhisattva), Sadā-krandita Bodhisattva (Always Weeping Bodhisattva), Sadā-mudita Bodhisattva (Always Joyful Bodhisattva), Mudita-mūla Bodhisattva (Joy Root Bodhisattva), Durgati-vināśana Bodhisattva (Destroyer of Evil Paths Bodhisattva), Nīvaraṇa-viṣkambhin Bodhisattva (Remover of Hindrances Bodhisattva), Sva-lakṣaṇa-dhara-vimala-prabha Bodhisattva (Self-Nature Holder Immaculate Light Bodhisattva), Vīrya-vikrānta Bodhisattva (Heroic Progress Bodhisattva), Mati-saṃcaya Bodhisattva (Accumulation of Wisdom Bodhisattva), Sadā-avalokita Bodhisattva (Always Observing Bodhisattva), Avalokiteśvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World), Mahāsthāmaprāpta Bodhisattva (Great Strength Arrived Bodhisattva), Śikhara-kūṭa Bodhisattva (Peak Summit Bodhisattva), Ākāśagarbha Bodhisattva (Space Treasury Bodhisattva), Animiṣa Bodhisattva (Unblinking Bodhisattva), Anāśraya Bodhisattva (Without Reliance Bodhisattva), Ratnottama Bodhisattva (Supreme Jewel Bodhisattva), Ratna-cintana Bodhisattva (Jewel Thought Bodhisattva), Su-cintana Bodhisattva (Good Thought Bodhisattva), Su-cintārtha Bodhisattva (Good Thought Meaning Bodhisattva), Nirṇaya-artha Bodhisattva (Decisive Meaning Bodhisattva), Dhāraṇīśvara-rāja Bodhisattva (Mantra Lord King Bodhisattva), Dharaṇī-dhara Bodhisattva (Earth Holder Bodhisattva), Alaṃkāra-rāja Bodhisattva (Ornament King Bodhisattva), Kṣetra-alaṃkāra Bodhisattva (Land Ornament Bodhisattva), Ratna-kūṭa Bodhisattva (Jewel Mound Bodhisattva), Guhya-śaila Bodhisattva (Secret Rock Bodhisattva), Śakra-deva Bodhisattva (Śakra God Bodhisattva), Varuṇa-deva Bodhisattva (Varuṇa God Bodhisattva), Brahma-jāla Bodhisattva (Brahma Net Bodhisattva), Prabhā-jāla Bodhisattva (Light Net Bodhisattva), Divya-mukuṭa Bodhisattva (Divine Crown Bodhisattva), Subāhu Bodhisattva (Beautiful Arm Bodhisattva), Sucakṣu Bodhisattva (Beautiful Eye Bodhisattva), Gaja-gandha Bodhisattva (Elephant Fragrance Bodhisattva), Gaja-gandha-vara Bodhisattva (Supreme Elephant Fragrance Bodhisattva), Siṃha-ketu Bodhisattva (Lion Banner Bodhisattva), Siddhārtha-mati Bodhisattva (Accomplished Meaning Wisdom Bodhisattva), Sāgara-mati Bodhisattva (Ocean Wisdom Bodhisattva), Su-vinīta Bodhisattva (Well-Tamed Bodhisattva), Śānta-mati Bodhisattva (Peaceful Wisdom Bodhisattva), Maitreya Bodhisattva (The Loving One Bodhisattva), Mañjuśrī-kumārabhūta Bodhisattva (Mañjuśrī, the Youthful Bodhisattva). Thus it is.
等八萬四千諸大菩薩摩訶薩眾，及此三千大千世界梵王、帝釋、護世天等，並余大威德諸天王眾，或龍王眾、夜叉王眾、阿修羅王眾、迦樓羅王眾、緊那羅王眾、摩睺羅伽王眾、乾闥婆王眾，如是等眾悉來集會。所謂阿那婆達多龍王、娑伽羅龍王、嚩嚕拏龍王、摩那斯龍王、得叉迦龍王、金色龍王、無邊色龍王、蘇尸摩龍王，是等龍王與多百千諸龍眷屬來此集會，親近世尊瞻禮聽法。
複次阿修羅王眾，所謂羅睺阿修羅王、毗摩質多羅阿修羅王、妙臂阿修羅王、娑羅阿修羅王、多羅阿修羅王、凈戒阿修羅王、大笑阿修羅王、廣腹阿修羅王、盡邊阿修羅王，是等阿修羅王與多百千諸阿修羅眷屬來此集會，親近世尊瞻禮聽法。
爾時摩伽陀國主阿阇世王，與宮嬪眷屬來此會中，親近世尊瞻禮聽法。並餘四眾，苾芻、苾芻尼、優婆塞、優婆夷等，皆來集會。
復有地居諸天、欲色界天、凈居天等，諸天子眾亦悉來會，親近世尊瞻禮聽法。
爾時世尊處大會中，有無數百千天人大眾恭敬圍繞聽受說法。佛告大眾：「我有正法，名普攝諸菩薩摩訶薩最上勝行清凈妙門。此能圓滿一切行故。謂若菩薩修佈施行，即能成熟一切有情；若諸菩薩修持戒行，即得一切勝愿圓滿；若諸菩薩修忍辱行，即得一切相好
【現代漢語翻譯】 現代漢語譯本：還有八萬四千位大菩薩摩訶薩（菩薩中的大修行者），以及這個三千大千世界的梵王（色界天的統治者）、帝釋（欲界天的統治者）、護世天等，還有其他具有大威德的諸天王眾，或者龍王眾、夜叉王眾（守護神）、阿修羅王眾（非天神）、迦樓羅王眾（金翅鳥神）、緊那羅王眾（歌神）、摩睺羅伽王眾（大蟒神）、乾闥婆王眾（樂神），像這樣的眾生都來了。其中有阿那婆達多龍王（無熱惱池龍王）、娑伽羅龍王（海龍王）、嚩嚕拏龍王（水神龍王）、摩那斯龍王（大意龍王）、得叉迦龍王（多舌龍王）、金色龍王、無邊色龍王、蘇尸摩龍王，這些龍王帶著眾多百千的龍族眷屬來到這裡，親近世尊，瞻仰禮拜，聽聞佛法。 其次是阿修羅王眾，包括羅睺阿修羅王（障蔽日月的阿修羅王）、毗摩質多羅阿修羅王（花環阿修羅王）、妙臂阿修羅王、娑羅阿修羅王、多羅阿修羅王、凈戒阿修羅王、大笑阿修羅王、廣腹阿修羅王、盡邊阿修羅王，這些阿修羅王帶著眾多百千的阿修羅眷屬來到這裡，親近世尊，瞻仰禮拜，聽聞佛法。 當時，摩伽陀國主阿阇世王（未生怨王）帶著他的宮嬪眷屬來到這個法會中，親近世尊，瞻仰禮拜，聽聞佛法。還有其餘的四眾弟子，包括比丘（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）等，也都來了。 還有地居諸天、欲界天、凈居天等，諸天子眾也都來到法會，親近世尊，瞻仰禮拜，聽聞佛法。 那時，世尊在大會中，有無數百千的天人和大眾恭敬圍繞，聽受佛法。佛告訴大眾：『我有一正法，名為普攝諸菩薩摩訶薩最上勝行清凈妙門。此法能夠圓滿一切修行。也就是說，如果菩薩修佈施行，就能成熟一切有情；如果菩薩修持戒行，就能得到一切殊勝願望的圓滿；如果菩薩修忍辱行，就能得到一切相好。』
【English Translation】 English version: There were also eighty-four thousand great Bodhisattva Mahasattvas (great practitioners among Bodhisattvas), as well as the Brahma Kings (rulers of the Form Realm), Indra (ruler of the Desire Realm), and the Guardian Devas of this three-thousand-great-thousand world, along with other great and powerful Deva Kings, or Dragon Kings, Yaksha Kings (guardian deities), Asura Kings (non-heavenly deities), Garuda Kings (golden-winged bird deities), Kinnara Kings (celestial musicians), Mahoraga Kings (great serpent deities), and Gandharva Kings (celestial musicians), all such beings came. Among them were Anavatapta Dragon King (Dragon King of the Anavatapta Lake), Sagara Dragon King (Ocean Dragon King), Varuna Dragon King (Water God Dragon King), Manasvin Dragon King (Great Mind Dragon King), Takshaka Dragon King (Many-Tongued Dragon King), Golden Dragon King, Boundless Color Dragon King, and Sushima Dragon King. These Dragon Kings, with many hundreds of thousands of dragon retinues, came here to be close to the World Honored One, to pay homage, and to listen to the Dharma. Next were the Asura Kings, including Rahu Asura King (Asura King who obscures the sun and moon), Vimalacitra Asura King (Garland Asura King), Wonderful Arm Asura King, Sara Asura King, Tara Asura King, Pure Precept Asura King, Great Laugh Asura King, Broad Belly Asura King, and Exhaustive Edge Asura King. These Asura Kings, with many hundreds of thousands of Asura retinues, came here to be close to the World Honored One, to pay homage, and to listen to the Dharma. At that time, King Ajatashatru (Unborn Enemy King), the ruler of Magadha, came to this assembly with his palace consorts and retinue, to be close to the World Honored One, to pay homage, and to listen to the Dharma. Also, the other fourfold assembly, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), all came. Furthermore, the Devas of the Earth, the Devas of the Desire Realm, the Devas of the Pure Abodes, and other Deva sons also came to the assembly, to be close to the World Honored One, to pay homage, and to listen to the Dharma. At that time, the World Honored One was in the great assembly, surrounded by countless hundreds of thousands of Devas and humans, respectfully listening to the Dharma. The Buddha told the assembly: 'I have a Right Dharma, called the Pure and Wonderful Gate of the Supreme and Victorious Practice that Universally Embraces all Bodhisattva Mahasattvas. This Dharma can perfect all practices. That is to say, if a Bodhisattva practices giving, they can mature all sentient beings; if a Bodhisattva practices upholding precepts, they can attain the fulfillment of all supreme wishes; if a Bodhisattva practices patience, they can attain all excellent marks.'
具足；若諸菩薩修精進行，即能圓滿一切佛法；若諸菩薩修禪定行，能令一切調伏其心；若諸菩薩修智慧行，即能斷除一切煩惱；若諸菩薩修說法行，即能成就無礙辯才。若諸菩薩修勝福行，即能長養一切有情；若諸菩薩修妙智行，即能成就無礙之智；若諸菩薩修奢摩他行，即能令彼心業調暢；若諸菩薩修妙觀行，即能遠離一切分別；若諸菩薩修于慈行，即得一切心無障礙；若諸菩薩修于悲行，即得身心俱無懈倦；若諸菩薩修于喜行，即能遊戲法喜園苑；若諸菩薩修于舍行，即能斷除違順二法；若諸菩薩修聽法行，即能斷除一切障累；若諸菩薩修出離行，即能捐棄一切取著；若諸菩薩修住阿蘭若行，即得所作善法皆無壞失；若諸菩薩修于念行，即能獲得諸總持門；若諸菩薩修于慧行，即獲勝慧善別諸法；若諸菩薩修于住行，即得一切無能勝心；若諸菩薩修趣向行，即能隨知一切義趣；若諸菩薩修四念處行，即能伺察身受心法；若諸菩薩修四正斷行，即能斷除諸不善法、圓滿一切善法；若諸菩薩修四神足行，即得身心清凈輕安；若諸菩薩修五根行，即能善知自他根性；若諸菩薩修五力行，即得不為一切煩惱之所屈伏；若諸菩薩修七覺支行，即于諸法如實覺了；若諸菩薩修八正道行，即能超越一切邪道；若諸菩薩修四諦行
【現代漢語翻譯】 現代漢語譯本： 圓滿：如果菩薩們修習精進行，就能圓滿一切佛法；如果菩薩們修習禪定行，就能調伏一切心；如果菩薩們修習智慧行，就能斷除一切煩惱；如果菩薩們修習說法行，就能成就無礙的辯才。 如果菩薩們修習殊勝的福德行，就能增長一切有情眾生；如果菩薩們修習微妙的智慧行，就能成就無礙的智慧；如果菩薩們修習奢摩他（止，samatha）行，就能使他們的心業調和暢順；如果菩薩們修習毗缽舍那（觀，vipassanā）行，就能遠離一切分別；如果菩薩們修習慈心行，就能得到一切心無障礙；如果菩薩們修習悲心行，就能得到身心都沒有懈怠疲倦；如果菩薩們修習喜心行，就能在法喜的園林中游戲；如果菩薩們修習舍心行，就能斷除順境和逆境兩種執著。 如果菩薩們修習聽聞佛法行，就能斷除一切障礙和累贅；如果菩薩們修習出離行，就能捨棄一切執取和貪著；如果菩薩們修習住在阿蘭若（araṇya，寂靜處）的行，就能使所作的善法都沒有壞失；如果菩薩們修習正念行，就能獲得各種總持（dhāraṇī）法門；如果菩薩們修習智慧行，就能獲得殊勝的智慧，善於辨別諸法；如果菩薩們修習安住行，就能得到一切無能勝的心；如果菩薩們修習趣向行，就能隨順瞭解一切義理和旨趣。 如果菩薩們修習四念處行，就能觀察身、受、心、法；如果菩薩們修習四正斷行，就能斷除一切不善法，圓滿一切善法；如果菩薩們修習四神足行，就能得到身心清凈輕安；如果菩薩們修習五根行，就能善於瞭解自己和他人的根性；如果菩薩們修習五力行，就能不被一切煩惱所屈服；如果菩薩們修習七覺支行，就能對諸法如實覺悟；如果菩薩們修習八正道行，就能超越一切邪道；如果菩薩們修習四聖諦行
【English Translation】 English version: Perfection: If Bodhisattvas practice diligent effort, they can perfect all Buddha-dharmas; if Bodhisattvas practice meditative concentration, they can subdue all minds; if Bodhisattvas practice wisdom, they can cut off all afflictions; if Bodhisattvas practice teaching the Dharma, they can achieve unobstructed eloquence. If Bodhisattvas practice superior meritorious conduct, they can nourish all sentient beings; if Bodhisattvas practice subtle wisdom, they can achieve unobstructed wisdom; if Bodhisattvas practice samatha (calm abiding), they can harmonize their mental activities; if Bodhisattvas practice vipassanā (insight), they can be free from all discriminations; if Bodhisattvas practice loving-kindness, they can attain a mind free from all obstacles; if Bodhisattvas practice compassion, they can attain a body and mind without weariness; if Bodhisattvas practice joy, they can play in the garden of Dharma joy; if Bodhisattvas practice equanimity, they can cut off the two dharmas of agreement and disagreement. If Bodhisattvas practice listening to the Dharma, they can cut off all obstacles and burdens; if Bodhisattvas practice renunciation, they can abandon all attachments and grasping; if Bodhisattvas practice dwelling in araṇya (secluded places), they can ensure that all good deeds they perform are not lost; if Bodhisattvas practice mindfulness, they can obtain all dhāraṇī (mantra) gates; if Bodhisattvas practice wisdom, they can obtain superior wisdom and skillfully discern all dharmas; if Bodhisattvas practice abiding, they can attain a mind that cannot be overcome by anything; if Bodhisattvas practice aspiration, they can understand all meanings and purposes. If Bodhisattvas practice the four foundations of mindfulness, they can observe body, feeling, mind, and dharmas; if Bodhisattvas practice the four right exertions, they can cut off all unwholesome dharmas and perfect all wholesome dharmas; if Bodhisattvas practice the four bases of psychic power, they can attain purity and lightness of body and mind; if Bodhisattvas practice the five roots, they can skillfully understand their own and others' faculties; if Bodhisattvas practice the five powers, they cannot be subdued by any afflictions; if Bodhisattvas practice the seven factors of enlightenment, they can truly awaken to all dharmas; if Bodhisattvas practice the eightfold noble path, they can transcend all wrong paths; if Bodhisattvas practice the four noble truths
，即能成就無動轉法；若諸菩薩修四無礙解行，即能斷除一切有情疑惑之心；若諸菩薩修歸趣行，即得自在之智；若諸菩薩修善知識行，即能積集一切功德；若諸菩薩修意樂行，即與一切世間不相違背；若諸菩薩修深心行，即得一切所向最勝；若諸菩薩修相應行，即能勤勇救拔出離；若諸菩薩修住僧坊行，即得隨所聞法而無壞失；若諸菩薩修四攝法行，即能攝受一切有情；若諸菩薩修攝受正法之行，即能不斷三寶聖種；若諸菩薩善修迴向之行，即能嚴凈佛土；若諸菩薩修善巧方便之行，即能圓滿一切智智。」
世尊如是宣說普攝諸菩薩摩訶薩最上勝行清凈妙門廣大正法。當佛世尊說是法時，金剛手大秘密主菩薩摩訶薩現威神力侍佛之右。是時金剛手菩薩摩訶薩前白佛言：「希有世尊！如來善說普攝諸菩薩摩訶薩最上勝行清凈妙門廣大正法。世尊！如我解佛所說義趣，如我所得諸菩薩摩訶薩一切勝行皆從福智二行中出，當知隨入福智二行。何以故？諸菩薩修福行故，能令一切有情離諸障礙；若修智行；能為一切有情善說法要令生喜悅。世尊！是故諸菩薩摩訶薩福行智行二應和合。何以故？菩薩修福行故，即能圓滿善巧方便波羅蜜多；修智行故，即能圓滿般若波羅蜜多。故此二行即是菩薩二種聖道，普攝一切道行。
【現代漢語翻譯】 現代漢語譯本：如果菩薩修行不動的法，就能成就無動轉法；如果菩薩修行四無礙解，就能斷除一切眾生的疑惑之心；如果菩薩修行歸趣行，就能獲得自在的智慧；如果菩薩修行親近善知識，就能積累一切功德；如果菩薩修行意樂行，就能與一切世間不相違背；如果菩薩修行深心行，就能在一切所向之處獲得最殊勝的成就；如果菩薩修行相應行，就能勤奮勇猛地救拔眾生脫離苦難；如果菩薩修行安住僧坊，就能隨所聽聞的佛法而不遺失；如果菩薩修行四攝法，就能攝受一切眾生；如果菩薩修行攝受正法，就能不斷絕三寶的聖種；如果菩薩善於修行迴向，就能莊嚴清凈佛土；如果菩薩修行善巧方便，就能圓滿一切智智（佛的智慧）。 世尊如此宣說了普攝諸菩薩摩訶薩最上殊勝的修行清凈法門。當佛世尊宣說此法時，金剛手（執金剛神）大秘密主菩薩摩訶薩顯現威神之力侍立在佛的右側。這時，金剛手菩薩摩訶薩向佛稟告說：『稀有啊，世尊！如來善於宣說普攝諸菩薩摩訶薩最上殊勝的修行清凈法門。世尊！依我理解佛所說的義理，依我所知，諸菩薩摩訶薩的一切殊勝修行都出自福德和智慧兩種修行，應當知道都歸入福德和智慧兩種修行。為什麼呢？因為菩薩修行福德，就能使一切眾生遠離障礙；如果修行智慧，就能為一切眾生善巧說法，使他們心生喜悅。世尊！因此，諸菩薩摩訶薩的福德修行和智慧修行應當和合。為什麼呢？菩薩修行福德，就能圓滿善巧方便波羅蜜多（到達彼岸的智慧）；修行智慧，就能圓滿般若波羅蜜多（到達彼岸的智慧）。所以這兩種修行就是菩薩的兩種聖道，普攝一切道行。』
【English Translation】 English version: If Bodhisattvas cultivate the practice of non-moving dharma, they can achieve the non-moving transformation dharma; if Bodhisattvas cultivate the four unobstructed eloquence, they can eliminate the doubts of all sentient beings; if Bodhisattvas cultivate the practice of returning to the goal, they can obtain the wisdom of freedom; if Bodhisattvas cultivate the practice of associating with good teachers, they can accumulate all merits; if Bodhisattvas cultivate the practice of intention, they will not contradict anything in the world; if Bodhisattvas cultivate the practice of profound mind, they will obtain the most excellent achievement in all directions; if Bodhisattvas cultivate the practice of correspondence, they can diligently and bravely rescue beings from suffering; if Bodhisattvas cultivate the practice of residing in monasteries, they can retain all the dharma they have heard without loss; if Bodhisattvas cultivate the four means of attraction, they can gather all sentient beings; if Bodhisattvas cultivate the practice of embracing the true dharma, they can continue the holy lineage of the Three Jewels; if Bodhisattvas skillfully cultivate the practice of dedication, they can adorn and purify the Buddha lands; if Bodhisattvas cultivate the practice of skillful means, they can perfect all-knowing wisdom (Buddha's wisdom). The World Honored One thus proclaimed the supreme and excellent pure dharma gate of practice that encompasses all Bodhisattva Mahasattvas. When the World Honored One was speaking this dharma, the Bodhisattva Mahasattva Vajrapani (the holder of the vajra) Great Secret Lord manifested his divine power and stood on the right side of the Buddha. At this time, the Bodhisattva Mahasattva Vajrapani addressed the Buddha, saying: 'It is rare, World Honored One! The Tathagata is skilled in proclaiming the supreme and excellent pure dharma gate of practice that encompasses all Bodhisattva Mahasattvas. World Honored One! According to my understanding of the meaning of what the Buddha has said, and according to what I know, all the excellent practices of the Bodhisattva Mahasattvas come from the two practices of merit and wisdom, and it should be known that they all fall into the two practices of merit and wisdom. Why is this? Because when Bodhisattvas cultivate merit, they can enable all sentient beings to be free from obstacles; if they cultivate wisdom, they can skillfully preach the dharma to all sentient beings, causing them to rejoice. World Honored One! Therefore, the merit practice and wisdom practice of the Bodhisattva Mahasattvas should be combined. Why is this? When Bodhisattvas cultivate merit, they can perfect the skillful means paramita (wisdom of reaching the other shore); when they cultivate wisdom, they can perfect the prajna paramita (wisdom of reaching the other shore). Therefore, these two practices are the two holy paths of the Bodhisattvas, encompassing all paths of practice.'
菩薩住是道者，即能降伏難降伏者諸業魔眾，菩薩已能超出諸惡魔道，不退轉于阿耨多羅三藐三菩提。即此不退轉菩薩，能善開明諸佛如來甚深秘密使不隱覆。」
爾時會中寂慧菩薩摩訶薩，前白金剛手大秘密主菩薩摩訶薩言：「大秘密主！汝常近侍諸佛如來，汝能樂說如來所有秘密之法，愿為發起；此非聲聞緣覺所入境界，況余凡夫？」如是言已，時金剛手大秘密主菩薩摩訶薩默然而住。
爾時寂慧菩薩知是事已，前白佛言：「惟愿世尊敕金剛手大秘密主菩薩摩訶薩，為此眾會發明如來秘密之法，令諸菩薩摩訶薩眾聞已歡喜，廣大積集菩提分法，成就如來秘密之法，如理而行。」
爾時世尊告金剛手大秘密主菩薩摩訶薩言：「我今勸請于汝，汝應善為此會大眾，宣說菩薩秘密、如來秘密真實之法。此會大眾而悉樂聞。」
時金剛手大秘密主菩薩承佛聖旨，前白佛言：「世尊！如佛教敕，我今宣說菩薩秘密、如來秘密真實之法。然此會中若有少能悟入之者，皆是世尊威神建立。譬如夜中冥暗所覆，燈光發明，普能照現一切色像。今此眾會亦復如是，于菩薩秘密、如來秘密真實法中，若有聞已少悟入者，當知皆是如來威神之所建立。」
爾時金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：菩薩安住於此道，就能降伏那些難以降伏的諸業魔眾。菩薩已經能夠超越各種惡魔之道，並且在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。這位不退轉的菩薩，能夠很好地開顯諸佛如來甚深的秘密，使其不被隱蔽。 當時，法會中的寂慧菩薩摩訶薩，向前對金剛手大秘密主菩薩摩訶薩說：『大秘密主！您常常親近侍奉諸佛如來，您樂於宣說如來所有的秘密之法，希望您能發起宣講。這並非聲聞緣覺所能進入的境界，更何況是其餘的凡夫呢？』說完這些話后，金剛手大秘密主菩薩摩訶薩默然不語。 當時，寂慧菩薩知道此事後，向前對佛說：『唯愿世尊敕令金剛手大秘密主菩薩摩訶薩，為此次法會闡明如來的秘密之法，讓諸菩薩摩訶薩眾聽聞后歡喜，廣泛積聚菩提分法，成就如來的秘密之法，如理而行。』 當時，世尊告訴金剛手大秘密主菩薩摩訶薩說：『我現在勸請你，你應該好好地為此次法會大眾，宣說菩薩的秘密、如來的秘密真實之法。此次法會大眾都樂於聽聞。』 當時，金剛手大秘密主菩薩領受佛的聖旨，向前對佛說：『世尊！如佛所教敕，我現在宣說菩薩的秘密、如來的秘密真實之法。然而，此次法會中若有少許能夠領悟進入的人，都是世尊的威神所建立。譬如在黑夜中被黑暗所覆蓋，燈光出現，就能普遍照亮一切色像。現在此次法會也是如此，在菩薩的秘密、如來的秘密真實法中，若有聽聞后少許領悟進入的人，應當知道都是如來威神所建立。』 當時，金剛手大秘密主菩薩摩訶薩告訴寂慧菩薩摩訶薩
【English Translation】 English version: A Bodhisattva abiding in this path is able to subdue all the demonic hordes of karma that are difficult to subdue. The Bodhisattva has already transcended all evil demonic paths and will not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This non-regressing Bodhisattva is able to skillfully reveal the profound secrets of all the Buddhas, the Tathagatas, so that they are not concealed. At that time, the Bodhisattva Mahasattva, Silent Wisdom, stepped forward and said to the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord: 'Great Secret Lord! You are always in close attendance to all the Buddhas, the Tathagatas. You delight in expounding all the secret teachings of the Tathagatas. We wish that you would initiate the discourse. This is not a realm that Sravakas (hearers) and Pratyekabuddhas (solitary realizers) can enter, let alone ordinary beings.' After saying this, the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord, remained silent. At that time, Silent Wisdom Bodhisattva, knowing this matter, stepped forward and said to the Buddha: 'May the World Honored One command the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord, to elucidate the secret teachings of the Tathagata for this assembly, so that all the Bodhisattva Mahasattvas, upon hearing it, will rejoice, extensively accumulate the factors of enlightenment, accomplish the secret teachings of the Tathagata, and practice accordingly.' At that time, the World Honored One said to the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord: 'I now urge you, you should well expound for this assembly the secret teachings of the Bodhisattvas and the true teachings of the Tathagatas. This assembly is eager to hear them.' At that time, the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord, receiving the Buddha's holy command, stepped forward and said to the Buddha: 'World Honored One! As the Buddha has instructed, I will now expound the secret teachings of the Bodhisattvas and the true teachings of the Tathagatas. However, if there are any in this assembly who are able to comprehend and enter into them, it is all established by the majestic power of the World Honored One. Just as in the night, when covered by darkness, the light of a lamp appears and is able to illuminate all forms and appearances, so it is with this assembly. If there are any who, upon hearing the secret teachings of the Bodhisattvas and the true teachings of the Tathagatas, are able to comprehend and enter into them, know that it is all established by the majestic power of the Tathagata.' At that time, the Bodhisattva Mahasattva, Vajrapani, the Great Secret Lord, said to the Bodhisattva Mahasattva, Silent Wisdom
言：「善男子！今此眾會，于菩薩秘密、如來秘密真實法中，若能聞已不驚怖者，斯為甚善。」
時寂慧菩薩摩訶薩普告在會諸大眾言：「諸仁者！如佛所說，有其四種不可思議。何等為四？一者、業不可思議，二者、龍不可思議，三者、定不可思議，四者、佛不可思議。仁者當知，於此四中唯佛如來不可思議最上第一。所有諸佛阿耨多羅三藐三菩提法，由此四種不可思議共所成立。是故汝諸仁者！于諸菩薩不思議法、如來不思議法，聞已不驚不怖不生畏怯，應生最上廣大清凈喜悅之心。」
是時寂慧菩薩以佛威神加持力故，能知此會一切大眾，悉于諸佛菩薩秘密法中信樂聽受。即時廣大散佈天花，雨集於膝，普伸供養。
爾時金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「汝應諦聽，我今且說菩薩秘密真實之法。寂慧當知，今我世尊昔于然燈如來法中居菩薩位，從彼佛所得授阿耨多羅三藐三菩提記。從是以來，我常隨逐釋迦菩薩，而是菩薩所有身業曾無異作，亦不見有邪曲之相；語無異作，亦不曾聞虛妄之言；心無異作，亦不曾知愛著之失。隨其身業現威儀相，但為成熟一切有情，不自稱譽。由彼菩薩身威儀相無其邊際，乃至一切有情諸威儀事，悉入菩薩威儀相中，而菩薩不假勤力，亦無發
【現代漢語翻譯】 現代漢語譯本：佛說：『善男子！現在這個法會中，如果有人聽聞了關於菩薩的秘密、如來的秘密真實之法后，不感到驚恐害怕，這真是非常好的。』 當時，寂慧菩薩摩訶薩向在場的所有大眾宣告說：『各位仁者！正如佛所說，有四種不可思議的事情。是哪四種呢？第一是業的不可思議，第二是龍的不可思議，第三是定的不可思議，第四是佛的不可思議。各位仁者應當知道，在這四種不可思議中，唯有佛如來的不可思議最為至上第一。所有諸佛的阿耨多羅三藐三菩提（無上正等正覺）之法，都是由這四種不可思議共同成就的。因此，你們各位仁者！對於菩薩的不可思議之法、如來的不可思議之法，聽聞之後不驚恐、不害怕、不產生畏懼，應當生起最上廣大清凈喜悅的心。』 這時，寂慧菩薩憑藉佛的威神加持力，能夠知道在場的所有大眾，都對諸佛菩薩的秘密之法信樂聽受。隨即廣散天花，如雨般落在眾人膝上，普遍進行供養。 這時，金剛手大秘密主菩薩摩訶薩告訴寂慧菩薩摩訶薩說：『你應當仔細聽，我現在要說菩薩秘密真實的法。寂慧你應當知道，現在我們的世尊（釋迦牟尼佛）過去在燃燈如來（Dipamkara Buddha）的法中處於菩薩的地位，從那位佛那裡得到了授記，預言他將證得阿耨多羅三藐三菩提。從那時以來，我一直跟隨釋迦菩薩，而這位菩薩的所有身業從未有任何不同尋常的舉動，也看不到任何邪曲的跡象；他的語言沒有不同尋常的表達，也從未聽過虛妄的言語；他的心意沒有不同尋常的念頭，也從未知道有愛著之失。他隨順自己的身業展現威儀之相，只是爲了成熟一切有情眾生，從不自我稱讚。由於這位菩薩的身威儀之相沒有邊際，乃至一切有情眾生的威儀之事，都融入菩薩的威儀之相中，而菩薩並不需要刻意努力，也沒有發
【English Translation】 English version: The Buddha said, 'Good men! In this assembly, if anyone, upon hearing the secret teachings of the Bodhisattvas and the true secret Dharma of the Tathagatas, does not become frightened, that is excellent indeed.' Then, the Bodhisattva Mahasattva Samantabhadra announced to the entire assembly, 'Virtuous ones! As the Buddha has said, there are four inconceivable things. What are these four? First, the inconceivability of karma; second, the inconceivability of dragons; third, the inconceivability of samadhi; and fourth, the inconceivability of the Buddhas. Virtuous ones should know that among these four inconceivabilities, the inconceivability of the Tathagata Buddha is the most supreme and foremost. All the Dharmas of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all the Buddhas are established by these four inconceivabilities together. Therefore, you virtuous ones! Upon hearing the inconceivable Dharmas of the Bodhisattvas and the inconceivable Dharmas of the Tathagatas, do not be startled, do not be afraid, do not be timid, but should generate the most supreme, vast, pure, and joyful mind.' At that time, due to the power of the Buddha's majestic blessing, the Bodhisattva Samantabhadra was able to know that all the assembly members were joyfully listening to and believing in the secret Dharmas of all the Buddhas and Bodhisattvas. Immediately, he scattered heavenly flowers widely, which rained down upon their knees, making offerings to all. Then, the Bodhisattva Mahasattva Vajrapani, the great secret lord, said to the Bodhisattva Samantabhadra, 'You should listen carefully, I will now speak about the secret and true Dharma of the Bodhisattvas. Samantabhadra, you should know that our World Honored One (Shakyamuni Buddha) in the past, when he was in the position of a Bodhisattva in the Dharma of the Dipamkara Buddha, received the prediction from that Buddha that he would attain Anuttara-samyak-sambodhi. Since then, I have always followed Shakyamuni Bodhisattva, and this Bodhisattva's bodily actions have never been unusual, nor have I seen any signs of crookedness; his speech has not been unusual, nor have I ever heard any false words; his mind has not been unusual, nor have I ever known any faults of attachment. He manifests the appearance of dignified conduct according to his bodily actions, only to mature all sentient beings, and never praises himself. Because the dignified conduct of this Bodhisattva has no limits, even the dignified conduct of all sentient beings is included within the dignified conduct of the Bodhisattva, and the Bodhisattva does not need to make any deliberate effort, nor does he have any
悟安然而住。所謂應以禪定可度者諸有情類，即現禪定而為化度；應以鼓樂絃歌可度者，即現鼓樂絃歌而為化度；應以童男身可度者，即現其身而為化度；應以童女身可度者，即現其身而為化度；應以男子身可度者，即現其身而為化度；應以女人身可度者，即現其身而為化度；應以少年身可度者，即現其身而為化度；應以中年身可度者，即現其身而為化度；應以老年身可度者，即現其身而為化度；應以卑劣身可度者，即現其身而為化度；應以屠膾身可度者，即現其身而為化度；應以瘖啞身可度者，即現其身而為化度；應以盲聾身可度者，即現其身而為化度；應以三惡趣相及人趣身可度者，即皆現之而為化度；應以天身可度者，即現其身而為化度；應以龍及夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等身可度者，即皆現之而為化度；應以帝釋身可度者，即現其身而為化度；應以梵王身可度者，即現其身而為化度；應以護世身可度者，即現其身而為化度；應以轉輪王身可度者，即現其身而為化度；應以苾芻、苾芻尼、優婆塞、優婆夷身可度者，即皆現之而為化度；應以聲聞身可度者，即現其身而為化度；應以緣覺身可度者，即現其身而為化度；應以菩薩身可度者，即現其身而為化度；應以如來身可度者，即現其身
【現代漢語翻譯】 現代漢語譯本：
安住于覺悟的境界。對於那些應以禪定（dhyana，冥想）得度的眾生，就示現禪定的狀態來教化他們；對於那些應以鼓樂絃歌得度的，就示現鼓樂絃歌來教化他們；對於那些應以童男身得度的，就示現童男身來教化他們；對於那些應以童女身得度的，就示現童女身來教化他們；對於那些應以男子身得度的，就示現男子身來教化他們；對於那些應以女人身得度的，就示現女人身來教化他們；對於那些應以少年身得度的，就示現少年身來教化他們；對於那些應以中年身得度的，就示現中年身來教化他們；對於那些應以老年身得度的，就示現老年身來教化他們；對於那些應以卑劣身得度的，就示現卑劣身來教化他們；對於那些應以屠夫身得度的，就示現屠夫身來教化他們；對於那些應以瘖啞身得度的，就示現瘖啞身來教化他們；對於那些應以盲聾身得度的，就示現盲聾身來教化他們；對於那些應以三惡趣（地獄、餓鬼、畜生）之相以及人趣之身得度的，就都示現這些相來教化他們；對於那些應以天身得度的，就示現天身來教化他們；對於那些應以龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等身得度的，就都示現這些身來教化他們；對於那些應以帝釋（Indra）身得度的，就示現帝釋身來教化他們；對於那些應以梵王（Brahma）身得度的，就示現梵王身來教化他們；對於那些應以護世（lokapala）身得度的，就示現護世身來教化他們；對於那些應以轉輪王（chakravartin）身得度的，就示現轉輪王身來教化他們；對於那些應以苾芻（bhikshu，比丘）、苾芻尼（bhikshuni，比丘尼）、優婆塞（upasaka，近事男）、優婆夷（upasika，近事女）身得度的，就都示現這些身來教化他們；對於那些應以聲聞（sravaka）身得度的，就示現聲聞身來教化他們；對於那些應以緣覺（pratyekabuddha）身得度的，就示現緣覺身來教化他們；對於那些應以菩薩（bodhisattva）身得度的，就示現菩薩身來教化他們；對於那些應以如來（tathagata）身得度的，就示現如來身。
【English Translation】 English version:
Abiding in the state of enlightenment. For those sentient beings who can be liberated by meditation (dhyana), they manifest the state of meditation to transform them; for those who can be liberated by drums, music, and singing, they manifest drums, music, and singing to transform them; for those who can be liberated by the body of a young boy, they manifest the body of a young boy to transform them; for those who can be liberated by the body of a young girl, they manifest the body of a young girl to transform them; for those who can be liberated by the body of a man, they manifest the body of a man to transform them; for those who can be liberated by the body of a woman, they manifest the body of a woman to transform them; for those who can be liberated by the body of a youth, they manifest the body of a youth to transform them; for those who can be liberated by the body of a middle-aged person, they manifest the body of a middle-aged person to transform them; for those who can be liberated by the body of an old person, they manifest the body of an old person to transform them; for those who can be liberated by the body of a lowly person, they manifest the body of a lowly person to transform them; for those who can be liberated by the body of a butcher, they manifest the body of a butcher to transform them; for those who can be liberated by the body of a mute person, they manifest the body of a mute person to transform them; for those who can be liberated by the body of a blind and deaf person, they manifest the body of a blind and deaf person to transform them; for those who can be liberated by the forms of the three evil realms (hell, hungry ghosts, animals) and the human realm, they manifest all these forms to transform them; for those who can be liberated by the body of a deva (god), they manifest the body of a deva to transform them; for those who can be liberated by the bodies of nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., they manifest all these bodies to transform them; for those who can be liberated by the body of Indra (king of the gods), they manifest the body of Indra to transform them; for those who can be liberated by the body of Brahma (creator god), they manifest the body of Brahma to transform them; for those who can be liberated by the body of a lokapala (guardian of the world), they manifest the body of a lokapala to transform them; for those who can be liberated by the body of a chakravartin (universal monarch), they manifest the body of a chakravartin to transform them; for those who can be liberated by the bodies of bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers), they manifest all these bodies to transform them; for those who can be liberated by the body of a sravaka (hearer), they manifest the body of a sravaka to transform them; for those who can be liberated by the body of a pratyekabuddha (solitary buddha), they manifest the body of a pratyekabuddha to transform them; for those who can be liberated by the body of a bodhisattva (enlightenment being), they manifest the body of a bodhisattva to transform them; for those who can be liberated by the body of a tathagata (buddha), they manifest the body of a tathagata.
而為化度；非可現者謂除無色。
佛說如來不思議秘密大乘經卷第一 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯菩薩身密品第一之二
「複次寂慧！所有一切有情色相威儀，即于菩薩色相威儀中住，而菩薩曾無發悟亦無分別。以彼菩薩無所分別平等舍心，即隨其身現身威儀，然菩薩身法爾不動，以不動故現起身業。雖身離相，而亦不壞菩薩身清凈。已發現光明普照地獄，一切有情令得安樂。又復菩薩！普為一切有情不惜身命。若諸有情各各來求菩薩身肉而啖食者，菩薩悉現其前斷肉授之，乃至骨血精髓而悉隨與。寂慧當知，菩薩隨諸有情須身肉等而悉與者，由彼菩薩知身無量，即能隨知法界無量。無量即無盡身、無盡門，即是緣生無盡法門。菩薩隨所現身，但為成熟一切有情。若或有人貪染心者，愛著殊妙端嚴色相，菩薩即于其前，為現端嚴女人之相。隨彼男子染愛之心，悉如其意。時彼女人以染著故，形容枯悴即趣命終，根門敗壞臭穢不凈，時彼男子以無智故厭惡而去。即其女人死滅之身，自然出聲為說法要，令彼男子心生開悟，不退轉于阿耨多羅三藐
【現代漢語翻譯】 而爲了教化眾生；不能顯現的，指的是無色界。
佛說如來不思議秘密大乘經 卷第一 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經 卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護（Dharmarakṣa）等奉 詔譯菩薩身密品第一之二
『再者，寂慧（Śāntamati）！所有一切有相的威儀，都安住在菩薩的色相威儀中，而菩薩卻從未因此而有所覺悟或分別。因為菩薩沒有分別的平等舍心，所以就隨著他的身體顯現出身體的威儀，然而菩薩的身體本來是不動的，因為不動所以才顯現出身業。雖然身體離開了相，卻也不會破壞菩薩身體的清凈。已經發現光明普照地獄，使一切有情眾生得到安樂。又，菩薩普遍爲了所有有情眾生而不惜身命。如果眾生各自來求菩薩的肉來吃，菩薩都會在他們面前割肉給他們，甚至連骨血精髓都全部給予。寂慧，你要知道，菩薩隨順眾生需要身體的肉等而全部給予，是因為菩薩知道身體是無量的，就能隨之知道法界也是無量的。無量就是無盡的身、無盡的門，也就是緣起無盡的法門。菩薩隨著所顯現的身體，只是爲了成熟一切有情眾生。如果有人有貪染之心，愛著殊妙端嚴的色相，菩薩就會在他面前，顯現端莊美麗的女人之相。隨著那個男子的染愛之心，都如他的意願。這時，那個女人因為染著，形容枯槁，即將死亡，根門敗壞，臭穢不凈，這時那個男子因為沒有智慧而厭惡地離去。而那個女人死滅的身體，自然發出聲音，宣說佛法要義，使那個男子心生開悟，不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』
【English Translation】 And for the purpose of transforming beings; that which cannot be manifested refers to the formless realm.
The Buddha Speaks the Unthinkable Secret Mahayana Sutra, Volume 1 Taisho Tripitaka Volume 11, No. 0312, The Buddha Speaks the Unthinkable Secret Mahayana Sutra
The Buddha Speaks the Unthinkable Secret Mahayana Sutra, Volume 2
Translated by the Tripitaka Master, Court Gentleman for Court Service, Acting Vice President of the Court of Imperial Sacrifices, Great Master of Translation, Purple-Robed Śramaṇa, Dharmarakṣa (法護), and others, by Imperial Decree, Chapter One, Part Two: The Bodhisattva's Secret of Body
'Furthermore, Śāntamati (寂慧)! All forms of dignified conduct that have form reside within the dignified conduct of a Bodhisattva's form, yet the Bodhisattva never has any awakening or discrimination because of this. Because that Bodhisattva has an equal mind of non-discrimination, he manifests bodily conduct according to his body, yet the Bodhisattva's body is inherently unmoving, and because of this immobility, he manifests bodily actions. Although the body is free from form, it does not destroy the purity of the Bodhisattva's body. He has already manifested light that illuminates the hells, bringing peace and happiness to all sentient beings. Moreover, Bodhisattvas universally do not spare their lives for the sake of all sentient beings. If sentient beings each come seeking the Bodhisattva's flesh to eat, the Bodhisattva will appear before them and cut off his flesh to give to them, even giving his bones, blood, and marrow. Śāntamati, you should know that the Bodhisattva gives his flesh and so on to sentient beings according to their needs because the Bodhisattva knows that the body is immeasurable, and thus he can know that the Dharma realm is also immeasurable. Immeasurable means endless bodies, endless gates, which are the endless Dharma gates of dependent origination. The Bodhisattva manifests bodies only to mature all sentient beings. If someone has a mind of greed and attachment, being attached to beautiful and dignified forms, the Bodhisattva will appear before him in the form of a beautiful and dignified woman. According to that man's mind of attachment and love, it will be as he wishes. At that time, that woman, because of her attachment, will become withered and emaciated, and will soon die, her sense organs will decay, and she will become foul and impure. At that time, that man, because of his lack of wisdom, will be disgusted and leave. Then, that woman's dead body will naturally emit a sound, proclaiming the essential teachings of the Dharma, causing that man to awaken and not regress from anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提).'
三菩提心。
「複次寂慧！菩薩於此三千大千世界現廣大身，或寶蓋中、或現指端，乃至劫火洞然炎熾，能以手指而悉覆之，而菩薩身都無所壞。又復能現身相，普為諸佛世尊作供養事，積妙華蓋如須彌量，復聚寶花高若山峰，悉以供養諸佛如來。又復以此三千大千世界為一大器，滿貯香油等須彌山，布其燈炷然以燈明廣大熾盛，為諸如來作供養事。又復積以殑伽沙等數量廣大燈明，普遍熾盛供養如來。又復菩薩以所著衣覆自肢體，灌注酥油用然燈明，普為如來作供養事。其燈熾盛有大光明，廣大照耀殑伽沙等諸佛剎土，彼彼有情互得觀見菩薩所現神通化事。如是見已，無量無數有情悉發阿耨多羅三藐三菩提心。其中所有憍慢貢高諸有情類，菩薩即現大力那羅延身、或金剛手菩薩可畏之相。彼等有情見已驚怖，即向菩薩折伏其心，歸命頂禮求哀聽法。又復菩薩于大國城及諸棄屍林中，見彼無數百千有情普遍充滿，而是菩薩以廣大身現死滅相，令彼先墮畜生趣中諸有情類畜報盡者，取其菩薩所滅身肉而啖食之，食已命終皆得生天，由是因故乃至最後入于涅槃。是故當知，菩薩摩訶薩宿昔願力得清凈已，能于長夜酬其宿願作利益事，愿令有情臨命終時，食我身肉得生天界。由此因緣乃至最後入于涅槃，令諸有情成就
【現代漢語翻譯】 現代漢語譯本 三菩提心。 『再者，寂慧！菩薩在這三千大千世界中顯現廣大的身軀，有時在寶蓋中，有時在指尖上，乃至劫火燃燒熾盛時，能用手指將其完全覆蓋，而菩薩的身體卻毫髮無損。又能顯現身相，普遍為諸佛世尊作供養之事，積聚美妙的華蓋如須彌山一般高大，又聚集寶花高如山峰，全部用來供養諸佛如來。又將這三千大千世界當作一個大器皿，裝滿香油等同須彌山，佈置燈芯點燃燈火，使其廣大熾盛，為諸如來作供養之事。又積聚如恒河沙數量般廣大的燈火，普遍熾盛地供養如來。又菩薩用所穿的衣服覆蓋自己的肢體，灌注酥油用來點燃燈火，普遍為如來作供養之事。燈火熾盛，有大光明，廣大照耀如恒河沙數般的諸佛剎土，那些地方的有情眾生都能互相看見菩薩所顯現的神通變化。這樣看見之後，無量無數的有情眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。其中所有驕慢貢高的有情眾生，菩薩就顯現大力那羅延（大力神）的身軀，或者金剛手菩薩（手持金剛杵的菩薩）可畏的形象。那些有情眾生看見後感到驚恐，就向菩薩折服其心，歸命頂禮，哀求聽法。又菩薩在大國城和各種棄屍的樹林中，看見無數百千有情眾生普遍充滿，這時菩薩以廣大的身軀顯現死亡的景象，讓那些先前墮入畜生道的有情眾生，在畜生報盡后，取食菩薩所滅的身肉，吃完後命終都得生天，由此因緣乃至最後進入涅槃。因此應當知道，菩薩摩訶薩（大菩薩）宿世的願力得到清凈后，能在長夜中酬報其宿願，做利益眾生的事情，愿令有情眾生臨命終時，吃我的身肉得以生到天界。由此因緣乃至最後進入涅槃，令諸有情成就。』
【English Translation】 English version The Three Bodhi Minds. 'Furthermore, Jihui! A Bodhisattva manifests a vast body in this great trichiliocosm, sometimes in a jeweled canopy, sometimes on a fingertip. Even when the fire of the kalpa blazes fiercely, they can cover it entirely with a finger, and the Bodhisattva's body remains completely unharmed. They can also manifest forms to universally make offerings to all the Buddhas, accumulating exquisite canopies of flowers as high as Mount Sumeru, and gathering precious flowers as tall as mountain peaks, all to offer to the Tathagatas. They also take this great trichiliocosm as a large vessel, filling it with fragrant oil equal to Mount Sumeru, arranging wicks and lighting lamps, making them vast and blazing, to make offerings to the Tathagatas. They also accumulate vast numbers of lamps, like the sands of the Ganges, universally blazing to offer to the Tathagatas. Furthermore, the Bodhisattva covers their limbs with their own clothing, pouring in ghee to light lamps, universally making offerings to the Tathagatas. The lamps blaze with great light, illuminating vast Buddha-lands as numerous as the sands of the Ganges, where beings can see each other's manifestations of the Bodhisattva's spiritual powers. Having seen this, countless beings all generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). Among them, those beings who are arrogant and conceited, the Bodhisattva manifests the powerful body of Narayana (a powerful deity), or the awe-inspiring form of Vajrapani Bodhisattva (the Bodhisattva holding a vajra). Upon seeing this, those beings become terrified, and they subdue their minds towards the Bodhisattva, taking refuge, bowing in reverence, and begging to hear the Dharma. Furthermore, in great cities and in forests where corpses are abandoned, the Bodhisattva sees countless hundreds of thousands of beings everywhere. Then, the Bodhisattva manifests the appearance of death with their vast body, so that those beings who had previously fallen into the animal realm, after their animal retribution is exhausted, can take and eat the flesh of the Bodhisattva's deceased body. Having eaten it, they all die and are reborn in the heavens, and through this cause, they eventually enter Nirvana. Therefore, it should be known that when the Bodhisattva Mahasattva's (great Bodhisattva) past vows have been purified, they can fulfill their past vows throughout the long night, doing things that benefit beings, wishing that when beings are about to die, they may eat my flesh and be reborn in the heavens. Through this cause, they eventually enter Nirvana, enabling all beings to achieve.'
所思、成就所求、成就願力。
「寂慧當知，菩薩摩訶薩有如是等殊勝行愿。我念往昔過去世中，此閻浮提周匝四方，有八萬四千廣大國城，復多百千聚落縣邑，百千俱胝那庾多人民居止。彼時國城有大災難疾疫劫起，其中人民生種種病，謂于身份若生若熟疾狀各異，或瘡癤癬癩，或風癀痰等，大小病者散遍充滿；求多千種精妙醫師，用以妙藥，而悉不能治療彼等一切病苦。彼諸人民病無療故，無所救護、無所歸向，震發大聲哀泣而言：『誰能為我息除病苦？或天龍、夜叉、乾闥婆等？或人非人？有能為我息除病者，我當罄舍一切財寶悉以奉之，我即如其教令荷彼深恩。』
「寂慧當知，世尊釋迦如來當彼時中為帝釋天主，其名妙眼。于其天中以凈天眼過於人眼，悉能觀見彼諸人眾受多病苦；復以清凈天耳遍聞一切人眾哀泣之聲。其見聞已起悲愍心，即自思惟：『我今應為此諸人民無依止、無救護、無歸向者，作其依止、救護、歸向。』作是念已，即時帝釋天主，於此閻浮提中有一大城名曰善作，其去不遠，即自變身為男子相，名曰善寂。處虛空中，普為開發閻浮提中一切人民，說伽陀曰：
「『善作大城此不遠， 中有男子名善寂， 取彼身肉啖食之， 悉能息除一切病。 勿應驚怖懷
【現代漢語翻譯】 所思、成就所求、成就願力。
『寂慧（菩薩名）當知，菩薩摩訶薩（大菩薩）有如此等殊勝的修行和願力。我回憶往昔過去世中，這閻浮提（我們所處的世界）周圍四方，有八萬四千個廣大的國都城池，還有眾多成百上千的村落縣邑，數以百千俱胝那由他（極多的數量單位）的人民居住在那裡。當時，這些國都城池發生了巨大的災難，瘟疫劫難興起，那裡的人民生了各種各樣的疾病，身體上有的地方生瘡，有的地方潰爛，病狀各不相同，有的生瘡癤癬癩，有的患風病、黃病、痰病等，大大小小的病患散佈各處，到處都是；人們尋找了許多精通醫術的醫師，用盡各種靈丹妙藥，卻都不能治好他們所有的病痛。那些人民因為疾病無法治癒，沒有依靠、沒有救護、沒有歸宿，便發出巨大的哀號哭泣聲，說道：『誰能為我們消除病痛？是天龍（天上的龍）、夜叉（一種鬼神）、乾闥婆（天上的樂神）等？還是人或非人？如果有誰能為我們消除病痛，我們願意傾盡所有財寶來供奉他，我們就會像聽從他的教令一樣，報答他的深恩。』
『寂慧當知，世尊釋迦如來（佛教的創始人）在那個時候是帝釋天主（天界之主），他的名字叫妙眼。他在天界中用清凈的天眼，超越了人眼，能夠看到那些人民遭受的各種病痛；又用清凈的天耳，聽到了所有人民哀號哭泣的聲音。他看到和聽到這些后，生起了悲憫之心，就自己思量：『我現在應該為這些沒有依靠、沒有救護、沒有歸宿的人民，做他們的依靠、救護和歸宿。』這樣想過後，當時帝釋天主，在這閻浮提中有一個大城，名叫善作，離這裡不遠，就自己變化成男子的形象，名字叫善寂。他處在虛空中，普遍地為閻浮提中的所有人民，說了一個偈子：
『善作大城離此不遠， 城中有一男子名叫善寂， 取他的身肉吃下去， 就能消除一切疾病。 不要驚慌害怕，』
【English Translation】 Thoughts, the fulfillment of what is sought, the fulfillment of vows.
'Jihui (name of a Bodhisattva), you should know that Bodhisattva Mahasattvas (great Bodhisattvas) have such extraordinary practices and vows. I recall in the past, in previous lives, in this Jambudvipa (the world we inhabit), all around in the four directions, there were eighty-four thousand vast kingdoms and cities, and many hundreds of thousands of villages and towns, where hundreds of thousands of kotis of nayutas (extremely large units of quantity) of people lived. At that time, great disasters occurred in these kingdoms and cities, and plagues arose, and the people there suffered from all kinds of diseases. Some had sores on their bodies, some had festering wounds, and the symptoms varied. Some had boils, carbuncles, ringworm, or leprosy, while others suffered from wind diseases, jaundice, phlegm diseases, and so on. The sick, both great and small, were scattered everywhere; people sought many skilled physicians and used all kinds of miraculous medicines, but they could not cure all their illnesses. Because those people could not be cured, they had no support, no protection, and no refuge. They cried out in great sorrow, saying, 'Who can relieve us of our suffering? Is it the nagas (dragons of the heavens), yakshas (a type of demon), gandharvas (celestial musicians), or humans or non-humans? If anyone can relieve us of our suffering, we are willing to give all our wealth to serve them, and we will follow their teachings and repay their deep kindness.'
'Jihui, you should know that at that time, the World Honored One, Shakyamuni Tathagata (the founder of Buddhism), was the lord of the Devas (gods), named Wonderful Eye. In the heavens, with his pure heavenly eye, which surpassed human eyes, he could see the various sufferings of those people; and with his pure heavenly ear, he heard the cries of all the people. Having seen and heard these things, he felt compassion and thought to himself, 'Now I should be the support, protection, and refuge for these people who have no support, no protection, and no refuge.' After thinking this, at that time, the lord of the Devas, in this Jambudvipa, there was a large city called Good Action, not far from here, and he transformed himself into the form of a man named Good Serenity. He was in the sky, and he spoke a verse to all the people in Jambudvipa:
'The great city of Good Action is not far from here, In the city, there is a man named Good Serenity, If you take his flesh and eat it, You can eliminate all diseases. Do not be alarmed or afraid,'
怯懼， 隨意歡喜取身肉， 此為妙藥救人民， 是中無害無瞋恚。』
「時彼國城聚落縣邑染疾苦者一切人眾，聞彼空中伽陀聲已，即時俱詣善作大城善寂人所。到已各各斷取其肉，食之治病。雖彼彼取之，而身肉無盡。
「是時善寂復為人眾說伽陀曰：
「『我若當得佛菩提， 此真實法我無盡， 由真實故我此身， 愿取其肉亦無盡。』
「是時普遍四方染疾苦者，一切人眾于彼善寂人所，各各隨意斷取身肉，而善寂身安然如故，亦無增減；續續斷已，旋旋復生。時彼國城一切人眾食是肉者，彼彼所有一切病苦皆得除解，無病快樂悉無憂惱。如是次第閻浮提中一切人眾，咸息諸病悉獲輕安。是時一切人民男子女人、童男童女皆自惟忖：『彼善寂男子！能為我等息除諸病，令我無病身得輕安。我等今時持以何物用為供養？』由是多人共集一處，同詣善寂人所。到已各各合掌恭信，異口同音說伽陀曰：
「『汝善依止善救護， 汝為醫王復妙藥， 隨汝教令我病除， 我何所作伸供養？』
「是時善寂男子隱所變相，還復帝釋之身，普為一切人眾說伽陀曰：
「『金銀財寶及飲食， 我悉不為此等事， 但為救護諸有情， 十善業道令圓滿。
【現代漢語翻譯】 『不要害怕，隨意歡喜地取我身上的肉吧， 這肉是救治人民的妙藥，其中沒有傷害，也沒有嗔恨。』
當時，那個國家、城市、村落、縣邑中所有患病受苦的人們，聽到空中這首偈頌的聲音后，立即都來到善作大城（Shanzuo dacheng）的善寂（Shanjì）人那裡。到達后，他們各自割取他的肉，食用以治療疾病。雖然人們紛紛取用，他的肉卻不會減少。
這時，善寂又為眾人說偈頌道：
『如果我能證得佛菩提（Fó pútí），這真實之法將永無止境， 由於這真實之故，我這身體，愿取其肉也永無止境。』
這時，四面八方所有患病受苦的人們，都來到善寂那裡，各自隨意割取他的肉，而善寂的身體安然如故，也沒有增減；割取之後，又會迅速生長出來。當時，那個國家、城市中所有食用他肉的人，他們的一切病痛都得以解除，無病快樂，沒有憂愁煩惱。就這樣，閻浮提（Yánfú tí）中所有的人們，都停止了疾病，獲得了輕安。這時，所有人民，無論男女老少，都各自思忖：『這位善寂男子！能夠為我們消除疾病，使我們無病，身體輕安。我們現在應該拿什麼來供養他呢？』因此，許多人聚集在一起，一同來到善寂那裡。到達后，他們各自合掌，恭敬信服，異口同聲地說偈頌道：
『您是我們的善依止，善救護，您是醫王，又是妙藥， 我們遵從您的教令，疾病得以消除，我們應該如何做才能表達供養呢？』
這時，善寂男子隱去了他的化身，恢復了帝釋（Dìshì）的身份，普遍為眾人說偈頌道：
『金銀財寶和飲食，我都不為此等事， 只是爲了救護一切有情眾生，使他們圓滿十善業道（Shí shàn yè dào）。』
【English Translation】 'Do not be afraid, take my flesh as you please with joy, This is a wonderful medicine to save the people, there is no harm or hatred in it.'
At that time, all the people in that country, city, village, and county who were suffering from illness, upon hearing the sound of the Gatha (verse) in the air, immediately went to the place of Shanjì (Good Tranquility) in the great city of Shanzuo (Good Action). Having arrived, they each cut off his flesh and ate it to cure their diseases. Although they took it, his flesh did not diminish.
At this time, Shanjì again spoke a Gatha for the people, saying:
'If I were to attain Buddha Bodhi (Enlightenment), this true Dharma (teaching) would be endless, Because of this truth, may my body, and the taking of its flesh, also be endless.'
At this time, all the people suffering from illness from all directions came to Shanjì, each cutting off his flesh as they pleased, and Shanjì's body remained as it was, without increase or decrease; after being cut, it would quickly grow back. At that time, all the people in that country and city who ate his flesh had all their illnesses removed, and they were happy without illness, without worry or distress. In this way, all the people in Jambudvipa (Yánfú tí) stopped their illnesses and obtained ease and comfort. At this time, all the people, men, women, boys, and girls, all thought to themselves: 'This man Shanjì! He is able to eliminate our illnesses, making us free from disease and our bodies light and comfortable. What should we offer him now?' Therefore, many people gathered together and went to Shanjì's place. Having arrived, they each put their palms together, respectfully and faithfully, and said in unison the Gatha:
'You are our good refuge and good protector, you are the king of medicine and a wonderful remedy, We follow your teachings, and our illnesses are eliminated, what should we do to express our offering?'
At this time, the man Shanjì concealed his transformed appearance and returned to his form as Sakra (Dìshì), and universally spoke a Gatha to the people, saying:
'Gold, silver, treasures, and food, I do not do these things for such matters, But only to protect all sentient beings, and to make the ten good karmic paths (Shí shàn yè dào) complete.'
菩提願行堅固修， 為諸有情利樂因， 互相起發慈愛心， 生長一切利益事。 聞已應發菩提心， 復起最上大慈意， 普令積集勝妙因， 十善業道皆清凈。』
「複次寂慧！爾時帝釋天主說伽陀已，復彼天宮。時閻浮提男子女人、童男童女一切人眾，莫知其數，中無一人墮惡趣者，彼彼命終皆于善趣三十三天眾同分生。生彼天已，帝釋天主即為說法示教利喜，悉令不退轉于阿耨多羅三藐三菩提心，其中有情或復遠塵離垢得法眼凈。
「複次寂慧！是故當知，菩薩身密所作身業得清凈已，棄一身命，能為成熟無量無數一切有情，畢竟令得阿耨多羅三藐三菩提果。」
複次，金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「寂慧當知，菩薩身者是不破壞、堅固真實、不生滅身。若諸有情應以有壞之身可化度者，即現其身而為化度；若諸有情應以無壞之身可化度者，即現其身而為化度。於一切種類悉不破壞，火不能燒、刀不能斷，是身堅固，真實不壞金剛所成。是故寂慧！菩薩所現身相，但為成熟一切有情作利樂事。而是菩薩無所思惟，亦無分別是身是相，知身離相故即得法離相，亦非身離相與一切法離相有二差別。若相即身離相，彼相即法離相，如是離相能隨入故。即
【現代漢語翻譯】 現代漢語譯本 堅定地修持菩提的願望和行為，爲了所有眾生的利益和快樂， 互相激發慈愛之心，增長一切有益的事情。 聽聞之後，應當發起菩提心，再次生起最偉大的慈悲心， 普遍令眾生積累殊勝的因緣，使十善業道都清凈。
『再者，寂慧！那時帝釋天主說完偈頌后，返回他的天宮。當時閻浮提（Jambudvipa，指我們所居住的這個世界）的男女老少，人數眾多，無法計數，其中沒有一人墮入惡道，他們命終后都轉生到善道三十三天（Trayastrimsa，佛教欲界六天中的第二天）與天眾同處。生到那裡后，帝釋天主就為他們說法，開示教導，使他們歡喜，全部都不退轉于阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的智慧），其中有些眾生甚至遠離塵垢，得到清凈的法眼。
『再者，寂慧！因此應當知道，菩薩的身密所造的身業得到清凈后，捨棄自身性命，能夠爲了成熟無量無數的一切眾生，最終使他們得到阿耨多羅三藐三菩提的果位。』
再者，金剛手（Vajrapani，佛教護法神）大秘密主菩薩摩訶薩告訴寂慧菩薩摩訶薩說：『寂慧應當知道，菩薩的身是不破壞、堅固真實、不生不滅的身。如果眾生應該以有壞之身才能被教化，菩薩就示現那樣的身體來教化他們；如果眾生應該以無壞之身才能被教化，菩薩就示現那樣的身體來教化他們。對於一切種類，菩薩的身體都不會被破壞，火不能燒，刀不能斷，這個身體堅固，真實不壞，由金剛所成。所以，寂慧！菩薩所示現的身體，只是爲了成熟一切眾生，做利益和快樂的事情。而這位菩薩沒有思慮，也沒有分別，認為這個是身體，那個是相，知道身體是離相的，就得到了法離相，也不是身體離相和一切法離相有二種差別。如果相就是身體的離相，那麼相就是法的離相，像這樣離相能夠隨順進入。』
【English Translation】 English version Firmly cultivate the aspiration and practice of Bodhi, for the benefit and happiness of all sentient beings, Inspire mutual loving-kindness, and grow all beneficial things. Having heard this, one should generate the Bodhi mind, and again arise the supreme great compassion, Universally cause sentient beings to accumulate excellent causes, and make the ten virtuous paths all pure.
'Furthermore, Sakti! At that time, after Lord Sakra (Indra, the king of gods) finished speaking the verse, he returned to his heavenly palace. At that time, the men, women, boys, and girls of Jambudvipa (the world we live in), were countless, and not one of them fell into the evil realms. When they died, they were all reborn in the good realm of the Trayastrimsa Heaven (the second of the six heavens of the desire realm in Buddhism), sharing the same fate as the gods. After being born there, Lord Sakra immediately preached the Dharma to them, taught and instructed them, and made them happy, so that they would not regress from the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment, the wisdom of Buddhahood). Among them, some sentient beings even became free from defilements and obtained the pure Dharma eye.'
'Furthermore, Sakti! Therefore, you should know that after the body karma created by the Bodhisattva's body secret is purified, they can give up their own lives to mature countless sentient beings, and ultimately enable them to attain the fruit of Anuttara-samyak-sambodhi.'
Furthermore, the great secret lord Bodhisattva Mahasattva Vajrapani (a Dharma protector in Buddhism) said to Bodhisattva Mahasattva Sakti: 'Sakti, you should know that the body of a Bodhisattva is an indestructible, firm, real, and non-arising, non-ceasing body. If sentient beings should be taught by a destructible body, the Bodhisattva will manifest that body to teach them; if sentient beings should be taught by an indestructible body, the Bodhisattva will manifest that body to teach them. For all kinds of beings, the Bodhisattva's body will not be destroyed, fire cannot burn it, and knives cannot cut it. This body is firm, real, indestructible, and made of Vajra (diamond). Therefore, Sakti! The body manifested by the Bodhisattva is only for the purpose of maturing all sentient beings and doing things that are beneficial and joyful. And this Bodhisattva has no thoughts, nor does he distinguish between what is a body and what is a form. Knowing that the body is formless, he attains the formlessness of Dharma. It is not that the formlessness of the body and the formlessness of all Dharmas are two different things. If form is the formlessness of the body, then form is the formlessness of Dharma. In this way, formlessness can be entered into accordingly.'
自身離相與一切有情身離相，二俱平等。何以故？由自身離相、一切有情身離相故即入一切法界離相，以法界離相故即入法離相，然於是中而實無有少法可得。謂以自身真如即入一切有情身真如，一切有情身真如即入自身真如。又復自身真如即入一切法真如，以入一切法真如故，即入一切佛真如。又以自身真如故即入過去未來現在真如，亦非過去真如與彼未來現在真如有所違背。所有過去未來現在真如即是蘊處界真如，蘊處界真如即是清凈真如。染凈真如即是生死涅槃真如，生死涅槃真如即是無造作真如。無造作真如即是一切造作真如。
「善男子！所說真如即是實性，實性即是如性。是無異性、無種類性、無生性、無諍論性、無執取性，謂以真如無法可取故，說真如是無取法。由彼真如無所取故，即如是取；于諸取中菩薩示現有所取法，亦非真如有取有作。以無取故即無諍論，無諍論故，于諸色中現有所取，然彼真如亦無所動。是故以其如實之智，伺察如來真實之身，以觀如來身平等故，即當伺察自身真如。取要言之，審觀一切身非身性畢竟不生，知一切身皆是緣生法所成故。如是知已，乃能悟入彼法身門。入是法身門故，即成法身，非蘊、處、界身。即彼法身廣大增勝，如實觀想，從是現身，為諸有情作利
【現代漢語翻譯】 現代漢語譯本：自身之離相與一切有情之身離相，這兩者是平等的。為什麼呢？因為自身離相、一切有情身離相，就進入了一切法界離相，由於法界離相就進入了法離相，然而在這其中實際上沒有絲毫法可以獲得。也就是說，以自身真如就進入了一切有情身真如，一切有情身真如就進入了自身真如。而且，自身真如就進入了一切法真如，由於進入了一切法真如，就進入了一切佛真如。又因為自身真如就進入了過去、未來、現在真如，也不是過去真如與未來、現在真如有所違背。所有過去、未來、現在真如就是蘊（五蘊，即色、受、想、行、識）、處（十二處，即眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、界（十八界，即六根、六塵、六識）真如，蘊、處、界真如就是清凈真如。染凈真如就是生死涅槃真如，生死涅槃真如就是無造作真如。無造作真如就是一切造作真如。 『善男子！』所說的真如就是實性，實性就是如性。它是無異性、無種類性、無生性、無諍論性、無執取性，也就是說，因為真如無法可取，所以說真如是無取法。由於真如無所取，所以就是這樣取；在各種取中，菩薩示現有所取法，但真如並非有取有作。因為無取所以就沒有諍論，沒有諍論，在各種色中示現有取，但真如也沒有動搖。因此，用如實的智慧，觀察如來真實之身，因為觀察如來身平等，就應當觀察自身真如。總而言之，仔細觀察一切身非身性畢竟不生，知道一切身都是緣生法所成。這樣知道后，才能領悟進入法身之門。進入這個法身之門，就成就法身，而不是蘊、處、界之身。這個法身廣大增勝，如實觀想，由此現身，為一切有情帶來利益。
【English Translation】 English version: The non-attachment to one's own self and the non-attachment to the bodies of all sentient beings are equal. Why is this so? Because by being non-attached to one's own self and non-attached to the bodies of all sentient beings, one enters the non-attachment of all dharmadhatu (the realm of all phenomena), and through the non-attachment of dharmadhatu, one enters the non-attachment of dharma (the teachings), yet within this, there is actually no dharma that can be obtained. That is to say, through the true nature of one's own self, one enters the true nature of the bodies of all sentient beings, and the true nature of the bodies of all sentient beings enters the true nature of one's own self. Furthermore, the true nature of one's own self enters the true nature of all dharmas, and by entering the true nature of all dharmas, one enters the true nature of all Buddhas. Also, through the true nature of one's own self, one enters the true nature of the past, future, and present, and it is not that the true nature of the past is in conflict with the true nature of the future and present. All the true natures of the past, future, and present are the true natures of the skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), ayatanas (sense bases), and dhatus (elements), and the true natures of the skandhas, ayatanas, and dhatus are the pure true nature. The true nature of defilement and purity is the true nature of samsara (birth and death) and nirvana, and the true nature of samsara and nirvana is the true nature of non-fabrication. The true nature of non-fabrication is the true nature of all fabrications. 'Good man! The so-called true nature is the real nature, and the real nature is the suchness. It is without difference, without kind, without birth, without contention, and without grasping. That is to say, because the true nature cannot be grasped, it is said that the true nature is without grasping. Because that true nature is without grasping, it is thus grasped; among all grasps, a Bodhisattva demonstrates that there is something to grasp, but the true nature is not grasping or acting. Because there is no grasping, there is no contention, and because there is no contention, there is a demonstration of grasping among all forms, but the true nature is not moved. Therefore, with the wisdom of suchness, one observes the true body of the Tathagata (Buddha), and because one observes the equality of the Tathagata's body, one should observe the true nature of one's own self. In short, carefully observe that the nature of all bodies and non-bodies is ultimately not born, and know that all bodies are formed by conditioned dharmas. Having known this, one can then realize and enter the gate of the Dharmakaya (Dharma body). By entering this gate of the Dharmakaya, one achieves the Dharmakaya, not the body of skandhas, ayatanas, and dhatus. This Dharmakaya is vast and superior, and through true contemplation, one manifests this body to bring benefit to all sentient beings.'
樂事，乃至一切見聞覺知悉為有情成利樂故。
「寂慧當知，譬如世間耆婆醫王，積集一切勝上之藥，精妙和合成女人相，妙色端嚴而可樂見，如其所應安立施作，若來若去行住坐臥分別事相，亦非分別、非離分別。諸有病者，若國王大臣、若長者居士，來詣耆婆醫王妙藥所成女人之所相與和合，其和合已一切病苦皆得息除，無病輕安而獲快樂。寂慧！汝且觀是耆婆醫王，以善巧智慧為世間息除諸病，余諸醫師無是智力。菩薩所有法身增勝亦復如是，若能如理真實觀者，而彼一切男子女人、童男童女，為貪瞋癡燒然其身；若能如實觀法身者，即能息除一切煩惱，心得輕安身離燒然。是故當知，菩薩宿昔願力清凈，菩薩法身廣大增勝，如實而觀即是菩薩身密清凈。
「寂慧當知，菩薩法身非飲食力而能成故，亦非段食可能資養。菩薩了知如是相已，即為悲愍一切有情現受飲食，雖有所取而無著相，亦非護惜其身故有所取，于所取中而彼法身無增無減。是故當知，菩薩法身不生不滅亦無所起，于中示現生滅起作，但為成熟諸有情故。滅即無滅亦無造作，於一切法應如是知；諸有生者即和合義，於一切法應如是知。又復應知，彼一切法生即無生。如來身者，即是法身、即是法食、即是法力，是法歸趣。如來身者
【現代漢語翻譯】 現代漢語譯本：快樂的事情，乃至一切見聞覺知，都是爲了讓有情眾生獲得利益和快樂。
『寂慧（菩薩名），你應該知道，譬如世間的耆婆（古印度名醫）醫王，他積聚了所有最上等的藥物，精妙地調和製成一個女人的形象，容貌美好端莊，令人喜愛。他按照需要安置和操作這個形象，讓它行走、站立、坐臥，分別做出各種動作，但這些動作既不是分別，也不是脫離分別。那些有病的人，無論是國王大臣，還是長者居士，來到耆婆醫王用妙藥製成的女人形象那裡，與她接觸，接觸之後，一切病苦都得以消除，無病輕安，獲得快樂。寂慧！你且看這位耆婆醫王，以他巧妙的智慧為世間消除各種疾病，其他醫生沒有這樣的智慧和能力。菩薩所擁有的法身增勝也是如此，如果能夠如理如實地觀察，那麼那些被貪嗔癡燒灼身心的男人女人、男孩女孩，如果能夠如實地觀察法身，就能消除一切煩惱，內心輕安，身體不再被燒灼。所以應當知道，菩薩過去世的願力清凈，菩薩的法身廣大增勝，如實地觀察就是菩薩身密的清凈。
『寂慧，你應該知道，菩薩的法身不是依靠飲食的力量而成就的，也不是依靠段食（分段食用的食物）可以滋養的。菩薩瞭解了這樣的道理后，就爲了悲憫一切有情眾生而示現接受飲食，雖然有所攝取，但沒有執著的念頭，也不是爲了愛惜自己的身體才攝取食物，在攝取食物的過程中，他的法身既沒有增加也沒有減少。所以應當知道，菩薩的法身不生不滅，也沒有起始，在其中示現生滅起作，只是爲了成熟一切有情眾生。滅就是沒有滅，也沒有造作，對於一切法應當這樣理解；凡是有生起的，就是和合的意義，對於一切法應當這樣理解。還應當知道，一切法的生起就是無生。如來的身體，就是法身，就是法食，就是法力，是法的歸宿。如來的身體，』
【English Translation】 English version: Joyful things, and even all that is seen, heard, felt, and known, are for the benefit and happiness of all sentient beings.
'Jihui (name of a Bodhisattva), you should know, for example, the physician king Jivaka (an ancient Indian physician), who collected all the best medicines, skillfully blended them to form the image of a woman, beautiful and dignified, pleasing to the eye. He arranged and operated this image as needed, making it walk, stand, sit, and lie down, performing various actions, but these actions are neither with nor without discrimination. Those who are sick, whether kings, ministers, elders, or lay people, come to the woman image made of Jivaka's miraculous medicine, and upon contact, all their suffering is eliminated, they are free from illness, and they gain happiness. Jihui! You should observe this physician king Jivaka, who uses his skillful wisdom to eliminate various diseases in the world, other doctors do not have such wisdom and ability. The increase and superiority of the Bodhisattva's Dharmakaya is also like this, if one can observe it truthfully and according to the principle, then those men, women, boys, and girls whose bodies and minds are burned by greed, anger, and ignorance, if they can truly observe the Dharmakaya, they can eliminate all afflictions, their minds will be at ease, and their bodies will no longer be burned. Therefore, it should be known that the Bodhisattva's past vows are pure, the Bodhisattva's Dharmakaya is vast and superior, and observing it truthfully is the purity of the Bodhisattva's body secret.
'Jihui, you should know that the Bodhisattva's Dharmakaya is not achieved by the power of food, nor can it be nourished by segmented food (food eaten in portions). After understanding this principle, the Bodhisattva manifests the acceptance of food out of compassion for all sentient beings, although there is intake, there is no attachment, nor is it for the sake of cherishing one's own body that food is taken. In the process of taking food, the Dharmakaya neither increases nor decreases. Therefore, it should be known that the Bodhisattva's Dharmakaya is neither born nor dies, nor does it have a beginning. It manifests birth, death, and action within it, but only for the sake of maturing all sentient beings. Cessation is not cessation, nor is it creation. One should understand all dharmas in this way; whatever arises is the meaning of combination, and one should understand all dharmas in this way. It should also be known that the arising of all dharmas is non-arising. The body of the Tathagata is the Dharmakaya, the Dharma food, the Dharma power, and the destination of the Dharma. The body of the Tathagata,'
，即虛空身、無等等身、三界一切最勝上身、一切如來通達身、無喻無比清凈無垢無染污身、自性明亮身、自性不生身、自性無起身、離心意識身、幻焰水月自性身、空無相無愿所成身、十方最勝如虛空廣大身、一切有情平等身、無邊無際身、無種類無分別身、無毀無異身、于住無住得不動身、無色自性身、無受想行識自性身、非地界所成身、非水火風界所成身、非種非和合種非大種所成身、非種類法一切世間無比身、非眼所生非耳依止非鼻所知非舌了別非身和合非意所成等身，非心所轉、非意識所轉，亦非無轉亦非隨轉。
「善男子！由如是故，應當如實觀如來身。而是菩薩于如來身住平等性，得清凈已行菩薩行，乃至三千大千世界，或四大洲或閻浮提，一切王城聚落郡邑，菩薩於一切處普為現身；然於是中亦無所現亦無對礙。又復菩薩能於十方現諸魔身，于有現中現無對礙，于無現中現無對礙，由如是故，無見無聞、無覺無知，諸有所現但為成熟一切有情。菩薩于其身念處中亦無增減，菩薩雖復知身無常、知身是苦、知身無我，然為有情示現其身作利樂事。菩薩知身法爾寂靜，為有情故起分別身作諸利樂。菩薩又復了知因緣能成其身，然于彼彼因緣法中如實而觀，亦無作者亦無受者，又復能觀是身無知如草
【現代漢語翻譯】 現代漢語譯本：即是虛空之身（指如虛空般無所不在的身），無與倫比之身（指沒有任何事物可以與之相比的身），三界一切最殊勝之身（指在欲界、色界、無色界中最卓越的身），一切如來通達之身（指所有佛都能理解的身），無喻無比清凈無垢無染污之身（指沒有任何比喻可以形容的、清凈無瑕疵的身），自性明亮之身（指其本質是光明的身），自性不生之身（指其本質是不生不滅的身），自性無起之身（指其本質是無始無終的身），離心意識之身（指超越了心和意識的身），如幻焰水月般自性之身（指如幻象、火焰、水中月亮般虛幻的身），空無相無愿所成之身（指由空性、無相、無愿所成就的身），十方最殊勝如虛空廣大之身（指在十方世界中最殊勝、如虛空般廣大的身），一切有情平等之身（指對一切眾生都平等的身），無邊無際之身（指沒有邊際的身），無種類無分別之身（指沒有種類和分別的身），無毀無異之身（指不會被破壞、不會改變的身），于住無住得不動之身（指安住于無所住的狀態而獲得不動搖的身），無色自性之身（指其本質是無形無色的身），無受想行識自性之身（指其本質是無感受、思想、行為、意識的身），非地界所成之身（指不是由地元素構成的身），非水火風界所成之身（指不是由水、火、風元素構成的身），非種非和合種非大種所成之身（指不是由種子、和合的種子、或四大元素構成的身），非種類法一切世間無比之身（指不是由任何種類法所構成、在世間無與倫比的身），非眼所生非耳依止非鼻所知非舌了別非身和合非意所成等身（指不是由眼、耳、鼻、舌、身、意等感官所產生或依賴的身），非心所轉、非意識所轉，亦非無轉亦非隨轉（指不是由心或意識所轉變，也不是不轉變或隨之轉變的身）。 善男子！因為這樣，應當如實觀察如來之身。而這位菩薩安住于如來之身的平等性，獲得清凈后修行菩薩道，乃至在三千大千世界，或四大洲，或閻浮提，一切王城、聚落、郡邑，菩薩在一切處普遍示現其身；然而在這些地方，既沒有示現，也沒有障礙。而且菩薩能在十方世界示現各種魔身，在有示現中示現無障礙，在無示現中示現無障礙，因為這樣，沒有見、沒有聞、沒有覺、沒有知，所有示現都只是爲了成熟一切眾生。菩薩在其身念處中也沒有增減，菩薩雖然知道身體是無常的、知道身體是痛苦的、知道身體是無我的，但爲了眾生，示現其身，做利益安樂的事情。菩薩知道身體的法性是寂靜的，爲了眾生，生起分別之身，做各種利益安樂的事情。菩薩又了知因緣能成就其身，然而在那些因緣法中如實觀察，既沒有作者，也沒有受者，又能觀察到這個身體是無知的，如同草木。
【English Translation】 English version: That is, the body of emptiness (referring to a body that is omnipresent like emptiness), the body without equal (referring to a body that cannot be compared to anything), the most supreme body in all three realms (referring to the most excellent body in the desire realm, form realm, and formless realm), the body understood by all Tathagatas (referring to a body that all Buddhas can comprehend), the pure, immaculate, and undefiled body without comparison (referring to a body that cannot be described by any metaphor, pure and flawless), the body of self-nature luminosity (referring to a body whose essence is light), the body of self-nature non-arising (referring to a body whose essence is neither born nor dies), the body of self-nature non-origination (referring to a body whose essence is without beginning or end), the body beyond mind and consciousness (referring to a body that transcends mind and consciousness), the body of self-nature like illusion, flame, and moon in water (referring to a body that is illusory like an illusion, a flame, or a moon in water), the body accomplished by emptiness, signlessness, and wishlessness (referring to a body accomplished by emptiness, signlessness, and wishlessness), the most supreme body in the ten directions, vast like emptiness (referring to the most supreme body in the ten directions, vast like emptiness), the body of equality for all sentient beings (referring to a body that is equal to all beings), the body without boundaries (referring to a body without boundaries), the body without kinds or distinctions (referring to a body without kinds or distinctions), the body without destruction or difference (referring to a body that cannot be destroyed or changed), the body that attains immovability in dwelling without dwelling (referring to a body that dwells in a state of non-dwelling and attains immovability), the body of formless self-nature (referring to a body whose essence is formless and colorless), the body of self-nature without sensation, thought, action, or consciousness (referring to a body whose essence is without sensation, thought, action, or consciousness), the body not formed by the earth element (referring to a body not composed of the earth element), the body not formed by the water, fire, or wind elements (referring to a body not composed of the water, fire, or wind elements), the body not formed by seeds, combined seeds, or great elements (referring to a body not composed of seeds, combined seeds, or the four great elements), the body incomparable in all the world, not formed by any kind of dharma (referring to a body not composed of any kind of dharma, incomparable in the world), the body not born from the eye, not relying on the ear, not known by the nose, not distinguished by the tongue, not combined by the body, not formed by the mind, etc. (referring to a body not produced or dependent on the senses of eye, ear, nose, tongue, body, or mind), not transformed by the mind, not transformed by consciousness, neither untransformed nor transformed accordingly (referring to a body that is not transformed by mind or consciousness, nor is it untransformed or transformed accordingly). Good man! Because of this, one should truly observe the body of the Tathagata. And this Bodhisattva dwells in the equality of the Tathagata's body, and after attaining purity, practices the Bodhisattva path, even in the three thousand great thousand worlds, or the four continents, or Jambudvipa, in all the royal cities, villages, and towns, the Bodhisattva universally manifests his body in all places; however, in these places, there is neither manifestation nor obstruction. Moreover, the Bodhisattva can manifest various demon bodies in the ten directions, manifesting without obstruction in manifestation, and manifesting without obstruction in non-manifestation. Because of this, there is no seeing, no hearing, no feeling, no knowing, and all manifestations are only for the purpose of maturing all sentient beings. The Bodhisattva also has no increase or decrease in his body mindfulness. Although the Bodhisattva knows that the body is impermanent, knows that the body is suffering, and knows that the body is without self, yet for the sake of sentient beings, he manifests his body and does things that are beneficial and joyful. The Bodhisattva knows that the dharma nature of the body is tranquil, and for the sake of sentient beings, he arises with a differentiated body and does various beneficial and joyful things. The Bodhisattva also understands that conditions can form his body, but in those conditioned dharmas, he observes truly, there is neither a maker nor a receiver, and he can also observe that this body is without knowledge, like grass and trees.
木瓦礫。菩薩身業雖已清凈，然為有情示現其身。
「寂慧當知，釋迦菩薩始從然燈佛所發菩提心，身語心業皆悉清凈。且身業者具有無量無邊功德，假使過於殑伽沙數等劫，或如來說、或我所說，菩薩所有身密身業廣大清凈，不可窮盡。」
佛說如來不思議秘密大乘經卷第二 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
菩薩語密品第二
複次，金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「善男子！云何名為菩薩語密語業清凈？寂慧當知，隨諸菩薩所起之處即彼菩薩本生，隨其菩薩本生即入菩薩音聲。所有一切有情音聲語言，諸語言道言詞詮曉，總集一切往返事相，微細伺察苦樂等言，悉入菩薩音聲中住，都無障礙、無著智見、一切隨轉。乃至蚊蟲蠅蝶微細音聲，菩薩悉能詮表，令諸有情得聞菩薩音聲之者身心輕安。隨彼所聞如其詮表，悉從菩薩口門而出。此中如是，說伽陀曰：
「隨諸有情無邊際， 即彼種類亦無量， 于百劫中說無邊， 此不思議何能說？ 我以譬喻如義言， 說大士法亦無失， 無增無減若虛空
【現代漢語翻譯】 現代漢語譯本： 即使菩薩的身體行為已經清凈，爲了眾生，他仍然會示現其身。 寂慧，你應該知道，釋迦菩薩從燃燈佛那裡初發菩提心時，他的身、語、意三業就已經完全清凈了。就身體行為而言，他具有無量無邊的功德。即使經過像恒河沙數一樣多的劫數，無論是如來說，還是我來說，都無法窮盡菩薩所有身體的秘密和行為的廣大清凈。
佛說如來不思議秘密大乘經卷第三 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯 菩薩語密品第二 金剛手大秘密主菩薩摩訶薩再次告訴寂慧菩薩摩訶薩：『善男子！什麼叫做菩薩的語言秘密和語言行為清凈呢？寂慧，你應該知道，菩薩所出現的地方就是菩薩的本生，菩薩的本生就融入菩薩的聲音。所有一切眾生的聲音語言，各種語言的表達方式，所有往返的事件，細微觀察的苦樂等言語，都融入菩薩的聲音中，沒有任何障礙，沒有執著的智慧見解，一切都隨之運轉。甚至蚊蟲、蒼蠅、蝴蝶等微小的聲音，菩薩都能表達出來，讓聽到菩薩聲音的眾生身心輕安。他們所聽到的，就像菩薩所表達的那樣，都從菩薩的口中發出。這裡是這樣說的，用偈頌表達：』 『隨著眾生無邊無際， 他們的種類也無量無邊， 在百劫中說也說不盡， 這種不可思議如何能說？ 我用譬喻來表達其含義， 說大士的法也不會有錯， 無增無減如同虛空。』
【English Translation】 English version: Even though a Bodhisattva's physical actions are pure, they still manifest their body for the sake of sentient beings. 『Jihui (Silent Wisdom), you should know that when Shakyamuni Bodhisattva first generated the Bodhi mind from Dipamkara Buddha (the Buddha of the past who predicted Shakyamuni's Buddhahood), his actions of body, speech, and mind were already completely pure. Regarding physical actions, he possesses immeasurable and boundless merits. Even if countless kalpas (eons) like the sands of the Ganges River were to pass, whether the Tathagata (Buddha) speaks of it or I speak of it, the vast purity of all the Bodhisattva's bodily secrets and actions cannot be exhausted.』
The Sutra of the Unthinkable Secret Great Vehicle of the Tathagata, Volume Three Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by imperial decree from the Western Heaven. Chapter Two: The Secret of Bodhisattva's Speech Furthermore, the great secret master Vajrapani Bodhisattva Mahasattva said to Jihui Bodhisattva Mahasattva: 『Good man! What is called the purity of a Bodhisattva's speech secret and speech actions? Jihui, you should know that wherever a Bodhisattva appears, that is the Bodhisattva's past life, and the Bodhisattva's past life merges into the Bodhisattva's voice. All the voices and languages of all sentient beings, the ways of expressing all languages, all the events that come and go, the subtle observations of suffering and joy, all reside within the Bodhisattva's voice, without any obstruction, without any attachment to wisdom and insight, and everything follows accordingly. Even the subtle sounds of mosquitoes, flies, and butterflies, the Bodhisattva can express, allowing sentient beings who hear the Bodhisattva's voice to feel lightness and peace in their body and mind. What they hear, as the Bodhisattva expresses it, all comes from the Bodhisattva's mouth. It is like this, as expressed in a verse:』 『As sentient beings are boundless, Their kinds are also immeasurable, Even if spoken of for hundreds of kalpas, it cannot be exhausted, How can this inconceivable be spoken of? I use metaphors to express its meaning, Speaking of the Great Being's Dharma will not be wrong, Without increase or decrease, like the void.』
， 起廣大心而開演。
「複次寂慧菩薩！于其梵王所有一切種類音聲，帝釋所有種類音聲，護世天王種類音聲，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等種類音聲，乃至一切有情種類音聲，菩薩悉以音聲隨入。複次伽陀曰：
「菩薩梵音歡喜說， 超勝梵王彼音聲， 所說相應行慈悲、 喜舍四法皆和合。 帝釋歌詠悅意聲， 菩薩音聲能隱覆， 隨彼所出妙歌音， 如應分別諸法義。 緊那羅眾妙音聲， 菩薩音聲悉超勝， 貪火熾然令息除， 如彼所言生愛樂。 欲界諸天悅意聲， 諸天歌詠聲各異， 法義隨順如理宣， 令彼一切生歡喜。 貪瞋癡慢及憍諂、 疑惑等類諸有情， 聞其菩薩如義聲， 悉能止息貪瞋等。 所有色界諸天眾， 聞最上人音聲已， 一切咸生歡喜心， 愿求菩提生善趣。 摩睺羅伽乾闥婆、 龍等諸妙音樂聲， 聞功德海所宣言， 一切廣大生歡喜。 種種方處無邊聲， 人中此閻浮提等， 隨聞菩薩妙音聲， 聞已一切得解脫。 地居空居諸天界， 菩薩音聲悉隨入， 如其種類所入聲， 宣說決定真實法。 迦陵頻伽拘枳羅、 鵝雁鸚鵡並鹙鷺、 孔雀共命
【現代漢語翻譯】 現代漢語譯本 以廣大的心胸來開示演說。 『再者，寂慧菩薩！對於梵王（Brahma，印度教的創造之神）所有的一切種類的聲音，帝釋（Indra，佛教的守護神）所有的種類的聲音，護世天王（Lokapala，佛教的護法神）的種類的聲音，天、龍（Naga，神話中的蛇形生物）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種蛇神）等種類的聲音，乃至一切有情眾生的種類的聲音，菩薩都能以音聲隨順進入。』 『再者，偈頌說：』 『菩薩以梵音歡喜宣說，超勝梵王的聲音，所說的內容與慈悲、喜舍四種修行方法相契合。 帝釋歌唱的悅耳聲音，菩薩的聲音能夠覆蓋它，隨著他們所發出的美妙歌聲，如實地分別解釋諸法的意義。 緊那羅眾的美妙聲音，菩薩的聲音都超越它們，使貪慾的火焰熄滅，如同他們所說的那樣產生愛樂。 欲界諸天的悅耳聲音，諸天歌唱的聲音各不相同，菩薩隨順法義如理宣說，使他們一切都生起歡喜。 貪婪、嗔恨、愚癡、傲慢以及虛偽諂媚、疑惑等各種型別的有情眾生，聽到菩薩符合真理的聲音，都能夠止息貪婪、嗔恨等煩惱。 所有諸天大眾，聽到最上人的聲音后，一切都生起歡喜心，愿求菩提，往生善道。 摩睺羅伽、乾闥婆、龍等各種美妙的音樂聲，聽到功德海所宣說的法音，一切都廣大地生起歡喜。 在各種不同的地方，無邊無際的聲音，在人間，如這閻浮提（Jambudvipa，我們所居住的娑婆世界）等，隨著聽到菩薩的美妙聲音，聽聞之後一切都得到解脫。 地居天和空居天的境界，菩薩的聲音都能隨順進入，如同他們各自的種類所發出的聲音，宣說決定真實的佛法。 迦陵頻伽（Kalavinka，一種美妙的鳥）、拘枳羅（Kokila，杜鵑）、鵝、雁、鸚鵡以及鷺鷥、孔雀、共命鳥（Jivajivaka，一種雙頭鳥）等，
【English Translation】 English version Opening and expounding with a vast mind. 『Furthermore, Jihui Bodhisattva! Regarding all kinds of sounds of Brahma (the Hindu god of creation), all kinds of sounds of Indra (the Buddhist guardian deity), all kinds of sounds of the Lokapalas (the Buddhist guardian deities), the sounds of gods, nagas (mythical serpent-like beings), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (warlike deities), garudas (a giant bird), kinnaras (part-human, part-bird musicians), mahoragas (a type of serpent deity), and so on, even all kinds of sounds of sentient beings, the Bodhisattva can enter into them with sound.』 『Furthermore, the Gatha says:』 『The Bodhisattva joyfully speaks with Brahma's voice, surpassing the sound of Brahma, what is spoken is in accordance with the four practices of loving-kindness, compassion, joy, and equanimity. The pleasant sound of Indra's singing, the Bodhisattva's voice can cover it, following the beautiful songs they emit, explaining the meaning of all dharmas accordingly. The wonderful sounds of the Kinnara assembly, the Bodhisattva's voice surpasses them all, extinguishing the flames of greed, and generating love and joy as they speak. The pleasant sounds of the gods in the desire realm, the sounds of the gods singing are different, the Bodhisattva expounds in accordance with the Dharma, causing them all to rejoice. Sentient beings of all kinds, such as greed, hatred, ignorance, arrogance, deceit, and doubt, upon hearing the Bodhisattva's voice that accords with truth, are able to cease greed, hatred, and other afflictions. All the heavenly hosts, upon hearing the voice of the most supreme one, all generate joyful minds, wishing to seek Bodhi and be reborn in good realms. The various wonderful musical sounds of Mahoragas, Gandharvas, Nagas, etc., upon hearing the Dharma proclaimed by the ocean of merit, all greatly rejoice. In various places, boundless sounds, in the human realm, such as this Jambudvipa (the world we live in), etc., upon hearing the Bodhisattva's wonderful voice, all attain liberation after hearing it. The realms of the earth-dwelling and sky-dwelling gods, the Bodhisattva's voice can enter into them all, according to the sounds of their respective kinds, proclaiming the definitive and true Dharma. The Kalavinka (a beautiful bird), Kokila (cuckoo), geese, swans, parrots, as well as herons, peacocks, Jivajivaka (a two-headed bird), etc.,
拘那羅、 吉祥鳥及鴛鴦等， 師子虎豹熊獐鹿、 像馬犀牛貓犬豬， 此等走獸及飛禽， 音聲隨入皆歡喜。 一切四足及二足、 多足無足等有情， 菩薩隨入眾音聲， 警悟如應生愛畏。 三千世界諸有情， 上中下品眾差別， 三塗及彼人天中， 菩薩言音普隨入。 是中菩薩無分別， 無執無縛無思想， 住無散亂等引心， 所作隨應現諸相。 清凈有情所求愿， 音聲詮表俱胝剎， 過殑伽沙數亦然， 是心無持無發悟。 三千界中諸魔眾， 咸聞菩薩廣大聲， 聞已驚怖速歸心， 合掌恭信而頂禮。 常好諍論諸有情， 增上慢心不歸信， 由聞大士清凈言， 合掌恭信而頂禮。 聾啞及彼無舌者， 謇吃破壞諸有情， 由其菩薩美妙言， 即時能聞能言說。 煩惱燒然復逼迫， 造罪惡作百種具， 由聞菩薩善凈言， 心得清涼息諸惡。 有情若聞無常聲， 佛法僧聲即得聞， 施戒忍法亦復然， 精進定慧悉聞聽。 所有一切功德海， 多俱胝劫說不盡， 音聲無邊智無邊， 悉住佛聲而無斷。
「複次寂慧！當知菩薩摩訶薩語言音聲之中，無愛著語、無猛惡語、無癡亂語、無染污語、無縛
【現代漢語翻譯】 現代漢語譯本 拘那羅（一種鳥）、吉祥鳥以及鴛鴦等， 獅子、老虎、豹子、熊、獐、鹿， 大象、馬、犀牛、貓、狗、豬， 這些走獸和飛禽， 聽到聲音都感到歡喜。 一切四足和二足的， 多足和無足等有情眾生， 菩薩隨順進入各種聲音， 警覺並根據情況產生愛或畏懼。 三千世界的所有有情眾生， 上、中、下等各種差別， 三惡道以及人天之中， 菩薩的言語聲音普遍隨順進入。 其中菩薩沒有分別心， 沒有執著、沒有束縛、沒有妄想， 安住于無散亂的等引心中， 所作所為都隨順情況顯現各種形象。 清凈有情所求的願望， 聲音所表達的遍及俱胝（千萬）剎土， 甚至超過恒河沙數也如此， 菩薩的心沒有執持，也沒有發起覺悟。 三千世界中的所有魔眾， 都聽到菩薩廣大的聲音， 聽到后驚恐害怕，迅速歸順， 合掌恭敬地頂禮。 常常喜歡爭論的有情眾生， 增上慢心不肯歸信的， 由於聽到菩薩清凈的言語， 也合掌恭敬地頂禮。 聾啞以及沒有舌頭的人， 口吃、說話不清的有情眾生， 由於菩薩美妙的言語， 立刻能夠聽見、能夠說話。 被煩惱燃燒逼迫， 造作罪惡，做出各種行為， 由於聽到菩薩善良清凈的言語， 內心得到清涼，止息各種惡行。 有情如果聽到無常的聲音， 就能聽到佛、法、僧的聲音， 佈施、持戒、忍辱的法也是如此， 精進、禪定、智慧都能聽到。 所有一切功德的海洋， 即使經過多俱胝劫也說不完， 聲音無邊，智慧無邊， 都安住于佛的聲音而沒有間斷。 『再者，寂慧！應當知道菩薩摩訶薩的語言聲音中，沒有愛著之語、沒有猛惡之語、沒有癡亂之語、沒有染污之語、沒有束縛之語』
【English Translation】 English version Kunarala (a type of bird), auspicious birds, and mandarin ducks, etc., Lions, tigers, leopards, bears, muntjacs, and deer, Elephants, horses, rhinoceroses, cats, dogs, and pigs, These beasts and birds, All feel joy upon hearing the sounds. All beings with four legs and two legs, Those with many legs and no legs, etc., Bodhisattvas enter into all sounds, Becoming aware and generating love or fear as appropriate. All sentient beings in the three thousand worlds, With differences in upper, middle, and lower grades, In the three evil paths and among humans and gods, The Bodhisattva's speech and sounds universally enter. In this, the Bodhisattva has no discrimination, No attachment, no bondage, no thoughts, Abiding in a mind of equanimity without distraction, Their actions manifest various forms as appropriate. The wishes of pure sentient beings, The sounds express throughout kotis (ten million) of lands, Even beyond the number of Ganges sands, it is so, The Bodhisattva's mind has no holding, nor does it generate enlightenment. All the demons in the three thousand worlds, Hear the Bodhisattva's vast voice, Having heard it, they are terrified and quickly return, Joining their palms in reverence and bowing their heads. Sentient beings who always like to argue, With arrogant minds that do not return to faith, Due to hearing the Bodhisattva's pure words, They also join their palms in reverence and bow their heads. The deaf and mute, and those without tongues, Those who stutter and have broken speech, Due to the Bodhisattva's beautiful words, They can immediately hear and speak. Those burned and oppressed by afflictions, Creating sins and engaging in various evil deeds, Due to hearing the Bodhisattva's good and pure words, Their minds become cool and they cease all evil. If sentient beings hear the sound of impermanence, They can hear the sounds of the Buddha, Dharma, and Sangha, The teachings of giving, morality, and patience are also heard, Diligence, concentration, and wisdom are all heard. All the oceans of merit, Cannot be fully described even in many kotis of kalpas, Sounds are boundless, wisdom is boundless, All abide in the Buddha's sound without interruption. 'Furthermore, Jihui! You should know that in the speech and sounds of a Bodhisattva Mahasattva, there is no speech of attachment, no speech of ferocity, no speech of delusion, no speech of defilement, no speech of bondage.'
解語、無高下語、無粗澀語、無惡戾語、無缺漏語、無堅硬語、無違順語、無退失語、無隨惡語、無相違語、無隨染語、無不定語、無躁動語、無貢高語、無忿恚語、無非時語、無雜欲語、無隨方喜愛語、無思慕語、無極緩語、無極速語、無壞諸根語、無壞音聲語、無破壞心語、無邪曲語、無劣弱語、無隱覆語、無衰朽語、無向背語、無深險語、無不出離語、無不愍念語、無害他語、無自他離間語、無出入語、無執取語、無不清凈語、無不如理語、無不忍語、無雜亂語、無誣謗語、無非法語、無高勝語、無卑下語、無過時語、無時分差失語、無虛說語、無邪說語、無希求利養語、無不歸攝語、無癡瞢語、無癡疑語、無不可愛語、無訐露語、無輕慢語、無自分高強語、無他分離散語、無自讚功能語、無破他功能語、無譏誚語、無折伏他語、無非所作語、無所作相違語、無破壞秘密語、無不防護語、無輕慢智者語、無譭謗賢聖語、無稱美語、無讚譽語、無顯發他人過失語、無如箭射激語、無說他非語、無不救拔語、無增上慢所說語、無罪業語、無不饒益語。
「寂慧當知！菩薩所出語言音聲，皆是神通智力、福行果報之所成立，善種隨轉相續不斷，凡所言說皆悉成就。菩薩一時或於樹下行住坐臥，若有人來詣菩薩所
【現代漢語翻譯】 現代漢語譯本：不使用含糊不清的語言，不使用高低不平的語言，不使用粗俗生硬的語言，不使用惡毒暴戾的語言，不使用殘缺遺漏的語言，不使用堅硬強硬的語言，不使用違背或順從的語言，不使用退縮喪失的語言，不使用隨順邪惡的語言，不使用互相矛盾的語言，不使用隨順染污的語言，不使用不確定的語言，不使用躁動不安的語言，不使用貢高我慢的語言，不使用憤怒怨恨的語言，不使用不合時宜的語言，不使用夾雜慾望的語言，不使用隨順地方喜好的語言，不使用思念愛慕的語言，不使用過分緩慢的語言，不使用過分快速的語言，不使用損害諸根的語言，不使用損害聲音的語言，不使用破壞心意的語言，不使用邪惡不正的語言，不使用低劣軟弱的語言，不使用隱瞞掩蓋的語言，不使用衰敗朽壞的語言，不使用偏袒背離的語言，不使用深奧危險的語言，不使用不求出離的語言，不使用不憐憫關懷的語言，不使用傷害他人的語言，不使用離間自己和他人的語言，不使用出入不定的語言，不使用執著不放的語言，不使用不清凈的語言，不使用不如理的語言，不使用不忍耐的語言，不使用雜亂無章的語言，不使用誣陷誹謗的語言，不使用不符合佛法的語言，不使用高傲自大的語言，不使用卑微低下的語言，不使用過時的語言，不使用時機錯失的語言，不使用虛假不實的語言，不使用邪惡不正的語言，不使用希求利益供養的語言，不使用不歸納總結的語言，不使用愚癡昏聵的語言，不使用愚癡疑惑的語言，不使用不可愛的語言，不使用揭露隱私的語言，不使用輕視怠慢的語言，不使用自以為是的語言，不使用使他人離散的語言，不使用自我讚揚功德的語言，不使用破壞他人功德的語言，不使用譏諷嘲笑的語言，不使用折服他人的語言，不使用不應做的語言，不使用與所作相違背的語言，不使用破壞秘密的語言，不使用不防護的語言，不使用輕視智者的語言，不使用譭謗賢聖的語言，不使用稱讚美化的語言，不使用讚揚誇大的語言，不使用揭發他人過失的語言，不使用如箭射般激烈的語言，不使用說他人是非的語言，不使用不救助拔苦的語言，不使用增上慢所說的語言，不使用罪惡的語言，不使用不利益的語言。 寂慧（菩薩名）應當知道！菩薩所發出的語言音聲，都是神通智慧的力量、福德善行的果報所成就的，善的種子隨之運轉相續不斷，凡所說的話都能夠成就。菩薩有時在樹下行走、站立、坐著或躺臥，如果有人來到菩薩所在的地方
【English Translation】 English version: Not using ambiguous language, not using language of high and low, not using coarse and harsh language, not using malicious and violent language, not using incomplete and missing language, not using hard and rigid language, not using language that opposes or complies, not using language of retreat and loss, not using language that follows evil, not using contradictory language, not using language that follows defilement, not using uncertain language, not using restless language, not using arrogant language, not using angry and resentful language, not using untimely language, not using language mixed with desires, not using language that follows local preferences, not using language of longing and affection, not using excessively slow language, not using excessively fast language, not using language that harms the senses, not using language that harms the voice, not using language that destroys the mind, not using evil and dishonest language, not using inferior and weak language, not using concealing and covering language, not using decaying and ruined language, not using biased and departing language, not using profound and dangerous language, not using language that does not seek liberation, not using language that does not pity and care, not using language that harms others, not using language that separates oneself and others, not using language that is in and out, not using language that clings and does not let go, not using impure language, not using unreasonable language, not using impatient language, not using chaotic language, not using slanderous language, not using language that does not conform to the Dharma, not using arrogant and conceited language, not using humble and lowly language, not using outdated language, not using language that misses the timing, not using false and untrue language, not using evil and dishonest language, not using language that seeks profit and offerings, not using language that does not summarize, not using ignorant and confused language, not using ignorant and doubtful language, not using unlovable language, not using language that reveals secrets, not using language that despises and neglects, not using self-righteous language, not using language that causes others to disperse, not using language that praises one's own merits, not using language that destroys others' merits, not using sarcastic and mocking language, not using language that subdues others, not using language that should not be done, not using language that contradicts what has been done, not using language that destroys secrets, not using language that does not protect, not using language that despises the wise, not using language that slanders the virtuous and holy, not using language that praises and beautifies, not using language that praises and exaggerates, not using language that reveals the faults of others, not using language that is as sharp as an arrow, not using language that speaks of the rights and wrongs of others, not using language that does not rescue from suffering, not using language spoken with increased arrogance, not using sinful language, not using language that is not beneficial. Jihui (name of a Bodhisattva), you should know! The language and sounds uttered by a Bodhisattva are all accomplished by the power of supernatural wisdom and the karmic rewards of meritorious deeds. The seeds of goodness follow and continue without interruption, and all that is spoken is accomplished. A Bodhisattva may sometimes be walking, standing, sitting, or lying down under a tree. If someone comes to the place where the Bodhisattva is
，作是問言：『汝知此樹有幾多葉？』是時菩薩不觀其樹、不數其葉，應聲答言：『此樹具有若干數葉。』如其菩薩所出之言，即彼樹葉更無增減。又復有人問：『殑伽河有幾許沙？為幾百邪、幾千、幾百千、幾俱胝、幾阿庾多、幾你庾多、幾兢羯羅、幾頻婆羅、幾尾播舍、幾阿閦婆、幾無量、幾阿僧祇、幾阿哩誐拏、幾嚩訶、幾龍力、幾不可數？』是時菩薩不觀其河、不數其沙，應聲答言：『此河具有若干數沙。』如其菩薩所出之言，即彼河沙更無增減，亦同如來智所知數。菩薩所言如實無妄，不假天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，並聲聞、緣覺眾共作證，唯佛如來所可證知。寂慧！如是等緣而悉應知。
「複次寂慧！我念過去久遠世中，有一仙人其名妙愛，有婆羅門名曰黑相。彼時有一尼拘陀大樹其名賢善，有多枝葉周匝垂蔭，縱廣可及一俱盧舍。時妙愛仙人居其樹側，以神通力經七日中，審細觀矚數其樹葉。於後一時，彼黑相婆羅門入城乞食，經游至彼樹下飯食已訖，即詣妙愛仙人居所。到已歡喜，互以美言而相慰問，多種談論咸生適悅。時仙人言：『大婆羅門！汝必應知於人世中，可能有人於此尼拘陀大樹審細觀知枝葉數不？』婆羅門言：『尊者！世亦有人。』仙人復言
【現代漢語翻譯】 現代漢語譯本：有人這樣問道：『你知道這棵樹有多少片葉子嗎？』這時菩薩不去看那棵樹，也不去數它的葉子，立刻回答說：『這棵樹有若干片葉子。』菩薩所說的話，這棵樹的葉子就再沒有增減。又有人問：『恒河裡有多少沙子？是幾百、幾千、幾百千、幾俱胝（千萬）、幾阿庾多（千億）、幾你庾多（兆）、幾兢羯羅（京）、幾頻婆羅（垓）、幾尾播舍（秭）、幾阿閦婆（穰）、幾無量、幾阿僧祇（無數）、幾阿哩誐拏（不可思議）、幾嚩訶（無量）、幾龍力、幾不可數？』這時菩薩不去看那條河，也不去數它的沙子，立刻回答說：『這條河有若干沙子。』菩薩所說的話，這條河的沙子就再沒有增減，也和如來智慧所知道的數目一樣。菩薩所說的話真實不虛，不需要天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等，以及聲聞、緣覺眾共同作證，只有佛如來才能知道。寂慧！像這樣的因緣都應當知道。 再者，寂慧！我回憶過去很久遠的時候，有一位仙人名叫妙愛，有一位婆羅門名叫黑相。當時有一棵尼拘陀（榕樹）大樹，名叫賢善，有很多枝葉，周圍垂下樹蔭，縱橫可以達到一俱盧舍（約四公里）。當時妙愛仙人住在樹旁，用神通力經過七天，仔細觀察並數清了樹葉。後來有一天，黑相婆羅門進城乞食，經過那棵樹下吃完飯，就去妙愛仙人住的地方。到了之後，他們互相歡喜，用美好的言語互相慰問，談論各種事情，都感到非常愉快。這時仙人說：『大婆羅門！你應當知道，在人世間，可能有人能仔細觀察並知道這棵尼拘陀大樹的枝葉數目嗎？』婆羅門說：『尊者！世上也有這樣的人。』仙人又說：
【English Translation】 English version: Someone asked, 'Do you know how many leaves there are on this tree?' At that time, the Bodhisattva did not look at the tree, nor did he count its leaves, but immediately answered, 'This tree has a certain number of leaves.' As the Bodhisattva spoke, the leaves of that tree neither increased nor decreased. Again, someone asked, 'How much sand is there in the Ganges River? Is it hundreds, thousands, hundreds of thousands, kotis (ten million), ayutas (hundred billion), niyutas (trillion), kankaras (quadrillion), vimbharas (quintillion), vivaras (sextillion), akshobhyas (septillion), immeasurable, asankhyas (countless), ariganas (inconceivable), vahas (immeasurable), dragon power, or uncountable?' At that time, the Bodhisattva did not look at the river, nor did he count its sand, but immediately answered, 'This river has a certain amount of sand.' As the Bodhisattva spoke, the sand of that river neither increased nor decreased, and it was the same number known by the wisdom of the Tathagata. The words of the Bodhisattva are true and not false, and do not require the testimony of gods, dragons, yakshas (guardians), gandharvas (celestial musicians), asuras (demigods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., nor the testimony of the Sravakas and Pratyekabuddhas, only the Buddha Tathagata can know it. Shanti! Such causes and conditions should all be known. Furthermore, Shanti! I recall in the distant past, there was a sage named Wonderful Love, and a Brahmin named Black Appearance. At that time, there was a large Nyagrodha (banyan) tree named Virtuous, with many branches and leaves, its shade spreading all around, extending for a krosa (about four kilometers). At that time, the sage Wonderful Love lived beside the tree, and using his supernatural powers, he carefully observed and counted the leaves of the tree for seven days. Later, one day, the Brahmin Black Appearance went into the city to beg for food, and after eating under that tree, he went to the place where the sage Wonderful Love lived. Upon arriving, they were happy, greeted each other with kind words, and engaged in various discussions, all feeling very pleased. At that time, the sage said, 'Great Brahmin! You should know, in the human world, is it possible for someone to carefully observe and know the number of branches and leaves of this Nyagrodha tree?' The Brahmin said, 'Venerable one! There are such people in the world.' The sage then said:
：『為何人邪？』婆羅門言：『即汝尊者！應為我說。』仙人答言：『大婆羅門！汝為我說。』時婆羅門，不觀其樹、不數其葉，應聲即為說伽陀曰：
「『八千那庾多數量， 俱胝復有九十二， 六十阿閦婆應知， 十六齊等其枝數； 又復三十那庾多， 九十六數兢羯羅， 尾播舍量有十三， 此等皆為彼葉數。 其樹所有枝及葉， 如前數量無增減， 我隨智力如實言， 疑者自數應無失。』
「是時妙愛仙人聞是說已，深生驚異，說伽陀曰：
「『汝婆羅門神通智， 以真實語而善說， 賢善尼拘陀樹王， 所有枝葉如實知。 汝亦不曾觀其樹， 而復不曾算其數， 即彼枝葉數難量， 能以智心而解入。』
「仙人說伽陀已，又復問言：『大婆羅門！如汝所說，為自智力而能知邪？為諸賢聖助汝說邪？』婆羅門答言：『尊者！汝今善聽。我以人中之智如實而說，虛空可破斯言無妄。』」
複次，金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「汝今當知，彼時妙愛仙人者，即今大智舍利子是；黑相婆羅門者，即今世尊釋迦師子是。由如是故，菩薩所有語功德海，即能安住真實功德如理法義。寂慧！此等是名菩薩語密語業清
【現代漢語翻譯】 現代漢語譯本 『誰是邪惡之人？』婆羅門說：『就是您，尊者！您應該告訴我。』仙人回答說：『大婆羅門！您來告訴我。』當時，婆羅門沒有觀察樹木，也沒有數樹葉，立刻應聲說出偈頌： 『八千那庾多（nayuta，數量單位，一說為十萬，一說為千萬）的數量，再加上九十二俱胝（koti，數量單位，一說為千萬，一說為億）， 六十阿閦婆（akshobhya，數量單位，一說為不可動，一說為極大數）應該知道，十六齊等是它的枝條數； 又加上三十那庾多，九十六數兢羯羅（kankara，數量單位，一說為極大數）， 尾播舍（vipasha，數量單位，一說為極大數）的數量有十三，這些都是那樹的葉子數。 那棵樹所有的枝條和葉子，如前面所說的數量，沒有增加也沒有減少， 我根據我的智慧如實說出，懷疑的人自己去數，應該不會有錯。』 當時，妙愛仙人聽到這些話后，深感驚異，說出偈頌： 『您這位婆羅門有神通智慧，用真實的話語善巧地說出， 賢善的尼拘陀（nyagrodha，榕樹）樹王，所有的枝葉都如實知道。 您也沒有觀察過那棵樹，也沒有計算過它的數量， 那枝葉的數量難以衡量，您卻能用智慧的心理解並深入。』 仙人說完偈頌后，又問：『大婆羅門！如您所說，是您自己的智慧能夠知道的嗎？還是諸位賢聖幫助您說的呢？』婆羅門回答說：『尊者！您現在好好聽著。我用人間的智慧如實說出，虛空可以被打破，這話絕不是虛妄。』 此外，金剛手大秘密主菩薩摩訶薩告訴寂慧菩薩摩訶薩說：『你現在應當知道，當時的妙愛仙人，就是現在的大智舍利子（Sariputra）；黑相婆羅門，就是現在的世尊釋迦師子（Shakya Simha）。因為這個緣故，菩薩所有語言的功德海，就能安住真實的功德，符合法義。寂慧！這些就叫做菩薩的語密語業清凈。』
【English Translation】 English version 'Who is evil?' The Brahmin said, 'It is you, Venerable One! You should tell me.' The hermit replied, 'Great Brahmin! You tell me.' At that time, the Brahmin, without observing the tree or counting its leaves, immediately spoke a verse: 'Eight thousand nayutas (a unit of number, said to be one hundred thousand or ten million), plus ninety-two kotis (a unit of number, said to be ten million or one hundred million), Sixty akshobhyas (a unit of number, said to be immeasurable or a very large number) should be known, and sixteen equal its number of branches; And also thirty nayutas, ninety-six kankaras (a unit of number, said to be a very large number), The number of vipashas (a unit of number, said to be a very large number) is thirteen, all these are the number of leaves of that tree. All the branches and leaves of that tree, as the number mentioned before, neither increased nor decreased, I speak truthfully according to my wisdom, those who doubt should count themselves, there should be no mistake.' At that time, the hermit Myoai, having heard these words, was deeply amazed and spoke a verse: 'You, Brahmin, have supernatural wisdom, and speak skillfully with truthful words, The virtuous Nyagrodha (banyan) tree king, all its branches and leaves are known truthfully. You have neither observed that tree, nor have you counted its number, The number of those branches and leaves is immeasurable, yet you can understand and penetrate it with your wise mind.' After the hermit spoke the verse, he asked again: 'Great Brahmin! As you have said, is it your own wisdom that enables you to know? Or did the sages help you to speak?' The Brahmin replied: 'Venerable One! Now listen carefully. I speak truthfully with human wisdom, the void can be broken, this statement is not false.' Furthermore, the Vajrapani Great Secret Lord Bodhisattva Mahasattva said to the Silent Wisdom Bodhisattva Mahasattva: 'You should know now, that the hermit Myoai at that time, is now the great wise Sariputra; the black-faced Brahmin, is now the World Honored One Shakya Simha. Because of this, the ocean of merit of all the words of the Bodhisattva, can abide in true merit, in accordance with the meaning of the Dharma. Silent Wisdom! These are called the purity of the speech secret and speech karma of the Bodhisattva.'
凈。其中若有少解入者，我說彼為最上慧人。」
菩薩心密品第三之一
複次，金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「云何名為菩薩心密心業清凈？寂慧當知，菩薩諸所作業，皆智所作、非慢所作，悉是不滅神通妙智以神通智遊戲示現，一切事業神通建立，廣大勢力之所成辦。而彼神通智相即能成立一切行相；又彼神通妙慧即能觀見一切諸法。又神通智即無盡相，於一切處悉能隨順。又神通智即能隨現一切色相，于彼彼色而悉遍故。又神通智即能隨入彼一切聲，於前后際音聲平等故。又神通智普能觀察諸有情心，以心自性伺察可見故。又神通智善能思念無邊劫事，以前後際無所斷故。又神通智慧知一切種類之法，悉是解脫智行相故。又神通智于漏盡法順時所求，于彼時分不過越故。又神通智即是出世間，聖抉擇分故。又神通智，聲聞、緣覺而悉不能徹其源底。又神通智即甚深義，悉能降伏諸魔外道。又神通智慧至菩提道場，現證一切最上佛法。又神通智悉能隨順轉妙法輪；又神通智善作調伏諸有情事；又神通智得大灌頂，於一切法而能自在。
「寂慧！此即是為菩薩心密心業清凈。心清凈故，彼即無染，潔白明亮離諸煩惱，能善調伏、善作諸業，善入禪定解脫三摩地三摩缽底，亦不畢
【現代漢語翻譯】 現代漢語譯本：清凈。其中如果有人稍微理解其中道理，我就說他是最上智慧的人。
菩薩心密品第三之一
金剛手（Vajrapani）大秘密主菩薩摩訶薩（Mahasattva）又告訴寂慧（Shantimati）菩薩摩訶薩說：『什麼叫做菩薩心密心業清凈？寂慧，你應該知道，菩薩所做的一切事業，都是智慧所為，而不是傲慢所為。都是以不滅的神通妙智，用神通智遊戲示現，一切事業都由神通建立，由廣大的力量所成就。而那神通智的相貌，就能成立一切行為的相狀；而且那神通妙慧，就能觀察到一切諸法。而且神通智是無盡的相貌，在一切處都能隨順。而且神通智慧夠隨現一切色相，在各種色相中都普遍存在。而且神通智慧夠隨入一切聲音，因為前後際的聲音是平等的。而且神通智普遍能夠觀察所有有情的心，因為心的自性可以通過觀察而見到。而且神通智善於思念無邊劫的事情，因為前後際沒有斷絕。而且神通智慧夠知道一切種類的法，因為都是解脫智的行相。而且神通智對於漏盡法，能夠順應時機而求，在那個時分不會超越。而且神通智是出世間的，是聖抉擇的部分。而且神通智，聲聞（Sravaka）、緣覺（Pratyekabuddha）都不能徹底瞭解它的根源。而且神通智是甚深的意義，能夠降伏一切魔和外道。而且神通智慧夠到達菩提道場，現證一切最上佛法。而且神通智慧夠隨順轉動微妙的法輪；而且神通智善於調伏一切有情；而且神通智得到大灌頂，對於一切法能夠自在。
『寂慧！這就是菩薩心密心業清凈。因為心清凈，所以沒有污染，潔白明亮，遠離一切煩惱，能夠善於調伏，善於做各種事業，善於進入禪定解脫三摩地（Samadhi）三摩缽底（Samapatti），也不會完全』
【English Translation】 English version: pure. If there is even a slight understanding of it, I would say that person is of the highest wisdom.
Chapter Three, Part One: The Secret Mind of a Bodhisattva
Furthermore, the great secret lord Bodhisattva Mahasattva Vajrapani addressed the Bodhisattva Mahasattva Shantimati, saying: 'What is called the purity of the secret mind and actions of a Bodhisattva? Shantimati, you should know that all the actions of a Bodhisattva are done with wisdom, not with arrogance. They are all manifested through the indestructible, wondrous wisdom of spiritual powers, using spiritual wisdom to playfully demonstrate. All actions are established by spiritual powers and accomplished by great strength. The aspect of that spiritual wisdom can establish all forms of conduct; moreover, that wondrous wisdom of spiritual powers can perceive all dharmas. Furthermore, spiritual wisdom is an inexhaustible aspect, capable of conforming to all places. Moreover, spiritual wisdom can manifest all forms, pervading each and every form. Furthermore, spiritual wisdom can enter all sounds, because the sounds of the past and future are equal. Furthermore, spiritual wisdom can universally observe the minds of all sentient beings, because the nature of the mind can be seen through observation. Furthermore, spiritual wisdom is skilled in contemplating the events of countless kalpas, because there is no break between the past and future. Furthermore, spiritual wisdom can know all kinds of dharmas, because they are all aspects of the wisdom of liberation. Furthermore, spiritual wisdom seeks the dharma of the extinction of outflows at the appropriate time, not exceeding that time. Furthermore, spiritual wisdom is transcendent, a part of the holy discernment. Furthermore, spiritual wisdom cannot be thoroughly understood by Sravakas and Pratyekabuddhas. Furthermore, spiritual wisdom is of profound meaning, capable of subduing all demons and heretics. Furthermore, spiritual wisdom can reach the Bodhi-mandala, directly realizing all the supreme Buddha dharmas. Furthermore, spiritual wisdom can conform to the turning of the wondrous Dharma wheel; furthermore, spiritual wisdom is skilled in taming all sentient beings; furthermore, spiritual wisdom obtains great empowerment, and is free in all dharmas.
'Shantimati! This is the purity of the secret mind and actions of a Bodhisattva. Because the mind is pure, it is without defilement, pure white and bright, free from all afflictions, capable of skillful taming, skillful in performing all actions, skillful in entering into meditative concentration, liberation, Samadhi, and Samapatti, and will not completely'
竟墮於一切。盡無生法隨念即生，亦復不為欲界所動，不由縛生、不由縛滅、不由縛起。所以者何？謂能解脫一切分別、解脫一切雜染繫縛、解脫顛倒執取依止，即彼解脫生、即彼解脫滅、即彼解脫起，雖復有生而無所生，如是即能圓具大乘一切佛法。然彼佛法，若於十方審諦伺求，悉無所得亦非無得，以一切佛法無得非無得故，即能隨得彼一切法一切佛法。是故於一切法一切佛法中，無法非無法。何以故？以一切法審諦伺求，悉無所得亦非無得。若於諸法如實伺求悉無所得非無得時，即無有法而可算數，謂一切法已能出過算數量故。若能了知彼一切法平等性者，是中無法亦非無法而可取著，此即諸法無取著義。若或領解是義，即大無義；若無領解，彼即無義亦非無義，以現前安立無義可見故。若或有慧可了知者，即為障礙彼無礙慧。若或於慧無障礙故，是即無著。若無著即無住，若無住即無盡，若無盡即無勤亦無墮，若無勤墮即無非我，若無非我即亦無我，若無我即無取，若無取即無諍，若無諍即無論，即彼無論此說是為沙門之法、即沙門法。譬若虛空本來平等。以虛空平等故，非欲界系、非色界系、非無色界系。由如是故，於一切處悉無所繫。以無系故無形顯色及諸相狀，無色相故即能隨順覺了，若能如是隨覺了
【現代漢語翻譯】 現代漢語譯本：最終會墮入一切境地。所有無生之法，一旦隨念即生起，也不會被欲界所動搖，不因束縛而生，不因束縛而滅，不因束縛而起。這是為什麼呢？因為能夠解脫一切分別，解脫一切雜染的繫縛，解脫顛倒的執取和依賴，那麼，解脫即是生，解脫即是滅，解脫即是起，即使有生，也無所生。這樣就能圓滿具足大乘的一切佛法。然而，這些佛法，如果在十方仔細審視尋求，既無所得，也並非無所得，因為一切佛法都是無所得也非無所得的緣故，就能隨之獲得一切法、一切佛法。因此，在一切法、一切佛法中，沒有法也不是沒有法。為什麼呢？因為一切法仔細審視尋求，既無所得，也並非無所得。如果對於諸法如實審視尋求，既無所得也非無所得時，就沒有可以計算的法，因為一切法已經超越了算數的數量。如果能夠了知一切法的平等性，那麼其中就沒有可以執取的法，也不是沒有法，這就是諸法無執取的意義。如果有人領悟了這個意義，那就是大無意義；如果沒有領悟，那就是無意義也非無意義，因為現前安立的無意義是可見的。如果有人有智慧可以了知，那就是障礙了那無礙的智慧。如果對於智慧沒有障礙，那就是無執著。如果無執著，那就是無住；如果無住，那就是無盡；如果無盡，那就是無勤也無墮落；如果無勤墮落，那就是無非我；如果無非我，那就是也沒有我；如果無我，那就是無取；如果無取，那就是無諍；如果無諍，那就是無論，這個無論就是所謂的沙門之法，也就是沙門法。譬如虛空本來平等。因為虛空平等，所以不屬於欲界所繫，不屬於色界所繫，也不屬於無色界所繫。因為這樣，在一切處都沒有所繫縛。因為沒有繫縛，所以沒有形體顯現的顏色和各種相狀，因為沒有色相，所以就能隨順覺悟，如果能夠這樣隨順覺悟。 English version: Ultimately, one falls into all states. All unarisen dharmas, once they arise with mindfulness, are not moved by the desire realm, not born from bondage, not extinguished by bondage, and not arisen from bondage. Why is this? Because one can be liberated from all discriminations, liberated from all defiled attachments, and liberated from inverted grasping and reliance. Then, liberation is birth, liberation is extinction, and liberation is arising. Even if there is birth, there is nothing born. Thus, one can fully possess all the Buddha-dharma of the Mahayana. However, if these Buddha-dharmas are carefully sought in the ten directions, they are neither obtained nor not obtained, because all Buddha-dharmas are neither obtained nor not obtained. Thus, one can attain all dharmas and all Buddha-dharmas. Therefore, in all dharmas and all Buddha-dharmas, there is neither dharma nor non-dharma. Why is this? Because when all dharmas are carefully sought, they are neither obtained nor not obtained. If, when truly seeking all dharmas, they are neither obtained nor not obtained, then there is no dharma that can be counted, because all dharmas have already transcended countable quantities. If one can understand the equality of all dharmas, then there is neither dharma nor non-dharma that can be grasped, and this is the meaning of non-grasping of all dharmas. If one understands this meaning, it is great meaninglessness; if one does not understand, it is meaninglessness and not meaninglessness, because the presently established meaninglessness is visible. If one has wisdom to understand, it is an obstacle to that unobstructed wisdom. If there is no obstacle to wisdom, then there is no attachment. If there is no attachment, then there is no dwelling; if there is no dwelling, then there is no end; if there is no end, then there is no effort and no falling; if there is no effort and falling, then there is no non-self; if there is no non-self, then there is also no self; if there is no self, then there is no grasping; if there is no grasping, then there is no contention; if there is no contention, then there is no debate. This no debate is called the dharma of the Shramana, that is, the Shramana dharma. It is like space, which is originally equal. Because space is equal, it is not bound by the desire realm, not bound by the form realm, and not bound by the formless realm. Because of this, there is no bondage in all places. Because there is no bondage, there is no form, color, or various appearances. Because there is no form, one can follow and awaken. If one can follow and awaken in this way.
【English Translation】 Ultimately, one falls into all states. All unarisen dharmas, once they arise with mindfulness, are not moved by the desire realm, not born from bondage, not extinguished by bondage, and not arisen from bondage. Why is this? Because one can be liberated from all discriminations, liberated from all defiled attachments, and liberated from inverted grasping and reliance. Then, liberation is birth, liberation is extinction, and liberation is arising. Even if there is birth, there is nothing born. Thus, one can fully possess all the Buddha-dharma of the Mahayana. However, if these Buddha-dharmas are carefully sought in the ten directions, they are neither obtained nor not obtained, because all Buddha-dharmas are neither obtained nor not obtained. Thus, one can attain all dharmas and all Buddha-dharmas. Therefore, in all dharmas and all Buddha-dharmas, there is neither dharma nor non-dharma. Why is this? Because when all dharmas are carefully sought, they are neither obtained nor not obtained. If, when truly seeking all dharmas, they are neither obtained nor not obtained, then there is no dharma that can be counted, because all dharmas have already transcended countable quantities. If one can understand the equality of all dharmas, then there is neither dharma nor non-dharma that can be grasped, and this is the meaning of non-grasping of all dharmas. If one understands this meaning, it is great meaninglessness; if one does not understand, it is meaninglessness and not meaninglessness, because the presently established meaninglessness is visible. If one has wisdom to understand, it is an obstacle to that unobstructed wisdom. If there is no obstacle to wisdom, then there is no attachment. If there is no attachment, then there is no dwelling; if there is no dwelling, then there is no end; if there is no end, then there is no effort and no falling; if there is no effort and falling, then there is no non-self; if there is no non-self, then there is also no self; if there is no self, then there is no grasping; if there is no grasping, then there is no contention; if there is no contention, then there is no debate. This no debate is called the dharma of the Shramana, that is, the Shramana dharma. It is like space, which is originally equal. Because space is equal, it is not bound by the desire realm, not bound by the form realm, and not bound by the formless realm. Because of this, there is no bondage in all places. Because there is no bondage, there is no form, color, or various appearances. Because there is no form, one can follow and awaken. If one can follow and awaken in this way.
故即能一切差別分別。」
寂慧菩薩言：「云何名為隨順覺了？復何名為差別分別？」
金剛手菩薩言：「無有少法而可得者此名隨順覺了，以覺了故即是差別分別；是故法中作此二說。寂慧當知，此等名為菩薩心密心業清凈。」
佛說如來不思議秘密大乘經卷第三 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第四
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯菩薩心密品第三之餘
複次，金剛手大秘密主菩薩摩訶薩告寂慧菩薩摩訶薩言：「善男子！菩薩心密者，謂修慈行即知無我，若修悲行即無眾生，若修喜行即無壽者，若修舍行即無有人，若修佈施行即心調伏，若修持戒行即心寂靜，若修忍辱行即心無盡相，若修精進行即心離相，若修禪定行即心安定，若修慧行即心無伺察，若修四念處行即心無念亦無作意，若修四正斷行即心正平等，若修四神足行即心無戲論，若修信根即心無著，若修精進根即心無發悟，若修念根即得自然智心，若修定根即得平等性智心，若修慧根即得無根本心，若修五力即得心無屈伏，若修七覺支即得慧分別心，若修八正道即得無所修心，若修奢摩他即得寂止心，若修毗
【現代漢語翻譯】 現代漢語譯本 因此就能產生一切差別分別。」
寂慧菩薩問：「什麼叫做隨順覺了？又什麼叫做差別分別？」
金剛手菩薩說：「沒有任何法可以被執取，這叫做隨順覺了；因為覺了的緣故，就產生了差別分別；因此在法中作這兩種說法。寂慧，你要知道，這些叫做菩薩心密和心業清凈。」
《佛說如來不思議秘密大乘經》卷第三 大正藏第 11 冊 No. 0312 《佛說如來不思議秘密大乘經》
《佛說如來不思議秘密大乘經》卷第四
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯菩薩心密品第三之餘
其次，金剛手大秘密主菩薩摩訶薩告訴寂慧菩薩摩訶薩說：「善男子！菩薩的心密，是指修習慈行時即知無我，修習悲行時即知無眾生，修習喜行時即知無壽者，修習舍行時即知無人，修習佈施行時即心調伏，修習持戒行時即心寂靜，修習忍辱行時即心無盡相，修習精進行時即心離相，修習禪定行時即心安定，修習慧行時即心無伺察，修習四念處行時即心無念也無作意，修習四正斷行時即心正平等，修習四神足行時即心無戲論，修習信根時即心無執著，修習精進根時即心無發悟，修習念根時即得自然智心，修習定根時即得平等性智心，修習慧根時即得無根本心，修習五力時即得心無屈伏，修習七覺支時即得慧分別心，修習八正道時即得無所修心，修習奢摩他（止）時即得寂止心，修習毗缽舍那（觀）時
【English Translation】 English version Therefore, one is able to have all kinds of differentiated perceptions.」
The Bodhisattva Silent Wisdom asked, 「What is called 『following the realization』? And what is called 『differentiated perception』?」
The Bodhisattva Vajrapani said, 「There is no dharma that can be grasped; this is called 『following the realization』. Because of this realization, there arises differentiated perception; therefore, these two are spoken of in the dharma. Silent Wisdom, you should know that these are called the secret mind and pure actions of a Bodhisattva.」
The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume 3 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata
The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume 4
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, and the Purple-robed Shramana Chen Fa Hu, etc., by Imperial Decree, from the Western Heaven, the remaining part of the Third Chapter on the Secret Mind of the Bodhisattva
Furthermore, the Great Secret Lord Bodhisattva Mahasattva Vajrapani said to the Bodhisattva Mahasattva Silent Wisdom, 「Good man! The secret mind of a Bodhisattva means that when practicing loving-kindness, one knows there is no self; when practicing compassion, one knows there are no sentient beings; when practicing joy, one knows there is no life; when practicing equanimity, one knows there is no person; when practicing giving, the mind is tamed; when practicing precepts, the mind is tranquil; when practicing patience, the mind has no end; when practicing diligence, the mind is free from characteristics; when practicing meditation, the mind is stable; when practicing wisdom, the mind has no deliberation; when practicing the four foundations of mindfulness, the mind has no thought and no intention; when practicing the four right efforts, the mind is rightly equal; when practicing the four bases of psychic power, the mind has no idle talk; when practicing the root of faith, the mind has no attachment; when practicing the root of diligence, the mind has no awakening; when practicing the root of mindfulness, one obtains the mind of natural wisdom; when practicing the root of concentration, one obtains the mind of equal nature wisdom; when practicing the root of wisdom, one obtains the mind without a basis; when practicing the five powers, one obtains a mind that is not subdued; when practicing the seven factors of enlightenment, one obtains the mind of wisdom and discrimination; when practicing the eightfold path, one obtains a mind that has nothing to practice; when practicing shamatha (calm abiding), one obtains a tranquil mind; when practicing vipassana (insight)
缽舍那即得無所觀心，若修四聖諦即得畢竟無了知心，若修佛作意即得無作意心，若修法作意即得法界平等心，若修僧作意即得無住心，若修成熟有情行即得本來清凈心，若修攝受正法行即得法界無差別心，若修嚴凈佛土行即得虛空平等心，若修無生法忍行即得無所得心，若修不退轉地行即得無轉而轉心，若修成就諸相行即得無相心，若修莊嚴菩提果即得三界圓滿心，若修降伏諸魔行即得普攝一切有情心，若修趣向菩提行即得法界自性隨覺了心，若修轉法輪行即得無轉非無轉心，若修大涅槃行即得隨觀生死自性心。
「寂慧！當知此等皆是得忍菩薩心秘密法心業清凈。若彼菩薩如是清凈已，即得一切有情心亦清凈，而是菩薩乃能隨入諸有情心，即彼一切有情之心，皆從大菩提心光明中出。譬如虛空於一切處住、隨入一切處。菩薩心者亦復如是，於一切處住、隨入一切處。」
金剛手大秘密主菩薩摩訶薩如是宣說菩薩所有身語心密不思議正法，時會中有七萬二千天及人發阿耨多羅三藐三菩提心，三萬二千菩薩得無生法忍，八萬四千人遠塵離垢得法眼凈，八千苾芻不受諸法漏盡意解得心解脫。
時此三千大千世界六種震動，有大光明普遍照耀，虛空自然雨眾天華，復于空中有百千種殊妙音樂不鼓自鳴。
【現代漢語翻譯】 現代漢語譯本：如果修習缽舍那（觀），就能獲得無所觀的心；如果修習四聖諦（苦、集、滅、道），就能獲得畢竟無了知的心；如果修習佛作意（專注于佛），就能獲得無作意的心；如果修習法作意（專注於法），就能獲得法界平等的心；如果修習僧作意（專注于僧），就能獲得無住的心；如果修習成熟有情行（使眾產生熟的修行），就能獲得本來清凈的心；如果修習攝受正法行（接受和實踐正法的修行），就能獲得法界無差別的心；如果修習嚴凈佛土行（莊嚴和凈化佛土的修行），就能獲得虛空平等的心；如果修習無生法忍行（對無生之法的忍耐和接受），就能獲得無所得的心；如果修習不退轉地行（在菩薩道上不退轉的修行），就能獲得無轉而轉的心；如果修習成就諸相行（成就各種相的修行），就能獲得無相的心；如果修習莊嚴菩提果（莊嚴菩提果的修行），就能獲得三界圓滿的心；如果修習降伏諸魔行（降伏各種魔的修行），就能獲得普攝一切有情的心；如果修習趣向菩提行（趨向菩提的修行），就能獲得法界自性隨覺了的心；如果修習轉法輪行（轉法輪的修行），就能獲得無轉非無轉的心；如果修習大涅槃行（趨向大涅槃的修行），就能獲得隨觀生死自性的心。 寂慧（菩薩名）！應當知道這些都是獲得忍的菩薩的心秘密法，是心業清凈。如果那位菩薩如此清凈之後，就能獲得一切有情的心也清凈，而這位菩薩才能隨順進入所有有情的心中，即所有有情的心，都從大菩提心的光明中產生。譬如虛空在一切處存在，隨順進入一切處。菩薩的心也是如此，在一切處存在，隨順進入一切處。 金剛手大秘密主菩薩摩訶薩如此宣說了菩薩所有身語心秘密不可思議的正法，當時法會中有七萬二千天人和人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），三萬二千菩薩獲得了無生法忍，八萬四千人遠離塵垢獲得了法眼凈，八千比丘不受諸法漏盡意解獲得了心解脫。 當時，這個三千大千世界發生了六種震動，有大光明普遍照耀，虛空中自然降下各種天花，並且在空中出現了百千種殊妙的音樂，不擊自鳴。
【English Translation】 English version: If one cultivates Vipassanā (insight meditation), one obtains a mind that does not observe; if one cultivates the Four Noble Truths (suffering, origin, cessation, path), one obtains a mind that ultimately has no knowing; if one cultivates Buddha-manasikara (focusing on the Buddha), one obtains a mind without intention; if one cultivates Dharma-manasikara (focusing on the Dharma), one obtains a mind of equality with the Dharma realm; if one cultivates Sangha-manasikara (focusing on the Sangha), one obtains a mind without dwelling; if one cultivates the practice of maturing sentient beings, one obtains a mind that is originally pure; if one cultivates the practice of embracing the true Dharma, one obtains a mind without differentiation in the Dharma realm; if one cultivates the practice of adorning and purifying Buddha lands, one obtains a mind of equality with space; if one cultivates the practice of the forbearance of non-arising dharmas, one obtains a mind without attainment; if one cultivates the practice of the non-retrogressing stage, one obtains a mind that turns without turning; if one cultivates the practice of accomplishing all marks, one obtains a mind without marks; if one cultivates the practice of adorning the fruit of Bodhi, one obtains a mind that is complete in the three realms; if one cultivates the practice of subduing all demons, one obtains a mind that universally embraces all sentient beings; if one cultivates the practice of moving towards Bodhi, one obtains a mind that is aware of the self-nature of the Dharma realm; if one cultivates the practice of turning the Dharma wheel, one obtains a mind that is neither turning nor not turning; if one cultivates the practice of great Nirvana, one obtains a mind that observes the self-nature of birth and death. Jñānavati (name of a Bodhisattva)! Know that these are all the secret Dharma of the mind of a Bodhisattva who has attained forbearance, and it is the purity of the karma of the mind. If that Bodhisattva is thus purified, then he obtains the purity of the minds of all sentient beings, and that Bodhisattva is able to enter into the minds of all sentient beings, that is, the minds of all sentient beings arise from the light of the great Bodhi mind. Just as space dwells in all places and enters into all places, so too is the mind of a Bodhisattva; it dwells in all places and enters into all places. The great secret lord Bodhisattva Vajrapani thus proclaimed the inconceivable true Dharma of the secrets of the body, speech, and mind of all Bodhisattvas. At that time, in the assembly, seventy-two thousand gods and humans generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), thirty-two thousand Bodhisattvas attained the forbearance of non-arising dharmas, eighty-four thousand people were freed from dust and defilement and obtained the pure Dharma eye, and eight thousand Bhikshus, not attached to any dharmas, exhausted all outflows and attained liberation of mind through understanding. At that time, this three-thousand great thousand world shook in six ways, a great light universally illuminated, various heavenly flowers naturally rained down from space, and in the sky, there arose hundreds of thousands of kinds of wonderful music, playing without being struck.
其音樂中出如是言：「若諸有情已得授記位者，方乃得聞此金剛手大秘密主菩薩摩訶薩所說正法。于中聞已，受持讀誦如理修行、廣為他人隨應宣說，永不忘失大菩提心。當知彼人非少善根而能成就，已於廣多佛世尊所深植善本，勤修一切最勝福行，當爲一切有情作大饒益。」
震吼音聲菩薩來會品第四
爾時世尊告寂慧菩薩摩訶薩言：「善男子！汝聞空中多種鼓樂妙音聲不？」
寂慧菩薩白佛言：「世尊！我初已聞。此是何等殊妙音聲？愿佛為說。」
佛言：「寂慧！汝今當知，有菩薩摩訶薩名震吼音聲，從大云世界云音王如來所來此娑婆世界，瞻禮於我親近供養，及欲聽受金剛手菩薩宣說正法，亦復樂見十方來會諸大菩薩摩訶薩眾。是彼震吼音聲菩薩隱自身相住虛空中，雨眾妙華、鼓勝音樂，供養於我。其樂音中出如是聲：『世尊如來於大會中，非久宣說廣大正法。』」
發是言已，即時震吼音聲菩薩摩訶薩從空而下入佛會中，頭面禮足右繞七匝，住于佛前而白佛言：「大云世界云音王如來問訊世尊，少病少惱，起居輕利，氣力安不？彼佛如來又作是說：『金剛手大秘密主菩薩摩訶薩，有大方便善說正法，是佛威神之所建立，乃能如是通達一切無量佛法。』」
爾時世尊告
【現代漢語翻譯】 現代漢語譯本：其音樂中發出這樣的聲音：『如果眾生已經獲得授記（預言未來成佛）的地位，才能聽到這位金剛手大秘密主菩薩摩訶薩（Mahāsattva，偉大的菩薩）所說的正法。他們聽聞之後，受持、讀誦、如理修行，並廣泛地為他人隨緣宣說，永遠不會忘記大菩提心（追求覺悟的心）。應當知道，這樣的人並非僅僅依靠少許的善根就能成就，他們已經在眾多佛世尊那裡深深地種下了善根，勤奮地修習一切最殊勝的福德行為，應當為一切眾生帶來巨大的利益。』
震吼音聲菩薩來會品 第四
這時，世尊告訴寂慧菩薩摩訶薩（Śāntamati Bodhisattva Mahāsattva，寂靜智慧的偉大菩薩）說：『善男子！你聽到空中各種鼓樂美妙的聲音了嗎？』
寂慧菩薩對佛說：『世尊！我一開始就聽到了。這是什麼殊勝美妙的聲音？希望佛為我們解說。』
佛說：『寂慧！你現在應當知道，有一位菩薩摩訶薩名叫震吼音聲（Ghoṣasvaranirghoṣa），他從大云世界云音王如來（Megharājasvararāja Tathāgata）那裡來到這個娑婆世界（Saha world），瞻仰禮拜我，親近供養我，並且想要聽受金剛手菩薩（Vajrapāṇi Bodhisattva）宣說的正法，也樂於見到從十方前來集會的大菩薩摩訶薩們。這位震吼音聲菩薩隱蔽了自己的身形，住在虛空中，降下各種美妙的花朵，演奏殊勝的音樂，供養我。他的音樂中發出這樣的聲音：『世尊如來在大會中，不久將要宣說廣大的正法。』
說完這些話后，震吼音聲菩薩摩訶薩立即從空中降落到佛的集會中，頭面禮足，右繞佛七圈，站在佛前對佛說：『大云世界云音王如來問候世尊，少病少惱，起居輕便，氣力安好嗎？那位佛如來還這樣說：『金剛手大秘密主菩薩摩訶薩，具有大方便善巧，能夠善說正法，這是佛的威神之力所建立，才能如此通達一切無量佛法。』
這時，世尊告訴
【English Translation】 English version: From the music came these words: 'If sentient beings have already attained the position of being prophesied (to become a Buddha in the future), then they are able to hear the true Dharma spoken by this Vajrapāṇi, the Great Secret Lord Bodhisattva Mahāsattva. Having heard it, they will uphold, recite, practice accordingly, and widely proclaim it to others as appropriate, never forgetting the great Bodhicitta (the mind of enlightenment). It should be known that such a person is not able to achieve this with only a small amount of good roots; they have already deeply planted good roots with many Buddhas, diligently cultivating all the most excellent meritorious actions, and they should bring great benefit to all sentient beings.'
Chapter Four: The Arrival of the Bodhisattva Ghoṣasvaranirghoṣa
At that time, the World Honored One said to the Bodhisattva Mahāsattva Śāntamati: 'Good son! Have you heard the various wonderful sounds of drums and music in the sky?'
The Bodhisattva Śāntamati replied to the Buddha: 'World Honored One! I heard it from the beginning. What are these extraordinary and wonderful sounds? I wish the Buddha would explain it to us.'
The Buddha said: 'Śāntamati! You should know now that there is a Bodhisattva Mahāsattva named Ghoṣasvaranirghoṣa, who has come from the Megharājasvararāja Tathāgata of the Great Cloud World to this Saha world, to pay homage to me, to draw near and make offerings to me, and also to listen to the true Dharma proclaimed by the Bodhisattva Vajrapāṇi, and also to be pleased to see the great Bodhisattva Mahāsattvas who have come from the ten directions. This Bodhisattva Ghoṣasvaranirghoṣa has concealed his own form, dwelling in the empty space, raining down various wonderful flowers, playing excellent music, and making offerings to me. From his music came these words: 'The World Honored One, the Tathāgata, in this great assembly, will soon proclaim the vast true Dharma.'
Having spoken these words, the Bodhisattva Mahāsattva Ghoṣasvaranirghoṣa immediately descended from the sky into the Buddha's assembly, bowed his head to the feet of the Buddha, circumambulated the Buddha seven times to the right, and stood before the Buddha, saying: 'The Tathāgata Megharājasvararāja of the Great Cloud World sends greetings to the World Honored One, asking if you are free from illness and affliction, if your movements are light and easy, and if your strength is well? That Buddha Tathāgata also said: 'The Bodhisattva Mahāsattva Vajrapāṇi, the Great Secret Lord, has great skillful means and is able to skillfully proclaim the true Dharma. This is established by the majestic power of the Buddha, and thus he is able to understand all the immeasurable Buddha Dharmas.'
At that time, the World Honored One told
震吼音聲菩薩摩訶薩言：「善哉善男子！汝善來此大眾會中，樂聽金剛手大秘密主菩薩摩訶薩宣說如來秘密不思議法。汝當於此諦聽諦受。」
持國輪王先行品第五
爾時會中諸菩薩眾咸起是念：「此金剛手大秘密主菩薩摩訶薩，往昔於何佛世尊所，親近聽受深種善根，復修何等廣大誓願，乃能如是具大辯才善說諸法？」
爾時世尊知諸菩薩心疑念已，即告寂慧菩薩言：「善男子！我念過去世中經阿僧祇劫，復過阿僧祇數無量無邊不可思議劫前，有劫名善現，世界名莊嚴。有佛出世，號無邊功德寶眾莊嚴王如來、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。寂慧當知，彼莊嚴世界廣大妙好安隱豐樂，人民熾盛，地平如掌，無諸砂礫荊棘雜穢，草木樹林青郁可愛。復有名華，軟草覆地青潤妙好，如孔雀項右旋喜相，有色有香令人適悅。下足於地隨減四指，舉足還復隨起四指。無極寒熱溫涼調適，軟美清風令人愛樂。其地莊嚴如吠琉璃。彼時人民色相嚴好，少貪瞋癡及余煩惱，人有孝愛復具勢力，聞說善言能自開曉。而彼世尊無邊功德寶眾莊嚴王如來法中，有十二那庾多諸聲聞眾，三十二俱胝諸菩薩眾。彼時人壽三十六俱胝歲，于中有人趣命終者。
「寂慧當
【現代漢語翻譯】 現代漢語譯本 震吼音聲菩薩摩訶薩說：『善哉，善男子！你來此大眾會中真是太好了，很高興能聽金剛手大秘密主菩薩摩訶薩宣說如來秘密不可思議的法。你應該在這裡仔細聽聞，認真領受。』
持國輪王先行品第五
當時，會中的各位菩薩都生起這樣的念頭：『這位金剛手大秘密主菩薩摩訶薩，過去在哪個佛世尊那裡，親近聽受並深深種下善根，又修習了何等廣大的誓願，才能如此具有大辯才，善於宣說諸法？』
這時，世尊知道各位菩薩心中的疑惑，就告訴寂慧菩薩說：『善男子！我記得在過去世中，經過阿僧祇劫，又過了阿僧祇數無量無邊不可思議劫之前，有一個劫名為善現，世界名為莊嚴。那時有一佛出世，號為無邊功德寶眾莊嚴王如來（如來：佛的十號之一，指真理的化身）、應供（應受人天供養）、正遍知（真正遍知一切法）、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（能調御一切眾生的大丈夫）、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）。寂慧，你應該知道，那個莊嚴世界廣大美妙，安穩豐樂，人民興盛，地面平坦如手掌，沒有沙礫、荊棘等雜物，草木樹林青翠可愛。還有各種名貴的花朵，柔軟的草覆蓋地面，青潤美妙，如同孔雀的脖子，右旋呈喜悅之相，有色彩有香氣，令人感到舒適愉悅。腳踩在地上會下陷四指，抬起腳又會恢復原狀，並隨之升起四指。沒有極寒極熱，溫度適宜，柔和美好的清風令人喜愛。那裡的地面莊嚴得像吠琉璃（一種寶石）。那時的人們容貌端莊美好，很少有貪婪、嗔恨、愚癡以及其他煩惱，人們有孝心和愛心，並且具有力量，聽到善言就能自己開悟。而那位世尊無邊功德寶眾莊嚴王如來的法中，有十二那庾多（數量單位，相當於百億）的聲聞眾，三十二俱胝（數量單位，相當於千萬）的菩薩眾。那時的人們壽命有三十六俱胝歲，其中也有人會壽命終結。』
『寂慧，你應該知道，』
【English Translation】 English version The Bodhisattva Mahasattva 'Sound of Roaring' said, 'Excellent, good man! It is wonderful that you have come to this great assembly. It is a pleasure to hear the Bodhisattva Mahasattva Vajrapani, the Great Secret Lord, expound the secret and inconceivable Dharma of the Tathagata. You should listen attentively and receive it carefully here.'
Chapter Five: The Preliminary Practice of the Wheel-Turning King, Dhritarashtra
At that time, all the Bodhisattvas in the assembly had this thought: 'This Bodhisattva Mahasattva Vajrapani, the Great Secret Lord, in the past, at which Buddha World Honored One did he draw near, listen to, and deeply plant the roots of goodness? And what kind of vast vows did he cultivate, that he is able to possess such great eloquence and skillfully expound all Dharmas?'
At that time, the World Honored One, knowing the doubts in the minds of the Bodhisattvas, then said to the Bodhisattva Silent Wisdom, 'Good man! I remember in the past, after countless asamkhya kalpas, and beyond countless, immeasurable, and inconceivable kalpas, there was a kalpa named 'Good Manifestation,' and a world named 'Adornment.' There was a Buddha who appeared in the world, named the Tathagata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavan, the King of Adornment of the Treasure of Boundless Merits (Tathagata: one of the ten titles of a Buddha, referring to the embodiment of truth; Arhat: worthy of offerings; Samyaksaṃbuddha: truly and completely enlightened; Vidyācaraṇasaṃpanna: perfect in wisdom and conduct; Sugata: well-gone to Nirvana; Lokavid: knower of the world; Anuttara: unsurpassed; Puruṣadamyasārathi: tamer of men; Śāstā Devamanuṣyāṇāṃ: teacher of gods and humans; Buddha: the awakened one; Bhagavan: the World Honored One). Silent Wisdom, you should know that the world of Adornment was vast, wonderful, peaceful, and prosperous. The people were flourishing, the ground was as flat as the palm of a hand, without sand, gravel, thorns, or other impurities. The grass, trees, and forests were lush and lovely. There were also various precious flowers, and soft grass covered the ground, green and beautiful, like the neck of a peacock, spiraling to the right in an auspicious manner, with color and fragrance, making people feel comfortable and joyful. When one stepped on the ground, it would sink four fingers, and when one lifted the foot, it would return to its original state and rise four fingers. There was no extreme cold or heat, the temperature was moderate, and the soft and beautiful breeze was delightful. The ground was adorned like lapis lazuli. At that time, the people's appearances were dignified and beautiful, with little greed, hatred, ignorance, and other afflictions. People had filial piety and love, and they had strength. Upon hearing good words, they could enlighten themselves. And in the Dharma of that World Honored One, the King of Adornment of the Treasure of Boundless Merits, there were twelve nayutas (a unit of number, equivalent to 10 billion) of Shravakas and thirty-two kotis (a unit of number, equivalent to 10 million) of Bodhisattvas. At that time, the people's lifespan was thirty-six kotis of years, and among them, some would reach the end of their lives.'
'Silent Wisdom, you should know,'
知，而彼善現劫中莊嚴世界，處於中四大洲。一一四大洲其量廣闊八萬四千由旬，每一由旬中有千國城郡邑聚落周匝圍繞。彼莊嚴世界中有大國城名極清凈，而彼國城份量廣闊，北六十四由旬、南四十由旬，東西亦然。有十千園苑而為嚴飾，國城之內復有十千州城縣邑。彼極清凈國城之中，有大轉輪聖王名曰持國，七寶具足為四大洲主。于先佛所深植善根，福德威光王中最勝，不退轉于阿耨多羅三藐三菩提心。
「寂慧！而彼持國轉輪聖王所居國城，縱廣正等十六由旬，廣大殊妙，有七重墻，七寶所成，其上覆有七重樓閣，七重寶網垂諸寶鈴。墻內周匝有四大園：一名眾花，二名德喜，三名孔雀喜，四名時分快樂。是諸園中各有大池：一名歡喜，二名喜上，三名香上，四名順流。其池縱廣半由旬量，悉以眾寶砌其階級，閻浮檀金而為其底，金沙布地，八功德水充滿其中，有寶蓮華彌覆其內，鵝雁鴛鴦眾鳥游泳。又彼持國轉輪聖王有其七萬宮嬪婇女，皆悉相好端嚴殊妙，而為女寶以用給侍，是諸宮嬪皆悉已發阿耨多羅三藐三菩提心。王有千子，色相端嚴，勇猛無畏能伏他軍人，各具其二十八種大丈夫相以為嚴飾，深心凈信于阿耨多羅三藐三菩提法。
「寂慧！時彼世尊無邊功德寶眾莊嚴王如來，居極清凈大
【現代漢語翻譯】 現代漢語譯本：要知道，在善現劫中，有一個名為莊嚴的世界，它位於四大洲之中。每一個大洲的面積都廣闊達八萬四千由旬（古印度長度單位），每一由旬中又有成千上萬的城池、郡縣、村落環繞。在那個莊嚴世界中，有一座名為極清凈的大國都，這座國都的面積廣闊，南北長四十由旬，東西長六十四由旬。它有十千個園林作為裝飾，國都之內還有十千個州城縣邑。在這極清凈的國都中，有一位偉大的轉輪聖王，名叫持國（護持國土之意），他擁有七寶，是四大洲的主宰。他在過去的佛陀那裡深深地種下了善根，他的福德和威望在所有國王中最為殊勝，他不會退轉于追求無上正等正覺（阿耨多羅三藐三菩提）的決心。 寂慧（佛陀弟子名）！這位持國轉輪聖王所居住的國都，縱橫都是十六由旬，廣大而殊勝。它有七重城墻，由七種珍寶構成，城墻之上又有七重樓閣，懸掛著七重寶網和各種寶鈴。城墻內四周有四大園林：第一座名為眾花，第二座名為德喜，第三座名為孔雀喜，第四座名為時分快樂。這些園林中各有大池：第一座名為歡喜，第二座名為喜上，第三座名為香上，第四座名為順流。這些池塘的縱橫都有半由旬的面積，都用各種珍寶砌成臺階，池底鋪著閻浮檀金（一種金色），地上鋪著金沙，池中充滿了八功德水，裡面覆蓋著寶蓮花，有鵝、雁、鴛鴦等各種鳥類在其中嬉戲。此外，持國轉輪聖王還有七萬名宮嬪侍女，她們都相貌端莊美麗，作為女寶來侍奉他。這些宮嬪都已發起了追求無上正等正覺的心。國王有一千個兒子，他們相貌端莊，勇猛無畏，能夠降伏敵軍，每個人都具備二十八種大丈夫相作為裝飾，他們都對無上正等正覺的佛法深信不疑。 寂慧！那時，世尊無邊功德寶眾莊嚴王如來（佛名），居住在極清凈的大
【English Translation】 English version: Know that, in the Bhadrakalpa (Auspicious Aeon), there is a world named Adorned, situated within the four great continents. Each of these continents is vast, measuring eighty-four thousand yojanas (an ancient Indian unit of distance) in breadth, and within each yojana, there are thousands of cities, towns, districts, and villages surrounding it. In that Adorned world, there is a great capital city named Utmost Purity, and this capital city is vast, measuring sixty-four yojanas in the north and forty yojanas in the south, and the same in the east and west. It is adorned with ten thousand gardens, and within the capital city, there are ten thousand provincial cities and towns. In this Utmost Purity capital city, there is a great Chakravartin (Universal Monarch) named Dhritarashtra (One who upholds the country), who possesses the seven treasures and is the ruler of the four great continents. He has deeply planted roots of goodness with past Buddhas, his merit and majesty are the most supreme among all kings, and he will not regress from the aspiration for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Shariputra (name of Buddha's disciple)! The capital city where this Chakravartin Dhritarashtra resides is sixteen yojanas in length and width, vast and magnificent. It has seven layers of walls, made of seven kinds of precious jewels, and above the walls, there are seven layers of pavilions, with seven layers of jeweled nets hanging with various jeweled bells. Within the walls, there are four great gardens: the first is named Many Flowers, the second is named Virtuous Joy, the third is named Peacock Joy, and the fourth is named Timely Happiness. In each of these gardens, there are large ponds: the first is named Joy, the second is named Joy Above, the third is named Fragrance Above, and the fourth is named Flowing with the Current. These ponds are half a yojana in length and width, with steps made of various jewels, the bottom is paved with Jambudvipa gold (a type of gold), the ground is covered with gold sand, and they are filled with the eight qualities of water, covered with jeweled lotuses, and various birds such as geese, swans, and mandarin ducks swim within them. Furthermore, this Chakravartin Dhritarashtra has seventy thousand concubines and attendants, all of whom are beautiful and dignified, serving him as female treasures. These concubines have all aspired to Anuttara-samyak-sambodhi. The king has a thousand sons, who are handsome, brave, and fearless, capable of subduing enemy armies, each adorned with the twenty-eight marks of a great man, and they have deep faith in the Dharma of Anuttara-samyak-sambodhi. Shariputra! At that time, the World Honored One, the Tathagata (Buddha) named Immeasurable Merit and Jewel Adornment King (name of Buddha), resided in the Utmost Purity great
國城中。彼持國轉輪聖王，與諸大臣、婆羅門長者乃至一切人民，咸悉恭敬尊重供養其王凈信彼無邊功德寶眾莊嚴王如來及苾芻眾，滿一俱胝歲，承事供養廣持悅意，種種飲食珍妙衣服乃至一切受用等物，悉以奉上。又諸苾芻眾，各以三園用獻游止。
「寂慧！彼轉輪王有諸太子，心各清凈曾無放逸，親近彼佛勇聞正法，不以欲樂而為染著。由不放逸其心寂定，聽正法故，是諸太子不久之間得五神通，即時各各踴身空中，猶如鵝王飛騰自在，從園至園，從此城邑至彼城邑，乃至遍游四大洲界，隨行空中說伽陀曰：
「『諸佛出世得何利？ 總聚人間利復深。 仁者聽法凈信心， 經百劫中極難得。 今此人中仙出世， 宣說正法寂靜道， 我今近彼善逝尊， 由聞法故生善趣， 聞正法已破惡趣， 聞正法已善趣生， 由聞法故煩惱除， 心得清涼最上樂。』 空中說是伽陀時， 此大地中六震動， 天人空中出妙聲， 大雨眾華生悅意： 『若人得見佛大師， 彼功德說不能盡， 應當頂禮二足尊， 合掌諦誠而恭信。 彼佛能知人心意， 如其所應為說法。』 聞法三十六俱胝， 人皆住勝菩提道； 復有三百俱胝人， 獲
【現代漢語翻譯】 現代漢語譯本：在國都城中，那位持國轉輪聖王（Chakravarti king，統治世界的理想君主），與各位大臣、婆羅門長者乃至所有人民，都恭敬尊重地供養那位凈信無邊功德寶眾莊嚴王如來（Tathagata，佛的稱號）以及比丘僧團，長達一俱胝年（一千萬年），承事供養，廣泛地持有歡喜之心，用各種飲食、珍貴美妙的衣服乃至一切受用之物，全部奉獻給他們。此外，各位比丘也各自獻出三座園林供佛陀和僧團遊憩。 『寂慧（Shantimati，菩薩名）！』那位轉輪王有幾位太子，他們內心清凈，從不放縱，親近佛陀，勇猛地聽聞正法，不被慾望和享樂所迷惑。由於不放縱，他們的心得以寂靜安定，聽聞正法，因此這些太子不久就獲得了五神通（Abhijna，佛教中的超自然能力），隨即各自躍身空中，如同鵝王一般自由飛翔，從一個園林到另一個園林，從這座城邑到那座城邑，乃至遍游四大洲界，在空中隨行並說偈頌道： 『諸佛出世能帶來什麼利益？總的來說，聚集在人間的好處非常深遠。仁者聽聞佛法，生起清凈的信心，這種機會在百劫（Kalpa，佛教時間單位）中都極其難得。如今，人中之仙（指佛陀）出世，宣說正法，指引寂靜之道。我如今親近這位善逝（Sugata，佛的稱號），因為聽聞佛法而得以投生善趣。聽聞正法后，能破除惡趣，聽聞正法后，能往生善趣。因為聽聞佛法，煩惱得以消除，內心獲得清涼，達到最上的快樂。』 當他們在空中說這些偈頌時，大地發生了六種震動，天人和空中發出美妙的聲音，降下大雨般的鮮花，令人心生歡喜：『如果有人能見到佛陀大師，他的功德是無法用言語來窮盡的，應當頂禮這位二足尊（佛的稱號），合掌並以真誠恭敬的心來信奉。』那位佛陀能知曉人心中的意念，根據他們的情況來宣說佛法。 聽聞佛法的人中有三十六俱胝（三億六千萬）人，都安住在殊勝的菩提道（Bodhi，覺悟之道）上；還有三百俱胝（三十億）人，獲得了...
【English Translation】 English version: In the capital city, that Chakravarti king (a universal monarch), named Dhrtarashtra, along with his ministers, Brahmin elders, and all the people, respectfully honored and made offerings to that Tathagata (the thus-gone one, an epithet of the Buddha), named Pure Faith, Boundless Merit, Jewel Assembly, Majestic King, and to the community of Bhikshus (monks), for a full one koti (ten million) years. They served and made offerings with great joy, presenting all kinds of food, precious and exquisite clothing, and all other necessities. Furthermore, the Bhikshus each offered three gardens for the Buddha and the Sangha (monastic community) to dwell in. 『Shantimati (a Bodhisattva)!』 That Chakravarti king had several princes, whose minds were pure and never indulged in laxity. They were close to the Buddha, diligently listened to the Dharma (Buddhist teachings), and were not attached to desires and pleasures. Because of their non-indulgence, their minds were calm and settled. By listening to the Dharma, these princes soon attained the five Abhijna (supernormal powers). Immediately, they each leaped into the air, flying freely like a king of geese, from garden to garden, from city to city, even traveling throughout the four great continents. While in the air, they recited these verses: 『What benefit do the Buddhas bring when they appear in the world? In general, the benefits gathered in the human realm are very profound. Those who listen to the Dharma with pure faith, such an opportunity is extremely rare in a hundred kalpas (eons). Now, the Sage among humans (referring to the Buddha) has appeared, proclaiming the Dharma, guiding the path to tranquility. I am now close to this Sugata (the well-gone one, an epithet of the Buddha), and because of hearing the Dharma, I have been born in a good realm. Having heard the Dharma, one can break free from the evil realms. Having heard the Dharma, one can be born in a good realm. Because of hearing the Dharma, afflictions are removed, and the mind attains coolness and supreme bliss.』 When they recited these verses in the air, the earth shook in six ways. Devas (gods) and humans in the sky emitted wonderful sounds, and a great rain of flowers fell, bringing joy. 『If one can see the great master, the Buddha, his merits cannot be fully described. One should bow to the Two-Footed One (an epithet of the Buddha), join palms, and believe with sincerity and respect.』 That Buddha knows the thoughts in people's minds and teaches the Dharma according to their needs. Thirty-six kotis (360 million) of people who heard the Dharma all dwelt on the supreme path of Bodhi (enlightenment); and another three hundred kotis (3 billion) of people attained...
得最上凈法眼； 一切皆生厭離心， 歸佛出家依正教。 又四俱胝那庾多， 人受凈戒作佛事， 聽法供養佛世尊， 作已各還於本處。
「彼諸太子說伽陀已，同爲其父持國轉輪聖王作供養事。擇以龍堅妙栴檀香造作樓閣，廣大殊麗妙好嚴飾，縱廣正等十由旬量，四方四隅份量齊等，樓觀門徑悉以龍堅妙栴檀香；製作圓具如天宮殿。其龍堅香半兩價直過於閻浮檀金價，而彼樓閣巧施工力妙好嚴成。
「是時持國轉輪聖王欲詣世尊無邊功德寶眾莊嚴王如來所，瞻禮親近聽受正法。時王諸子並宮嬪眷屬，侍從父王，即入栴檀大樓閣中。其王處於蓮華莊嚴師子座上，太子宮嬪臣佐人民咸皆尊重，以一切種花鬘涂香、上妙衣服、寶幢幡蓋、微妙音樂廣伸供養。復以寶網垂覆樓閣，眾共執擎而將前進，即時騰踴在虛空中，猶如鵝王自在而行。前至佛所，徐徐以彼樓閣安置地已，持國轉輪聖王並太子宮嬪從樓閣中安庠而下，前詣佛所，頭面著地禮佛雙足，並苾芻眾各敬禮已，右繞七匝還住佛前，合掌諦誠聽受正法。時彼世尊無邊功德寶眾莊嚴王如來，知彼持國轉輪聖王來佛會中樂欲聽法，佛即如應為說妙法示教利喜。佛言：『大王！汝今當知有四種法，若如理修行者，即能安住大乘趣向勝道，
【現代漢語翻譯】 現代漢語譯本 獲得最上清凈的法眼； 一切眾生都生起厭離之心，歸依佛陀，出家修行，遵循正法。 又有四俱胝（俱胝：千萬）那由他（那由他：億）的人受持清凈戒律，行佛事， 聽聞佛陀世尊說法，供養佛陀，做完這些后各自回到原來的地方。
『那些太子們說完偈頌后，一同為他們的父親持國轉輪聖王做供養。他們選擇用龍堅妙栴檀香建造樓閣，樓閣廣大殊勝，美妙莊嚴，縱橫都是十由旬（由旬：古印度長度單位）的量，四方四角份量相等，樓閣的門徑都用龍堅妙栴檀香製成；製作得圓滿具足，如同天宮一般。那龍堅香半兩的價值就超過閻浮檀金（閻浮檀金：一種珍貴的黃金）的價值，而那樓閣的工藝精巧，施工力量強大，美妙地完成了。
『這時，持國轉輪聖王想要去世尊無邊功德寶眾莊嚴王如來那裡，瞻仰禮拜，親近佛陀，聽受正法。當時，國王的眾位王子和後宮嬪妃眷屬，侍奉著父王，一同進入栴檀大樓閣中。國王坐在蓮花莊嚴的獅子座上，太子、後宮嬪妃、臣子和人民都非常尊敬他，用各種花鬘、涂香、上妙衣服、寶幢幡蓋、美妙音樂廣做供養。又用寶網覆蓋樓閣，眾人共同抬著樓閣向前行進，隨即騰空而起，在虛空中行走，如同鵝王一樣自在。他們來到佛陀所在的地方，慢慢地將樓閣安置在地上，持國轉輪聖王和太子、後宮嬪妃從樓閣中安詳地下來，來到佛陀面前，頭面著地禮拜佛陀的雙足，並向比丘眾各自敬禮后，右繞佛陀七圈，回到佛前，合掌誠心聽受正法。當時，世尊無邊功德寶眾莊嚴王如來，知道持國轉輪聖王來到佛會中樂意聽法，佛陀就如其所愿地為他說妙法，開示教導，令其歡喜。佛陀說：『大王！你現在應當知道有四種法，如果如理修行，就能安住于大乘，趣向殊勝的道，』
【English Translation】 English version Attained the supreme pure Dharma eye; All beings generated a mind of aversion and detachment, took refuge in the Buddha, left home to practice, and followed the true teachings. And another four kotis (koti: ten million) nayutas (nayuta: hundred million) of people received pure precepts, performed Buddhist practices, Listened to the Dharma preached by the Buddha, the World Honored One, made offerings to the Buddha, and after doing so, each returned to their original place.
'After those princes recited the gathas, they together made offerings to their father, King Dhrtarastra, the Universal Monarch. They chose to build a pavilion with dragon-firm, exquisite sandalwood, which was vast, magnificent, beautifully adorned, and measured ten yojanas (yojana: an ancient Indian unit of distance) in length and width, with equal dimensions in all four directions and corners. The entrances of the pavilion were all made of dragon-firm, exquisite sandalwood; it was perfectly crafted like a heavenly palace. Half a tael of that dragon-firm sandalwood was worth more than the price of Jambudvipa gold (Jambudvipa gold: a precious type of gold), and the pavilion was skillfully constructed with great effort and beautifully completed.'
'At that time, King Dhrtarastra, the Universal Monarch, wished to go to the Tathagata, the World Honored One, the King of Infinite Merits, Treasures, and Adornments, to pay homage, draw near, and listen to the true Dharma. Then, the king's sons and the consorts of the palace, along with their attendants, accompanied the king and entered the great sandalwood pavilion. The king sat on a lion throne adorned with lotuses, and the princes, consorts, ministers, and people all respected him greatly, making extensive offerings with all kinds of flower garlands, scented ointments, exquisite clothing, jeweled banners and canopies, and wonderful music. They also covered the pavilion with a jeweled net, and together they carried the pavilion forward, and it immediately rose into the air, moving freely like a king of geese. They arrived at the place where the Buddha was, and slowly placed the pavilion on the ground. King Dhrtarastra, the Universal Monarch, along with the princes and consorts, descended from the pavilion peacefully, went before the Buddha, prostrated themselves with their heads touching the ground at the Buddha's feet, and after paying respects to the assembly of bhikshus, they circumambulated the Buddha seven times to the right, and returned to stand before the Buddha, joining their palms together and sincerely listening to the true Dharma. At that time, the Tathagata, the World Honored One, the King of Infinite Merits, Treasures, and Adornments, knowing that King Dhrtarastra had come to the Buddha's assembly and desired to hear the Dharma, the Buddha then spoke the wonderful Dharma as he wished, revealing the teachings and bringing them joy. The Buddha said: 'Great King! You should now know that there are four dharmas, if practiced according to the principles, one can abide in the Mahayana and proceed towards the supreme path,'
所有善法而無壞失。何等為四？大王！一者、信法能向勝道。復何名信？謂有信故而能隨順諸賢聖種，所不應作而悉不作。二者、尊重能向勝道。以尊重故，于諸聖者所說妙法而能聽受，諦受法故耳無外聽。三者、無慢能向勝道。以無慢故，即能于彼一切賢聖恭信頂禮。四者、精進能向勝道。以精進故，若身若心悉得輕安，所作善法皆能成辦。大王！此等四法若如理修行者，即能安住大乘趣向勝道。
佛說如來不思議秘密大乘經卷第四 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第五
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯持國輪王先行品第五之餘
「『複次大王！有四種法，若圓滿者，即能安住大乘，成就不放逸行，心無流散。何等為四？一者、戒護諸根，二者、觀欲過失，三者、攝受一切作無常想，四者、於法決定為勝命根。大王！如是四法若圓滿者，即能安住大乘，成就不放逸行，心無流散。
「『大王！有四種法，王者修行若具足者，說名仁王。何等為四？一者、常不棄捨大菩提心，二者、以菩提法教示他人，三者、以諸善根迴向菩提，四者、于佛世尊大威德力若見聞已，亦復于彼一切
【現代漢語翻譯】 現代漢語譯本 所有善法都不會有壞失。哪四種呢？大王！第一，信法能夠導向殊勝的道路。又叫什麼信呢？就是因為有信，所以能夠隨順諸位賢聖的教導，不應該做的事情全部不做。第二，尊重能夠導向殊勝的道路。因為尊重，對於諸位聖者所說的微妙佛法能夠聽受，認真聽受佛法，耳朵不會聽其他外道之言。第三，沒有傲慢能夠導向殊勝的道路。因為沒有傲慢，就能對一切賢聖恭敬信服，頂禮膜拜。第四，精進能夠導向殊勝的道路。因為精進，身體和心都能得到輕安，所做的善事都能成就。大王！這四種法如果如理修行，就能安住于大乘，趨向殊勝的道路。
佛說如來不思議秘密大乘經 卷第四 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經 卷第五
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯持國輪王先行品第五之餘
『再者，大王！有四種法，如果圓滿，就能安住于大乘，成就精進行，心不散亂。哪四種呢？第一，戒律守護諸根；第二，觀察慾望的過失；第三，攝受一切，作無常想；第四，對於佛法堅定，視為最寶貴的生命。大王！這四種法如果圓滿，就能安住于大乘，成就精進行，心不散亂。
『大王！有四種法，君王如果修行具足，就稱為仁王。哪四種呢？第一，常常不捨棄大菩提心（發願成佛的心）；第二，用菩提法教導他人；第三，用一切善根迴向菩提；第四，對於佛世尊的大威德力，如果見到或聽到，也對他們一切
【English Translation】 English version All good dharmas are without loss or destruction. What are the four? Great King! First, faith in the Dharma can lead to the supreme path. What is called faith? It is because of faith that one can follow the teachings of the noble sages, and refrain from doing what should not be done. Second, respect can lead to the supreme path. Because of respect, one can listen to and receive the wonderful Dharma spoken by the sages, and because one listens attentively to the Dharma, one's ears do not listen to external teachings. Third, the absence of arrogance can lead to the supreme path. Because of the absence of arrogance, one can respectfully believe in and bow down to all the noble sages. Fourth, diligence can lead to the supreme path. Because of diligence, both body and mind can attain lightness and ease, and all good deeds can be accomplished. Great King! If these four dharmas are practiced according to the principles, one can abide in the Mahayana and move towards the supreme path.
The Sutra of the Buddha's Inconceivable Secret Mahayana, Volume 4 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Buddha's Inconceivable Secret Mahayana
The Sutra of the Buddha's Inconceivable Secret Mahayana, Volume 5
Translated by the Tripitaka Master Dharma Raksha, a Shramana of the Western Heaven, holding the title of Chao San Da Fu, and acting as the Guang Lu Qing, and other imperial translators, by imperial decree, the remainder of the Fifth Chapter, 'The Preliminary Practices of the Cakravartin King'
'Furthermore, Great King! There are four dharmas, which if perfected, can enable one to abide in the Mahayana, accomplish non-negligent practice, and keep the mind from scattering. What are the four? First, guarding the senses with precepts; second, observing the faults of desires; third, embracing all things with the thought of impermanence; fourth, regarding the Dharma as the most precious life. Great King! If these four dharmas are perfected, one can abide in the Mahayana, accomplish non-negligent practice, and keep the mind from scattering.'
'Great King! There are four dharmas, which if a king practices and fulfills, he is called a Benevolent King. What are the four? First, never abandoning the great Bodhicitta (the mind that aspires to Buddhahood); second, teaching others the Bodhi Dharma; third, dedicating all good roots to Bodhi; fourth, upon seeing or hearing of the great majestic power of the Buddha, also towards all of them'
天人、聲聞、緣覺所有威力生歡喜心，然即唯求佛大威力。大王！如是四法，王者修行若具足者，說名仁王。是故大王！應當常修不放逸行，信心清凈忻慕正法，起樂法欲勤求正法，常當遊戲正法園苑不著境界。所以者何？大王！當知欲無厭足，彼所足者是謂聖慧。
「『又復大王！壽量微少命不久停，往趣他世罪業可怖。由是應知，常當親近供養恭敬諸佛如來，以此善根，應於四處而用迴向。何等為四？一者、迴向無盡果報，二者、迴向無盡法門，三者、迴向無盡妙智，四者、迴向無盡辯才。
「『大王！復有四法：一者、身清凈故能成慧行，二者、語清凈故能成聞行，三者、心清凈故能成戒行，四者、慧清凈故能成智行。復有四法：一者、方便圓滿故能成熟有情，二者、慧圓滿故能降伏諸魔，三者、愿圓滿故即如說能行，四者、值遇佛故即得一切佛法圓滿。』
「時彼持國轉輪聖王，于彼佛所得聞正法示教利喜，生歡喜心適悅慶快，持以無價真珠妙寶及王者所有一切受用，悉以獻佛而為供養，乃至盡壽修諸梵行奉持五戒。是時王諸宮嬪于彼佛所聞正法已，心大適悅踴躍歡喜，各以身所著衣及莊嚴具覆于佛上，乃至盡壽修諸梵行奉持五戒，悉發阿耨多羅三藐三菩提心。時持國轉輪聖王快得善利增
【現代漢語翻譯】 現代漢語譯本 天人（deva）、聲聞（sravaka）、緣覺（pratyekabuddha）所有威力生起歡喜心，然而他們只求佛的大威力。大王！像這樣的四種法，君王如果修行時能具備，就稱為仁王。所以大王！應當常常修習不放逸的行為，信心清凈，欣慕正法，生起喜愛正法的慾望，勤奮尋求正法，常常在正法的園林中游樂而不執著于外在的境界。這是為什麼呢？大王！應當知道慾望是永無止境的，而真正能滿足的是聖者的智慧。 『還有，大王！壽命短暫，生命不會長久停留，前往來世的罪業是可怕的。因此應當知道，要常常親近、供養、恭敬諸佛如來，用這些善根，應當在四個方面迴向。是哪四個呢？第一，迴向無盡的果報；第二，迴向無盡的法門；第三，迴向無盡的妙智；第四，迴向無盡的辯才。 『大王！還有四種法：第一，身體清凈，所以能夠成就慧行；第二，語言清凈，所以能夠成就聞行；第三，心清凈，所以能夠成就戒行；第四，智慧清凈，所以能夠成就智行。還有四種法：第一，方便圓滿，所以能夠成熟有情眾生；第二，智慧圓滿，所以能夠降伏諸魔；第三，願力圓滿，所以能夠如所說的那樣去實行；第四，值遇佛陀，所以能夠得到一切佛法圓滿。』 當時，持國轉輪聖王（Dhritarashtra Chakravartin）在那位佛陀那裡聽聞正法，得到開示教導，心生歡喜，感到愉悅和慶幸，於是拿出無價的真珠妙寶以及君王所擁有的一切享用之物，全部獻給佛陀作為供養，乃至終身修習清凈的梵行，奉持五戒。當時，王的後宮嬪妃們在那位佛陀那裡聽聞正法后，心中非常喜悅，踴躍歡喜，各自將身上所穿的衣服和裝飾品覆蓋在佛陀身上，乃至終身修習清凈的梵行，奉持五戒，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi）。當時，持國轉輪聖王（Dhritarashtra Chakravartin）快速獲得了善利，增長了功德。
【English Translation】 English version The devas (celestial beings), sravakas (hearers), and pratyekabuddhas (solitary realizers), with all their powers, generate joy, yet they only seek the great power of the Buddha. O Great King! These four dharmas, if a king practices and possesses them, are called a Benevolent King. Therefore, O Great King! You should always practice non-negligence, have pure faith, admire the true Dharma, generate the desire to love the Dharma, diligently seek the true Dharma, and always play in the garden of the true Dharma without being attached to external realms. Why is this so? O Great King! You should know that desires are insatiable, and what truly satisfies is the wisdom of the noble ones. 'Furthermore, O Great King! Life is short, and life does not stay long; the karmic consequences of going to the next life are terrifying. Therefore, it should be known that one should always be close to, make offerings to, and respect all the Buddhas, Tathagatas. With these roots of goodness, one should dedicate them in four ways. What are the four? First, dedicate to endless fruition; second, dedicate to endless Dharma gates; third, dedicate to endless wondrous wisdom; fourth, dedicate to endless eloquence.' 'O Great King! There are also four dharmas: first, because the body is pure, one can accomplish the practice of wisdom; second, because speech is pure, one can accomplish the practice of hearing; third, because the mind is pure, one can accomplish the practice of precepts; fourth, because wisdom is pure, one can accomplish the practice of knowledge. There are also four dharmas: first, because skillful means are complete, one can mature sentient beings; second, because wisdom is complete, one can subdue all demons; third, because vows are complete, one can act as spoken; fourth, because one encounters the Buddha, one can obtain the complete Dharma of all Buddhas.' At that time, King Dhritarashtra Chakravartin, having heard the true Dharma from that Buddha, received teachings and guidance, and generated joy, feeling pleased and fortunate. He then took priceless pearls and jewels, as well as all the possessions of a king, and offered them all to the Buddha as offerings. He then practiced pure conduct for the rest of his life, upholding the five precepts. At that time, the king's concubines, having heard the true Dharma from that Buddha, were greatly pleased, jumping with joy. They each covered the Buddha with their clothes and ornaments, and for the rest of their lives, they practiced pure conduct, upholding the five precepts, and all generated the mind of anuttara-samyak-sambodhi. At that time, King Dhritarashtra Chakravartin quickly obtained good benefits and increased his merits.
益法財已，與諸宮嬪眷屬各各至誠頂禮佛足，及苾芻眾亦悉禮敬繞七匝已，即時入于大樓閣中，踴升虛空自在而行，還極清凈大國城中。
「複次，持國轉輪聖王於後一時擇月圓日，嚴駕出遊眾花大園而為玩賞，鼓吹清音奏妙歌樂，恣其所樂嬉戲游從。是時有二最上宮女，一名無毀、二名無比，同詣歡喜池中。清凈澡沐出已衣覆，處於蓮花師子之座。是二宮女即于座中各有一童子，自然化生跏趺而坐。童子端嚴色妙無比，相好圓具人所樂觀，于剎那間即各踴身住于虛空。是時空中有賢聖言：『此二童子，一名法思、一名法慧。』故此二名由斯而立。彼法思童子，于其無毀宮女坐中化生；彼法慧童子，于其無比宮女坐中化生。時二童子，在虛空中亦加趺坐，異口同音說伽陀曰：
「『仁者我今得善利， 所謂發生菩提心， 既發心已遇世尊， 起清凈心而信禮。 大海深廣難徹底， 生死輪轉無休息， 有情廣渡生死流， 彼菩提心不捨離。 有世界名無毀身， 有世尊名時分王， 我從彼來求法門， 樂見牟尼功德聚。 我時各各加趺坐， 分從二母坐中生， 我父持國大聖王， 故來合掌伸敬禮， 愿父伺察聽我說。 阿庾多劫善得法， 乃至圓
【現代漢語翻譯】 現代漢語譯本 獲得佛法財富后，所有宮嬪眷屬都各自至誠頂禮佛足，以及比丘僧眾也全都禮敬並繞佛七圈后，隨即進入大樓閣中，騰空而起，自在飛行，返回極其清凈的大國都城。
『又，持國轉輪聖王在之後的一個時機，選擇月圓之日，盛裝出行，到眾花盛開的大花園中游玩賞樂，鼓樂齊鳴，演奏美妙的歌樂，盡情享受嬉戲遊樂。當時有兩位最上等的宮女，一名叫無毀（無瑕疵），二名叫無比（無與倫比），一同來到歡喜池中。她們清凈沐浴完畢，穿好衣服，坐在蓮花獅子座上。這兩位宮女各自的座位中，都自然化生出一個童子，結跏趺坐。童子端莊秀麗，容貌無比美妙，相好圓滿，令人喜悅，在剎那間各自騰身住于虛空。這時，空中有賢聖說道：『這兩個童子，一個名叫法思（佛法之思），一個名叫法慧（佛法之慧）。』因此這兩個名字由此而立。那法思童子，從無毀宮女的座位中化生；那法慧童子，從無比宮女的座位中化生。當時，兩個童子在虛空中也結跏趺坐，異口同聲地說偈頌道：
『仁者，我今獲得殊勝利益， 即是生起菩提之心， 既已發心，便得遇世尊， 生起清凈之心而信奉禮敬。 大海深廣難以測底， 生死輪迴沒有止息， 有情眾生廣渡生死之流， 那菩提之心永不捨離。 有一個世界名叫無毀身（無瑕疵之身）， 有一位世尊名叫時分王（掌握時分之王）， 我從那裡來求取佛法， 樂意見到牟尼（釋迦牟尼）的功德聚集。 我當時各自結跏趺坐， 分別從兩位母親的座位中出生， 我的父親是持國大聖王， 因此前來合掌表達敬意， 愿父親仔細觀察聽我說。 在阿庾多劫（無數劫）中善得佛法， 乃至圓滿成就。』
【English Translation】 English version Having benefited from the Dharma wealth, all the palace ladies and their retinues each sincerely prostrated at the Buddha's feet, and the Bhikshu (monk) assembly also paid their respects and circumambulated the Buddha seven times. Then, they entered the great pavilion, rose into the sky, and traveled freely, returning to the extremely pure great capital city.
『Furthermore, King Dhritarashtra (Holder of the Realm) the Chakravartin (Wheel-Turning King), at a later time, chose a full moon day to go out in grand procession to a large garden full of flowers for enjoyment. With the sounds of drums and clear music, they played wonderful songs and enjoyed themselves with games and merriment. At that time, there were two most excellent palace ladies, one named Avihimsā (Non-harming), and the other named Anupamā (Incomparable), who went together to the Joyful Pond. After bathing and cleansing themselves, they put on their clothes and sat on lotus lion thrones. In each of the two ladies' seats, a boy was naturally born, sitting in the lotus position. The boys were dignified and beautiful, with incomparable appearances, possessing perfect marks and features, pleasing to behold. In an instant, they each rose and stood in the sky. At that time, a sage in the sky said: 『These two boys are named Dharmamati (Dharma Thought) and Dharmabuddhi (Dharma Wisdom).』 Thus, these two names were established. The boy Dharmamati was born from the seat of the palace lady Avihimsā; the boy Dharmabuddhi was born from the seat of the palace lady Anupamā. At that time, the two boys, also sitting in the lotus position in the sky, spoke in unison the following gāthās (verses):
『O benevolent one, I have now obtained great benefit, which is the arising of the Bodhi mind, Having generated this mind, I have met the World Honored One, And with a pure mind, I believe and pay homage. The ocean is deep and vast, difficult to fathom, The cycle of birth and death has no rest, Sentient beings widely cross the stream of birth and death, That Bodhi mind is never abandoned. There is a world named Avihimsā-body (Non-harming Body), There is a World Honored One named Samayavibhāga-rāja (King of Time Division), I come from there seeking the Dharma, Joyfully seeing the accumulation of Muni's (Shakyamuni's) merits. At that time, we each sat in the lotus position, Born separately from the seats of our two mothers, My father is the great King Dhritarashtra, Therefore, I come to join my palms in respect, May my father observe and listen to what I say. In countless kalpas (eons), I have well obtained the Dharma, Until the perfect accomplishment.』
成大菩提， 所得於中不棄捨。 一切唯佛出世難， 父母難得居法位， 法中善友剎那逢， 清凈妙寶隨意現。 欲及精進不放逸， 出家得利具正知， 勤修利益心調柔， 慚愧多聞具善戒， 慈悲調寂為有情， 普令獲得深法忍， 精進勤力無著心， 成熟攝受諸群品。 心離相故得調暢， 于其身命不顧惜， 思惟正法如救然， 愿獲諸佛勝功德。 父王最上難得者， 我所稱讚最上法， 我從彼佛剎中來， 還歸彼佛本因處。 我等已住菩薩位， 普能攝受諸善法， 剎那獲得五神通， 隨念隨觀意能曉。』
「時彼持國轉輪聖王，與宮嬪眷屬並二童子智者菩薩，以神通力處虛空中，同詣世尊無邊功德寶眾莊嚴王如來會中。到已各各頂禮佛足，一切眾會普伸尊敬。是時彼佛觀二童子是真佛子，樂欲聽受菩提道法。佛知其意，即為宣說甚深正法。佛言：『善男子！當知諸法從緣所生，中無主宰亦無作者，知內是空外無所行，諸法皆空虛假無實，于見於作應悉清凈，猶如虛空而無所取。』彼佛世尊如是多種廣為宣說清凈法時，會中有七十六那庾多及三俱胝人得無生法忍。是時持國轉輪聖王在佛會中經七晝夜作供養已，與其
【現代漢語翻譯】 現代漢語譯本 成就無上菩提（BODHI，覺悟），從中所得的覺悟不會捨棄。 一切諸佛出世都非常難得，父母能安住于佛法之位也很難得， 在佛法中遇到善知識如同剎那間相逢，清凈的珍寶可以隨意顯現。 有強烈的願望和精進心而不放逸，出家修行能獲得利益並具備正知， 勤奮修行以利益眾生，內心調柔，有慚愧心，廣聞佛法，具備良好的戒律， 以慈悲心調伏寂靜，爲了利益有情眾生，普遍令他們獲得甚深的法忍（DHARMA-KSANTI，對佛法的深刻理解和接受）， 精進勤勉，內心沒有執著，成熟並攝受各種眾生。 內心遠離一切相，因此得到調暢，對於自己的身體和生命都不吝惜， 思維正法如同救火一般急迫，愿能獲得諸佛的殊勝功德。 父王是最上難得的，我所稱讚的是最上的佛法， 我從彼佛的剎土（BUDDHAKSETRA，佛的凈土）而來，還要回到彼佛的本因之處。 我們已經安住于菩薩（BODHISATTVA，追求覺悟的修行者）的果位，普遍能夠攝受各種善法， 剎那間獲得五神通（ABHIJNA，超自然能力），隨念隨觀，心意都能明瞭。
當時，持國轉輪聖王（CAKRVARTIN，統治世界的理想君主），帶著宮中的嬪妃眷屬以及兩位童子智者菩薩，以神通力處在虛空中，一同來到世尊無邊功德寶眾莊嚴王如來（TATHAGATA，佛的稱號）的法會中。到達后，他們各自頂禮佛足，一切與會大眾都表示尊敬。這時，佛觀察到兩位童子是真正的佛子，樂於聽受菩提道法。佛知道他們的心意，就為他們宣說甚深的佛法。佛說：『善男子！應當知道諸法都是因緣所生，其中沒有主宰也沒有作者，知道內在是空，外在也沒有所行，諸法都是空虛不實的，對於見和作都應當清凈，如同虛空一樣沒有執取。』彼佛世尊如此多種地廣泛宣說清凈佛法時，法會中有七十六那庾多（NAYUTA，數量單位）和三俱胝（KOTI，數量單位）人得到了無生法忍。當時，持國轉輪聖王在佛的法會中經過七個晝夜的供養后，和他的眷屬一起離開了。
【English Translation】 English version Achieving supreme Bodhi (enlightenment), what is attained therein is not abandoned. It is difficult for all Buddhas to appear in the world, and it is also difficult for parents to reside in the Dharma position, In the Dharma, encountering a good friend is like meeting in an instant, and pure treasures can appear at will. Having strong desire and diligence without being negligent, leaving home to practice can gain benefits and possess right knowledge, Diligently cultivate to benefit sentient beings, with a gentle heart, having a sense of shame, widely hearing the Dharma, and possessing good precepts, With compassion, subdue and pacify, for the benefit of sentient beings, universally enabling them to obtain deep Dharma-ksanti (acceptance of the Dharma), Diligently and vigorously, with a mind free from attachment, maturing and embracing all kinds of beings. The mind is free from all forms, thus becoming harmonious, not cherishing one's own body and life, Contemplating the Dharma as urgently as putting out a fire, wishing to obtain the supreme merits of all Buddhas. The father king is the most supreme and difficult to obtain, and what I praise is the most supreme Dharma, I came from that Buddha's Buddha-ksetra (Buddha's pure land), and I will return to the original cause of that Buddha. We have already resided in the position of Bodhisattva (a being seeking enlightenment), universally able to embrace all good Dharmas, In an instant, obtaining the five Abhijna (supernatural powers), with each thought and contemplation, the mind can understand.
At that time, King Holder of the Realm, the Cakravartin (ideal ruler), along with his palace consorts and two young wise Bodhisattvas, using supernatural powers, were in the void, and together they went to the assembly of the Tathagata (Buddha's title) King of Immeasurable Merits and Treasures. Upon arriving, they each bowed at the Buddha's feet, and all in the assembly showed respect. At this time, the Buddha observed that the two young boys were true sons of the Buddha, eager to hear and receive the Bodhi path. Knowing their intentions, the Buddha then expounded the profound Dharma for them. The Buddha said, 'Good men! You should know that all Dharmas arise from conditions, there is no master nor creator within them, knowing that the inner is empty, and there is nothing to do externally, all Dharmas are empty and unreal, and one should be pure in seeing and doing, like the void without any grasping.' When that Buddha, the World Honored One, extensively expounded the pure Dharma in this way, there were seventy-six Nayutas (unit of number) and three Kotis (unit of number) of people in the assembly who obtained the Dharma-ksanti of non-arising. At that time, King Holder of the Realm, after making offerings in the Buddha's assembly for seven days and nights, left with his retinue.
諸子並宮嬪眷屬於剎那間還本所居。
「時彼輪王后於一時獨處栴檀樓閣之中，登于蓮花師子之座，竊作是念：『我此千子悉已安住阿耨多羅三藐三菩提法，然于其中何者最先得成阿耨多羅三藐三菩提果？我宜設法以驗其事。』作是念已，即敕侍人用以七寶妙巧作瓶。如其份量善施作已，即命各書千子名字置寶瓶中，復以七寶作妙蓮花，于其花中安置寶瓶，然後於七晝夜廣以微妙香花涂香粖香等及鼓吹歌音，嚴伸供養瓶中名字。是時空中有十千天人，助發種種妙供養事。如是供養七晝夜已，普召宮嬪眷屬及王千子並二童子咸集其前，復以賢妙金床安置寶瓶。安已即時敕遣侍人，于寶瓶中取其名字。侍人如命，瓶中最先取一名字，前奉于王，其名乃是清凈慧太子，然後次第遍取其名。即時于剎那間而此大地六種震動，所有宮嬪先各執持諸妙樂器，不鼓自鳴出妙歌音。
「寂慧！當知彼時清凈慧太子，最先瓶中取其名者，豈異人乎？即是此賢劫中過去俱留孫如來。次於瓶中取一名字，其名最勝軍太子者，即是過去俱那含牟尼如來。次於瓶中取一名字，其名寂諸根太子者，即是過去迦葉如來。次於瓶中取一名字，其名一切義成太子者，寂慧！當知即我身是。次於瓶中取一名字，其名寶帶太子者，即當成佛號慈氏
【現代漢語翻譯】 現代漢語譯本：所有的王子和後宮嬪妃眷屬在剎那間都回到了他們原本居住的地方。
當時，這位輪王（轉輪聖王）的王后獨自一人在旃檀樓閣中，登上蓮花獅子座，心中暗自思忖：『我的這一千個兒子都已安住于阿耨多羅三藐三菩提（無上正等正覺）之法，然而他們之中，誰會最先成就阿耨多羅三藐三菩提之果呢？我應該想個辦法來驗證此事。』 有了這個想法后，她就命令侍從用七寶巧妙地製作寶瓶。按照尺寸製作好后，她就命人將一千個兒子的名字分別寫好放入寶瓶中，又用七寶製作精美的蓮花，將寶瓶安放在蓮花之中，然後在七個晝夜裡，廣泛地用微妙的香花、涂香、粖香等以及鼓樂歌聲，隆重地供養寶瓶中的名字。這時，空中有一萬天人，也來幫助散發各種美妙的供養。這樣供養了七個晝夜后，她普召後宮嬪妃眷屬和一千個王子以及兩個童子都聚集到她面前，又用精美的金床安放寶瓶。 安放好后，她立即命令侍從從寶瓶中取出名字。侍從遵命，從寶瓶中最先取出一個名字，呈獻給王后，這個名字是清凈慧太子。然後依次取出其餘的名字。就在那一剎那間，大地發生了六種震動，所有後宮嬪妃先前各自拿著的各種美妙樂器，不用敲打就自己發出美妙的歌聲。
寂慧（佛陀弟子名）！你應該知道，當時最先從瓶中取出名字的清凈慧太子，難道是別人嗎？他就是此賢劫中過去世的拘留孫如來（過去七佛之一）。接著從瓶中取出的名字，名為最勝軍太子，他就是過去世的拘那含牟尼如來（過去七佛之一）。接著從瓶中取出的名字，名為寂諸根太子，他就是過去世的迦葉如來（過去七佛之一）。接著從瓶中取出的名字，名為一切義成太子，寂慧！你應該知道，他就是我自身。接著從瓶中取出的名字，名為寶帶太子，他將要成佛，佛號為慈氏（彌勒佛）。
【English Translation】 English version: All the princes and the consorts of the palace returned to their original abodes in an instant.
At that time, the queen of the Wheel-Turning King (Chakravartin) was alone in the sandalwood pavilion, ascended the lotus lion throne, and secretly pondered: 'My thousand sons have all settled in the Dharma of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but among them, who will be the first to achieve the fruit of Anuttara-samyak-sambodhi? I should devise a method to verify this matter.' Having had this thought, she then ordered the attendants to skillfully make a precious vase with seven treasures. After it was made according to the dimensions, she ordered people to write down the names of the thousand sons and place them in the precious vase. She also made exquisite lotuses with seven treasures, placed the precious vase in the lotus, and then for seven days and nights, extensively offered subtle fragrant flowers, scented ointments, powdered incense, and the sounds of drums and songs, solemnly making offerings to the names in the vase. At this time, ten thousand devas in the sky also helped to emit various wonderful offerings. After making offerings in this way for seven days and nights, she summoned all the consorts of the palace, the thousand princes, and two young boys to gather before her, and placed the precious vase on an exquisite golden bed. After placing it, she immediately ordered the attendants to take out names from the precious vase. The attendants obeyed, and the first name taken from the vase was presented to the queen, and this name was Prince Pure Wisdom. Then, the remaining names were taken out in order. In that instant, the earth shook in six ways, and all the exquisite musical instruments that the consorts of the palace had been holding earlier, without being struck, emitted wonderful songs on their own.
Shanti (name of a disciple of the Buddha)! You should know that Prince Pure Wisdom, whose name was the first to be taken from the vase at that time, is he someone else? He is the past Krakucchanda Tathagata (one of the past seven Buddhas) in this Bhadrakalpa. The next name taken from the vase, named Prince Supreme Victory, is the past Kanakamuni Tathagata (one of the past seven Buddhas). The next name taken from the vase, named Prince Tranquil Senses, is the past Kashyapa Tathagata (one of the past seven Buddhas). The next name taken from the vase, named Prince Accomplisher of All Meanings, Shanti! You should know, he is myself. The next name taken from the vase, named Prince Jeweled Belt, he will become a Buddha named Maitreya (the future Buddha).
如來。次於瓶中取一名字，其名牛王太子者，即當成佛號師子如來。次於瓶中取一名字，其名電天太子者，即當成佛號大幢如來。次於瓶中取一名字，其名賢王太子者，即當成佛號妙花如來。次於瓶中取一名字，其名凈光吉祥太子者，即當成佛號花氏如來。次於瓶中取一名字，其名蓮華眼太子者，即當成佛號善宿如來。次於瓶中取一名字，其名無垢光太子者，即當成佛號妙眼如來。次於瓶中取一名字，其名凈池太子者，即當成佛號妙臂如來。次於瓶中取一名字，其名慧王太子者，即當成佛號明焰如來。次於瓶中取一名字，其名善莊嚴太子者，即當成佛號明味如來。次於瓶中取一名字，其名增長分太子者，即當成佛號導師如來。次於瓶中取一名字，其名凈嚴王太子者，即當成佛號持勝功德如來。次於瓶中取一名字，其名吉祥密太子者，即當成佛號勝財如來。次於瓶中取一名字，其名妙光身太子者，即當成佛號智積如來。次於瓶中取一名字，其名勇健太子者，即當成佛號寶積如來。次於瓶中取一名字，其名寶稱太子者，即當成佛號普光明如來。寂慧！當知如是等廣說，彼千子中相繼而取，乃至取一名字，其名大峰莊嚴太子者，即當成佛號無邊功德寶稱如來。寂慧！唯一名字在寶瓶中最後取之，其名無邊慧太子，而此太子于
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）。接下來從瓶中取出一個名字，這個名字叫牛王太子（Niu Wang Taizi），他將成佛，佛號為師子如來（Shizi Rulai）。接下來從瓶中取出一個名字，這個名字叫電天太子（Dian Tian Taizi），他將成佛，佛號為大幢如來（Da Chuang Rulai）。接下來從瓶中取出一個名字，這個名字叫賢王太子（Xian Wang Taizi），他將成佛，佛號為妙花如來（Miao Hua Rulai）。接下來從瓶中取出一個名字，這個名字叫凈光吉祥太子（Jing Guang Jixiang Taizi），他將成佛，佛號為花氏如來（Hua Shi Rulai）。接下來從瓶中取出一個名字，這個名字叫蓮華眼太子（Lian Hua Yan Taizi），他將成佛，佛號為善宿如來（Shan Su Rulai）。接下來從瓶中取出一個名字，這個名字叫無垢光太子（Wu Gou Guang Taizi），他將成佛，佛號為妙眼如來（Miao Yan Rulai）。接下來從瓶中取出一個名字，這個名字叫凈池太子（Jing Chi Taizi），他將成佛，佛號為妙臂如來（Miao Bi Rulai）。接下來從瓶中取出一個名字，這個名字叫慧王太子（Hui Wang Taizi），他將成佛，佛號為明焰如來（Ming Yan Rulai）。接下來從瓶中取出一個名字，這個名字叫善莊嚴太子（Shan Zhuangyan Taizi），他將成佛，佛號為明味如來（Ming Wei Rulai）。接下來從瓶中取出一個名字，這個名字叫增長分太子（Zeng Zhang Fen Taizi），他將成佛，佛號為導師如來（Dao Shi Rulai）。接下來從瓶中取出一個名字，這個名字叫凈嚴王太子（Jing Yan Wang Taizi），他將成佛，佛號為持勝功德如來（Chi Sheng Gong De Rulai）。接下來從瓶中取出一個名字，這個名字叫吉祥密太子（Jixiang Mi Taizi），他將成佛，佛號為勝財如來（Sheng Cai Rulai）。接下來從瓶中取出一個名字，這個名字叫妙光身太子（Miao Guang Shen Taizi），他將成佛，佛號為智積如來（Zhi Ji Rulai）。接下來從瓶中取出一個名字，這個名字叫勇健太子（Yong Jian Taizi），他將成佛，佛號為寶積如來（Bao Ji Rulai）。接下來從瓶中取出一個名字，這個名字叫寶稱太子（Bao Cheng Taizi），他將成佛，佛號為普光明如來（Pu Guang Ming Rulai）。寂慧（Ji Hui）！應當知道像這樣廣泛地講述，從那一千個太子中相繼取出名字，乃至取出一個名字，這個名字叫大峰莊嚴太子（Da Feng Zhuangyan Taizi），他將成佛，佛號為無邊功德寶稱如來（Wu Bian Gong De Bao Cheng Rulai）。寂慧！只有一個名字在寶瓶中最後取出，這個名字叫無邊慧太子（Wu Bian Hui Taizi），而這位太子在
【English Translation】 English version Tathagata. Next, a name is taken from the vase, and that name is Prince Niu Wang (Cow King Prince), who will become a Buddha named Lion Tathagata (Shizi Rulai). Next, a name is taken from the vase, and that name is Prince Dian Tian (Electric Heaven Prince), who will become a Buddha named Great Banner Tathagata (Da Chuang Rulai). Next, a name is taken from the vase, and that name is Prince Xian Wang (Virtuous King Prince), who will become a Buddha named Wonderful Flower Tathagata (Miao Hua Rulai). Next, a name is taken from the vase, and that name is Prince Jing Guang Jixiang (Pure Light Auspicious Prince), who will become a Buddha named Flower Clan Tathagata (Hua Shi Rulai). Next, a name is taken from the vase, and that name is Prince Lotus Eye (Lian Hua Yan Prince), who will become a Buddha named Good Abode Tathagata (Shan Su Rulai). Next, a name is taken from the vase, and that name is Prince Wu Gou Guang (Immaculate Light Prince), who will become a Buddha named Wonderful Eye Tathagata (Miao Yan Rulai). Next, a name is taken from the vase, and that name is Prince Jing Chi (Pure Pool Prince), who will become a Buddha named Wonderful Arm Tathagata (Miao Bi Rulai). Next, a name is taken from the vase, and that name is Prince Hui Wang (Wisdom King Prince), who will become a Buddha named Bright Flame Tathagata (Ming Yan Rulai). Next, a name is taken from the vase, and that name is Prince Shan Zhuangyan (Good Adornment Prince), who will become a Buddha named Bright Taste Tathagata (Ming Wei Rulai). Next, a name is taken from the vase, and that name is Prince Zeng Zhang Fen (Increasing Portion Prince), who will become a Buddha named Guide Tathagata (Dao Shi Rulai). Next, a name is taken from the vase, and that name is Prince Jing Yan Wang (Pure Majestic King Prince), who will become a Buddha named Holder of Superior Merit Tathagata (Chi Sheng Gong De Rulai). Next, a name is taken from the vase, and that name is Prince Jixiang Mi (Auspicious Secret Prince), who will become a Buddha named Victorious Wealth Tathagata (Sheng Cai Rulai). Next, a name is taken from the vase, and that name is Prince Miao Guang Shen (Wonderful Light Body Prince), who will become a Buddha named Accumulation of Wisdom Tathagata (Zhi Ji Rulai). Next, a name is taken from the vase, and that name is Prince Yong Jian (Brave and Strong Prince), who will become a Buddha named Accumulation of Treasures Tathagata (Bao Ji Rulai). Next, a name is taken from the vase, and that name is Prince Bao Cheng (Precious Name Prince), who will become a Buddha named Universal Brightness Tathagata (Pu Guang Ming Rulai). Jihui! (Silent Wisdom) You should know that, as it is widely spoken, names are taken successively from those thousand princes, until a name is taken, and that name is Prince Da Feng Zhuangyan (Great Peak Adornment Prince), who will become a Buddha named Boundless Merit Precious Name Tathagata (Wu Bian Gong De Bao Cheng Rulai). Jihui! Only one name remains in the vase to be taken last, and that name is Prince Wu Bian Hui (Boundless Wisdom Prince), and this prince in
千子中居最小位。是時諸兄或輕侮言：『我等諸兄當成佛時，已作佛事已度有情。汝于最後當何所作？』
「時無邊慧太子說伽陀曰：
「『佛法無邊如虛空， 有情及慧亦無盡， 行愿清凈戒薰脩， 當聽我說此行愿。 諸兄壽量若干數， 王者眾會數若干， 如我壽量總聚之， 愿當爾許聲聞眾。』 太子說是伽陀已， 空中天人讚善哉： 『正士意樂凈周圓， 利益有情無窮盡。』
「寂慧！當知彼時最小無邊慧太子者，當得成佛號樂欲如來，于賢劫中最後成佛。寂慧！所有賢劫中諸佛壽量及聲聞眾，彼樂欲如來而悉當得；是彼如來善樂欲故，是故如來名為樂欲。
「複次寂慧！汝且觀是菩薩摩訶薩，善巧方便圓具凈戒，無毀大愿滿足勝行。彼諸太子九百九十九人，乃至無邊慧太子，如上功德皆悉成就。
「是時彼千太子俱謂二童子菩薩言：『汝此法思、法慧二善男子！往昔發何殊勝願力，今如是邪？』法思童子言：『諸仁者！我與汝等皆如金剛手菩薩相續勝行，不離一切如來無上秘密，不離一切佛法聽受信解。』法慧童子言：『今我諸兄具勝願力，愿我與汝悉證菩提。成菩提已，我皆勸請轉妙法輪。如其願力，于彼佛所受菩提記。』寂慧當知，彼
【現代漢語翻譯】 現代漢語譯本 千子之中，（無邊慧）太子排行最小。當時，他的哥哥們有時輕視他，說道：『我們這些哥哥們成佛的時候，已經完成了佛的事業，度化了眾生。你最後成佛，又能做什麼呢？』 當時，無邊慧太子說了偈頌： 『佛法無邊如虛空，眾生和智慧也無盡，修行願力，清凈戒律，我將講述我的行愿。 諸位哥哥的壽命有多少，國王和集會的人數有多少，如果把我的壽命全部加起來，我願擁有那麼多的聲聞弟子。』 太子說完偈頌后，空中的天人讚嘆道：『正士的意願清凈圓滿，利益眾生無窮無盡。』 寂慧（Śānti-mati，佛陀的弟子名）！你要知道，那時最小的無邊慧太子，將來會成佛，佛號為樂欲如來（Ruciruci-tathāgata），在賢劫（Bhadrakalpa，我們所處的這個時期）中最後成佛。寂慧！所有賢劫中諸佛的壽命和聲聞弟子，樂欲如來都將擁有；這是因為這位如來善於樂於願望，所以如來名為樂欲。 再者，寂慧！你且看這位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），善巧方便，圓滿具足清凈戒律，沒有毀壞大愿，滿足殊勝的修行。那些太子，九百九十九人，乃至無邊慧太子，都成就了上述的功德。 當時，那一千位太子一起對兩位童子菩薩說道：『你們這兩位善男子，法思（Dharma-mati）和法慧（Dharma-mati），過去發了什麼殊勝的願力，現在才這樣呢？』法思童子說：『諸位仁者！我與你們都像金剛手菩薩（Vajrapāṇi-bodhisattva）一樣，相續殊勝的修行，不離一切如來無上的秘密，不離一切佛法，聽聞、接受、信解。』法慧童子說：『現在我的哥哥們都具有殊勝的願力，愿我和你們都證得菩提（bodhi，覺悟）。成佛之後，我將勸請諸位轉妙法輪（dharma-cakra，佛陀的教法）。按照他們的願力，在佛那裡接受菩提的授記。』寂慧，你要知道，那
【English Translation】 English version Among the thousand sons, the youngest was Prince Limitless Wisdom (Ananta-mati). At that time, his elder brothers sometimes looked down on him, saying, 'When we elder brothers become Buddhas, we will have already completed the work of the Buddha and liberated sentient beings. What will you do when you become a Buddha last?' At that time, Prince Limitless Wisdom spoke a verse: 'The Buddha's Dharma is boundless like space, sentient beings and wisdom are also endless, practicing vows, pure precepts, I will tell you my vows. How many are the lifespans of you brothers, how many are the kings and the assemblies, if all my lifespans are added together, I wish to have that many Śrāvaka disciples.' After the prince spoke the verse, the devas in the sky praised, 'The righteous one's intention is pure and complete, benefiting sentient beings endlessly.' Śānti-mati! You should know that the youngest Prince Limitless Wisdom at that time will become a Buddha in the future, named the Tathāgata Delightful Desire (Ruciruci-tathāgata), and will be the last to become a Buddha in this Bhadrakalpa (the current eon). Śānti-mati! All the lifespans of the Buddhas in this Bhadrakalpa and their Śrāvaka disciples, the Tathāgata Delightful Desire will possess; this is because this Tathāgata is good at and delights in vows, therefore the Tathāgata is named Delightful Desire. Furthermore, Śānti-mati! You should observe this Bodhisattva-Mahāsattva (great Bodhisattva), skillful in means, complete with pure precepts, without destroying great vows, fulfilling superior practices. Those princes, nine hundred and ninety-nine, up to Prince Limitless Wisdom, all achieved the above merits. At that time, the thousand princes together said to the two boy Bodhisattvas, 'You two good men, Dharma-mati and Dharma-mati, what extraordinary vows did you make in the past that you are like this now?' The boy Dharma-mati said, 'Gentlemen! I and you are all like Vajrapāṇi Bodhisattva, continuing superior practices, not separated from all the supreme secrets of the Tathāgatas, not separated from all the Buddha's Dharma, hearing, accepting, and understanding.' The boy Dharma-mati said, 'Now my brothers all have superior vows, may I and you all attain Bodhi (enlightenment). After becoming Buddhas, I will urge you all to turn the wonderful Dharma wheel (dharma-cakra, the Buddha's teachings). According to their vows, they will receive the prediction of Bodhi from the Buddhas.' Śānti-mati, you should know that
時持國轉輪聖王者豈異人乎？即是然燈如來、應供、正等正覺。往昔因中居輪王位時彼輪王千太子者，即是此賢劫之中千佛如來。從俱留孫如來至樂欲如來(古經不譯，但云樓至)。彼時法思童子，于無毀宮女坐中化生者，即是金剛手大秘密主菩薩摩訶薩神力所化。彼時法慧童子，于無比宮女坐中化生者，即是尸棄梵王。寂慧！彼時持國轉輪聖王諸宮嬪者，即是今此會中諸菩薩眾。彼諸宮嬪，爾時得王千子成熟化度，而悉不退轉于阿耨多羅三藐三菩提心，安住大乘。彼諸宮嬪，次第當於此賢劫中受菩提記。寂慧！汝復應觀緣生之法理不相違，善根諸因及發心勝行果無壞失。今此會中諸菩薩大士，皆能增長最勝意樂。」
佛說如來不思議秘密大乘經卷第五 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第六
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
菩提道品第六
佛告寂慧菩薩言：「若諸菩薩摩訶薩欲證阿耨多羅三藐三菩提果者，當學彼諸大士所行，非但以其語言得最勝道，要當真實修行乃得菩提正道。此中雲何名菩提道？謂於一切眾生無諸損害，隨起慈心勤修波羅蜜多；以四攝法普攝一切，修四梵行；
【現代漢語翻譯】 現代漢語譯本： 當時持有國土的轉輪聖王難道是其他人嗎？他就是燃燈如來（Dipamkara Buddha）、應供（Arhat）、正等正覺（Samyaksambuddha）。在往昔因地時，他作為輪王時，那時的輪王千位太子，就是這個賢劫中的千佛如來。從拘留孫如來（Krakucchanda Buddha）到樂欲如來（古經不譯，但云樓至）。那時法思童子，在無毀宮女的座位中化生，就是金剛手大秘密主菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）神力所化。那時法慧童子，在無比宮女的座位中化生，就是尸棄梵王（Shikhi Brahma）。寂慧！那時持國轉輪聖王的各位宮嬪，就是現在這個法會中的各位菩薩眾。那些宮嬪，當時使得輪王的千位太子成熟教化，並且全部不退轉于阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），安住于大乘。那些宮嬪，將次第在這個賢劫中接受菩提的授記。寂慧！你還應當觀察緣起之法理不相違背，善根的各種因以及發心的殊勝行為果報不會壞失。現在這個法會中的各位菩薩大士，都能增長最殊勝的意樂。」
佛對寂慧菩薩說：『如果各位菩薩摩訶薩想要證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi），應當學習那些大士所修行的，不僅僅是通過語言就能獲得最殊勝的道，一定要真實修行才能獲得菩提正道。這裡所說的菩提道是什麼呢？就是對於一切眾生沒有損害，隨之生起慈悲心，勤奮修行波羅蜜多（Paramita）；用四攝法普遍攝受一切眾生，修行四梵行；』
【English Translation】 English version: Was the Chakravartin king who held the country at that time someone different? He was the Dipamkara Tathagata, Arhat, Samyaksambuddha. In the past, when he was a wheel-turning king, the thousand princes of that king were the thousand Buddhas of this Bhadrakalpa. From Krakucchanda Buddha to the 'Joyful Desire' Tathagata (not translated in ancient scriptures, but referred to as 'Lou Zhi'). At that time, the Dharma Thought youth, who was born in the seat of the indestructible palace maiden, was transformed by the divine power of Vajrapani Bodhisattva Mahasattva. At that time, the Dharma Wisdom youth, who was born in the seat of the incomparable palace maiden, was Shikhi Brahma. Tranquil Wisdom! The concubines of the Chakravartin king who held the country at that time are the Bodhisattvas in this assembly now. Those concubines, at that time, caused the thousand princes of the king to mature and be taught, and all of them did not regress from the Anuttara-samyak-sambodhi mind, abiding in the Mahayana. Those concubines will successively receive the prediction of Bodhi in this Bhadrakalpa. Tranquil Wisdom! You should also observe that the principle of dependent origination is not contradictory, and that the various causes of good roots and the results of the superior actions of aspiration will not be lost. The great Bodhisattvas in this assembly now can all increase the most superior intention.』
The Buddha said to Bodhisattva Tranquil Wisdom: 『If the Bodhisattva Mahasattvas wish to attain the fruit of Anuttara-samyak-sambodhi, they should learn what those great beings practice. It is not merely through language that one can attain the most superior path; one must truly practice to attain the true path of Bodhi. What is called the Bodhi path here? It means having no harm towards all sentient beings, accordingly arising with a compassionate heart, diligently practicing Paramita; universally embracing all beings with the four means of gathering, and practicing the four Brahmaviharas;』
勤行三十七品菩提道法；圓滿六種神通事業，以善方便攝化眾生；長養一切善根法行；此說是名大菩提道。
「複次寂慧！菩提道者，所謂意樂信重，深心清凈正直無諂。心平等故，行平等法；不作諸罪故，無諸怖畏；彼菩提道增長法故，即是佈施波羅蜜多；彼菩提道向安樂道故，即是持戒波羅蜜多；彼菩提道無損害故，即是忍辱波羅蜜多；彼菩提道建立諸法故，即是精進波羅蜜多；彼菩提道無雜亂故，即是禪定波羅蜜多；彼菩提道善了知故，即是般若波羅蜜多；彼菩提道通達出生無礙智故，即是大慈；彼菩提道無退轉故，即是大悲；彼菩提道作歡喜故，即是大喜；彼菩提道隨入真實故，即是大舍；彼菩提道去除荊棘故，即能遠離貪瞋害疑等染法；彼菩提道順安樂法故，即心無障礙；彼菩提道離險惡故，即不著色、聲、香、味、觸；彼菩提道離邪外法故，即善觀蘊、處、界；彼菩提道能降諸魔故，即能除去一切煩惱；彼菩提道是廣大法故，即能遠離聲聞、緣覺作意；彼菩提道順正法故，即能隨順先佛、如來、應供、正等正覺；彼菩提道廣能積集大法寶故，即善隨順一切智寶；彼菩提道常開明故，即能顯發無礙智光；彼菩提道為善說者故，即得諸善知識共所攝受；彼菩提道離高下想故，即無違順；彼菩提道離塵暗
【現代漢語翻譯】 現代漢語譯本：修行三十七品菩提道法；圓滿六種神通事業，以善巧方便攝受教化眾生；增長一切善根法行；這被稱為大菩提道。
『再者，寂慧（Jihui）！菩提道，指的是意樂信重，內心深沉清凈正直沒有虛偽。因為心平等，所以行持平等法；不做各種罪惡，所以沒有各種恐懼；因為菩提道增長法，這就是佈施波羅蜜多（Dāna pāramitā，佈施的完美）；因為菩提道趨向安樂之道，這就是持戒波羅蜜多（Śīla pāramitā，持戒的完美）；因為菩提道沒有損害，這就是忍辱波羅蜜多（Kṣānti pāramitā，忍耐的完美）；因為菩提道建立各種法，這就是精進波羅蜜多（Vīrya pāramitā，精進的完美）；因為菩提道沒有雜亂，這就是禪定波羅蜜多（Dhyāna pāramitā，禪定的完美）；因為菩提道善於了知，這就是般若波羅蜜多（Prajñā pāramitā，智慧的完美）；因為菩提道通達出生無礙的智慧，這就是大慈（Mahāmaitrī，偉大的慈愛）；因為菩提道沒有退轉，這就是大悲（Mahākaruṇā，偉大的悲憫）；因為菩提道帶來歡喜，這就是大喜（Mahāmuditā，偉大的喜悅）；因為菩提道隨順進入真實，這就是大舍（Mahopekṣā，偉大的捨棄）；因為菩提道去除荊棘，就能遠離貪婪、嗔恨、傷害、疑惑等染污法；因為菩提道順應安樂之法，所以內心沒有障礙；因為菩提道遠離危險邪惡，所以不執著於色、聲、香、味、觸；因為菩提道遠離邪門外道之法，所以善於觀察蘊、處、界；因為菩提道能夠降伏各種魔障，所以能夠去除一切煩惱；因為菩提道是廣大之法，所以能夠遠離聲聞、緣覺的作意；因為菩提道順應正法，所以能夠隨順先佛、如來（Tathāgata）、應供（Arhat）、正等正覺（Samyaksaṃbuddha）；因為菩提道廣泛地積聚大法寶，所以善於隨順一切智寶；因為菩提道常開明，所以能夠顯發無礙的智慧之光；因為菩提道是善說者，所以能夠得到各種善知識共同攝受；因為菩提道遠離高下之想，所以沒有違逆和順從；因為菩提道遠離塵埃和黑暗』
【English Translation】 English version: Practicing the thirty-seven aspects of the Bodhi path; perfecting the six kinds of supernatural abilities, using skillful means to gather and transform sentient beings; nurturing all roots of goodness and virtuous practices; this is called the Great Bodhi Path.
'Furthermore, Jihui! The Bodhi Path refers to having a mind of joy and faith, a deep heart that is pure, upright, and without deceit. Because the mind is equal, one practices the equal Dharma; not committing any sins, therefore having no fears; because the Bodhi Path increases the Dharma, this is the Dāna pāramitā (perfection of giving); because the Bodhi Path leads to the path of happiness, this is the Śīla pāramitā (perfection of morality); because the Bodhi Path is without harm, this is the Kṣānti pāramitā (perfection of patience); because the Bodhi Path establishes all Dharmas, this is the Vīrya pāramitā (perfection of diligence); because the Bodhi Path is without confusion, this is the Dhyāna pāramitā (perfection of meditation); because the Bodhi Path is well understood, this is the Prajñā pāramitā (perfection of wisdom); because the Bodhi Path penetrates the unobstructed wisdom of birth, this is Mahāmaitrī (great loving-kindness); because the Bodhi Path does not regress, this is Mahākaruṇā (great compassion); because the Bodhi Path brings joy, this is Mahāmuditā (great joy); because the Bodhi Path follows the truth, this is Mahopekṣā (great equanimity); because the Bodhi Path removes thorns, one can stay away from defilements such as greed, hatred, harm, and doubt; because the Bodhi Path follows the path of happiness, the mind is without obstacles; because the Bodhi Path is away from danger and evil, one does not cling to form, sound, smell, taste, and touch; because the Bodhi Path is away from heretical and external paths, one is good at observing the skandhas, āyatanas, and dhātus; because the Bodhi Path can subdue all demons, one can remove all afflictions; because the Bodhi Path is a vast Dharma, one can stay away from the intentions of Śrāvakas and Pratyekabuddhas; because the Bodhi Path follows the right Dharma, one can follow the past Buddhas, Tathāgatas, Arhats, and Samyaksaṃbuddhas; because the Bodhi Path widely accumulates the great Dharma treasure, one is good at following the treasure of all wisdom; because the Bodhi Path is always open and clear, it can reveal the light of unobstructed wisdom; because the Bodhi Path is for those who speak well, one can be embraced by all good teachers; because the Bodhi Path is away from the thought of high and low, there is no opposition or compliance; because the Bodhi Path is away from dust and darkness』
故，即無瞋忿疲懈；彼菩提道向善趣故。即能遠離諸不善法。彼菩提道善住安樂方故，畢竟趣證大涅槃法。
「寂慧！當知此如是等皆是菩薩所行大菩提道——若非趣非道者，所謂一切聲聞、緣覺——此中真實建立菩薩摩訶薩，悉令成就阿耨多羅三藐三菩提果。」
如來身密不思議品第七之一
爾時寂慧菩薩摩訶薩前白金剛手菩薩大秘密主言：「大秘密主！為我略說如來秘密。此中雲何是為如來秘密之法？」
金剛手菩薩告寂慧菩薩言：「善男子！諦聽諦聽。我今承佛威神，為汝宣說如來秘密。有其三種。何等為三？一者身密、二者語密、三者心密。
「云何名為如來身密？寂慧！當知所謂如來於無思惟、無分別中，而能示現諸威儀相。善男子！若天若人，或有見如來坐生尊重者，即令彼等見如來坐。或有天人樂見行者，即令彼等見如來行。或有天人樂見住者，即令彼等見如來住。或有天人樂見臥者，即令彼等見如來臥。或有天人樂聞說法生尊重者，即令彼等見佛說法。或有天人樂見寂默者，即令彼等見佛寂默。或有天人樂禪定者，即令彼等見佛在定。或有天人樂出定者，即令彼等見佛出定。或有天人樂見不瞬觀視者，即令彼等見佛不瞬觀視。或有天人樂神變者，即令彼等見佛神變。
【現代漢語翻譯】 現代漢語譯本：因此，（菩提道）就沒有嗔恨、憤怒、疲憊和懈怠；因為這條菩提道是通向善趣的。它能使人遠離各種不善的行為。這條菩提道是安住于安樂的途徑，最終會引導人們證得大涅槃的境界。 『寂慧（菩薩名）！你應該知道，像這樣的（菩提道）都是菩薩所修行的大菩提道——如果不是通向菩提的道路，例如一切聲聞（聽聞佛法而得解脫者）、緣覺（通過自身觀察因緣而得解脫者）——那麼，真正的菩薩摩訶薩（偉大的菩薩）就會在此基礎上建立，最終成就阿耨多羅三藐三菩提（無上正等正覺）的果位。』
如來身密不思議品第七之一
那時，寂慧菩薩摩訶薩上前對金剛手菩薩大秘密主說：『大秘密主！請為我簡略地說說如來的秘密。這裡所說的如來秘密之法是什麼？』
金剛手菩薩告訴寂慧菩薩說：『善男子！仔細聽，仔細聽。我現在承蒙佛的威神力，為你宣說如來的秘密。它有三種。是哪三種呢？第一是身密，第二是語密，第三是心密。』
『什麼叫做如來的身密呢？寂慧！你應該知道，所謂如來在沒有思慮、沒有分別的狀態下，卻能示現各種威儀的相貌。善男子！如果天人或人，有人看到如來坐著而生起恭敬心，就讓他們看到如來坐著。如果有的天人喜歡看到如來行走，就讓他們看到如來行走。如果有的天人喜歡看到如來站立，就讓他們看到如來站立。如果有的天人喜歡看到如來躺臥，就讓他們看到如來躺臥。如果有的天人喜歡聽聞佛法而生起恭敬心，就讓他們看到佛在說法。如果有的天人喜歡看到如來寂靜無言，就讓他們看到佛寂靜無言。如果有的天人喜歡禪定，就讓他們看到佛在禪定中。如果有的天人喜歡出定，就讓他們看到佛出定。如果有的天人喜歡看到如來不眨眼地注視，就讓他們看到佛不眨眼地注視。如果有的天人喜歡神通變化，就讓他們看到佛的神通變化。』
【English Translation】 English version: Therefore, (the Bodhi path) is without anger, resentment, fatigue, and laziness; because this Bodhi path leads to good realms. It enables one to stay away from all unwholesome actions. This Bodhi path is a way to dwell in peace and happiness, ultimately guiding people to attain the state of Great Nirvana. 'Jihui (name of a Bodhisattva)! You should know that such (Bodhi paths) are all the Great Bodhi paths practiced by Bodhisattvas—if they are not paths leading to Bodhi, such as those of all Shravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain liberation through self-observation of causes and conditions)—then, the true Bodhisattva Mahasattvas (great Bodhisattvas) will be established on this basis, ultimately achieving the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
The Inconceivable Chapter on the Secret of the Tathagata's Body, Part Seven, Section One
At that time, Bodhisattva Mahasattva Jihui stepped forward and said to Vajrapani Bodhisattva, the Great Secret Lord: 'Great Secret Lord! Please briefly explain the secrets of the Tathagata to me. What is meant by the secret Dharma of the Tathagata here?'
Vajrapani Bodhisattva said to Bodhisattva Jihui: 'Good man! Listen carefully, listen carefully. I am now relying on the majestic power of the Buddha to explain the secrets of the Tathagata to you. There are three kinds. What are the three? The first is the secret of the body, the second is the secret of speech, and the third is the secret of the mind.'
'What is called the secret of the Tathagata's body? Jihui! You should know that the so-called Tathagata, in a state without thought or discrimination, can manifest various dignified appearances. Good man! If gods or humans, some see the Tathagata sitting and develop respect, then let them see the Tathagata sitting. If some gods or humans like to see the Tathagata walking, then let them see the Tathagata walking. If some gods or humans like to see the Tathagata standing, then let them see the Tathagata standing. If some gods or humans like to see the Tathagata lying down, then let them see the Tathagata lying down. If some gods or humans like to hear the Dharma and develop respect, then let them see the Buddha teaching the Dharma. If some gods or humans like to see the Tathagata in silence, then let them see the Buddha in silence. If some gods or humans like meditation, then let them see the Buddha in meditation. If some gods or humans like to see the Buddha emerging from meditation, then let them see the Buddha emerging from meditation. If some gods or humans like to see the Tathagata gazing without blinking, then let them see the Buddha gazing without blinking. If some gods or humans like to see miraculous transformations, then let them see the Buddha's miraculous transformations.'
或有天人樂欲觀佛金色相者，即令彼等見金色身。或有樂見白銀色者、水精色者、琉璃色者、瑪瑙色者、珊瑚色者、琥珀色者、赤珠色者、白珠色者、青黃赤白等諸色者，如月色者、如日色者、如火色者、如光聚色者，如帝釋色者、如梵王色者，如雪色者、如雌黃色者、如硃砂色者、如水色者，如無憂樹花色者、如瞻波迦花色者、如蘇摩那花色者、如婆師迦花色者、如俱母陀花色者、如缽訥摩花色者、如奔拏利迦花色者、如眾妙花色者，如毗沙門天王色者、如持國天王色者，如初開蓮花色者，如吉祥藏寶色者、如摩尼寶色者、如帝青寶色者、如虛空凈光色者，此如是等種種色相，乃至無邊功德色相，隨諸信樂，如來各各皆令彼等悉得見佛諸色相身。
「複次寂慧！乃至三千大千世界如殑伽沙數等一切眾生皆得人身，彼彼眾生各于如來形顯色相及威儀事，隨所思惟信解皆得成辦。如一眾生如是信解亦然，彼彼一切眾生皆于如來形顯色相及威儀事，思惟信解皆得成辦。又復眾生心所信解而各差別。寂慧！以是緣故，如來普令一切眾生各隨信解威儀事等，心生歡喜；隨信解已，令諸眾生了知如來威儀事等，亦非如來若身若心有所動亂，亦無發悟，而能善知一切眾生往昔行業心意差別，是故如來隨應普現威儀事等。譬如
【現代漢語翻譯】 現代漢語譯本：或者有天人喜歡觀看佛陀金色的身相，佛陀就讓他們看到金色的身軀。或者有人喜歡看到白銀色、水晶色、琉璃色、瑪瑙色、珊瑚色、琥珀色、赤珠色、白珠色、青黃赤白等各種顏色，像月亮顏色、像太陽顏色、像火焰顏色、像光芒聚集的顏色，像帝釋天（Indra，佛教的護法神）的顏色、像梵天（Brahma，印度教的創造神，在佛教中被認為是護法神）的顏色，像雪的顏色、像雌黃的顏色、像硃砂的顏色、像水的顏色，像無憂樹花（Saraca asoca）的顏色、像瞻波迦花（Michelia champaca）的顏色、像蘇摩那花（Jasminum sambac）的顏色、像婆師迦花（Hibiscus rosa-sinensis）的顏色、像俱母陀花（Nymphaea lotus）的顏色、像缽訥摩花（Nelumbo nucifera）的顏色、像奔拏利迦花（Nelumbo nucifera）的顏色、像各種美妙花朵的顏色，像毗沙門天王（Vaiśravaṇa，佛教的護法神）的顏色、像持國天王（Dhṛtarāṣṭra，佛教的護法神）的顏色，像初開蓮花的顏色，像吉祥藏寶的顏色、像摩尼寶（maṇi，如意寶珠）的顏色、像帝青寶（Indranila，一種藍色寶石）的顏色、像虛空清凈光明的顏色，像這樣等等各種各樣的顏色和相貌，乃至無邊功德的顏色和相貌，佛陀都隨順眾生的信仰和喜好，讓所有眾生都能看到佛陀的各種色相之身。 「再者，寂慧（Śāntamati，菩薩名）！乃至三千大千世界像恒河沙數一樣多的所有眾生都得到人身，這些眾生各自對於如來的形體顯現、顏色相貌以及威儀舉止，隨著他們所思所想、所信所解，都能如願成就。就像一個眾生這樣信解，其他一切眾生也一樣，他們各自對於如來的形體顯現、顏色相貌以及威儀舉止，思惟信解都能如願成就。而且眾生的心所信解各有不同。寂慧！因為這個緣故，如來普遍讓一切眾生各自隨著他們所信解的威儀舉止等，心中生起歡喜；隨著他們的信解，讓眾生了知如來的威儀舉止等，並非如來的身體或心有所動亂，也沒有任何發悟，卻能善知一切眾生過去的行為和心意差別，所以如來隨順眾生而普遍顯現威儀舉止等。譬如……」
【English Translation】 English version: Or, if there are gods or humans who desire to see the golden form of the Buddha, the Buddha will cause them to see a golden body. Or, if some desire to see a silver color, a crystal color, a lapis lazuli color, an agate color, a coral color, an amber color, a red pearl color, a white pearl color, various colors such as blue, yellow, red, and white, a color like the moon, a color like the sun, a color like fire, a color like a gathering of light, a color like that of Indra (the king of gods in Buddhism), a color like that of Brahma (the creator god in Hinduism, considered a protector in Buddhism), a color like snow, a color like orpiment, a color like cinnabar, a color like water, a color like the Asoka flower (Saraca asoca), a color like the Champak flower (Michelia champaca), a color like the Arabian jasmine flower (Jasminum sambac), a color like the Hibiscus flower (Hibiscus rosa-sinensis), a color like the white water lily flower (Nymphaea lotus), a color like the lotus flower (Nelumbo nucifera), a color like the white lotus flower (Nelumbo nucifera), a color like various wonderful flowers, a color like that of Vaiśravaṇa (a guardian deity in Buddhism), a color like that of Dhṛtarāṣṭra (a guardian deity in Buddhism), a color like a newly opened lotus flower, a color like a treasure of auspiciousness, a color like a mani jewel (a wish-fulfilling jewel), a color like an Indranila jewel (a blue gemstone), a color like the pure light of space, all these various colors and forms, even the colors and forms of boundless merits, the Tathagata (Buddha) will, according to the faith and preferences of all beings, cause them to see the various forms of the Buddha's body. Furthermore, Śāntamati (a Bodhisattva)! Even if all beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges, were to obtain human bodies, each of those beings, regarding the Tathagata's form, appearance, color, and demeanor, according to their thoughts, beliefs, and understanding, would be able to achieve it. Just as one being has such faith and understanding, so too do all other beings, each regarding the Tathagata's form, appearance, color, and demeanor, through their thoughts, beliefs, and understanding, achieve it. Moreover, the beliefs and understandings of beings differ. Śāntamati! For this reason, the Tathagata universally causes all beings to rejoice in their hearts according to their respective beliefs and understandings of the Tathagata's demeanor and so on; and having followed their beliefs, the Tathagata causes all beings to understand that the Tathagata's demeanor and so on are not due to any disturbance in the Tathagata's body or mind, nor is there any awakening, yet the Tathagata is able to know well the differences in the past actions and intentions of all beings. Therefore, the Tathagata universally manifests demeanor and so on in accordance with beings. For example...
清凈圓鏡置諸方所光照眾色，隨安掛處一切影像悉于中現，所照平等無增無減，而是圓鏡無所思惟亦無分別。寂慧！如來亦復如是，了知一切眾生心意，隨所現相悉令歡喜，而佛如來無所思惟，亦無分別復無發悟。此即是名如來身密。
「複次寂慧！如來身者，非蘊、處、界之所成立，非業所成、非煩惱生，不從父母胞胎所生，非羯邏藍等大種所生，非血肉染污筋骨聯續出入息等資養所生。
「複次寂慧！如來身者即非身也。所謂法身如虛空身，非色相身，離諸戲論無所行身。若諸眾生樂見色相而生信重所應度者，如來乃現色身諸對礙境。若諸眾生樂法離相生信重者，於一切處一切種類無對礙境，天眼亦復不能觀見。寂慧！當知一佛會中所有大眾其見各異，或有眾生見佛身者、或不見者，或遠處即見、近處不見，或近處即見、遠處不見，或遠處亦不見、近處亦不見，或專注心見、散亂心不見，或散亂心見、專注心不見，或他觀即見、自觀不見，或自觀即見、他觀不見，或夢境中見、寤已不見，或覺寤已見、夢中不見、或定中見、出定不見，或出定見、定中不見，或善相即見、不善相不見，或不善相見、善相不見，或發悟心見、無發悟心不見，或無發悟心見、發悟心不見，或加行心見、無加行心不見，或無
【現代漢語翻譯】 現代漢語譯本： 清凈的圓鏡放置在任何地方，都能照見各種顏色。無論掛在哪裡，一切影像都會在鏡中顯現。它所照見的都是平等的，沒有增加也沒有減少。而這圓鏡本身並沒有任何思慮，也沒有任何分別。寂慧（佛弟子名）！如來也是如此，了知一切眾生的心意，隨他們所顯現的形象，都讓他們感到歡喜。而佛如來本身並沒有任何思慮，也沒有任何分別，更沒有所謂的開悟。這就是所謂的如來身密。
「再者，寂慧！如來的身體，不是由五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）所構成，不是由業力所形成，不是由煩惱所產生，不是從父母的胞胎所生，不是由羯邏藍（受精卵）等四大（地、水、火、風）所生，不是由血肉染污、筋骨連線、呼吸等滋養所生。
「再者，寂慧！如來的身體，實際上不是我們通常所說的身體。所謂的法身，就像虛空一樣，不是有形有色的身體，是遠離一切戲論、無所執著的身體。如果眾生喜歡看到有形有色的身體，從而產生信仰和敬重，從而可以被度化，如來就會顯現出有形有色的身體，以及各種對立的境界。如果眾生喜歡佛法，喜歡離相，從而產生信仰和敬重，那麼如來在一切地方、一切種類中，都是無對礙的境界，即使是天眼也無法看見。寂慧！你要知道，一個佛的法會中，所有大眾的見解各不相同。有的眾生能看見佛的身相，有的則不能；有的在遠處能看見，在近處卻看不見；有的在近處能看見，在遠處卻看不見；有的在遠處和近處都看不見；有的在專注的時候能看見，在散亂的時候卻看不見；有的在散亂的時候能看見，在專注的時候卻看不見；有的是別人看的時候能看見，自己看的時候卻看不見；有的是自己看的時候能看見，別人看的時候卻看不見；有的是在夢境中能看見，醒來后卻看不見；有的是在醒來后能看見，在夢中卻看不見；有的是在禪定中能看見，出定后卻看不見；有的是在出定后能看見，在禪定中卻看不見；有的是在善相的時候能看見，在不善相的時候卻看不見；有的是在不善相的時候能看見，在善相的時候卻看不見；有的是在開悟的時候能看見，在沒有開悟的時候卻看不見；有的是在沒有開悟的時候能看見，在開悟的時候卻看不見；有的是在修行的時候能看見，在沒有修行的時候卻看不見；有的是在沒有修行的時候能看見，在修行的時候卻看不見；或
【English Translation】 English version: A pure, round mirror placed anywhere reflects all colors. Wherever it is hung, all images appear within it. What it reflects is equal, with no increase or decrease. And this round mirror itself has no thoughts, nor any discrimination. Jihui (name of a Buddha's disciple)! The Tathagata is also like this, understanding the minds of all sentient beings, and according to the forms they manifest, makes them all happy. But the Buddha Tathagata himself has no thoughts, no discrimination, and no so-called enlightenment. This is what is called the secret of the Tathagata's body.
Furthermore, Jihui! The body of the Tathagata is not constituted by the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), or the eighteen dhatus (eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element). It is not formed by karma, not produced by afflictions, not born from the womb of parents, not born from the four great elements (earth, water, fire, wind) such as kalala (fertilized egg), not born from the defilement of blood and flesh, the connection of tendons and bones, or the nourishment of breathing and so on.
Furthermore, Jihui! The body of the Tathagata is actually not what we usually call a body. The so-called Dharmakaya (Dharma body) is like space, not a body with form and color, but a body that is free from all conceptual elaborations and attachments. If sentient beings like to see a body with form and color, thereby generating faith and respect, and thus can be liberated, the Tathagata will manifest a body with form and color, as well as various opposing realms. If sentient beings like the Dharma, like to be free from forms, thereby generating faith and respect, then the Tathagata, in all places and in all kinds, is a realm without obstacles, which even the heavenly eye cannot see. Jihui! You should know that in a Buddha's assembly, the views of all the people are different. Some sentient beings can see the Buddha's form, while others cannot; some can see it from afar, but not up close; some can see it up close, but not from afar; some cannot see it from either afar or up close; some can see it when focused, but not when distracted; some can see it when distracted, but not when focused; some can see it when others look, but not when they look themselves; some can see it when they look themselves, but not when others look; some can see it in dreams, but not after waking up; some can see it after waking up, but not in dreams; some can see it in meditation, but not after coming out of meditation; some can see it after coming out of meditation, but not in meditation; some can see it when there are good signs, but not when there are bad signs; some can see it when there are bad signs, but not when there are good signs; some can see it when enlightened, but not when not enlightened; some can see it when not enlightened, but not when enlightened; some can see it when practicing, but not when not practicing; some can see it when not practicing, but not when practicing; or
加行心見、加行心不見，此如是等及余無量種相觀如來身。
「彼色界天子，身相寂靜所行寂靜，善威儀道住等引心，善寂善調然目睢動，亦復不能觀如來身份量色相。何以故？如來身者具無量種莊嚴色相，與虛空等，以其法身所成性故。譬如虛空廣大無際，如來身相廣大亦然。又如虛空遍入一切處、一切處通達，如來身相亦復如是，遍入一切處、一切處通達。又如虛空離諸戲論，如來身相亦復如是離諸戲論。又如虛空普能滋養一切眾生，如來身相亦復如是，普能滋養一切眾生。又如虛空無其種類亦無分別，如來身相亦復如是，無其種類亦無分別。又如虛空隨入一切色相光明，如來身相亦復如是，隨入一切色相光明。又如虛空所有一切色相光明悉住其中，如來身相亦復如是，一切眾生色相光明住佛身中。又如虛空一切藥草樹林悉依止故而得滋長，如來身相亦復如是，悉能滋長一切眾生所有善根。又如虛空非常非無常而不可以語言宣說，如來身相亦復如是非常非無常，而不可以語言宣說，亦復不能觀其頂相。
「複次寂慧！我不見有世間一切天人魔梵、沙門婆羅門等，而能觀見如來、應供、正等正覺最勝頂相。所以者何？寂慧當知，我念一時世尊如來成道未久，在波羅奈國仙人墮處鹿野苑中轉妙法輪。是時
【現代漢語翻譯】 現代漢語譯本 『加行心見』（通過修行而產生的見解）和『加行心不見』（通過修行也無法產生的見解），像這樣以及其他無量種方式來觀察如來的身相。
『那位天子，他的身相寂靜，所行持的也寂靜，善於威儀，安住于等引心（禪定），雖然善於寂靜和調伏，但即使眼珠轉動，也不能觀察到如來身的份量和色相。為什麼呢？因為如來的身體具有無量種莊嚴的色相，與虛空相等，這是因為法身所成就的本性。譬如虛空廣大無邊，如來的身相也同樣廣大。又如虛空遍入一切處，一切處都通達，如來的身相也同樣如此，遍入一切處，一切處都通達。又如虛空遠離各種戲論，如來的身相也同樣遠離各種戲論。又如虛空普遍能夠滋養一切眾生，如來的身相也同樣如此，普遍能夠滋養一切眾生。又如虛空沒有種類也沒有分別，如來的身相也同樣如此，沒有種類也沒有分別。又如虛空隨順進入一切色相光明，如來的身相也同樣如此，隨順進入一切色相光明。又如虛空所有一切色相光明都安住其中，如來的身相也同樣如此，一切眾生的色相光明都安住在佛身中。又如虛空一切藥草樹林都依靠它而生長，如來的身相也同樣如此，能夠滋養一切眾生所有的善根。又如虛空不是常也不是無常，不可以語言宣說，如來的身相也同樣如此，不是常也不是無常，不可以語言宣說，也不能觀察到他的頂相。
『再者，寂慧！我沒有見到世間一切天人、魔、梵天、沙門、婆羅門等，能夠看見如來、應供（值得供養者）、正等正覺（完全覺悟者）最殊勝的頂相。為什麼呢？寂慧，你要知道，我記得有一次，世尊如來成道不久，在波羅奈國仙人墮處鹿野苑中轉妙法輪（開始宣講佛法）。當時』
【English Translation】 English version 'The mind of practice seeing' (insights gained through practice) and 'the mind of practice not seeing' (insights that cannot be gained even through practice), in these and countless other ways, one observes the body of the Tathagata.
'That Deva, whose bodily form is serene, whose conduct is serene, who is skilled in deportment, who dwells in a state of meditative absorption, though skilled in serenity and discipline, even with the movement of his eyes, cannot perceive the measure and appearance of the Tathagata's body. Why is that? Because the Tathagata's body possesses immeasurable kinds of majestic appearances, equal to space, due to the nature of the Dharma body. Just as space is vast and boundless, so too is the Tathagata's bodily form vast. And just as space pervades all places and is accessible everywhere, so too is the Tathagata's bodily form, pervading all places and accessible everywhere. And just as space is free from all conceptual elaborations, so too is the Tathagata's bodily form free from all conceptual elaborations. And just as space universally nourishes all beings, so too does the Tathagata's bodily form universally nourish all beings. And just as space has no categories and no distinctions, so too does the Tathagata's bodily form have no categories and no distinctions. And just as space enters into all forms and lights, so too does the Tathagata's bodily form enter into all forms and lights. And just as all forms and lights reside within space, so too do the forms and lights of all beings reside within the Buddha's body. And just as all herbs, trees, and forests grow by relying on space, so too does the Tathagata's bodily form nourish all the good roots of all beings. And just as space is neither permanent nor impermanent and cannot be described by language, so too is the Tathagata's bodily form neither permanent nor impermanent and cannot be described by language, nor can one perceive its crown.
'Furthermore, Jñāna! I have not seen any gods, humans, demons, Brahmas, Śramaṇas, or Brahmins in the world who can see the most supreme crown of the Tathagata, the Arhat, the Samyaksaṃbuddha (fully enlightened one). Why is that? Jñāna, you should know that I remember a time when the World Honored Tathagata, not long after his enlightenment, turned the wonderful Dharma wheel (began to preach the Dharma) in the Deer Park at Ṛṣipatana in the country of Varanasi. At that time'
東方有佛世尊，號瞻波迦花色，世界名如幻，國名調冤。彼有菩薩名曰風持，來此娑婆世界，瞻禮親近世尊釋迦牟尼如來。到已頭面頂禮佛足，右繞七匝住立佛前。爾時風持菩薩承佛威神，即作是念：『今佛世尊身相廣大無量無邊，不能觀其頂相；我今或可於佛世尊身量邊際求以度量。』風持菩薩作是念已，自見其身長六萬八千由旬，見佛身相長八百四十萬由旬。復作是念：『我今或以自所得者遊戲神力，而可度量如來身相份量邊際邪？』作是念已，即時菩薩承佛威神，以自通力乃往上方，過百俱胝殑伽沙數等佛土，有世界名大蓮華，佛號蓮華吉祥藏王如來，現住說法教化眾生。菩薩到已審諦觀察，不能得見如來頂相，亦復不能度量佛身份量邊際。
「時風持菩薩前詣世尊蓮華吉祥藏王如來所，頭面禮足右繞七匝住立佛前，白佛言：『世尊！我所來此，其遠近邪？』彼佛告言：『善男子！過百俱胝殑伽沙數等佛國土已，到此世界。』風持菩薩白彼佛言：『世尊！我為不能觀彼世尊釋迦牟尼如來頂相，亦復不能觀彼佛身份量邊際，故遠來此而伸請問。』彼佛答言：『善男子！假使汝今盡其神力，極盡上方一切世界，經于殑伽沙數等劫，亦復不能知彼佛身份量邊際。又善男子！假使盡諸喻法，不能譬喻彼佛如來所有
【現代漢語翻譯】 現代漢語譯本 東方有一位佛世尊，名號為瞻波迦花色（Champaka Flower Color），他所住的世界名為如幻（Like Illusion），國名為調冤（Adjusting Grievances）。那裡有一位菩薩名為風持（Wind Holder），他來到這個娑婆世界（Saha World），瞻仰親近世尊釋迦牟尼如來（Shakyamuni Tathagata）。到達后，他以頭面頂禮佛足，右繞佛七圈，然後站立在佛前。當時，風持菩薩承蒙佛的威神之力，心中想道：『現在佛世尊的身相廣大無量無邊，無法看到他的頂相；我或許可以嘗試測量佛世尊身量的邊際。』風持菩薩這樣想后，看到自己的身長有六萬八千由旬（yojana），而佛的身相長達八百四十萬由旬。他又想：『我或許可以憑藉自己所獲得的遊戲神通之力，來測量如來身相的邊際嗎？』這樣想后，菩薩立刻承蒙佛的威神之力，以自己的神通力往上方飛去，經過一百俱胝（koti）恒河沙數（Ganga sand）那麼多的佛土，到達一個名為大蓮華（Great Lotus）的世界，那裡有一位佛，名號為蓮華吉祥藏王如來（Lotus Auspicious Treasury King Tathagata），正在說法教化眾生。菩薩到達后仔細觀察，仍然無法看到如來的頂相，也無法測量佛身的份量邊際。 當時，風持菩薩來到世尊蓮華吉祥藏王如來所在之處，以頭面禮足，右繞七圈，站立在佛前，向佛稟告說：『世尊！我從那裡來到這裡，距離有多遠呢？』那位佛告訴他說：『善男子！你已經經過一百俱胝恒河沙數那麼多的佛國土，才到達這個世界。』風持菩薩向那位佛稟告說：『世尊！我因為無法看到世尊釋迦牟尼如來的頂相，也無法看到佛身的份量邊際，所以才遠道而來請問。』那位佛回答說：『善男子！即使你現在用盡你的神通之力，到達上方一切世界，經過恒河沙數那麼多的劫，也仍然無法知道佛身的份量邊際。還有，善男子！即使用盡所有的比喻方法，也無法比喻佛如來所擁有的功德。』
【English Translation】 English version In the east, there is a World-Honored One, a Buddha named Champaka Flower Color, whose world is called Like Illusion, and whose country is called Adjusting Grievances. There, a Bodhisattva named Wind Holder came to this Saha World to pay homage to and draw near the World-Honored One, Shakyamuni Tathagata. Having arrived, he bowed his head to the Buddha's feet, circumambulated him seven times to the right, and stood before the Buddha. At that time, Bodhisattva Wind Holder, empowered by the Buddha's majestic power, thought: 'Now, the body of the World-Honored One is vast, immeasurable, and boundless, and I cannot see his crown. Perhaps I can try to measure the extent of the World-Honored One's body.' After thinking this, Bodhisattva Wind Holder saw that his own body was 68,000 yojanas long, while the Buddha's body was 8.4 million yojanas long. He further thought: 'Perhaps I can use my own attained playful spiritual powers to measure the extent of the Tathagata's body?' Having thought this, the Bodhisattva, empowered by the Buddha's majestic power, immediately used his own spiritual powers to fly upwards, passing through a hundred kotis of Ganges sand-like Buddha lands, arriving at a world called Great Lotus, where there was a Buddha named Lotus Auspicious Treasury King Tathagata, who was currently teaching and transforming sentient beings. After arriving, the Bodhisattva carefully observed but still could not see the Tathagata's crown, nor could he measure the extent of the Buddha's body. Then, Bodhisattva Wind Holder went before the World-Honored One, Lotus Auspicious Treasury King Tathagata, bowed his head to his feet, circumambulated him seven times to the right, and stood before the Buddha, saying: 'World-Honored One! How far is it from where I came to here?' That Buddha replied: 'Good man! You have passed through a hundred kotis of Ganges sand-like Buddha lands to reach this world.' Bodhisattva Wind Holder said to that Buddha: 'World-Honored One! Because I could not see the crown of the World-Honored One, Shakyamuni Tathagata, nor could I see the extent of his body, I have come from afar to ask this question.' That Buddha replied: 'Good man! Even if you now exhaust your spiritual powers, reaching all the worlds above, and passing through as many kalpas as there are grains of sand in the Ganges, you still would not be able to know the extent of the Buddha's body. Furthermore, good man! Even if you exhaust all methods of analogy, you cannot compare the merits possessed by the Buddha Tathagata.'
戒、定、慧、解脫、解脫知見種種功德，若身語心、若色若相，一切喻法皆不能喻，以彼如來超數法故。唯除虛空而可喻之，所謂如來戒、定、慧、解脫、解脫知見悉如虛空故，若身語心、若色若相，此說一切皆如虛空。是故應知，虛空無量故，如來身相亦復無量。』
「寂慧！彼風持菩薩于彼佛所聞是說已，發希有心，踴躍歡喜適悅慶快，即時頭面禮彼佛足，右繞七匝承佛威神，于剎那間隱彼佛土，還復至此娑婆世界，住立世尊釋迦牟尼佛前，頂禮佛足右繞三匝，合掌諦誠向佛世尊，說伽陀曰：
「『一切佛法極廣大， 與虛空等無邊際， 若人意欲度其邊， 彼即自招于損害。 我過百俱胝數量， 殑伽沙等佛剎土， 往一如來剎土中， 欲觀如來身份量。 我既至彼佛剎已， 世界名曰大蓮華， 不能觀佛頂相高， 亦復不知身份量。 化主世尊居彼剎， 其名吉祥藏王尊， 彼佛知我意所思， 發如是言為我說： 「若人慾以譬喻法， 喻其無邊諸佛法， 彼佛不可隨相知， 是人返招謗佛罪。 唯其一法可為喻， 與諸佛法等無異， 所謂周廣太虛空， 份量邊際不可得。」 如其虛空廣大故， 佛功德聚亦復然，
【現代漢語翻譯】 現代漢語譯本 『戒（śīla，道德行為）、定（samādhi，禪定）、慧（prajñā，智慧）、解脫（vimukti，從束縛中解脫）、解脫知見（vimukti-jñāna-darśana，對解脫的知見）種種功德，無論是身語心，還是色相，一切比喻都無法比擬，因為如來（tathāgata，佛的稱號）的法超越了數量的限制。只有虛空可以用來比喻，因為如來的戒、定、慧、解脫、解脫知見都像虛空一樣。無論是身語心，還是色相，都像虛空一樣。因此，應該知道，虛空是無量的，如來的身相也是無量的。』 『寂慧（Śāntamati，菩薩名）！那位風持菩薩（Vāyu-dhara，菩薩名）在那位佛所聽到這些話后，生起了稀有的心，踴躍歡喜，感到非常愉快。他立刻頭面禮拜那位佛的腳，右繞七匝，承蒙佛的威神力，在剎那間從那個佛土消失，回到了這個娑婆世界（Sahā，我們所居住的世界），站在世尊釋迦牟尼佛（Śākyamuni，佛教創始人）面前，頂禮佛足，右繞三匝，合掌誠懇地向佛世尊說偈頌：』 『一切佛法極其廣大，與虛空一樣無邊無際，如果有人想要度量它的邊際，那他只會自招損害。我曾經過百俱胝（koṭi，數量單位，千萬）數量，像恒河沙一樣多的佛剎土（buddhakṣetra，佛的國土），去到一個如來的國土中，想要觀察如來的身量。我到達那個佛剎后，那個世界名叫大蓮華（Mahāpadma），我無法看到佛的頂相有多高，也不知道佛的身量有多大。教化眾生的世尊居住在那個剎土，他的名字叫吉祥藏王尊（Śrīgarbha-rāja），那位佛知道我心中的想法，就對我說：』 『如果有人想用比喻的方法，來比喻無邊無際的佛法，那麼他無法通過外相來了解佛，這個人反而會招致誹謗佛的罪過。只有一種方法可以用來比喻，它與諸佛的法平等無異，那就是周遍廣大的虛空，它的份量和邊際是無法得到的。』 『就像虛空廣大一樣，佛的功德聚集也是如此。』
【English Translation】 English version 'The various merits of precepts (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jñāna-darśana), whether in body, speech, or mind, or in form or appearance, cannot be compared by any analogy, because the Dharma of the Tathāgata (the Buddha) transcends numerical limitations. Only space can be used as an analogy, because the Tathāgata's precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation are all like space. Whether in body, speech, or mind, or in form or appearance, all these are said to be like space. Therefore, it should be known that just as space is immeasurable, so too is the Tathāgata's physical form immeasurable.' 'Śāntamati! That Bodhisattva Vāyu-dhara, upon hearing these words from that Buddha, developed a rare mind, leaped with joy, and felt great pleasure. He immediately bowed his head to the feet of that Buddha, circumambulated him seven times, and by the power of the Buddha, vanished from that Buddha-land in an instant. He returned to this Sahā world (the world we inhabit), stood before the World Honored One Śākyamuni Buddha, bowed his head to the Buddha's feet, circumambulated him three times, and with palms joined, sincerely spoke the following verses to the World Honored Buddha:' 'All the Buddha's teachings are extremely vast, boundless like space. If someone tries to measure its limits, they will only bring harm upon themselves. I have passed through hundreds of koṭis (a unit of measurement, ten million) of Buddha-lands, as many as the sands of the Ganges River, and went to one Tathāgata's land, wanting to observe the Tathāgata's physical form. After arriving at that Buddha-land, a world named Mahāpadma, I could not see how high the Buddha's crown was, nor did I know the extent of his physical form. The World Honored One who teaches beings resides in that land, and his name is Śrīgarbha-rāja. That Buddha knew what I was thinking and said to me:' 'If someone tries to use analogies to describe the boundless Buddha's teachings, they cannot understand the Buddha through external appearances, and that person will instead incur the sin of slandering the Buddha. There is only one analogy that can be used, which is equal to the teachings of all Buddhas, and that is the vast and pervasive space, whose measure and limits cannot be obtained.' 'Just as space is vast, so too is the accumulation of the Buddha's merits.'
謂戒定慧解脫門， 及彼解脫知見等。 如其虛空無份量， 佛色相等亦復然， 頂相高廣不能觀， 與彼虛空界無異。 如其虛空廣大故， 佛身廣大亦復然， 由身廣大量無邊， 光明廣大亦如是， 由其光明廣大故， 語密廣大亦復然， 語密廣大量無邊， 心密廣大亦如是， 由其心密廣大故， 佛慈廣大亦復然， 佛慈廣大量無邊， 佛智廣大亦如是， 由其佛智廣大故， 佛身廣大亦復然， 菩提出生勝福門， 廣大無際亦如是。 由菩提心所生福， 勝相從彼福門生， 圓滿虛空界無邊， 出生勝上諸功德。 所有一切眾生類， 普攝一切諸福蘊， 一切菩薩亦復然， 皆從菩提心所出。 所有一切菩薩眾， 宣說福蘊極廣大， 若能護持正法門， 所獲福聚多於彼。 假使諸佛加行智， 經俱胝劫共宣揚， 護持正法福無邊， 畢竟不知其邊際。 大菩提心所生福， 護持正法福無邊， 空解脫門若校量， 十六分中不及一。 空解脫門此所攝， 亦復不離菩提心， 護持正法諸福門， 一切皆同此中攝。 若能了此妙法趣， 是即菩薩大
【現代漢語翻譯】 現代漢語譯本 所謂戒、定、慧（sila, samadhi, prajna）解脫之門，以及由此而來的解脫知見等。 就像虛空沒有邊際一樣，佛的色身（rupa）等也是如此， 佛的頂相高廣，無法完全觀察，與虛空界沒有差別。 就像虛空廣大無邊一樣，佛的身軀也同樣廣大無邊， 由於佛身廣大無邊，佛的光明也同樣廣大無邊， 由於佛的光明廣大無邊，佛的語密（vac-guhya）也同樣廣大無邊， 佛的語密廣大無邊，佛的心密（citta-guhya）也同樣廣大無邊， 由於佛的心密廣大無邊，佛的慈悲（maitri）也同樣廣大無邊， 佛的慈悲廣大無邊，佛的智慧（jnana）也同樣廣大無邊， 由於佛的智慧廣大無邊，佛的身軀也同樣廣大無邊， 菩提心（bodhicitta）所生的殊勝福德之門，也同樣廣大無邊。 由菩提心所產生的福德，殊勝的相好（lakshana）也由此福德之門而生， 圓滿遍佈虛空界，出生殊勝至上的各種功德。 所有一切眾生，普遍攝取一切福德的蘊藏， 一切菩薩也是如此，都從菩提心產生。 所有一切菩薩眾，宣說福德的蘊藏極其廣大， 如果有人能夠護持正法之門，所獲得的福德聚集比他們還要多。 假使諸佛以他們的加行智（prayoga-jnana），經過無數劫共同宣揚， 護持正法的福德無邊無際，最終也無法知曉它的邊際。 大菩提心所產生的福德，護持正法的福德無邊無際， 如果用空解脫門（sunyata-vimoksha-mukha）來衡量，連十六分之一都比不上。 空解脫門所包含的，也同樣不離菩提心， 護持正法的所有福德之門，一切都包含在其中。 如果能夠了解這微妙的法趣，這就是菩薩的大道。
【English Translation】 English version The so-called gates of liberation through discipline, concentration, and wisdom (sila, samadhi, prajna), and the knowledge and views of liberation that arise from them. Just as space is immeasurable, so too are the physical form (rupa) and other attributes of the Buddha, The crown of the Buddha's head is so high and vast that it cannot be fully observed, and it is no different from the realm of space. Just as space is vast and boundless, so too is the body of the Buddha vast and boundless, Because the Buddha's body is vast and boundless, the Buddha's light is also vast and boundless, Because the Buddha's light is vast and boundless, the Buddha's speech-secret (vac-guhya) is also vast and boundless, The Buddha's speech-secret is vast and boundless, and the Buddha's mind-secret (citta-guhya) is also vast and boundless, Because the Buddha's mind-secret is vast and boundless, the Buddha's loving-kindness (maitri) is also vast and boundless, The Buddha's loving-kindness is vast and boundless, and the Buddha's wisdom (jnana) is also vast and boundless, Because the Buddha's wisdom is vast and boundless, the Buddha's body is also vast and boundless, The gate of supreme merit arising from the Bodhi mind (bodhicitta) is also vast and boundless. The merit that arises from the Bodhi mind, the supreme marks (lakshana) also arise from this gate of merit, It pervades the entire realm of space, giving rise to supreme and excellent virtues. All sentient beings universally gather all the accumulations of merit, All Bodhisattvas are also like this, all arising from the Bodhi mind. All the assemblies of Bodhisattvas proclaim that the accumulations of merit are extremely vast, If one can uphold the gate of the true Dharma, the accumulation of merit obtained will be even greater than theirs. Even if all the Buddhas, with their wisdom of practice (prayoga-jnana), were to proclaim it together for countless eons, The merit of upholding the true Dharma is boundless, and ultimately its limits cannot be known. The merit arising from the great Bodhi mind, the merit of upholding the true Dharma is boundless, If measured against the gate of liberation through emptiness (sunyata-vimoksha-mukha), it is not even one-sixteenth. What is contained within the gate of liberation through emptiness is also inseparable from the Bodhi mind, All the gates of merit for upholding the true Dharma are all included within this. If one can understand this subtle Dharma path, this is the great path of the Bodhisattva.
名稱， 菩提功德獲無邊， 此乃是修菩薩行。 我今說是伽陀時， 俱胝剎土皆震動， 有千俱胝眾天人， 鼓吹歌音俱胝數， 有千俱胝眾生數， 悉發廣大菩提心。 聞佛如是大威神， 風持我今如實說， 佛有如是不思議， 無量無邊復無上。 諸佛普現眾相門， 即自然智真秘密。』
「寂慧！當知如是等說，是即名為如來秘密。
佛說如來不思議秘密大乘經卷第六 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯如來身密不思議品第七之餘
「複次寂慧！如來身相，一眾會中有得見者、有不見者；其得見者歡喜瞻仰，其不見者默然懵瞪。寂慧當知，如來不以段食資養。或有眾生見佛亦受世間食者，謂有威力具足修菩提行，諸賢聖眾常隨佛后，于食器中承受其食。是乃眾生見佛如來數數舉食置食器中。彼諸賢聖既受食已，若有眾生於佛法中所應化度，宿種善根業障盡者，雖覆在在所生不得飲食飢渴羸劣，以其宿善力故，彼等眾生得佛如來殘食而食。食已飽滿心得輕安，身肢潤益深心清凈，即發阿耨多羅
【現代漢語翻譯】 現代漢語譯本 名稱， 菩提的功德無邊無際，這才是修行菩薩道。 我今天說這偈頌的時候，俱胝（千萬）剎土都震動起來， 有千俱胝（千個千萬）的天人和眾生，鼓樂歌唱的聲音有俱胝（千萬）之多， 有千俱胝（千個千萬）的眾生，都發起了廣大的菩提心。 聽聞佛陀如此巨大的威神力，風力支援我今天如實地說， 佛陀有如此不可思議、無量無邊又至高無上的力量。 諸佛普遍顯現各種相的法門，這就是自然智慧的真正秘密。
『寂慧（佛弟子名）！應當知道像這樣說的，就叫做如來的秘密。
《佛說如來不思議秘密大乘經》卷第六 大正藏第11冊 No. 0312 《佛說如來不思議秘密大乘經》
《佛說如來不思議秘密大乘經》卷第七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯《如來身密不思議品》第七之餘
『再者，寂慧（佛弟子名）！如來的身相，在一個法會中，有的能看見，有的看不見；那些能看見的人歡喜地瞻仰，那些看不見的人則默默地發愣。寂慧（佛弟子名）應當知道，如來不是靠段食（指日常食物）來滋養的。或者有眾生看見佛陀也像世間人一樣吃飯，這是因為佛陀具有威力，圓滿地修行菩提道，諸位賢聖常常跟隨在佛陀身後，在食器中接受佛陀的食物。這是眾生看見佛陀如來多次舉起食物放到食器中。那些賢聖接受食物后，如果有眾生在佛法中應該被教化，宿世種下善根，業障消除的，即使在任何地方出生，都可能因為沒有食物而飢渴羸弱，但因為他們宿世的善根力量，這些眾生能得到佛陀如來的殘食而食用。吃完后，他們感到飽足，內心輕安，身體滋潤，內心深處清凈，隨即發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』
【English Translation】 English version Name, The merits of Bodhi are boundless, this is the practice of the Bodhisattva path. When I speak this gatha today, trillions of lands all shake, There are thousands of trillions of gods and humans, the sounds of drums and songs are in the trillions, There are thousands of trillions of sentient beings, all of whom have generated the vast Bodhi mind. Hearing the Buddha's great majestic power, the wind supports me to speak truthfully today, The Buddha has such inconceivable, immeasurable, boundless, and supreme power. All Buddhas universally manifest the doors of various forms, which is the true secret of natural wisdom.
'Jihui (name of a Buddha's disciple)! You should know that such sayings are called the secrets of the Tathagata.'
The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata, Volume Six Taisho Tripitaka Volume 11 No. 0312 The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata
The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata, Volume Seven
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, and the Purple-robed Shramana Chen Weijing, etc., under imperial decree, the remainder of the seventh chapter, 'The Inconceivable Secret of the Tathagata's Body'
'Furthermore, Jihui (name of a Buddha's disciple)! The physical form of the Tathagata, in an assembly, some can see it, and some cannot; those who can see it joyfully gaze upon it, and those who cannot see it are silently bewildered. Jihui (name of a Buddha's disciple), you should know that the Tathagata is not nourished by segmented food (referring to daily food). Or some sentient beings see the Buddha also eating like worldly people, this is because the Buddha has power, perfectly cultivates the Bodhi path, and the virtuous sages often follow behind the Buddha, receiving food from the Buddha's dish. This is because sentient beings see the Buddha Tathagata repeatedly lifting food and placing it in the dish. After those virtuous sages have received the food, if there are sentient beings who should be taught in the Dharma, who have planted good roots in past lives, and whose karmic obstacles are eliminated, even if they are born anywhere, they may be weak from hunger and thirst due to lack of food, but because of the power of their good roots from past lives, these sentient beings can obtain and eat the leftover food of the Buddha Tathagata. After eating, they feel full, their hearts are at ease, their bodies are nourished, their inner hearts are pure, and they immediately generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment).'
三藐三菩提心。若諸眾生墮在地獄、餓鬼、諸惡趣者，即不能發大菩提心。以是緣故，乃至盡涅槃界，寂慧！是故當知如來不受世間飲食，如來資養所謂法食。佛身堅固如那羅延天，真實故、不壞故，金剛所成。寂慧！如來身者，非生熟藏之所成養，亦非涕洟雜惡不凈所成。如來身者，如閻浮檀金，無缺無斷離諸過失。如來身者，具大威力體堅重故猶如金剛，極柔軟故如迦左鄰那衣，隨所觸身皆獲妙樂。寂慧當知，一時有諸具大威力天子天女禮敬佛足，隨禮敬時手觸佛足，觸已即發阿耨多羅三藐三菩提心。是故當知，如來不從雜染所生。
「複次寂慧！世間所有貪行眾生暫見如來身已，即于自身生離貪想；瞋行眾生暫見如來身已即起慈心；癡行眾生暫見如來身已，即得智光照耀；等分行眾生暫見如來身已，即於己身離諸煩惱；慳吝眾生暫見如來身已，即能信解舍法；破戒眾生暫見如來身已，即能信解戒法清凈；忿恚心眾生暫見如來身已即得忍法；懈怠眾生暫見如來身已即起精進；散亂心眾生暫見如來身已即得寂定；愚癡眾生暫見如來身已即得勝慧。善男子！取要而言，若諸眾生暫見如來身者，一切善法皆不捨離，一切不善疑等染法悉得銷除、安立善心，然佛如來而常安住無分別舍。此說是名如來身密。
【現代漢語翻譯】 現代漢語譯本： 『無上正等正覺之心』。如果眾生墮入地獄、餓鬼等惡道，就不能發起大菩提心。因此，乃至到達涅槃的境界，寂慧（佛陀弟子名）！所以應當知道如來不接受世間的飲食，如來所滋養的是所謂的法食。佛的身軀堅固如那羅延天（印度教神祇），真實不壞，由金剛所成。寂慧！如來的身體，不是由生食、熟食的臟腑所滋養，也不是由涕淚、污穢不凈之物所構成。如來的身體，如同閻浮檀金（一種珍貴的金色），沒有缺損、沒有斷裂，遠離一切過失。如來的身體，具有強大的威力，體性堅固沉重如金剛，又極其柔軟如迦左鄰那衣（一種柔軟的布料），凡是觸碰到身體的都能獲得美妙的快樂。寂慧應當知道，曾經有許多具有大威力的天子天女禮敬佛的足部，在禮敬時手觸碰到佛的足部，觸碰之後就發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。所以應當知道，如來不是從雜染中產生的。
『再者，寂慧！世間所有貪慾深重的眾生，只要暫時見到如來的身體，就會對自身產生離貪的念頭；嗔恨心重的眾生，只要暫時見到如來的身體，就會生起慈悲心；愚癡的眾生，只要暫時見到如來的身體，就會得到智慧的光芒照耀；習性平和的眾生，只要暫時見到如來的身體，就會使自身遠離各種煩惱；慳吝的眾生，只要暫時見到如來的身體，就能相信並理解佈施的道理；破戒的眾生，只要暫時見到如來的身體，就能相信並理解戒律的清凈；憤怒的眾生，只要暫時見到如來的身體，就能得到忍辱的教法；懈怠的眾生，只要暫時見到如來的身體，就會發起精進之心；散亂的眾生，只要暫時見到如來的身體，就能得到寂靜的禪定；愚癡的眾生，只要暫時見到如來的身體，就能得到殊勝的智慧。善男子！總而言之，如果眾生暫時見到如來的身體，一切善法都不會舍離，一切不善的疑惑等染污之法都能消除，安立善心，然而佛如來卻常安住于無分別的舍心。這被稱為如來的身密。』
【English Translation】 English version: 'The mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). If sentient beings fall into hell, the realm of hungry ghosts, or other evil realms, they cannot generate the great Bodhi mind. Therefore, until the end of the realm of Nirvana, O Sakti (name of a disciple of Buddha)! Therefore, know that the Tathagata (Buddha) does not accept worldly food; what nourishes the Tathagata is called Dharma food. The body of the Buddha is as firm as Narayana (a Hindu deity), true and indestructible, made of Vajra (diamond). O Sakti! The body of the Tathagata is not nourished by raw or cooked food, nor is it made of mucus, tears, or other impure substances. The body of the Tathagata is like Jāmbūnada gold (a precious gold), without any defects or breaks, free from all faults. The body of the Tathagata possesses great power, its substance is firm and heavy like Vajra, yet it is extremely soft like a Kaca-linna cloth (a soft fabric), and whoever touches it receives wonderful joy. O Sakti, know that once there were many powerful Devas (gods) and Devis (goddesses) who paid homage to the feet of the Buddha. As they paid homage, their hands touched the feet of the Buddha, and upon touching, they generated the mind of Anuttara-samyak-sambodhi. Therefore, know that the Tathagata is not born from defilements.'
'Furthermore, O Sakti! When beings in the world who are deeply attached to greed see the body of the Tathagata even for a moment, they immediately generate the thought of detachment from greed within themselves; when beings who are full of anger see the body of the Tathagata even for a moment, they immediately generate compassion; when beings who are full of ignorance see the body of the Tathagata even for a moment, they immediately receive the illumination of wisdom; when beings who are of balanced temperament see the body of the Tathagata even for a moment, they immediately become free from all afflictions; when beings who are stingy see the body of the Tathagata even for a moment, they immediately believe in and understand the Dharma of giving; when beings who have broken precepts see the body of the Tathagata even for a moment, they immediately believe in and understand the purity of precepts; when beings who are full of anger see the body of the Tathagata even for a moment, they immediately receive the Dharma of patience; when beings who are lazy see the body of the Tathagata even for a moment, they immediately generate diligence; when beings who are scattered in mind see the body of the Tathagata even for a moment, they immediately attain peaceful concentration; when beings who are ignorant see the body of the Tathagata even for a moment, they immediately attain superior wisdom. O good man! In short, if sentient beings see the body of the Tathagata even for a moment, they will not abandon any good Dharma, and all unwholesome doubts and defilements will be eliminated, and they will establish a good mind. However, the Buddha, the Tathagata, always abides in equanimity without discrimination. This is called the secret of the Tathagata's body.'
「複次寂慧！又如如來化所化人作諸佛事，而佛如來心無加行，亦無發悟復無作意。佛亦不作是念：『我能化彼所化人等。』然所化眾生可應度者，若此世界若他世界，乃至阿僧祇百千世界一切眾生，為成熟故作諸利益。此說是名如來身密。
「複次寂慧！如來身放廣大光明，具有無數百千種色，其光普照十方一切殑伽沙等諸佛剎土，廣為成熟一切眾生。而佛如來無所發悟，亦無加行復無作意。此等是名如來身密身業清凈。
「寂慧當知，今此皆是少略宣說如來身密身業業清凈，若廣說者，縱經一劫或過一劫，而亦不能得其邊際。」
金剛手菩薩大秘密主說是如來身密不思議法時，會中有十千人發阿耨多羅三藐三菩提心，八千菩薩獲得忍法。
爾時會中有諸天人以諸妙花散於佛上，及供養金剛手菩薩大秘密主。是時世尊舒右金色臂，置金剛手菩薩大秘密主頂上，作是贊言：「善哉善哉！秘密主！汝善宣說如來身密不思議法，我悉知之。汝所說法，我今隨喜。」
如來語密不思議品第八之一
複次，金剛手菩薩大秘密主告寂慧菩薩摩訶薩言：「復何名為如來語密語業清凈？所謂如來於晝夜中成證阿耨多羅三藐三菩提果，于晝夜中入大涅槃。然其中間，如來未嘗宣說一字，亦無詮表
【現代漢語翻譯】 現代漢語譯本： 「再者，寂慧（菩薩名）！又如如來（佛的稱號）化現所要教化的人，做各種佛事，而佛如來心中沒有刻意作為，也沒有任何領悟，更沒有刻意的心念。佛也不會這樣想：『我能教化那些被我教化的人。』然而，那些可以被度化的眾生，無論是這個世界還是其他世界，乃至無數百千個世界的一切眾生，爲了使他們成熟，佛都會做各種利益他們的事。這被稱為如來的身密（佛的身體所具有的秘密力量）。 「再者，寂慧！如來身體放出廣大光明，具有無數百千種顏色，其光普遍照耀十方一切恒河沙數般的佛剎（佛所教化的世界），廣泛地使一切眾產生熟。而佛如來沒有領悟，也沒有刻意作為，更沒有刻意的心念。這些被稱為如來的身密，身體行為的清凈。 「寂慧，你要知道，現在這些都是簡略地宣說如來的身密和身體行為的清凈，如果詳細地說，即使經過一個劫（極長的時間單位）或者超過一個劫，也不能窮盡其邊際。」 當金剛手菩薩（菩薩名）大秘密主（菩薩的稱號）宣說如來身密不可思議的法時，會中有十千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），八千菩薩獲得了忍法（對真理的領悟和接受）。 那時，會中有諸天人以各種美妙的花散在佛的身上，並供養金剛手菩薩大秘密主。這時，世尊（佛的稱號）伸出右金色手臂，放在金剛手菩薩大秘密主的頭頂上，讚歎說：「善哉善哉！秘密主！你善於宣說如來身密不可思議的法，我完全知道。你所說的法，我現在隨喜（讚歎和歡喜）。」 如來語密不思議品第八之一 再者，金剛手菩薩大秘密主告訴寂慧菩薩摩訶薩（大菩薩）說：「又是什麼叫做如來的語密（佛的語言所具有的秘密力量）和語言行為的清凈呢？所謂如來在白天黑夜中成就阿耨多羅三藐三菩提果，在白天黑夜中進入大涅槃（最終的解脫）。然而在這期間，如來從未說過一個字，也沒有任何表達。
【English Translation】 English version: Furthermore, O Silent Wisdom (a Bodhisattva's name)! It is like the Tathagata (an epithet of the Buddha) transforming those who are to be transformed, performing all the deeds of a Buddha, yet the Tathagata's mind has no deliberate action, no realization, and no intention. The Buddha does not think, 'I am able to transform those who are to be transformed.' However, those sentient beings who can be liberated, whether in this world or other worlds, even all sentient beings in countless hundreds of thousands of worlds, for the sake of their maturation, the Buddha performs various beneficial acts. This is called the Body Secret of the Tathagata (the secret power of the Buddha's body). Furthermore, O Silent Wisdom! The Tathagata's body emits vast light, possessing countless hundreds of thousands of colors. This light universally illuminates all Buddha-lands as numerous as the sands of the Ganges River, extensively maturing all sentient beings. Yet the Tathagata has no realization, no deliberate action, and no intention. These are called the Body Secret of the Tathagata, the purity of bodily actions. O Silent Wisdom, you should know that what has been spoken now is a brief explanation of the Body Secret of the Tathagata and the purity of bodily actions. If explained in detail, even if it were to continue for an eon (an extremely long unit of time) or more than an eon, its boundaries could not be reached. When the Great Secret Lord Vajrapani Bodhisattva (a Bodhisattva's name) spoke of the inconceivable Dharma of the Tathagata's Body Secret, ten thousand people in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and eight thousand Bodhisattvas attained the Dharma of Patience (the understanding and acceptance of truth). At that time, the gods and humans in the assembly scattered various exquisite flowers upon the Buddha and made offerings to the Great Secret Lord Vajrapani Bodhisattva. Then, the World-Honored One (an epithet of the Buddha) extended his right golden arm and placed it on the head of the Great Secret Lord Vajrapani Bodhisattva, praising him, saying, 'Excellent, excellent! O Secret Lord! You have skillfully explained the inconceivable Dharma of the Tathagata's Body Secret, which I fully understand. I rejoice in the Dharma you have spoken.' The Inconceivable Chapter on the Speech Secret of the Tathagata, Part Eight, Section One Furthermore, the Great Secret Lord Vajrapani Bodhisattva said to the Bodhisattva Mahasattva Silent Wisdom: 'What is called the Speech Secret of the Tathagata (the secret power of the Buddha's speech) and the purity of speech actions? It is that the Tathagata attains the fruit of Anuttara-samyak-sambodhi during the day and night, and enters into Great Nirvana (ultimate liberation) during the day and night. Yet in between, the Tathagata has never spoken a single word, nor has there been any expression.'
。何以故？以佛如來常在三摩呬多故。如來亦無出息入息、若尋若伺，以無尋伺故，所出語言離諸邪妄。而佛世尊無尋無伺，無所分別無廣分別，無說無示覆無詮表，然諸眾生亦聞如來有所宣說，而是如來畢竟在定。於一切種及一切時，亦以文字而能詮表，復無所表。若有眾生因以文字生信重者，而彼眾生自謂如來為我說法，然佛如來心常安住無分別舍。
「複次寂慧！如來亦非唇齒舌喉及其面門出諸音聲、有所聞聽，如來所出音聲從虛空出，但以眾生謂佛如來所有音聲從口門出。寂慧當知，如來語言具有六十四種殊妙之相。何等名為六十四種？一者流澤，二者柔軟，三者悅意，四者可樂，五者清凈，六者離垢，七者明亮，八者甘美，九者樂聞，十者無劣，十一者圓具，十二者調順，十三者無澀，十四者無惡，十五者善柔，十六者悅耳，十七者適身，十八者心生勇銳，十九者心喜，二十者悅樂，二十一者無熱惱，二十二者如教令，二十三者善了知，二十四者分明，二十五者善愛，二十六者令生歡喜，二十七者使他如教令，二十八者令他善了知，二十九者如理，三十者利益，三十一者離重複過失，三十二者如獅子音聲，三十三者如龍音聲，三十四者如雲雷吼聲，三十五者如龍王聲，三十六者如緊那羅妙歌聲，三十
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為佛陀如來常處於三摩呬多（Samahita，禪定）的狀態。如來也沒有出息入息，沒有尋（Vitarka，粗略的思考）也沒有伺（Vicara，細緻的思考），因為沒有尋伺，所以說出的話語遠離一切邪妄。而佛世尊沒有尋也沒有伺，沒有分別也沒有廣分別，沒有說也沒有示，也沒有詮表，然而眾生也聽到如來有所宣說，而實際上如來始終處於禪定之中。在一切種類和一切時間，也能夠用文字來詮表，又沒有所表。如果有眾生因為文字而生起深厚的信心，那麼這些眾生會認為如來是為我說法，然而佛陀如來的心始終安住在無分別的舍（Upeksha，平等心）之中。 再者，寂慧（Shantimati）！如來也不是通過嘴唇、牙齒、舌頭、喉嚨以及面部發出聲音，讓別人聽到，如來發出的聲音是從虛空中產生的，只是眾生認為佛陀如來的聲音是從口中發出的。寂慧應當知道，如來的語言具有六十四種殊妙的相。哪六十四種呢？第一是流澤，第二是柔軟，第三是悅意，第四是可樂，第五是清凈，第六是離垢，第七是明亮，第八是甘美，第九是樂聞，第十是無劣，第十一是圓具，第十二是調順，第十三是無澀，第十四是無惡，第十五是善柔，第十六是悅耳，第十七是適身，第十八是心生勇銳，第十九是心喜，第二十是悅樂，第二十一是無熱惱，第二十二是如教令，第二十三是善了知，第二十四是分明，第二十五是善愛，第二十六是令生歡喜，第二十七是使他如教令，第二十八是令他善了知，第二十九是如理，第三十是利益，第三十一是離重複過失，第三十二是如獅子音聲，第三十三是如龍音聲，第三十四是如雲雷吼聲，第三十五是如龍王聲，第三十六是如緊那羅（Kinnara，天樂神）美妙的歌聲，第三十
【English Translation】 English version: Why is that? Because the Buddha Tathagata is always in Samahita (meditative concentration). The Tathagata also has no exhalation or inhalation, no Vitarka (initial application of thought) or Vicara (sustained application of thought), because there is no Vitarka or Vicara, the words spoken are free from all falsehood. And the World Honored One has no Vitarka or Vicara, no discrimination or extensive discrimination, no speaking or showing, nor any representation, yet sentient beings also hear the Tathagata speaking, while in reality the Tathagata is always in meditation. In all kinds and at all times, it can also be represented by words, yet there is nothing to be represented. If there are sentient beings who develop deep faith because of words, then these sentient beings think that the Tathagata is teaching the Dharma for me, but the mind of the Buddha Tathagata always abides in the Upeksha (equanimity) of non-discrimination. Furthermore, Shantimati! The Tathagata also does not produce sounds through the lips, teeth, tongue, throat, and face, for others to hear. The sounds produced by the Tathagata come from the void, but sentient beings think that the sounds of the Buddha Tathagata come from the mouth. Shantimati should know that the language of the Tathagata has sixty-four wonderful characteristics. What are the sixty-four? First is flowing, second is soft, third is pleasing, fourth is delightful, fifth is pure, sixth is free from defilement, seventh is bright, eighth is sweet, ninth is pleasant to hear, tenth is without inferiority, eleventh is complete, twelfth is harmonious, thirteenth is without roughness, fourteenth is without evil, fifteenth is gentle, sixteenth is pleasing to the ear, seventeenth is comfortable to the body, eighteenth is inspiring courage, nineteenth is joyful, twentieth is delightful, twenty-first is without affliction, twenty-second is according to the teachings, twenty-third is well understood, twenty-fourth is clear, twenty-fifth is loving, twenty-sixth is causing joy, twenty-seventh is causing others to follow the teachings, twenty-eighth is causing others to understand well, twenty-ninth is according to reason, thirtieth is beneficial, thirty-first is free from repetition, thirty-second is like the sound of a lion, thirty-third is like the sound of a dragon, thirty-fourth is like the roar of thunder, thirty-fifth is like the voice of a dragon king, thirty-sixth is like the beautiful singing of a Kinnara (celestial musician), thirty-
七者如迦陵頻伽聲，三十八者如梵王聲，三十九者如共命鳥聲，四十者如帝釋美妙聲，四十一者如振鼓聲，四十二者不高，四十三者不下，四十四者隨入一切音聲，四十五者無缺減，四十六者無破壞，四十七者無染污，四十八者無希取，四十九者具足，五十者莊嚴，五十一者顯示，五十二者圓滿一切音聲，五十三者諸根適悅，五十四者無譏毀，五十五者無輕轉，五十六者無動搖，五十七者隨入一切眾會，五十八者諸相具足。
「複次寂慧！五十九者，如來所出語言，普令十方一切世界一切眾生心意歡喜，佛亦不作是念：『我能宣說諸法。』所謂契經、應頌、記別、諷誦、自說、緣起、本事、本生、方廣、希法、論議、譬喻，又復秘密先行法、說本緣法、說昔因法，近說多說廣說，教示安立分位分別，解釋開明如來所說。如是等法，于彼一切大眾會中，若苾芻、苾芻尼、優婆塞、優婆夷眾會，若天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等諸眾會，佛能各各隨其根性精進份量，如其所應為作法施。彼等眾會聞說法時，皆謂所說從佛如來口門而出。然所說法亦無互相語言重複，而諸眾會各隨音聲曉了諸法。寂慧！此即是名如來語密。
「複次寂慧！六十者，一切眾生其數無量，一切眾生行亦
【現代漢語翻譯】 現代漢語譯本 第七種是如迦陵頻伽（一種美妙的鳥）的聲音，第三十八種是如梵天王的聲音，第三十九種是如共命鳥（一種傳說中的鳥）的聲音，第四十種是如帝釋天美妙的聲音，第四十一種是如擊鼓的聲音，第四十二種是不高，第四十三種是不低，第四十四種是隨順一切音聲，第四十五種是沒有缺減，第四十六種是沒有破壞，第四十七種是沒有染污，第四十八種是沒有希求，第四十九種是具足，第五十種是莊嚴，第五十一種是顯示，第五十二種是圓滿一切音聲，第五十三種是使諸根感到愉悅，第五十四種是沒有譏諷譭謗，第五十五種是沒有輕率轉變，第五十六種是沒有動搖，第五十七種是隨順進入一切集會，第五十八種是諸相具足。 『再者，寂慧！第五十九種是，如來所說的話語，普遍令十方一切世界的一切眾生心意歡喜，佛也不作這樣的念頭：』我能夠宣說諸法。』所說的包括契經（佛經的散文部分）、應頌（佛經的偈頌部分）、記別（對弟子未來成就的預言）、諷誦（背誦佛經）、自說（佛陀不經請問而自說的教法）、緣起（因果法則）、本事（佛陀前世的經歷）、本生（佛陀前世的傳記）、方廣（大乘經典）、希法（稀有難得的教法）、論議（對佛法的討論）、譬喻（用比喻來說明佛法），還有秘密先行法、說本緣法、說昔因法，簡略地說、詳細地說、廣泛地說，教示、安立、分位、分別，解釋、開明如來所說。像這樣的法，在一切大眾集會中，無論是比丘、比丘尼、優婆塞、優婆夷的集會，還是天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等各種集會，佛都能各自隨順他們的根性、精程序度，按照他們所應得的，為他們施行法佈施。這些集會的人們在聽聞佛法時，都認為所說的法是從佛如來的口中說出來的。然而所說的法也沒有互相重複，而各個集會的人們都隨著聲音理解了諸法。寂慧！這就是所謂的如來語密。 『再者，寂慧！第六十種是，一切眾生的數量是無量的，一切眾生的行為也
【English Translation】 English version The seventh is like the voice of a Kalavinka (a beautiful bird), the thirty-eighth is like the voice of Brahma, the thirty-ninth is like the voice of a Jivajiva (a mythical bird), the fortieth is like the beautiful voice of Indra, the forty-first is like the sound of a drum, the forty-second is not high, the forty-third is not low, the forty-fourth is in accordance with all sounds, the forty-fifth is without deficiency, the forty-sixth is without destruction, the forty-seventh is without defilement, the forty-eighth is without desire, the forty-ninth is complete, the fiftieth is adorned, the fifty-first is revealing, the fifty-second is perfect in all sounds, the fifty-third is pleasing to the senses, the fifty-fourth is without criticism or slander, the fifty-fifth is without frivolous change, the fifty-sixth is without wavering, the fifty-seventh is in accordance with all assemblies, and the fifty-eighth is complete in all aspects. 『Furthermore, Srivikrama! The fifty-ninth is that the words spoken by the Tathagata universally bring joy to the minds of all beings in all worlds of the ten directions, and the Buddha does not think, 『I am able to proclaim the Dharma.』 What is spoken includes Sutras (the prose part of Buddhist scriptures), Geyas (the verse part of Buddhist scriptures), Vyakarana (predictions of disciples' future achievements), Gathas (recitations of Buddhist scriptures), Udana (teachings spoken by the Buddha without being asked), Nidana (the law of cause and effect), Itivuttaka (the Buddha's past experiences), Jataka (the Buddha's past lives), Vaipulya (Mahayana scriptures), Adbhuta-dharma (rare and precious teachings), Upadesa (discussions on the Dharma), and Avadana (using parables to explain the Dharma), as well as secret preliminary practices, explanations of origins, explanations of past causes, speaking briefly, speaking in detail, speaking extensively, teaching, establishing, categorizing, distinguishing, explaining, and clarifying what the Tathagata has spoken. Such teachings, in all great assemblies, whether it is an assembly of Bhikshus, Bhikshunis, Upasakas, or Upasikas, or assemblies of Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, or Mahoragas, the Buddha can, according to their respective natures and levels of diligence, and as is appropriate for them, bestow the Dharma. When these assemblies hear the Dharma, they all believe that what is spoken comes from the mouth of the Buddha Tathagata. However, the teachings spoken do not repeat each other, and each assembly understands the Dharma according to the sound. Srivikrama! This is what is called the secret of the Tathagata's speech.』 『Furthermore, Srivikrama! The sixtieth is that the number of all beings is immeasurable, and the actions of all beings are also
無量，如來所說眾生心行略有八萬四千種類，但為根性下劣眾生，令其解入如來所說。寂慧當知，眾生心行無其份量。世間所有貪行眾生、瞋行眾生、癡行眾生、等分行眾生，彼彼眾生心行差別，若佛如來於一劫中或過一劫，乃至如來住世經百千劫，隨幾許壽量極壽分限，而亦不能說諸眾生心行邊際。若佛但說眾生心行無邊際者，而諸眾生不能解入返生癡迷，是故如來以善方便，于諸眾生無量行中，略說數有八萬四千。又復如來所說諸法，隨諸眾生心行差別，如其所應皆令開覺。寂慧！此即是名如來語密。
「複次寂慧！六十一者，如來語秘密智，隨入一切眾生心意，然其語言不從如來口門中出，但從虛空而出。若有眾生謂佛如來所有語言從口門出者，彼勿起是見。何以故？或有眾生，見佛語言從烏瑟膩沙相出，或從頂出，或髮際出，或從肩出，或從額出，或眉間出，或毫相中出，或從眼出，或從耳出，或從鼻出，或從頰出，或口門出，或從頸出，或從臂出，或從手出，或從指出，或兩脅出，或胸前出，或背後出，或從臍出，或陰藏出，或從眼出，或從膝出，或從腨出，或從踝出，或從足出，或從諸相好中出，或從一切毛孔中出，如是等眾生知解有異。寂慧！此即是名如來語密。
「複次寂慧！六十二者
【現代漢語翻譯】 現代漢語譯本：無量啊，如來所說的眾生心念行為，大致有八萬四千種。這只是爲了讓那些根性低劣的眾生，能夠理解並進入如來所說的教義。寂慧（菩薩名）應當知道，眾生的心念行為是沒有限量的。世間所有貪慾的眾生、嗔恨的眾生、愚癡的眾生、以及貪嗔癡等分的眾生，他們各自的心念行為都有差別。即使佛陀如來用一個劫（佛教時間單位，非常長的時間）或者超過一個劫的時間，乃至如來住世經歷百千劫，無論壽命有多長，都無法說盡眾生心念行為的邊際。如果佛陀只說眾生的心念行為是無邊無際的，那麼眾生就無法理解，反而會產生迷惑。因此，如來以善巧方便，在眾生無量的行為中，略說有八萬四千種。而且，如來所說的各種法，都是隨著眾生心念行為的差別，根據他們各自的情況，讓他們都能開悟覺醒。寂慧啊！這就是所謂的如來語密（如來所說之語的秘密）。 再者，寂慧啊！第六十一個秘密是，如來語秘密智，能夠隨順進入一切眾生的心意，然而如來的語言並不是從如來的口中說出來的，而是從虛空中發出的。如果有眾生認為佛陀如來的語言是從口中說出來的，他們不應該有這樣的見解。為什麼呢？因為有的眾生，看到佛陀的語言是從烏瑟膩沙相（佛頂肉髻）中發出的，有的看到是從頭頂發出的，有的看到是從髮際發出的，有的看到是從肩膀發出的，有的看到是從額頭發出的，有的看到是從眉間發出的，有的看到是從毫相（眉間白毫）中發出的，有的看到是從眼睛發出的，有的看到是從耳朵發出的，有的看到是從鼻子發出的，有的看到是從臉頰發出的，有的看到是從口中發出的，有的看到是從頸部發出的，有的看到是從手臂發出的，有的看到是從手中發出的，有的看到是從手指發出的，有的看到是從兩脅發出的，有的看到是從胸前發出的，有的看到是從背後發出的，有的看到是從臍部發出的，有的看到是從陰藏發出的，有的看到是從眼睛發出的，有的看到是從膝蓋發出的，有的看到是從小腿發出的，有的看到是從腳踝發出的，有的看到是從腳發出的，有的看到是從各種相好（佛的殊勝特徵）中發出的，有的看到是從一切毛孔中發出的，像這樣，眾生的理解各有不同。寂慧啊！這就是所謂的如來語密。 再者，寂慧啊！第六十二個秘密是
【English Translation】 English version: Immeasurable one, the Tathagata (如來, Buddha) has said that the mental activities of sentient beings are roughly of eighty-four thousand kinds. This is only to enable those sentient beings of inferior faculties to understand and enter into what the Tathagata has taught. Sakti-mati (寂慧, a Bodhisattva's name), you should know that the mental activities of sentient beings are without measure. All sentient beings in the world who are greedy, who are hateful, who are deluded, and who are equally divided between these, each of these sentient beings has different mental activities. If the Buddha Tathagata were to speak for one kalpa (劫, an extremely long period of time in Buddhism) or more than one kalpa, even if the Tathagata were to live for hundreds of thousands of kalpas, no matter how long the lifespan, it would still be impossible to describe the boundaries of the mental activities of all sentient beings. If the Buddha were to only say that the mental activities of sentient beings are boundless, then sentient beings would not be able to understand and would instead fall into delusion. Therefore, the Tathagata, with skillful means, has briefly spoken of eighty-four thousand kinds among the immeasurable activities of sentient beings. Moreover, the various dharmas (法, teachings) that the Tathagata speaks are all in accordance with the differences in the mental activities of sentient beings, and according to their respective situations, they are all enabled to awaken. Sakti-mati, this is what is called the 'secret of the Tathagata's speech'. Furthermore, Sakti-mati, the sixty-first secret is that the secret wisdom of the Tathagata's speech can enter into the minds of all sentient beings, yet the Tathagata's speech does not come from the Tathagata's mouth, but from the void. If there are sentient beings who think that the Tathagata's speech comes from the mouth, they should not hold such a view. Why is that? Because some sentient beings see the Buddha's speech coming from the ushnisha (烏瑟膩沙相, the protuberance on the crown of Buddha's head), some see it coming from the top of the head, some see it coming from the hairline, some see it coming from the shoulders, some see it coming from the forehead, some see it coming from between the eyebrows, some see it coming from the urna (毫相, the white hair between the eyebrows), some see it coming from the eyes, some see it coming from the ears, some see it coming from the nose, some see it coming from the cheeks, some see it coming from the mouth, some see it coming from the neck, some see it coming from the arms, some see it coming from the hands, some see it coming from the fingers, some see it coming from the sides, some see it coming from the chest, some see it coming from the back, some see it coming from the navel, some see it coming from the genitals, some see it coming from the eyes, some see it coming from the knees, some see it coming from the calves, some see it coming from the ankles, some see it coming from the feet, some see it coming from the various marks and characteristics (相好, the auspicious marks of a Buddha), some see it coming from all the pores. In this way, the understanding of sentient beings differs. Sakti-mati, this is what is called the 'secret of the Tathagata's speech'. Furthermore, Sakti-mati, the sixty-second secret is
，如來所出語言，隨諸眾生種種信解、隨諸眾生心意成熟，普使隨應而得了知，然佛如來常住無分別舍。譬如世間假法所成諸音樂器，隨彼所作而悉妙巧，手不觸近非假人力，微風吹動出美妙聲，其所出聲皆是先業差別風所吹擊。如來語言亦復如是，隨諸眾生一切意樂，智風吹擊，亦非如來勤力所出。如來隨順一切眾生先業差別眾生境界，如應所說。寂慧！譬如響聲隨有所表，其所出聲非內非外亦非中間。如來語言亦復如是，隨其所出但為表了眾生心意，而如來聲非內非外亦非中間。又如大海之中有如意珠寶，其名圓滿一切意樂，懸高幢上自然出聲。謂言此珠能滿一切眾生意樂，而是珠寶亦無分別。如來亦復如是，語言妙寶深心清凈，懸置大悲幢上，隨諸眾生所有意樂，如來出妙語言悉令曉了，然佛如來常住無分別舍。寂慧！此即是名如來語密。
「複次寂慧！六十三者，諸佛如來所有音聲無其份量。我不見有世間一切天人魔梵、沙門婆羅門等，能知如來音聲邊際及份量者。何以故？我念一時佛在王舍大城鷲峰山中，諸菩薩眾而共圍繞，宣說音聲輪清凈法門，廣為眾生顯明宣示。於後一時，以慈氏菩薩摩訶薩加持力故，尊者大目乾連即作是念：『如來音聲凈輪份量，幾何遠邪？』作是念已，乃于本座隱而不現，
【現代漢語翻譯】 現代漢語譯本：如來所說的話語，是隨著眾生各種不同的信念和理解，以及眾生心意的成熟程度，普遍地使他們能夠根據各自的情況而瞭解。然而，佛陀如來始終處於無分別的舍的狀態。譬如世間由虛假事物組成的各種樂器，隨著它們被演奏的方式而顯得精巧美妙，並非是手的直接觸碰或人為的力量，而是微風吹動而發出美妙的聲音，這些聲音的產生都是由於先前的業力所造成的差別風的吹擊。如來的語言也是如此，隨著眾生的一切意願，由智慧之風吹動而產生，並非是如來刻意努力的結果。如來順應一切眾生先前的業力差別和眾生的境界，根據情況而說法。寂慧！譬如響聲隨著所表達的內容而產生，其所發出的聲音既不在內部，也不在外部，也不在中間。如來的語言也是如此，隨著所表達的內容而產生，只是爲了表達眾生的心意，而如來的聲音既不在內部，也不在外部，也不在中間。又如大海之中有一顆如意寶珠，名為圓滿一切意樂，懸掛在高高的旗幟上，自然發出聲音，說這顆寶珠能夠滿足一切眾生的意願，而這顆寶珠本身並沒有分別。如來也是如此，語言如同珍寶，內心深處清凈，懸掛在大悲的旗幟上，隨著眾生所有的意願，如來發出美妙的語言，使他們都能夠明白，然而佛陀如來始終處於無分別的舍的狀態。寂慧！這就是所謂的如來語密。 複次，寂慧！關於六十三，諸佛如來的所有音聲是無法計量的。我沒有見到世間的一切天人、魔、梵天、沙門、婆羅門等，能夠知道如來音聲的邊際和份量的。為什麼呢？我記得有一次，佛陀在王舍大城鷲峰山中，被眾多菩薩圍繞，宣說音聲輪清凈的法門，廣泛地為眾生闡明和宣示。後來，由於慈氏菩薩（Maitreya Bodhisattva）的加持力，尊者大目乾連（Mahamaudgalyayana）就想：『如來音聲清凈輪的份量，到底有多遠呢？』這樣想著，他就從原來的座位上隱身不見了。
【English Translation】 English version: The language that the Tathagata (如來, one who has thus gone) utters arises in accordance with the various beliefs and understandings of all sentient beings, and in accordance with the maturity of their minds, universally enabling them to understand according to their respective situations. However, the Buddha Tathagata always abides in a state of non-discriminating equanimity. It is like the various musical instruments in the world, which are made of illusory things, appear exquisite and wonderful according to how they are played. It is not by the direct touch of hands or by human force, but by the gentle breeze that they produce beautiful sounds. The production of these sounds is due to the blowing of the wind of differentiated karma from previous lives. The language of the Tathagata is also like this, arising with the wishes of all sentient beings, moved by the wind of wisdom, and not as a result of the Tathagata's deliberate effort. The Tathagata conforms to the differentiated karma of all sentient beings and their realms, speaking accordingly. Shanti (寂慧, peaceful wisdom)! It is like a sound arises with what it expresses, and the sound that is produced is neither inside, nor outside, nor in between. The language of the Tathagata is also like this, arising with what it expresses, only to express the minds of sentient beings, and the voice of the Tathagata is neither inside, nor outside, nor in between. It is also like there is a wish-fulfilling jewel in the great ocean, named 'Fulfilling All Wishes,' hanging high on a banner, naturally emitting a sound, saying that this jewel can fulfill the wishes of all sentient beings, yet the jewel itself has no discrimination. The Tathagata is also like this, language is like a treasure, the depths of the heart are pure, hanging on the banner of great compassion. According to all the wishes of sentient beings, the Tathagata utters wonderful language, enabling them all to understand, yet the Buddha Tathagata always abides in a state of non-discriminating equanimity. Shanti! This is what is called the secret of the Tathagata's language. Furthermore, Shanti! Regarding the sixty-three, all the voices of the Buddhas Tathagatas are immeasurable. I have not seen any of the gods, humans, demons, Brahma, Shramanas (沙門, renunciates), Brahmins (婆羅門, priests), etc. in the world who can know the boundaries and measure of the Tathagata's voice. Why is that? I remember once, the Buddha was in Mount Gridhrakuta (鷲峰山, Vulture Peak) in the great city of Rajagriha (王舍大城), surrounded by many Bodhisattvas, expounding the Dharma of the pure wheel of sound, widely clarifying and proclaiming it to sentient beings. Later, due to the power of the blessing of Maitreya Bodhisattva (慈氏菩薩), the Venerable Mahāmaudgalyāyana (大目乾連) thought: 'How far is the measure of the pure wheel of the Tathagata's voice?' Thinking this, he disappeared from his original seat.
以自神力即往須彌山頂，聽佛如來音聲遠近。復運神力遍往三千大千世界，又過須彌山西，復過四大洲界，又過鐵圍山大鐵圍山，乃至世界邊際，還住鐵圍山頂，審聽如來音聲份量，是聲平等無所增減。
「爾時世尊知其事已，即作是念：『大目乾連意欲度量我之音聲所有份量，我於今時宜攝神力。』於是世尊攝神通已，大目乾連承佛威神所加持故，以自通力於此世界西之方分過九十九殑伽沙數佛剎土已，往一世界名光明幢，彼有如來號光明王，現住說法教化眾生。是時尊者大目乾連到彼土已，審聽世尊釋迦牟尼如來音聲份量，譬如十肘地方分中，此聞彼人所說音聲。大目乾連在彼世界聽佛音聲亦復如是，其聲平等無所增減。彼光明王如來所有身量高百由旬，諸菩薩身高五十由旬。是時大目乾連以自神力，于彼諸菩薩眾所用缽中循環而行。彼諸菩薩見是相已極生輕笑，即白佛言：『世尊！今云何有如沙門相小蟲，來此缽中循行？』彼佛告言：『諸善男子！汝等不應生輕慢心。所以者何？今此缽中行者，是彼世尊釋迦牟尼如來上首聲聞弟子，于大聲聞眾中神通第一。』
「爾時尊者大目乾連前詣光明王如來所，頭面禮足，右繞七匝住立佛前。彼佛告言：『尊者大目乾連！此諸菩薩有所輕笑，汝今宜應承彼世
【現代漢語翻譯】 現代漢語譯本：他憑藉自身的神通力，立即前往須彌山（佛教宇宙觀中的中心山）頂，聆聽佛陀如來的聲音，無論遠近。他又運用神通力遍及三千大千世界（佛教宇宙觀中的一個宇宙層級），又越過須彌山以西，又越過四大洲界（佛教宇宙觀中的四大洲），又越過鐵圍山（環繞世界的山）和大鐵圍山（更大的環繞世界的山），乃至到達世界的邊緣，然後回到鐵圍山頂，仔細聆聽如來聲音的大小，發現這聲音平等，沒有絲毫增減。 當時，世尊知道這件事後，就想：『大目乾連（佛陀的十大弟子之一，以神通著稱）想要測量我的聲音的大小，我現在應該收攝神通。』於是世尊收攝神通后，大目乾連承蒙佛陀威神加持，憑藉自己的神通力，在這個世界的西方，越過九十九殑伽沙（恒河沙，數量極多）數目的佛剎土（佛所教化的世界），到達一個名為光明幢的世界，那裡有一位如來，號為光明王，正在說法教化眾生。當時，尊者大目乾連到達那個世界后，仔細聆聽世尊釋迦牟尼如來的聲音大小，就像在十肘（古代長度單位）的地方，聽到那個人所說的聲音一樣。大目乾連在那個世界聽佛的聲音也是如此，聲音平等，沒有絲毫增減。那位光明王如來的身量高一百由旬（古代長度單位），諸位菩薩的身高五十由旬。當時，大目乾連憑藉自己的神通力，在那些菩薩所用的缽中循環行走。那些菩薩看到這個景象后，非常輕蔑地嘲笑，就對佛說：『世尊！現在怎麼有一個像沙門（佛教出家人）相的小蟲，來到這裡在缽中行走？』那位佛告訴他們說：『各位善男子！你們不應該生起輕慢之心。這是為什麼呢？現在這個在缽中行走的人，是那位世尊釋迦牟尼如來的上首聲聞弟子（佛陀的弟子），在大聲聞眾中神通第一。』 當時，尊者大目乾連來到光明王如來面前，頭面禮足，右繞七匝，站在佛前。那位佛告訴他說：『尊者大目乾連！這些菩薩有些輕蔑嘲笑，你現在應該承蒙他們的世
【English Translation】 English version: He, by his own spiritual power, immediately went to the summit of Mount Sumeru (the central mountain in Buddhist cosmology), listening to the voice of the Buddha Tathagata, whether near or far. He then used his spiritual power to travel throughout the three thousand great thousand worlds (a cosmic level in Buddhist cosmology), and passed west of Mount Sumeru, then passed the four great continents (the four continents in Buddhist cosmology), then passed the Iron Mountain (a mountain encircling the world) and the Great Iron Mountain (a larger mountain encircling the world), even reaching the edge of the world, and then returned to the summit of the Iron Mountain, carefully listening to the magnitude of the Tathagata's voice, and found that the voice was equal, without any increase or decrease. At that time, the World Honored One, knowing this, thought: 'Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) wants to measure the magnitude of my voice, I should now withdraw my spiritual powers.' Thereupon, the World Honored One withdrew his spiritual powers, and Mahāmaudgalyāyana, by the blessing of the Buddha's majestic power, using his own spiritual power, passed ninety-nine Ganges sands (an extremely large number) of Buddha lands (worlds where Buddhas teach) to the west of this world, and arrived at a world named Light Banner, where there was a Tathagata named Light King, who was currently teaching and converting sentient beings. At that time, the Venerable Mahāmaudgalyāyana, having arrived in that world, carefully listened to the magnitude of the voice of the World Honored One Shakyamuni Tathagata, just as if one were in a place ten cubits (an ancient unit of length) away, hearing the voice of the person speaking. Mahāmaudgalyāyana heard the Buddha's voice in that world in the same way, the voice was equal, without any increase or decrease. The body of that Light King Tathagata was one hundred yojanas (an ancient unit of length) tall, and the bodies of the Bodhisattvas were fifty yojanas tall. At that time, Mahāmaudgalyāyana, by his own spiritual power, walked in circles within the bowls used by those Bodhisattvas. When those Bodhisattvas saw this, they laughed with great contempt, and said to the Buddha: 'World Honored One! How is it that there is a small insect with the appearance of a Shramana (a Buddhist renunciate), coming here and walking in the bowl?' That Buddha told them: 'Good men! You should not give rise to contempt. Why is that? The one walking in the bowl now is the foremost Shravaka disciple (a disciple of the Buddha) of that World Honored One Shakyamuni Tathagata, the first in spiritual powers among the great Shravaka assembly.' At that time, the Venerable Mahāmaudgalyāyana went before the Light King Tathagata, bowed his head to his feet, circumambulated him seven times, and stood before the Buddha. That Buddha told him: 'Venerable Mahāmaudgalyāyana! These Bodhisattvas have shown some contempt and laughter, you should now bear their world'
尊釋迦牟尼如來、應供、正等正覺所加持故，以自通力現諸神變。』尊者大目乾連白彼佛言：『我今如佛教敕，加趺而坐，於此寶洲作變化事。』佛言：『今正是時。』尊者大目乾連即時勇身空中高七俱胝多羅樹量，作變化事。于其坐中化現百千俱胝那庾多真珠瓔珞廣大莊嚴，而彼瓔珞各出百千俱胝光明，一一光明門皆生蓮花。是諸蓮花臺中皆有世尊釋迦牟尼如來形像安處其上，彼如來像皆悉宣說妙音聲輪清凈正法。大目乾連白彼佛言：『世尊！我今加趺而坐，於此四大洲一切世界亦能作諸神通變化，乃至此小千世界、中千世界、三千大千世界，悉能作諸神通變化。』彼佛告言：『今正是時。』
「爾時尊者大目乾連如其所應現神變已，收攝神力還住佛前。時彼諸菩薩眾咸生希有之心，前白佛言：『世尊！今此尊者大目乾連，其何所為到此世界？』彼佛告言：『諸善男子！此大目乾連為欲度量彼世尊釋迦牟尼如來聲輪份量，故來至此。』
「時彼世尊光明王如來告尊者大目乾連言：『汝自今而往，勿復再起是心欲度如來聲輪份量。謂以如來清凈音聲無其份量，不可度量故。假使以汝威勢神力，極西方分，經于殑伽沙數等劫，畢竟不能得彼世尊釋迦牟尼如來音聲妙輪份量邊際，以佛如來音聲妙輪無份量故。
【現代漢語翻譯】 現代漢語譯本：'由於受到尊者釋迦牟尼如來（Tathagata，如來）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）的加持，我以自己的神通力展現各種神變。'尊者大目乾連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）對那位佛說：'我現在遵照佛的教誨，結跏趺坐，在這寶洲上施展變化。'佛說：'現在正是時候。'尊者大目乾連立刻騰身空中，高至七俱胝（koti，千萬）多羅樹（tala，棕櫚樹）的高度，施展變化。在他坐的地方，化現出百千俱胝那庾多（nayuta，億）真珠瓔珞，極其莊嚴，而那些瓔珞各自發出百千俱胝光明，每一道光明門都生出蓮花。這些蓮花臺中都有世尊釋迦牟尼如來的形像安坐在上面，那些如來像都宣說美妙的音聲輪清凈正法。大目乾連對那位佛說：'世尊！我現在結跏趺坐，在這四大洲（caturbhūmika，指須彌山周圍的四大洲）的一切世界也能施展各種神通變化，乃至這個小千世界（sahasra-cūḍika-loka-dhātu，由一千個小世界組成）、中千世界（dvisāhasra-cūḍika-loka-dhātu，由一千個小千世界組成）、三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，由一千個中千世界組成），都能施展各種神通變化。'那位佛說：'現在正是時候。' 那時，尊者大目乾連如其所應展現神變后，收攝神力回到佛前。當時，那些菩薩眾都生起稀有之心，上前對佛說：'世尊！現在這位尊者大目乾連，他為何來到這個世界？'那位佛說：'諸位善男子！這位大目乾連是爲了想要度量世尊釋迦牟尼如來的音聲輪份量，所以來到這裡。' 當時，那位世尊光明王如來（Prabhārajā Tathāgata，光明之王如來）告訴尊者大目乾連說：'你從今以後，不要再起這種想要度量如來音聲輪份量的念頭。因為如來的清凈音聲沒有份量，不可度量。即使你以你的威勢神力，到達極西方的盡頭，經過恒河沙數（gaṅgā-nadī-vālukā，恒河中的沙子）那麼多的劫數，也終究不能得到世尊釋迦牟尼如來音聲妙輪的份量邊際，因為佛如來的音聲妙輪沒有份量。'
【English Translation】 English version: 'By the power of the Blessed One, Shakyamuni Tathagata (Tathagata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), I manifest various miraculous transformations through my own supernormal powers.' The Venerable Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernormal powers) said to that Buddha, 'Now, following the Buddha's instructions, I will sit in the lotus position and perform transformations on this jewel island.' The Buddha said, 'Now is the right time.' The Venerable Mahamaudgalyayana immediately rose into the air, reaching a height of seven kotis (koti, ten million) of tala trees (tala, palm trees), and performed transformations. In the place where he sat, he manifested hundreds of thousands of kotis of nayutas (nayuta, hundred million) of pearl necklaces, which were extremely magnificent, and each of those necklaces emitted hundreds of thousands of kotis of light. From each gate of light, a lotus flower emerged. In the center of each of these lotus flowers, there was an image of the Blessed One, Shakyamuni Tathagata, seated upon it. Those images of the Tathagata all proclaimed the wonderful sound wheel of the pure Dharma. Mahamaudgalyayana said to that Buddha, 'Blessed One! Now, sitting in the lotus position, I can also perform various miraculous transformations in all the worlds of these four continents (caturbhūmika, the four continents around Mount Sumeru), even in this small chiliocosm (sahasra-cūḍika-loka-dhātu, a thousand small worlds), the middle chiliocosm (dvisāhasra-cūḍika-loka-dhātu, a thousand small chiliocosms), and the great chiliocosm (trisāhasra-mahāsāhasra-loka-dhātu, a thousand middle chiliocosms).' That Buddha said, 'Now is the right time.' Then, after the Venerable Mahamaudgalyayana had manifested his miraculous transformations as appropriate, he withdrew his supernormal powers and returned to stand before the Buddha. At that time, all the Bodhisattvas were filled with a sense of wonder and came forward to say to the Buddha, 'Blessed One! Why has this Venerable Mahamaudgalyayana come to this world?' That Buddha said, 'Good men! This Mahamaudgalyayana has come here because he wishes to measure the extent of the sound wheel of the Blessed One, Shakyamuni Tathagata.' At that time, the Blessed One, the Tathagata King of Light (Prabhārajā Tathāgata, the Tathagata King of Light), said to the Venerable Mahamaudgalyayana, 'From now on, do not again give rise to the thought of wanting to measure the extent of the Tathagata's sound wheel. This is because the pure sound of the Tathagata has no measure and cannot be measured. Even if you were to use your majestic supernormal powers to reach the westernmost point, and pass through as many kalpas (kalpa, eon) as there are sands in the Ganges River (gaṅgā-nadī-vālukā, the sands of the Ganges River), you would ultimately not be able to reach the boundary of the extent of the wonderful sound wheel of the Blessed One, Shakyamuni Tathagata, because the wonderful sound wheel of the Buddha Tathagata has no measure.'
』
佛說如來不思議秘密大乘經卷第七 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第八
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯如來語密不思議品第八之餘
「爾時尊者大目乾連禮彼佛足，作是白言：『世尊！我今悔罪！我今悔罪！我于釋迦牟尼如來無量音聲清凈妙輪輒欲度量，我斯深罪。又復世尊！我所來此幾何遠邪？』彼佛答言：『大目乾連！汝過九十九殑伽沙數等世界已，到此剎中。』大目乾連白言：『我此所來而極遙遠，身力疲懈，不能還複本剎土中。』彼佛告言：『大目乾連！于汝意云何？汝勿起是見，謂汝以自神力能到此剎。何以故？但以釋迦牟尼如來加持力故，汝能至此。汝今欲還本剎土者，應向彼佛虔伸敬禮。大目乾連！汝今當知，若以汝自通力欲還本土，縱經一劫亦不能往，或復未至彼土中間而入涅槃。大目乾連！汝今至此，東西南北謂何方分邪？』大目乾連言：『我心迷昧，不知今時在何方分。』彼佛告言：『以是緣故，汝今當知，若以汝自通力，縱經一劫，畢竟不能還彼剎土。』大目乾連言：『彼世尊釋迦牟尼如來今在何方？』彼佛告言：『大目乾連！彼世尊釋迦牟尼如來現處東
【現代漢語翻譯】 現代漢語譯本 佛說如來不思議秘密大乘經卷第七 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第八
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯如來語密不思議品第八之餘
『爾時尊者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）禮彼佛足，作是白言：』世尊！我今悔罪！我今悔罪！我于釋迦牟尼如來（Śākyamuni，佛教創始人）無量音聲清凈妙輪輒欲度量，我斯深罪。又復世尊！我所來此幾何遠邪？』彼佛答言：『大目乾連！汝過九十九殑伽沙數（gaṅgā，恒河）等世界已，到此剎中。』大目乾連白言：『我此所來而極遙遠，身力疲懈，不能還複本剎土中。』彼佛告言：『大目乾連！于汝意云何？汝勿起是見，謂汝以自神力能到此剎。何以故？但以釋迦牟尼如來加持力故，汝能至此。汝今欲還本剎土者，應向彼佛虔伸敬禮。大目乾連！汝今當知，若以汝自通力欲還本土，縱經一劫（kalpa，佛教時間單位，指極長的時間）亦不能往，或復未至彼土中間而入涅槃（nirvāṇa，佛教術語，指解脫）。大目乾連！汝今至此，東西南北謂何方分邪？』大目乾連言：『我心迷昧，不知今時在何方分。』彼佛告言：『以是緣故，汝今當知，若以汝自通力，縱經一劫，畢竟不能還彼剎土。』大目乾連言：『彼世尊釋迦牟尼如來今在何方？』彼佛告言：『大目乾連！彼世尊釋迦牟尼如來現處東
【English Translation】 English version The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume Seven Taisho Tripitaka Volume 11, No. 0312 The Sutra of the Buddha's Inconceivable Secret Great Vehicle
The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume Eight
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-Robed Monk, Chen Wei Jing, etc., under Imperial Decree. The remainder of the Eighth Chapter on the Inconceivable Secrets of the Tathagata's Speech.
『At that time, the Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) bowed at the feet of that Buddha and said, 『World Honored One! I now repent! I now repent! I dared to measure the immeasurable pure and wonderful wheel of sound of the Tathagata Śākyamuni (the founder of Buddhism), and this is my deep sin. Furthermore, World Honored One, how far have I come here?』 That Buddha replied, 『Mahāmaudgalyāyana, you have passed ninety-nine times the number of worlds equal to the sands of the Ganges (gaṅgā, a river), and have arrived in this realm.』 Mahāmaudgalyāyana said, 『The distance I have come is extremely far, my physical strength is exhausted, and I cannot return to my original realm.』 That Buddha said, 『Mahāmaudgalyāyana, what do you think? Do not hold the view that you have come to this realm by your own supernatural power. Why is that? It is only because of the power of the Tathagata Śākyamuni's blessing that you were able to come here. If you wish to return to your original realm, you should respectfully pay homage to that Buddha. Mahāmaudgalyāyana, you should know that if you try to return to your homeland by your own power, even after a kalpa (a Buddhist unit of time, referring to an extremely long period), you will not be able to go, or you may enter nirvana (a Buddhist term referring to liberation) before reaching that realm. Mahāmaudgalyāyana, now that you have arrived here, in which direction do you consider east, west, south, and north to be?』 Mahāmaudgalyāyana said, 『My mind is confused, and I do not know in which direction I am now.』 That Buddha said, 『For this reason, you should know that if you rely on your own power, even after a kalpa, you will ultimately not be able to return to that realm.』 Mahāmaudgalyāyana said, 『Where is that World Honored One, the Tathagata Śākyamuni, now?』 That Buddha said, 『Mahāmaudgalyāyana, that World Honored One, the Tathagata Śākyamuni, is currently in the east.』
方。』是時尊者大目乾連即向東方五輪著地，至誠敬禮世尊釋迦牟尼如來，說伽陀曰：
「『二足聖尊攝受我， 人天供養大威德， 無邊智具無邊音， 我今欲還於本土。』
「寂慧！今此王舍城鷲峰山中一切眾會，以釋迦牟尼如來威神力故，悉聞尊者大目乾連號哭之聲。」
爾時尊者阿難前白佛言：「世尊！今此所聞號哭之聲，為何相邪？」
佛言阿難：「此是目乾連苾芻往西方分，去此佛剎過九十九殑伽沙數等剎土，到光明幢世界世尊光明王如來剎中，現在於彼將欲還復此娑婆界故，有如是號哭之聲。」
阿難白佛言：「世尊！尊者大目乾連以何緣故到彼世界？」佛言：「阿難！大目乾連將還此土，其事因緣汝自當知。」
爾時鷲峰山中一切眾會，合掌恭敬咸白佛言：「世尊！我等樂見彼光明幢世界，瞻睹世尊光明王如來，及欲見彼諸菩薩眾並尊者大目乾連。」
爾時世尊受勸請已，即于眉間放大光明，名一切處通達，其光普照九十九殑伽沙數等佛剎相續不斷，于彼光明幢世界廣大照曜。是時此會一切大眾，悉得見彼光明幢世界，瞻睹世尊光明王如來，及見彼諸菩薩，又見大目乾連五輪著地，向佛作禮發聲號哭。
爾時世尊釋迦牟尼如來告尊者大目乾連
【現代漢語翻譯】 現代漢語譯本：這時，尊者大目乾連面向東方，五體投地，至誠恭敬地禮拜世尊釋迦牟尼如來（釋迦牟尼：佛教創始人），並說偈頌道： 『二足聖尊（二足聖尊：佛的尊稱）請攝受我，人天供養的大威德者，擁有無邊智慧和無邊音聲，我今天想要返回我的故土。』 寂慧（寂慧：佛的弟子）！現在這王舍城（王舍城：古印度城市）鷲峰山（鷲峰山：佛教聖地）中的所有集會，因為釋迦牟尼如來的威神力，都聽到了尊者大目乾連的號哭聲。 這時，尊者阿難（阿難：佛陀十大弟子之一）向前稟告佛說：『世尊！現在聽到的這號哭聲，是什麼緣故呢？』 佛告訴阿難：『這是目乾連（目乾連：佛陀十大弟子之一）比丘前往西方，經過九十九恒河沙數（恒河沙數：佛教中表示極多的數量）的佛剎（佛剎：佛所教化的世界），到達光明幢世界（光明幢世界：佛國世界），光明王如來（光明王如來：佛名）所在的剎土。他現在在那裡，將要返回這個娑婆世界（娑婆世界：我們所居住的世界），所以發出這樣的號哭聲。』 阿難稟告佛說：『世尊！尊者大目乾連因為什麼緣故到達那個世界呢？』佛說：『阿難！大目乾連將要返回此土，其中的因緣你自己應當知道。』 這時，鷲峰山中的所有集會，合掌恭敬地向佛稟告說：『世尊！我們樂意見到那個光明幢世界，瞻仰世尊光明王如來，以及想見到那些菩薩眾和尊者大目乾連。』 這時，世尊接受了勸請，就從眉間放出大光明，名為一切處通達，這光明普照九十九恒河沙數等佛剎，相續不斷，在那個光明幢世界廣闊地照耀。這時，此會的一切大眾，都得以見到那個光明幢世界，瞻仰世尊光明王如來，並且見到那些菩薩，還見到大目乾連五體投地，向佛作禮，發出號哭聲。 這時，世尊釋迦牟尼如來告訴尊者大目乾連
【English Translation】 English version: At that time, the Venerable Mahāmaudgalyāyana, facing the east, prostrated himself with his five limbs touching the ground, sincerely and respectfully paying homage to the World Honored One, Śākyamuni Tathāgata (Śākyamuni: the founder of Buddhism), and spoke a verse: 'Two-legged Sage (Two-legged Sage: an epithet for the Buddha), please accept me, the one of great power and virtue who is offered to by humans and gods, possessing boundless wisdom and boundless sound, I now wish to return to my homeland.' Śānta-mati (Śānta-mati: a disciple of the Buddha)! Now, all the assemblies in this Vulture Peak Mountain (Vulture Peak Mountain: a sacred Buddhist site) in Rājagṛha (Rājagṛha: an ancient Indian city), due to the majestic power of Śākyamuni Tathāgata, have all heard the sound of the Venerable Mahāmaudgalyāyana's weeping. At that time, the Venerable Ānanda (Ānanda: one of the ten great disciples of the Buddha) came forward and said to the Buddha, 'World Honored One! What is the reason for this weeping sound that is now heard?' The Buddha told Ānanda, 'This is the Bhikṣu Mahāmaudgalyāyana going to the western direction, passing through ninety-nine Ganges sands (Ganges sands: a Buddhist term for an extremely large number) of Buddha-lands (Buddha-lands: the worlds where Buddhas teach), arriving at the land of the World Honored One Light King Tathāgata (Light King Tathāgata: the name of a Buddha) in the Light Banner World (Light Banner World: a Buddha-land). He is now there, and because he is about to return to this Sahā world (Sahā world: the world we live in), he is making such a weeping sound.' Ānanda said to the Buddha, 'World Honored One! For what reason did the Venerable Mahāmaudgalyāyana go to that world?' The Buddha said, 'Ānanda! Mahāmaudgalyāyana is about to return to this land, the reasons for this you should know yourself.' At that time, all the assemblies in Vulture Peak Mountain, with their palms joined in reverence, said to the Buddha, 'World Honored One! We would like to see that Light Banner World, to behold the World Honored One Light King Tathāgata, and to see those Bodhisattvas and the Venerable Mahāmaudgalyāyana.' At that time, the World Honored One, having accepted the request, immediately emitted a great light from between his eyebrows, named 'All-Places-Penetrating', this light universally illuminated ninety-nine Ganges sands of Buddha-lands, continuously, and shone broadly in that Light Banner World. At that time, all the great assemblies of this gathering were able to see that Light Banner World, to behold the World Honored One Light King Tathāgata, and to see those Bodhisattvas, and also to see Mahāmaudgalyāyana with his five limbs touching the ground, paying homage to the Buddha, and making a weeping sound. At that time, the World Honored One Śākyamuni Tathāgata told the Venerable Mahāmaudgalyāyana
言：「汝今宜應隨光所照，來複此土。」
爾時尊者大目乾連承佛世尊大光明輪，于思念間即時還此娑婆世界，住立佛前，向佛世尊頭面禮足，右繞七匝，重複諦誠五輪著地，作是白言：「世尊！我今悔罪！我今悔罪！我於世尊無量音聲清凈妙輪輒欲度量，我斯深罪故。我遠適他界聽佛音聲，既至彼已，所聞佛聲與此無異。」
佛言：「目乾連！如汝所說。如來音聲無有份量，猶如虛空無其份量，復無邊際不可度量。若其虛空可度量者，如來音聲亦可度量。何以故？虛空廣大故，如來音聲亦復廣大。」當王舍城中往昔說是大目乾連去來事時，有十千人發阿耨多羅三藐三菩提心。金剛手菩薩告寂慧菩薩言：「寂慧當知，此即是為如來語密。
「複次寂慧！六十四者，所有一切眾生心心所轉，而一眾生心多於彼。」寂慧菩薩言：「大秘密主！若一眾生心心所轉，假使遍滿三千大千世界一切眾生皆居緣覺之地，縱經一劫而亦不能思惟稱量校計伺察，何況一切眾生？」金剛手菩薩言：「寂慧！我今告語于汝，使汝開覺所有一切眾生心心所轉，即彼如來音聲妙輪出種種聲宣說法時，令諸眾生咸生歡喜，然佛世尊常住無分別舍。」
爾時金剛手菩薩說伽陀曰：
「三千世界諸眾生， 一切皆證緣覺果
【現代漢語翻譯】 現代漢語譯本：佛說：『你現在應該順著光照的方向，回到這個世界。』 當時，尊者大目乾連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）承蒙佛世尊的大光明輪，在思念之間立即回到這個娑婆世界（Saha world，我們所居住的現實世界），站立在佛前，向佛世尊頂禮，右繞佛七圈，再次以最虔誠的姿態五體投地，說道：『世尊！我今天懺悔！我今天懺悔！我竟然想要度量世尊無量音聲的清凈妙輪，我犯下了如此深重的罪過。我曾遠去其他世界聽佛的聲音，到了那裡之後，所聽到的佛聲與這裡沒有差別。』 佛說：『目乾連，正如你所說。如來的聲音沒有限度，就像虛空一樣沒有限度，也沒有邊際，無法度量。如果虛空可以度量，如來的聲音也可以度量。為什麼呢？因為虛空廣大，如來的聲音也同樣廣大。』當在王舍城（Rajagrha，古印度城市）講述大目乾連往返之事時，有一萬人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟）。金剛手菩薩（Vajrapani，佛教護法神）告訴寂慧菩薩（Shantimati，菩薩名）說：『寂慧，你應該知道，這就是如來的語密。』 『此外，寂慧，六十四是指所有一切眾生的心念和心所的運轉，而一個眾生的心念就多於那些。』寂慧菩薩說：『大秘密主，如果一個眾生的心念和心所的運轉，假設遍滿三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的一切眾生都處於緣覺（pratyekabuddha，獨自覺悟者）的境界，即使經過一劫（kalpa，極長的時間單位）也不能思惟、稱量、校計、伺察，何況是一切眾生呢？』金剛手菩薩說：『寂慧，我現在告訴你，讓你開悟所有一切眾生的心念和心所的運轉，也就是如來音聲的妙輪發出種種聲音宣說佛法時，讓眾生都感到歡喜，然而佛世尊常住在無分別的舍（upeksa，平等舍）之中。』 當時，金剛手菩薩說了偈頌： 『三千世界的所有眾生，都證得緣覺的果位，』
【English Translation】 English version: The Buddha said, 'You should now follow the direction of the light and return to this world.' At that time, the Venerable Maudgalyayana, empowered by the great light wheel of the Buddha, immediately returned to this Saha world in a moment of thought. He stood before the Buddha, prostrated himself at the Buddha's feet, circumambulated the Buddha seven times clockwise, and then, with utmost sincerity, touched the ground with his five limbs, saying, 'World Honored One! I now repent! I now repent! I dared to try to measure the immeasurable, pure, and wondrous sound wheel of the World Honored One. I have committed this grave sin. I went far to other realms to hear the Buddha's voice, and upon arriving there, the Buddha's voice I heard was no different from here.' The Buddha said, 'Maudgalyayana, it is as you say. The Tathagata's voice has no limit, just like space has no limit, no boundary, and cannot be measured. If space could be measured, the Tathagata's voice could also be measured. Why is that? Because space is vast, and the Tathagata's voice is also vast.' When the story of Maudgalyayana's comings and goings was told in Rajagrha, ten thousand people generated the mind of anuttara-samyak-sambodhi. The Bodhisattva Vajrapani said to the Bodhisattva Shantimati, 'Shantimati, you should know that this is the secret of the Tathagata's speech.' 'Furthermore, Shantimati, the sixty-four refers to the turning of the minds and mental states of all sentient beings, and the mind of one sentient being is more than all of those.' The Bodhisattva Shantimati said, 'Great Secret Lord, if the turning of the mind and mental states of one sentient being, assuming that all sentient beings throughout the three-thousand great thousand worlds were in the state of a pratyekabuddha, even after one kalpa, it would not be possible to contemplate, measure, calculate, or observe, let alone all sentient beings?' The Bodhisattva Vajrapani said, 'Shantimati, I now tell you, to enlighten you about the turning of the minds and mental states of all sentient beings, that is, when the wondrous sound wheel of the Tathagata's voice emits various sounds to proclaim the Dharma, it causes all sentient beings to rejoice, yet the World Honored One always dwells in the equanimity of non-discrimination.' At that time, the Bodhisattva Vajrapani spoke a verse: 'All sentient beings in the three thousand worlds, all attain the fruit of a pratyekabuddha,'
， 縱經一劫盡籌量， 一眾生心不能曉。 世間所有一眾生， 唯佛能知彼心意， 隨眾生心雖了知， 佛無發悟無分別。 乃至一切眾生類， 總聚思惟有其三， 世尊隨類如所應， 凈妙聲輪宣正法。 法中自在演妙音， 一切聞者咸欣悅， 隨所宣說名相生， 以諸法名善開示。 所有一切眾生類， 色相名字及思惟， 一毛孔中放光明， 如來隨應善分別。 所有世尊大慈化， 一切毛孔放光明， 光明超勝人中尊， 音聲輪中宣妙法。 假使佛經一劫中， 以諸譬喻善宣說， 然佛語及音聲輪， 畢竟不得其邊際。 一切煩惱無色相， 所說語言亦無相， 由其語言無相因， 煩惱無相自息滅。 是故語言諸色相， 於一切處不可得， 以其畢竟無得故， 煩惱色相亦如是。 由其語言不實故， 所說非內亦非外， 煩惱不實亦復然， 染性非內亦非外。 以無少法可得故， 佛所說言遍十方， 煩惱無得亦復然， 是故有所佛宣說。 一切眾生語言道， 上中下品有其三， 語言非身亦非心， 此中無住非無住。 譬如假法成樂具， 由風吹擊眾音聲， 所出音聲無所從， 是中亦無造作者
【現代漢語翻譯】 現代漢語譯本 即使經過一劫的時間來仔細衡量，也無法瞭解一個眾生的心念。 世間所有一切眾生的心意，只有佛陀才能知曉。 佛陀雖然瞭解眾生的心念，卻不會因此產生執著或分別。 乃至一切眾生種類，總共思量有三種（上、中、下）。 世尊隨順眾生的類別，以相應的清凈微妙音聲宣說正法。 在佛法中自在地演說微妙的音聲，一切聽聞者都感到歡喜。 隨著所宣說的內容，名相產生，佛陀以各種法的名稱善巧地開示。 所有一切眾生種類，他們的色相、名字以及思惟， 如來都能從一個毛孔中放出光明，並隨順眾生的根器善巧地分別開示。 所有世尊的大慈悲教化，都從一切毛孔中放出光明。 光明超勝一切人中尊，在音聲輪中宣說微妙的佛法。 假使佛陀用一劫的時間，以各種譬喻善巧地宣說佛法， 然而佛陀的語言和音聲輪，畢竟無法窮盡其邊際。 一切煩惱沒有色相，所說的語言也沒有色相。 由於語言沒有實相的緣故，煩惱的無相自然息滅。 因此，語言和各種色相，在一切處都不可得。 由於畢竟沒有可得的緣故，煩惱的色相也是如此。 由於語言不真實的緣故，所說的既非內在也非外在。 煩惱不真實也是如此，染污的本性既非內在也非外在。 由於沒有絲毫法可得的緣故，佛陀所說的語言遍佈十方。 煩惱的無所得也是如此，所以佛陀有所宣說。 一切眾生的語言之道，有上、中、下三種品類。 語言既非身體也非心念，其中沒有住著，也沒有不著。 譬如用假法制成的樂器，由於風的吹擊而發出各種聲音。 所發出的聲音沒有來源，其中也沒有製造者。
【English Translation】 English version Even if one were to ponder for an eon, one could not fathom the mind of a single sentient being. The minds of all sentient beings in the world, only the Buddha can know. Although the Buddha understands the minds of sentient beings, he does not develop attachments or discriminations because of it. Even all kinds of sentient beings, when considered in total, there are three types (superior, middling, inferior). The World Honored One, according to the categories of sentient beings, proclaims the true Dharma with corresponding pure and subtle sounds. In the Dharma, he freely expounds the wonderful sounds, and all who hear them are delighted. As the content is proclaimed, names and forms arise, and the Buddha skillfully reveals them with the names of various dharmas. All kinds of sentient beings, their forms, names, and thoughts, The Tathagata can emit light from a single pore and skillfully differentiate and reveal according to the capacities of sentient beings. All the great compassionate teachings of the World Honored One emit light from all pores. The light surpasses all the honored among humans, and in the wheel of sound, he proclaims the wonderful Dharma. Even if the Buddha were to use an eon to skillfully proclaim the Dharma with various metaphors, Yet the Buddha's words and the wheel of sound, ultimately cannot be exhausted. All afflictions have no form, and the spoken words also have no form. Because language has no real nature, the formlessness of afflictions naturally ceases. Therefore, language and various forms are not attainable in any place. Because ultimately there is nothing to be attained, the forms of afflictions are also like this. Because language is not real, what is spoken is neither internal nor external. The unreality of afflictions is also like this, the nature of defilement is neither internal nor external. Because there is not a single dharma to be attained, the Buddha's words pervade the ten directions. The unattainability of afflictions is also like this, therefore the Buddha proclaims something. The path of language of all sentient beings has three categories: superior, middling, and inferior. Language is neither the body nor the mind, there is no dwelling in it, nor is there non-dwelling. It is like musical instruments made of temporary dharmas, various sounds are produced by the striking of the wind. The sounds that are produced have no origin, and there is no maker in them.
。 由其宿昔善凈性， 一切眾生意風吹， 故佛世尊出妙音， 然佛亦無分別想。 譬如應聲而對響， 音響非內亦非外， 人中尊出妙言語， 非內非外亦如是。 又如珠寶無分別， 令諸眾生喜樂生， 佛無分別亦復然， 一切音聲皆圓滿。
「複次寂慧！當知如來語秘密智，隨入一切眾生宣說諸法。所有三千大千世界一切眾生種種生處，如來隨入一切眾生語言音聲，以種種名字安立四諦。寂慧！如其所說，苦、苦集、苦滅、向苦滅道諦。
「所有地居諸天作如是說：
「『珂吠 珂嚩牟梨 珂嚩那曳 珂嚩度嚕
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼空居諸天作如是說：
「『多哩帝 阿嚩哩帝 阿嚩哩多尾誐彌 阿嚩哩多你薩多啰尼
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼四大王天作如是說：
「『伊尼 彌尼 捺紕 捺羅紕
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼忉利天作如是說：
「『阿嚩哩多你 阿西嚩帝 叉野嚩帝 叉野耨誐彌
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼夜摩天作如是說：
「『輸梨 輸羅西嚩
【現代漢語翻譯】 現代漢語譯本 由於他們過去積累的善良和清凈的本性，一切眾生的意念像風一樣吹動，所以佛世尊發出美妙的聲音，然而佛並沒有分別的念頭。 就像迴應聲音而產生的迴響一樣，聲音和迴響既不在內部也不在外部，人中尊者發出美妙的語言，也同樣既不在內部也不在外部。 又像珠寶沒有分別心，卻能讓眾生生起喜悅和快樂，佛也沒有分別心，一切聲音都圓滿具足。
『再者，寂慧（菩薩名）！你應該知道如來的語言秘密智慧，隨順進入一切眾生，宣說諸法。所有三千大千世界的一切眾生，在各種不同的生存之處，如來隨順進入一切眾生的語言和聲音，用各種不同的名稱安立四諦（佛教基本教義，包括苦諦、集諦、滅諦、道諦）。寂慧！正如他所說，苦、苦集、苦滅、通向苦滅之道諦。
『所有地居諸天這樣說：』
『珂吠（未知含義） 珂嚩牟梨（未知含義） 珂嚩那曳（未知含義） 珂嚩度嚕（未知含義）』
『這就是在說苦、苦集、苦滅、通向苦滅之道諦。』
『那些空居諸天這樣說：』
『多哩帝（未知含義） 阿嚩哩帝（未知含義） 阿嚩哩多尾誐彌（未知含義） 阿嚩哩多你薩多啰尼（未知含義）』
『這就是在說苦、苦集、苦滅、通向苦滅之道諦。』
『那些四大王天這樣說：』
『伊尼（未知含義） 彌尼（未知含義） 捺紕（未知含義） 捺羅紕（未知含義）』
『這就是在說苦、苦集、苦滅、通向苦滅之道諦。』
『那些忉利天（欲界六天之一）這樣說：』
『阿嚩哩多你（未知含義） 阿西嚩帝（未知含義） 叉野嚩帝（未知含義） 叉野耨誐彌（未知含義）』
『這就是在說苦、苦集、苦滅、通向苦滅之道諦。』
『那些夜摩天（欲界六天之一）這樣說：』
『輸梨（未知含義） 輸羅西嚩（未知含義）』
【English Translation】 English version Due to their past accumulated good and pure nature, the minds of all sentient beings are stirred like the wind, therefore the Buddha, the World Honored One, emits wonderful sounds, yet the Buddha has no discriminating thoughts. Just like an echo responding to a sound, the sound and the echo are neither internal nor external, the Honored One among humans emits wonderful speech, which is also neither internal nor external. Also, like a jewel without discrimination, it can cause joy and happiness to arise in sentient beings, the Buddha also has no discrimination, and all sounds are complete and perfect.
'Furthermore, Jihui (name of a Bodhisattva)! You should know the secret wisdom of the Tathagata's language, which enters into all sentient beings and proclaims the Dharma. All sentient beings in the three thousand great thousand worlds, in various places of existence, the Tathagata enters into the languages and sounds of all sentient beings, and establishes the Four Noble Truths (basic Buddhist teachings, including the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering) with various names. Jihui! As he said, suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
'All the earth-dwelling devas say this:'
'Kave (unknown meaning) Kavvamuli (unknown meaning) Kavvanaye (unknown meaning) Kavaduru (unknown meaning)'
'This is what is meant by suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
'Those devas dwelling in the sky say this:'
'Tarite (unknown meaning) Avarite (unknown meaning) Avaritavigami (unknown meaning) Avaritanisatarani (unknown meaning)'
'This is what is meant by suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
'Those Four Great King Devas say this:'
'Ini (unknown meaning) Mini (unknown meaning) Naphi (unknown meaning) Naraphi (unknown meaning)'
'This is what is meant by suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
'Those Trayastrimsha Devas (one of the six heavens of the desire realm) say this:'
'Avaritani (unknown meaning) Asivavati (unknown meaning) Kshayavati (unknown meaning) Kshayanougami (unknown meaning)'
'This is what is meant by suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
'Those Yama Devas (one of the six heavens of the desire realm) say this:'
'Shuri (unknown meaning) Shurasiva (unknown meaning)'
你 輸羅叉曳 輸羅叉野婆嚩你
「『即是此說苦苦集苦滅向苦滅道諦。』
「彼兜率天作如是說：
「『烏珂梨 目珂梨 尾嚩努 散左哩
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼化樂天作如是說：
「『多啰多 散多啰多 多啰叉野 多啰目珂
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼他化自在天作如是說：
「『訶訶呼 訶訶尾那曳 訶訶尾誐彌 訶啰你誐彌
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼魔眾天作如是說：
「『盎誐覽 盎誐啰母藍 盎誐啰播都桑 盎誐啰你 悉帝啰𧹞
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼梵眾天作如是說：
「『秫毗 秫毗葛哩 秫毗尾舍那 秫婆嚩哩多那
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼梵輔天作如是說：
「『彌訶哩 僧訶哩 娑啰尼 娑啰娑啰尼
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼梵會天作如是說：
「『沒啰拏 沒啰拏散提 沒啰拏沒嚕訶拏沒嚕訶努波舍摩
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼
【現代漢語翻譯】 你（你）輸羅叉曳（保護）輸羅叉野婆嚩你（保護者） 『這就是在說苦諦、苦集諦、苦滅諦和導向苦滅的道諦。』 彼兜率天（欲界天之一，彌勒菩薩的居所）這樣說： 『烏珂梨（無垢）目珂梨（解脫）尾嚩努（遍知）散左哩（行者）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼化樂天（欲界天之一，能隨意變化享受快樂）這樣說： 『多啰多（超越）散多啰多（完全超越）多啰叉野（超越的保護）多啰目珂（超越的解脫）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼他化自在天（欲界天之一，能自在變化享受快樂）這樣說： 『訶訶呼（歡呼）訶訶尾那曳（歡喜調伏）訶訶尾誐彌（歡喜到達）訶啰你誐彌（歡喜引導）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼魔眾天（欲界天之一，魔王的眷屬）這樣說： 『盎誐覽（束縛）盎誐啰母藍（束縛的根源）盎誐啰播都桑（束縛的障礙）盎誐啰你（束縛的引導）悉帝啰𧹞（堅固的束縛）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼梵眾天（色界天之一，梵天王的眷屬）這樣說： 『秫毗（清凈）秫毗葛哩（清凈的創造者）秫毗尾舍那（清凈的進入）秫婆嚩哩多那（清凈的守護者）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼梵輔天（色界天之一，梵天王的輔佐）這樣說： 『彌訶哩（偉大）僧訶哩（聚集）娑啰尼（流動）娑啰娑啰尼（流動不息）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』 彼梵會天（色界天之一，梵天王的集會）這樣說： 『沒啰拏（梵）沒啰拏散提（梵的教導）沒啰拏沒嚕訶拏（梵的增長）沒嚕訶努波舍摩（增長的寂靜）』 『這就是在說苦、苦集、苦滅、導向苦滅的道諦。』
【English Translation】 You, Śurakṣaye (protector), Śurakṣayavavani (the one who protects) 'This is what is meant by the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering.' The Tusita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya) says this: 'Ukkhali (immaculate), Mukkali (liberation), Vivannu (all-knowing), Sañcari (practitioner)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Nirmāṇarati Heaven (one of the heavens in the desire realm, where beings enjoy pleasures by transforming them) says this: 'Tarata (transcendence), Santarata (complete transcendence), Tarakhaya (transcendental protection), Taramukha (transcendental liberation)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Paranirmitavaśavartin Heaven (one of the heavens in the desire realm, where beings enjoy pleasures by controlling others' creations) says this: 'Hahaha (joyful exclamation), Hahavinaye (joyful taming), Hahavigami (joyful arrival), Haranigami (joyful guidance)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Mara Heaven (one of the heavens in the desire realm, the retinue of Mara) says this: 'Angalam (bondage), Angaramulam (root of bondage), Angarapatusam (obstacle of bondage), Angarani (guidance of bondage), Sittera (firm bondage)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Brahma Heaven (one of the heavens in the form realm, the retinue of Brahma) says this: 'Śubhi (pure), Śubhikarī (creator of purity), Śubhiviśana (entrance into purity), Śubhavarītana (guardian of purity)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Brahmapurohita Heaven (one of the heavens in the form realm, the ministers of Brahma) says this: 'Mihari (great), Samhari (gathering), Sarani (flowing), Sarasaraṇi (unceasing flow)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Mahabrahma Heaven (one of the heavens in the form realm, the assembly of Brahma) says this: 'Brahma (Brahma), Brahma Sandhi (teaching of Brahma), Brahma Bruhana (growth of Brahma), Bruhanupashama (peace of growth)' 'This is what is meant by the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
大梵天作如是說：
「『多啰訥哩 多啰左俱哩 多薩布哩 俱啰嚩訶你
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼少光天作如是說：
「『呬呬 系呬 呼護 訶啰奴散提
「『即是此說苦、苦集、苦滅、向苦滅道諦。(此下合有無量光天、光音天說四諦文，梵本元闕。)』
「彼少凈天作如是說：
「『烏呬多 你嚩呬多 你誐叱多 你誐摩你
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼無量凈天作如是說：
「『西嚩你 散西嚩你 剎野西嚩你 阿西嚩你
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼遍凈天作如是說：
「『波哩砌禰 波哩砌努捺曳 嚩那俱梨 菩陀尾秫提
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼廣果天作如是說：
「『阿訖哩多 阿迦啰尼 阿啰拏尾誐帝 迦羅拏你瑟恥
「『即是此說苦、苦集、苦滅、向苦滅道諦。(于第四禪九天之內，合有無雲、福生、無想三天，梵本元闕。)』
「彼無煩天作如是說：
「『阿耨誐摩那 阿那誐摩那 阿耨散提 阿耨散提誐摩那
「『即是此說苦、苦集、苦滅、向苦
【現代漢語翻譯】 現代漢語譯本 大梵天（Mahābrahmā）這樣說道： 『多啰訥哩，多啰左俱哩，多薩布哩，俱啰嚩訶你』 『這就是在說苦（duhkha）、苦集（duhkha-samudaya）、苦滅（duhkha-nirodha）、以及通向苦滅之道（duhkha-nirodha-marga）的真諦。』 彼少光天（Parittābha）這樣說道： 『呬呬，系呬，呼護，訶啰奴散提』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。（此處以下應有無量光天（Apramāṇābha）、光音天（Ābhāsvara）宣說四諦的內容，但梵文原本缺失。）』 彼少凈天（Parittaśubha）這樣說道： 『烏呬多，你嚩呬多，你誐叱多，你誐摩你』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。』 彼無量凈天（Apramāṇaśubha）這樣說道： 『西嚩你，散西嚩你，剎野西嚩你，阿西嚩你』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。』 彼遍凈天（Śubhakṛtsna）這樣說道： 『波哩砌禰，波哩砌努捺曳，嚩那俱梨，菩陀尾秫提』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。』 彼廣果天（Bṛhatphala）這樣說道： 『阿訖哩多，阿迦啰尼，阿啰拏尾誐帝，迦羅拏你瑟恥』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。（在第四禪九天之內，應有無雲天（Anabhraka）、福生天（Puṇyaprasava）、無想天（Asañjñisattva）這三天，但梵文原本缺失。）』 彼無煩天（Avṛha）這樣說道： 『阿耨誐摩那，阿那誐摩那，阿耨散提，阿耨散提誐摩那』 『這就是在說苦、苦集、苦滅、以及通向苦滅之道的真諦。』
【English Translation】 English version Mahābrahmā spoke thus: 'Taraṇe ri, taraṇe cakuri, tasapuri, kuravahani' 'This is to say, the truth of suffering (duhkha), the origin of suffering (duhkha-samudaya), the cessation of suffering (duhkha-nirodha), and the path leading to the cessation of suffering (duhkha-nirodha-marga).' The Parittābha gods spoke thus: 'Hi hi, si hi, hu hu, haranu sandhi' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. (Below this, there should be the statements of the four noble truths by the Apramāṇābha and Ābhāsvara gods, but they are missing in the original Sanskrit text.)' The Parittaśubha gods spoke thus: 'Uhi ta, ni vahi ta, ni ga chi ta, ni ga ma ni' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Apramāṇaśubha gods spoke thus: 'Si va ni, sam si va ni, kshaya si va ni, a si va ni' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Śubhakṛtsna gods spoke thus: 'Pari chi ne, pari chi nu na draye, va na ku li, buddha vi shudhi' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.' The Bṛhatphala gods spoke thus: 'A kṛi ta, a ka ra ni, a ra na vi ga te, ka ra na ni shṭhi' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. (Within the nine heavens of the fourth dhyana, there should be the three heavens of Anabhraka, Puṇyaprasava, and Asañjñisattva, but they are missing in the original Sanskrit text.)' The Avṛha gods spoke thus: 'A nu ga ma na, a na ga ma na, a nu san dhi, a nu san dhi ga ma na' 'This is to say, the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.'
滅道諦。』
「彼無熱天作如是說：
「『秫提 秫馱嚩帝 秫馱波哩秫提 秫馱誐摩你
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼善見天作如是說：
「『𤚥摩摩 𤚥摩彌 摩那耨誐摩野 摩那耨誐摩
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼善現天作如是說：
「『目訖底 目訖多嚩底 目訖多母梨 目訖多摩多耨散提
「『即是此說苦、苦集、苦滅、向苦滅道諦。』
「彼色究竟天作如是說：
「『你瑟恥 阿顛多你瑟恥 阿羯臘波你 阿缽啰底散提』
「寂慧當知，如是等諸天，各各以其隨天語言安立四諦，並余龍眾、夜叉眾、乾闥婆眾、阿修羅眾、迦樓羅眾、緊那羅眾、摩睺羅伽眾，及堅身夜叉眾、持鬘夜叉眾等，各以彼彼種類語言安立四諦。
「寂慧！此閻浮提諸國土中，少略而言滿千國土，乃至十六大國一切人眾，隨彼方處種種語言、種種音聲、種種心想，如來隨入一切語言音聲施設名字，所立四諦悉能解了。所謂尸迦國人，乃至世界邊際所住國人，如是等閻浮提中滿千國土，一切人眾種種語言、種種音聲、種種心想，施設名字各說四諦。如來隨入一切語言音聲悉能解了，亦非如來心識
【現代漢語翻譯】 現代漢語譯本 『滅道諦。』
『彼無熱天（Akaniṣṭha Devas，色界最高天）作如是說：』
『「秫提（śuddhi，清凈） 秫馱嚩帝（śuddhavati，清凈者） 秫馱波哩秫提（śuddhapariśuddhi，極清凈） 秫馱誐摩你（śuddhagamanī，清凈行）」』
『「即是此說苦、苦集、苦滅、向苦滅道諦。」』
『彼善見天（Sudṛśa Devas，色界天）作如是說：』
『「𤚥摩摩（amama，無我） 𤚥摩彌（amami，非我所） 摩那耨誐摩野（manonugamaya，隨順心意） 摩那耨誐摩（manonuga，隨心）」』
『「即是此說苦、苦集、苦滅、向苦滅道諦。」』
『彼善現天（Sudarśana Devas，色界天）作如是說：』
『「目訖底（mukti，解脫） 目訖多嚩底（mukti-vati，解脫者） 目訖多母梨（mukti-mūli，解脫根） 目訖多摩多耨散提（mukti-matanusandhi，解脫之連結）」』
『「即是此說苦、苦集、苦滅、向苦滅道諦。」』
『彼色究竟天（Akaniṣṭha Devas，色界最高天）作如是說：』
『「你瑟恥（niṣṭhā，究竟） 阿顛多你瑟恥（atyanta-niṣṭhā，極究竟） 阿羯臘波你（akalpani，無分別） 阿缽啰底散提（aprati-sandhi，無連結）」』
『寂慧（Śāntamati，菩薩名）當知，如是等諸天，各各以其隨天語言安立四諦，並余龍眾（Nāgas）、夜叉眾（Yakṣas）、乾闥婆眾（Gandharvas）、阿修羅眾（Asuras）、迦樓羅眾（Garudas）、緊那羅眾（Kinnaras）、摩睺羅伽眾（Mahoragas），及堅身夜叉眾、持鬘夜叉眾等，各以彼彼種類語言安立四諦。』
『寂慧！此閻浮提（Jambudvīpa，人所居住的洲）諸國土中，少略而言滿千國土，乃至十六大國一切人眾，隨彼方處種種語言、種種音聲、種種心想，如來隨入一切語言音聲施設名字，所立四諦悉能解了。所謂尸迦國人，乃至世界邊際所住國人，如是等閻浮提中滿千國土，一切人眾種種語言、種種音聲、種種心想，施設名字各說四諦。如來隨入一切語言音聲悉能解了，亦非如來心識』
【English Translation】 English version 'The path to the cessation of suffering.'
'The Akaniṣṭha Devas (the highest heaven in the realm of form) speak thus:'
'「Śuddhi (purity), śuddhavati (the pure one), śuddhapariśuddhi (utter purity), śuddhagamanī (pure conduct).」'
'「This is what is meant by suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.」'
'The Sudṛśa Devas (a heaven in the realm of form) speak thus:'
'「Amama (no self), amami (not mine), manonugamaya (following the mind), manonuga (according to the mind).」'
'「This is what is meant by suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.」'
'The Sudarśana Devas (a heaven in the realm of form) speak thus:'
'「Mukti (liberation), mukti-vati (the liberated one), mukti-mūli (the root of liberation), mukti-matanusandhi (the connection of liberation).」'
'「This is what is meant by suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.」'
'The Akaniṣṭha Devas (the highest heaven in the realm of form) speak thus:'
'「Niṣṭhā (ultimate), atyanta-niṣṭhā (utter ultimate), akalpani (without discrimination), aprati-sandhi (without connection).」'
'Śāntamati (a Bodhisattva's name), know that these devas, each in their own heavenly language, establish the Four Noble Truths. Likewise, the Nāgas (dragons), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings), Mahoragas (great serpents), and the Yakṣas with firm bodies, the Yakṣas with garlands, and others, each establish the Four Noble Truths in their respective languages.'
'Śāntamati! In the lands of Jambudvīpa (the continent where humans reside), roughly speaking, in a thousand lands, even in the sixteen great countries, all people, according to their various languages, sounds, and thoughts, the Tathāgata enters into all languages and sounds, establishing names, and fully understands the Four Noble Truths. For example, the people of Śikā, and even the people living at the edge of the world, in these thousand lands of Jambudvīpa, all people with their various languages, sounds, and thoughts, establish names and speak of the Four Noble Truths. The Tathāgata enters into all languages and sounds and fully understands them, and it is not through the Tathāgata's consciousness.'
語言有所流散。寂慧！此小千世界中有九十四俱胝那庾多百千種類語言名字，各說四諦，總攝一切所說言音，皆悉同歸一四諦義，即是勝義諦、即是無生諦、即是如實諦、即是不動諦。寂慧！此即是為如來語密。
「複次寂慧！如來語言而能斷除一切眾生疑惑不決，所謂十方無量阿僧祇世界普攝一切眾生，以佛智所知，而眾生界多於地界。寂慧！正使一切眾生各各獲得智慧具足，與尊者舍利子等無有異，以是緣故，一切眾生各各皆以如舍利子所等智慧，以疑惑事於一劫中或過一劫，共相問難思惟稱量伺察，而一眾生復勝於一。是諸眾生以所疑事互思惟已，一時俱來請問世尊。時佛世尊于彈指間應問皆答。是故世尊隨了一眾生所起心念，普攝一切眾生，咸以一音悉為宣說斷諸疑網，令諸眾生得斷疑已咸生歡喜。寂慧！此即是名如來語言普能斷除一切眾生疑惑不決，然非如來心及語言有所動轉，一切皆是如實所說。寂慧當知，如是等說，皆是如來秘密之語希有之語。此即名為語業清凈。」
金剛手菩薩大秘密主說是如來語秘密主，會中有三萬二千眾生髮阿耨多羅三藐三菩提心，十方一切諸佛剎中所有賢劫諸菩薩眾，各各在彼佛世尊所修梵行者，是諸菩薩為供養佛及金剛手菩薩大秘密主故，垂諸寶蓋散以妙花，
【現代漢語翻譯】 現代漢語譯本 語言有所流散。寂慧（佛陀弟子名）！在這個小千世界中，有九十四俱胝（古印度計數單位，一俱胝為一千萬）那庾多（古印度計數單位，一那庾多為一千億）百千種類的語言名字，各自宣說四諦（苦、集、滅、道），總括一切所說的言語聲音，都歸於同一個四諦的意義，那就是勝義諦（最高的真理）、無生諦（不生不滅的真理）、如實諦（真實不虛的真理）、不動諦（不可動搖的真理）。寂慧！這就是如來的語言秘密。 再者，寂慧！如來的語言能夠斷除一切眾生的疑惑不決，所謂十方無量阿僧祇（古印度計數單位，意為無數）世界普遍攝受一切眾生，以佛的智慧所知，眾生界比地界還要多。寂慧！即使一切眾生各自獲得圓滿的智慧，與尊者舍利子（佛陀十大弟子之一，以智慧著稱）等同，也沒有任何差別。因為這個緣故，一切眾生各自都以如同舍利子一樣的智慧，用疑惑的事情在一劫（極長的時間單位）或超過一劫的時間裡，互相問難、思考、衡量、觀察，而一個眾生又勝過另一個。這些眾生在互相思考所疑惑的事情之後，同時一起來請問世尊。這時，佛世尊在彈指之間就能回答所有的問題。所以，世尊隨順一個眾生所生起的心念，普遍攝受一切眾生，都用同一種聲音為他們宣說，斷除他們的疑惑，使眾生在斷除疑惑后都生起歡喜。寂慧！這就是如來的語言普遍能夠斷除一切眾生的疑惑不決，然而如來的心和語言並沒有任何動轉，一切都是如實所說。寂慧，應當知道，像這樣所說的，都是如來的秘密之語、稀有之語。這就叫做語業清凈。 金剛手菩薩（佛教護法神）大秘密主說了如來的語言秘密之後，會中有三萬二千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），十方一切諸佛剎土中所有賢劫（佛教中一個極長的時間單位）的菩薩眾，各自在他們佛世尊那裡修習梵行（清凈的行為），這些菩薩爲了供養佛和金剛手菩薩大秘密主，垂下各種寶蓋，散佈美妙的花朵。
【English Translation】 English version Languages are diverse. O Sagacious Wisdom (a disciple of Buddha)! In this small chiliocosm, there are ninety-four kotis (an ancient Indian unit of counting, one koti is ten million) of nayutas (an ancient Indian unit of counting, one nayuta is one hundred billion) of hundreds of thousands of kinds of language names, each speaking of the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). All the spoken words and sounds are summarized and return to the same meaning of the Four Noble Truths, which are the Supreme Truth, the Truth of Non-Origination, the Truth of Reality, and the Truth of Immovability. O Sagacious Wisdom! This is the secret of the Tathagata's (Buddha's) speech. Furthermore, O Sagacious Wisdom! The Tathagata's speech can eliminate all doubts and uncertainties of all sentient beings. The immeasurable asankhyeya (an ancient Indian unit of counting, meaning countless) worlds in the ten directions universally embrace all sentient beings. With the wisdom of the Buddha, the realm of sentient beings is more vast than the realm of the earth. O Sagacious Wisdom! Even if all sentient beings each attain complete wisdom, equal to that of the Venerable Shariputra (one of the ten great disciples of Buddha, known for his wisdom), there would be no difference. For this reason, all sentient beings, each with wisdom equal to that of Shariputra, would use their doubts to question, contemplate, measure, and observe each other for one kalpa (an extremely long unit of time) or more than one kalpa, and one sentient being would surpass another. After these sentient beings have contemplated their doubts, they would come together to ask the World Honored One. At that time, the World Honored One would answer all questions in the snap of a finger. Therefore, the World Honored One, following the thoughts arising in one sentient being, universally embraces all sentient beings, and with one voice, explains to them, cutting off their nets of doubt, so that after their doubts are cut off, they all rejoice. O Sagacious Wisdom! This is called the Tathagata's speech universally able to eliminate all doubts and uncertainties of all sentient beings. However, the Tathagata's mind and speech do not move or change in any way; everything is spoken as it is in reality. O Sagacious Wisdom, you should know that such sayings are all the secret and rare words of the Tathagata. This is called the purity of speech karma. After the Great Secret Lord Vajrapani Bodhisattva (a protector deity in Buddhism) spoke of the Tathagata's speech secret, thirty-two thousand sentient beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). All the Bodhisattvas of the Bhadrakalpa (a very long unit of time in Buddhism) in all the Buddha lands in the ten directions, each practicing pure conduct in the presence of their respective Buddhas, lowered various jeweled canopies and scattered wonderful flowers to make offerings to the Buddha and the Great Secret Lord Vajrapani Bodhisattva.
是花槃旋來此會中，散於佛上及金剛手菩薩之身，乃至遍散一劫眾會。其諸寶蓋旋復空中住佛頂上，而諸寶蓋出妙音聲作如是言：「我等賢劫諸菩薩眾，遣此奉用供養世尊及金剛手菩薩大秘密主。惟愿攝受。」
隨佛如來向所宣說未曾有法，一切眾會皆悉聞已，各復增勝發希有心，即向金剛手菩薩大秘密主虔伸頂禮，極生最上信重之想，咸作是言：「大秘密主！我等今時快得善利，獲聞金剛手菩薩宣說如來語密不思議法門。若諸眾生聞此所說信解無疑，是諸眾生所得人身功不唐棄，即為如來所應化度，彼得不退轉于阿耨多羅三藐三菩提。」◎
佛說如來不思議秘密大乘經卷第八 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第九
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈奉 詔譯如來語密不思議品第八之餘
◎爾時世尊普告一切眾會，贊言：「善哉善哉！」乃謂寂慧菩薩摩訶薩言：「寂慧當知，所有如來真實之理，如來正法、如來所行，一切世間實難信解。而此正法，金剛手菩薩大秘密主能善宣說。若諸眾生不久當得具是法者，即能於此所說正法，隨其聞已而生信解。生信解已，即能受持不驚不怖，隨入義趣了真實
【現代漢語翻譯】 現代漢語譯本：花瓣旋轉著來到法會之中，散落在佛陀身上以及金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）的身上，乃至遍佈整個劫數的法會。那些寶蓋在空中旋轉，停留在佛陀的頭頂上，並且發出美妙的聲音，說道：『我們這些賢劫（Bhadrakalpa，佛教中現在所處的賢善之劫）的菩薩們，派遣這些供品來供養世尊以及金剛手菩薩大秘密主（Mahaguhyapati，密教中金剛手菩薩的別稱）。唯愿您們接受。』 隨著佛陀如來所宣說的前所未有的佛法，所有法會大眾都聽聞之後，各自更加增進，生起稀有的心念，隨即向金剛手菩薩大秘密主虔誠地頂禮，生起最上等的信重之想，都這樣說道：『大秘密主！我們現在真是得到了極大的利益，聽聞了金剛手菩薩宣說如來語密（Buddha's speech secret，佛陀語言的秘密）不可思議的法門。如果眾生聽聞這些所說，信解無疑，那麼這些眾生所得的人身就沒有白費，即為如來所應化度的對象，他們將不會在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上退轉。』 《佛說如來不思議秘密大乘經》卷第八 《佛說如來不思議秘密大乘經》卷第九 譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈奉詔譯如來語密不思議品第八之餘 這時，世尊普告一切法會大眾，讚歎道：『善哉善哉！』於是對寂慧菩薩摩訶薩（Shantimati Bodhisattva Mahasattva，具有寂靜智慧的大菩薩）說：『寂慧，你應當知道，所有如來真實的道理，如來正法、如來所行，一切世間實在難以相信和理解。而這正法，金剛手菩薩大秘密主能夠善巧地宣說。如果眾生不久將要具備這些佛法，就能對所說的正法，隨著聽聞而生起信解。生起信解之後，就能受持而不驚慌不害怕，隨之進入義理，瞭解真實。』
【English Translation】 English version: Petals of flowers swirled and came into this assembly, scattering upon the Buddha and the body of Vajrapani Bodhisattva (a Dharma protector in Buddhism), even spreading throughout the entire assembly of a kalpa (an eon in Buddhist cosmology). Those jeweled canopies spun in the air, resting above the Buddha's head, and emitted wondrous sounds, saying: 'We, the Bodhisattvas of this Bhadrakalpa (the current fortunate eon), send these offerings to venerate the World Honored One and the great secret lord Vajrapani Bodhisattva (Mahaguhyapati, another name for Vajrapani Bodhisattva in esoteric Buddhism). We beseech you to accept them.' Following the unprecedented Dharma spoken by the Buddha Tathagata, all in the assembly, having heard it, each further advanced, generating rare thoughts, and immediately prostrated themselves before the great secret lord Vajrapani Bodhisattva, giving rise to the utmost faith and respect, all saying: 'Great secret lord! We have now truly gained immense benefit, having heard Vajrapani Bodhisattva expound the inconceivable Dharma of the Buddha's speech secret (Buddha's speech secret). If sentient beings hear these words and believe them without doubt, then their human form will not have been in vain, and they will be those whom the Tathagata should convert, and they will not regress on the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume Eight The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume Nine Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Master, the Purple-robed Shramana, Wei Jing, who received the imperial decree to translate the remainder of the eighth chapter, 'The Inconceivable Secret of the Tathagata's Speech' At that time, the World Honored One proclaimed to the entire assembly, praising, 'Excellent, excellent!' Then, he said to Shantimati Bodhisattva Mahasattva (a great Bodhisattva with peaceful wisdom): 'Shantimati, you should know that all the true principles of the Tathagata, the Tathagata's true Dharma, and the Tathagata's practices are truly difficult for all the world to believe and understand. And this true Dharma, the great secret lord Vajrapani Bodhisattva, is able to skillfully expound. If sentient beings are soon to possess these Dharmas, they will be able to, upon hearing the true Dharma, generate faith and understanding. Having generated faith and understanding, they will be able to uphold it without fear or trepidation, and thereby enter into its meaning and understand the truth.'
性，是人當得授阿耨多羅三藐三菩提記。」
當佛如來稱讚金剛手菩薩大秘密主善說法時，十方無量阿僧祇世界六種震動，有大光明普遍照曜，空中自然雨眾妙花，鼓吹歌音種種振擊。有阿僧祇眾生髮菩提心，阿僧祇菩薩得隨順忍，阿僧祇菩薩得無生法忍，阿僧祇菩薩善根成熟故得一生補處。時彼大眾會中佛世尊前六萬八千由旬之內，地界忽然而悉破裂，大水騰涌如惡叉聚，高起空中徹于梵界，時此一切三千大千世界香水充滿。
是時佛告寂慧菩薩摩訶薩言：「寂慧！汝今見此水騰涌不？」
寂慧菩薩白佛言：「我見。世尊！今此所有是何先相？」
佛言：「寂慧！今此大地忽然破裂水騰涌者，非所思念。其有受持此正法者，彼等眾生亦復如是，于正法中解如實理豁然開悟，而彼所有一切無明見等諸罪業門悉能開豁，無盡法光勝慧辯才所說理教皆能出現。乃是金剛手大士善為眾生宣說正法，令諸眾生心生歡喜。寂慧！當知今此正法悉是如來不共勝相。」◎
◎如來心密不思議品第九
複次，金剛手菩薩大秘密主告寂慧菩薩摩訶薩言：「復何名為如來心密心業清凈？寂慧！譬如無色界天眾生生已，同以一識而為所緣，住八萬四千劫。彼識亦非隨余識轉，盡壽邊際于彼滅已，隨業成
【現代漢語翻譯】 現代漢語譯本：'性，是人當得授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）記。' 當佛如來稱讚金剛手菩薩（Vajrapani Bodhisattva）大秘密主善說法時，十方無量阿僧祇（asamkhya，無數）世界六種震動，有大光明普遍照耀，空中自然雨眾妙花，鼓吹歌音種種振擊。有阿僧祇眾生髮菩提心，阿僧祇菩薩得隨順忍，阿僧祇菩薩得無生法忍，阿僧祇菩薩善根成熟故得一生補處。時彼大眾會中佛世尊前六萬八千由旬（yojana，古印度長度單位）之內，地界忽然而悉破裂，大水騰涌如惡叉聚，高起空中徹于梵界，時此一切三千大千世界香水充滿。 是時佛告寂慧菩薩摩訶薩（Shantimati Bodhisattva Mahasattva）言：『寂慧！汝今見此水騰涌不？』 寂慧菩薩白佛言：『我見。世尊！今此所有是何先相？』 佛言：『寂慧！今此大地忽然破裂水騰涌者，非所思念。其有受持此正法者，彼等眾生亦復如是，于正法中解如實理豁然開悟，而彼所有一切無明見等諸罪業門悉能開豁，無盡法光勝慧辯才所說理教皆能出現。乃是金剛手大士善為眾生宣說正法，令諸眾生心生歡喜。寂慧！當知今此正法悉是如來不共勝相。』 如來心密不思議品第九 複次，金剛手菩薩大秘密主告寂慧菩薩摩訶薩言：『復何名為如來心密心業清凈？寂慧！譬如無**天眾生生已，同以一識而為所緣，住八萬四千劫。彼識亦非隨余識轉，盡壽邊際于彼滅已，隨業成
【English Translation】 English version: 'The nature is that people will receive the prediction of anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).' When the Buddha Tathagata praised Vajrapani Bodhisattva, the great secret lord, for his skillful teaching, the immeasurable asamkhya (countless) worlds in the ten directions shook in six ways. Great light shone everywhere, wondrous flowers rained down naturally from the sky, and various musical instruments sounded. Asamkhya beings generated the Bodhi mind, asamkhya Bodhisattvas attained the patience of compliance, asamkhya Bodhisattvas attained the patience of non-origination, and asamkhya Bodhisattvas, due to the maturity of their good roots, attained the position of being one birth away from Buddhahood. At that time, within 68,000 yojanas (an ancient Indian unit of distance) in front of the Buddha, the World Honored One, in that great assembly, the earth suddenly cracked open, and great water surged up like a heap of demons, rising high into the sky, reaching the Brahma realm. At that time, the entire three thousand great thousand worlds were filled with fragrant water. At that time, the Buddha said to Shantimati Bodhisattva Mahasattva, 'Shantimati, do you see this water surging up?' Shantimati Bodhisattva replied to the Buddha, 'I see it, World Honored One. What is the significance of this phenomenon?' The Buddha said, 'Shantimati, this sudden cracking of the earth and surging of water is beyond comprehension. Those who uphold this true Dharma will also be like this. They will understand the true principle in the true Dharma and suddenly awaken. All their doors of ignorance, views, and other karmic sins will be opened. The endless light of Dharma, superior wisdom, and eloquence in teaching will all manifest. This is because the great Vajrapani has skillfully proclaimed the true Dharma for sentient beings, causing them to rejoice. Shantimati, know that this true Dharma is the unique and superior characteristic of the Tathagata.' Chapter Nine: The Inconceivable Secret Mind of the Tathagata Furthermore, Vajrapani Bodhisattva, the great secret lord, said to Shantimati Bodhisattva Mahasattva, 'What is meant by the pure mind and karma of the Tathagata's secret mind? Shantimati, it is like the beings in the formless heavens. Once born, they all have one consciousness as their object, and they dwell for 84,000 kalpas. That consciousness does not follow other consciousnesses. When their lifespan ends, it ceases, and they are reborn according to their karma.'
熟隨處受生。如來亦復如是，以無住識，于晝夜中菩薩成證阿耨多羅三藐三菩提果，于晝夜中如來入無餘依大涅槃界，于其中間而佛如來無心可轉，無心伺察、無心不伺察，無心知解、無心思念、無心限量、無心積集、無心離散、無心動亂，無心可高、無心可下，無心防衛、無心趣向、無心勇悍、無心觀矚、無心惱害、無心流蕩、無心寂定、無心喜悅、無心逼惱、無心安處、無心遍行、無心分別、無心差別、無心遍計、無心在止、無心在觀、無心隨流於識、無自心建立、無他心觀察，無心依止於眼、無心依止耳鼻舌身意，無心依止色、無心依止聲香味觸法，無心住所緣處、無心住意處、無心住內處、無心住外處，無心依法行、無心依智行，無心觀察過去未來現在等法。
「寂慧！此是如來心業清凈。如來心者無少法可取，于諸法中但以無著無礙知見而轉。如來自心既清凈已，于諸眾生不清凈心，亦復不見於彼有見及彼無見，無所分別。雖有所見而無戲論，見無所見是名為見。彼如來智。不與肉眼所見相應，不與天眼所見相應，不與慧眼所見相應，不與法眼所見相應，不與佛眼所見相應，不與天耳所聞相應，不與他心智所知相應，不與宿住隨念智所思相應，不與神通智所作相應，不與有漏智相應；于彼一切法所可
【現代漢語翻譯】 現代漢語譯本：
如同眾生在輪迴中隨處受生一樣，如來也是如此。他以無所住的意識，在晝夜之中成就菩薩的阿耨多羅三藐三菩提果（無上正等正覺的果位），在晝夜之中如來進入無餘依大涅槃界（徹底寂滅的境界）。在這期間，佛如來沒有心可以轉動，沒有心去伺察，也沒有心不去伺察；沒有心去知解，沒有心去思念，沒有心去執著，沒有心去積聚，沒有心去離散，沒有心去動亂；沒有心可以高舉，沒有心可以低下；沒有心去防衛，沒有心去趨向；沒有心去勇猛，沒有心去觀望；沒有心去惱害，沒有心去流蕩；沒有心去寂靜，沒有心去喜悅；沒有心去逼迫，沒有心去安住；沒有心去遍行，沒有心去分別；沒有心去差別，沒有心去遍計；沒有心在止息，沒有心在觀照；沒有心隨順於意識的流動，沒有自心建立，沒有他心觀察；沒有心依止於眼，沒有心依止於耳鼻舌身意；沒有心依止於色，沒有心依止於聲香味觸法；沒有心住所緣之處，沒有心住意念之處，沒有心住于內處，沒有心住于外處；沒有心依法而行，沒有心依智而行；沒有心觀察過去、未來、現在等法。
『寂慧（菩薩名）！這就是如來的心業清凈。如來的心沒有絲毫法可以執取，在一切法中只是以無執著、無障礙的知見而運轉。如來自己的心既然清凈了，對於眾生不清凈的心，也不見他們有見或無見，沒有任何分別。雖然有所見，但沒有戲論，見無所見，這稱為見。如來的智慧，不與肉眼所見相應，不與天眼所見相應，不與慧眼所見相應，不與法眼所見相應，不與佛眼所見相應；不與天耳所聞相應，不與他心智所知相應，不與宿住隨念智所思相應，不與神通智所作相應，不與有漏智相應；對於一切法所能』 English version:
Just as beings are born in various places throughout the cycle of rebirth, so too is the Tathagata (the thus-gone one, an epithet of the Buddha). With a non-abiding consciousness, in the course of day and night, the Bodhisattva (an enlightened being) achieves the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and in the course of day and night, the Tathagata enters the great Nirvana realm without remainder (the state of complete cessation). In between, the Buddha Tathagata has no mind to turn, no mind to observe, and no mind not to observe; no mind to understand, no mind to contemplate, no mind to cling, no mind to accumulate, no mind to disperse, no mind to be disturbed; no mind to be elevated, no mind to be lowered; no mind to defend, no mind to incline; no mind to be courageous, no mind to gaze; no mind to harm, no mind to wander; no mind to be tranquil, no mind to be joyful; no mind to oppress, no mind to abide; no mind to pervade, no mind to discriminate; no mind to differentiate, no mind to conceptualize; no mind to be in cessation, no mind to be in contemplation; no mind to follow the flow of consciousness, no self-mind established, no other-mind observed; no mind relying on the eye, no mind relying on the ear, nose, tongue, body, and mind; no mind relying on form, no mind relying on sound, smell, taste, touch, and dharma (mental objects); no mind dwelling on the object of perception, no mind dwelling on the place of thought, no mind dwelling in the inner place, no mind dwelling in the outer place; no mind acting according to the Dharma, no mind acting according to wisdom; no mind observing the past, future, and present dharmas.
'Jihui (name of a Bodhisattva)! This is the purity of the Tathagata's mind-karma. The Tathagata's mind has no dharma to grasp, and in all dharmas, it operates only with unobstructed and unattached knowledge and vision. Since the Tathagata's own mind is pure, regarding the impure minds of beings, he does not see them as having views or not having views, without any discrimination. Although there is seeing, there is no conceptual proliferation; seeing without seeing is called seeing. The Tathagata's wisdom does not correspond to what is seen by the physical eye, does not correspond to what is seen by the divine eye, does not correspond to what is seen by the wisdom eye, does not correspond to what is seen by the Dharma eye, does not correspond to what is seen by the Buddha eye; does not correspond to what is heard by the divine ear, does not correspond to what is known by the mind-reading wisdom, does not correspond to what is thought by the wisdom of remembering past lives, does not correspond to what is done by the wisdom of supernatural powers, does not correspond to the wisdom of defilements; regarding all dharmas that can be'
【English Translation】 English version:
Just as beings are born in various places throughout the cycle of rebirth, so too is the Tathagata (the thus-gone one, an epithet of the Buddha). With a non-abiding consciousness, in the course of day and night, the Bodhisattva (an enlightened being) achieves the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and in the course of day and night, the Tathagata enters the great Nirvana realm without remainder (the state of complete cessation). In between, the Buddha Tathagata has no mind to turn, no mind to observe, and no mind not to observe; no mind to understand, no mind to contemplate, no mind to cling, no mind to accumulate, no mind to disperse, no mind to be disturbed; no mind to be elevated, no mind to be lowered; no mind to defend, no mind to incline; no mind to be courageous, no mind to gaze; no mind to harm, no mind to wander; no mind to be tranquil, no mind to be joyful; no mind to oppress, no mind to abide; no mind to pervade, no mind to discriminate; no mind to differentiate, no mind to conceptualize; no mind to be in cessation, no mind to be in contemplation; no mind to follow the flow of consciousness, no self-mind established, no other-mind observed; no mind relying on the eye, no mind relying on the ear, nose, tongue, body, and mind; no mind relying on form, no mind relying on sound, smell, taste, touch, and dharma (mental objects); no mind dwelling on the object of perception, no mind dwelling on the place of thought, no mind dwelling in the inner place, no mind dwelling in the outer place; no mind acting according to the Dharma, no mind acting according to wisdom; no mind observing the past, future, and present dharmas.
'Jihui (name of a Bodhisattva)! This is the purity of the Tathagata's mind-karma. The Tathagata's mind has no dharma to grasp, and in all dharmas, it operates only with unobstructed and unattached knowledge and vision. Since the Tathagata's own mind is pure, regarding the impure minds of beings, he does not see them as having views or not having views, without any discrimination. Although there is seeing, there is no conceptual proliferation; seeing without seeing is called seeing. The Tathagata's wisdom does not correspond to what is seen by the physical eye, does not correspond to what is seen by the divine eye, does not correspond to what is seen by the wisdom eye, does not correspond to what is seen by the Dharma eye, does not correspond to what is seen by the Buddha eye; does not correspond to what is heard by the divine ear, does not correspond to what is known by the mind-reading wisdom, does not correspond to what is thought by the wisdom of remembering past lives, does not correspond to what is done by the wisdom of supernatural powers, does not correspond to the wisdom of defilements; regarding all dharmas that can be'
相應者，謂一切法無礙之智。然佛如來而無加行，亦無發悟復無作意，善住如來智光明中，觀察一切眾生心行，了知一切法若染若凈。所有如來十力、四無所畏、十八不共佛法，以如來智悉不捨離。然佛如來於是法中而無加行，亦無發悟復無作意。如來離心意識，常在三摩地中，亦不捨離一切佛事，於一切佛法無礙智中而無所著。
「寂慧！譬如如來化如來像，彼所化像無心意識，無身行語行意行所轉，以佛加持力故而能施作一切佛事。如來亦復如是，與所化像等無異故，見一切法皆悉如化故無分別，于身語心無所發起而能施作一切佛事，然無加行亦無發悟復無作意。何以故？如來了知一切法相自性如化。是故如來自覺悟已，為悲愍故，方便開覺一切眾生。
「寂慧！當知彼如來智，不住有為、不住無為，不住蘊、處、界，不住于內、不住于外，不住善法、不住不善法，不住世間、不住出世間，不住有罪、不住無罪，不住有漏、不住無漏，不住過去、不住未來、不住現在，不住擇滅、不住非擇滅，如是乃至不住于識。如來於一切眾生心行意樂之中，但以無著無礙知見而轉，然無加行亦無發悟復無作意。寂慧！此即是為如來心密不思議法。是故當知，如來常在三摩呬多，亦不捨離一切眾生心意表了。」
【現代漢語翻譯】 現代漢語譯本：相應者，指的是對一切法都沒有障礙的智慧。然而，佛陀如來並沒有額外的修行，也沒有頓悟，更沒有刻意的造作，而是安住在如來智慧的光明中，觀察一切眾生的心念和行為，瞭解一切法是染污還是清凈。如來所擁有的十力（佛陀的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、十八不共佛法（佛陀獨有的十八種功德），都以如來的智慧完全不捨棄。然而，佛陀如來在這些法中並沒有額外的修行，也沒有頓悟，更沒有刻意的造作。如來遠離了心意識，常在三摩地（禪定）中，也不捨棄一切佛事，在對一切佛法都沒有障礙的智慧中沒有任何執著。 寂慧（佛弟子名）！譬如如來化現出一個如來像，這個化現的像沒有心意識，不受身行、語行、意行的影響，因為佛陀的加持力而能夠施行一切佛事。如來也是如此，與所化現的像沒有差別，見到一切法都如幻化一般，所以沒有分別，在身語心上沒有發起任何行為，卻能施行一切佛事，然而沒有額外的修行，也沒有頓悟，更沒有刻意的造作。為什麼呢？因為如來了解一切法的自性都如幻化。因此，如來自覺悟后，爲了慈悲憐憫，方便地開導覺悟一切眾生。 寂慧！應當知道，如來的智慧不住于有為法（因緣和合而生的法）、不住于無為法（不依賴因緣而存在的法），不住於五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（六根、六境、六識），不住于內、不住于外，不住于善法、不住于不善法，不住於世間、不住于出世間，不住于有罪、不住于無罪，不住于有漏（煩惱）、不住于無漏（解脫），不住於過去、不住于未來、不住于現在，不住于擇滅（通過智慧斷除煩惱而達到的涅槃）、不住于非擇滅（不通過智慧自然達到的涅槃），乃至不住于識。如來在一切眾生的心念、行為和意願中，只是以無執著、無障礙的知見而運轉，然而沒有額外的修行，也沒有頓悟，更沒有刻意的造作。寂慧！這就是如來心密不可思議的法。因此應當知道，如來常在三摩呬多（禪定），也不捨棄一切眾生的心意表達。
【English Translation】 English version: 'Corresponding' refers to the wisdom that is unobstructed in all dharmas. However, the Buddha Tathagata does not engage in additional practices, nor does he have sudden enlightenment, nor does he make deliberate efforts. Instead, he dwells in the light of the Tathagata's wisdom, observing the thoughts and actions of all sentient beings, and understanding whether all dharmas are defiled or pure. The Tathagata's ten powers (the ten strengths of a Buddha), four fearlessnesses (the four kinds of fearless confidence of a Buddha), and eighteen unique Buddha dharmas (the eighteen unique virtues of a Buddha) are all completely inseparable from the Tathagata's wisdom. However, the Buddha Tathagata does not engage in additional practices in these dharmas, nor does he have sudden enlightenment, nor does he make deliberate efforts. The Tathagata is free from mind consciousness, constantly in samadhi (meditative absorption), and does not abandon all Buddha activities. In the wisdom that is unobstructed in all Buddha dharmas, he has no attachments. Jihui (name of a Buddha disciple)! For example, if the Tathagata manifests a likeness of a Tathagata, that manifested likeness has no mind consciousness, is not influenced by bodily, verbal, or mental actions, and is able to perform all Buddha activities due to the Buddha's power of blessing. The Tathagata is also like this, no different from the manifested likeness. Seeing all dharmas as illusory, he has no discrimination. Without initiating any actions in body, speech, or mind, he is able to perform all Buddha activities, yet without additional practices, sudden enlightenment, or deliberate efforts. Why is this so? Because the Tathagata understands that the self-nature of all dharmas is like an illusion. Therefore, after the Tathagata's self-awakening, out of compassion, he expediently guides all sentient beings to awakening. Jihui! You should know that the Tathagata's wisdom does not dwell in conditioned dharmas (dharmas that arise from causes and conditions), does not dwell in unconditioned dharmas (dharmas that do not depend on causes and conditions), does not dwell in the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve sense bases (the six sense organs and their corresponding six objects), the eighteen realms (the six sense organs, six objects, and six consciousnesses), does not dwell within, does not dwell without, does not dwell in wholesome dharmas, does not dwell in unwholesome dharmas, does not dwell in the mundane, does not dwell in the supramundane, does not dwell in the sinful, does not dwell in the sinless, does not dwell in the defiled (with afflictions), does not dwell in the undefiled (liberated), does not dwell in the past, does not dwell in the future, does not dwell in the present, does not dwell in cessation through discernment (Nirvana attained through wisdom), does not dwell in cessation without discernment (Nirvana attained naturally), and even does not dwell in consciousness. The Tathagata, in the thoughts, actions, and intentions of all sentient beings, operates only with unobstructed and unattached knowledge and vision, yet without additional practices, sudden enlightenment, or deliberate efforts. Jihui! This is the secret and inconceivable dharma of the Tathagata's mind. Therefore, you should know that the Tathagata is always in samahita (meditative absorption), and does not abandon the expressions of the minds of all sentient beings.
稱讚金剛手菩薩大秘密主功德品第十
爾時尊者舍利子前白佛言：「世尊！所有十方世界賢劫諸菩薩眾，現於諸佛世尊所修梵行者，彼金剛手菩薩大秘密主，於是諸菩薩眾中，常隨何等菩薩之後？」
佛言：「舍利子！止止！此是不思議行，世間天人于菩薩行不生信者，返招迷亂。若有眾生為善知識所攝受者，即於是中聞已凈信不生驚怖。」
舍利子白佛言：「我于如來極生凈信，惟愿世尊為我宣說。」
佛言：「舍利子！金剛手菩薩大秘密主常隨我后，汝能見不？」
舍利子白佛言：「我以世尊威神力故今方得見，亦非宿昔自能知見。」
佛言：「舍利子！如是如是。汝今當知，彼賢劫中諸菩薩眾，而金剛手菩薩大秘密主常隨其後，於一切處現金剛手菩薩形相，以宿願力及神通力故能如是。舍利子！乃至三千大千世界所有一切諸眾生類，而是金剛手菩薩大秘密主現本形相亦常隨後，然于所現加持智力亦未圓滿。又舍利子！彼金剛手菩薩常隨慈氏菩薩之後，汝能見不？」
舍利子白佛言：「世尊！我今初見，非昔所見。」
佛言：「舍利子！彼常隨後，汝自不見。他方世界若諸菩薩、若梵王帝釋護世天等，常來見彼金剛手菩薩執金剛杵，隨慈氏菩薩之後。又舍
【現代漢語翻譯】 現代漢語譯本 稱讚金剛手菩薩大秘密主功德品第十 那時，尊者舍利子向佛稟告說：『世尊！所有十方世界賢劫（指現在這個時期）的菩薩們，現在在諸佛世尊那裡修習梵行（清凈的行為）的，那位金剛手菩薩大秘密主，在這些菩薩眾中，常常跟隨在哪位菩薩之後呢？』 佛說：『舍利子！停止！停止！這是不可思議的修行境界，世間的天人和人們對於菩薩的修行不生信心，反而會招致迷惑混亂。如果有眾生被善知識所攝受，那麼他們在這裡聽聞后，就會產生清凈的信心，不會感到驚慌恐懼。』 舍利子對佛說：『我對如來您生起了極大的清凈信心，只希望世尊能為我宣說。』 佛說：『舍利子！金剛手菩薩大秘密主常常跟隨在我身後，你能看見嗎？』 舍利子對佛說：『我憑藉世尊的威神力，現在才得以看見，並不是過去自己就能知道和看見的。』 佛說：『舍利子！是這樣的，是這樣的。你現在應當知道，在賢劫中的那些菩薩眾，金剛手菩薩大秘密主常常跟隨在他們身後，在一切地方顯現金剛手菩薩的形象，憑藉他過去的願力和神通力才能做到這樣。舍利子！乃至三千大千世界所有的一切眾生，金剛手菩薩大秘密主也常常以他本來的形象跟隨在他們身後，然而他所顯現的加持智力也還沒有圓滿。還有，舍利子！那位金剛手菩薩常常跟隨在慈氏菩薩（即彌勒菩薩）之後，你能看見嗎？』 舍利子對佛說：『世尊！我現在才第一次看見，不是以前就見過的。』 佛說：『舍利子！他常常跟隨在慈氏菩薩之後，只是你自己沒有看見。其他世界的菩薩、梵王、帝釋、護世天等，常常來見那位手持金剛杵的金剛手菩薩，跟隨在慈氏菩薩之後。還有，舍利子！』
【English Translation】 English version Chapter Ten: Praising the Merits of Vajrapani Bodhisattva, the Great Secret Lord At that time, the Venerable Shariputra addressed the Buddha, saying: 'World Honored One! Among all the Bodhisattvas of the Bhadrakalpa (the current eon) in the ten directions, who are now practicing pure conduct (Brahmacharya) in the presence of the Buddhas, which Bodhisattva does Vajrapani Bodhisattva, the Great Secret Lord, constantly follow?' The Buddha said: 'Shariputra! Stop, stop! This is an inconceivable practice. The gods and humans of the world, not having faith in the practice of Bodhisattvas, will instead become confused. If there are beings who are embraced by a good teacher, then upon hearing this, they will develop pure faith and not be frightened.' Shariputra said to the Buddha: 'I have the utmost pure faith in the Tathagata. I only wish that the World Honored One would explain it to me.' The Buddha said: 'Shariputra! Vajrapani Bodhisattva, the Great Secret Lord, constantly follows behind me. Can you see him?' Shariputra said to the Buddha: 'It is only by the power of the World Honored One's majestic spiritual power that I am now able to see him. It was not something I could know or see on my own before.' The Buddha said: 'Shariputra! It is so, it is so. You should now know that among the Bodhisattvas of this Bhadrakalpa, Vajrapani Bodhisattva, the Great Secret Lord, constantly follows behind them, manifesting the form of Vajrapani Bodhisattva everywhere. He is able to do this because of his past vows and spiritual powers. Shariputra! Even among all the beings in the three thousand great thousand worlds, Vajrapani Bodhisattva, the Great Secret Lord, also constantly follows behind them in his original form, yet the power of his manifested blessings and wisdom is not yet complete. Furthermore, Shariputra! That Vajrapani Bodhisattva constantly follows behind Maitreya Bodhisattva (the future Buddha). Can you see him?' Shariputra said to the Buddha: 'World Honored One! I am seeing him for the first time now, not as something I have seen before.' The Buddha said: 'Shariputra! He constantly follows behind Maitreya Bodhisattva, but you yourself have not seen him. Bodhisattvas from other worlds, Brahma Kings, Indra, the guardian deities of the world, etc., often come to see that Vajrapani Bodhisattva holding the vajra, following behind Maitreya Bodhisattva. Furthermore, Shariputra!'
利子！或於一時，彼賢劫中諸菩薩眾，為慈氏菩薩現俱胝那庾多百千種諸變化事，而是金剛手菩薩大秘密主，亦隨彼諸菩薩之後，助加持故。又舍利子！乃至如來作變化事時，彼金剛手菩薩大秘密主亦隨佛后，以願力故助揚聖化。舍利子！是故當知，此如是等，皆是金剛手菩薩大秘密主不思議神通加持智力悉具足故。」
菩薩苦行超勝以受食緣成熟眾生品第十一
爾時寂慧菩薩摩訶薩白金剛手菩薩大秘密主言：「秘密主！汝可樂說菩薩苦行、詣菩提場降伏魔軍、轉正法輪、莊嚴佛土等事。我今欲聞，愿為開發。此如是等希有之事，汝現證知。」
金剛手菩薩大秘密主告寂慧菩薩摩訶薩言：「寂慧當知，菩薩苦行等事，具有無量功德莊嚴，假使住世一劫盡其壽量，而亦不能廣分別說。我今為汝略說。寂慧！菩薩苦行非一種相，菩薩但為降伏諸魔及外道故，乃至禁戒諸相，或五熱炙身，及餘一切威儀事等，悉為降伏諸魔外道，令其最勝最上，出過于彼所有禁戒修行諸難作事。彼諸外道不能作者，菩薩一切悉能現作，使其超勝。
「寂慧！或有眾生見其菩薩一足翹立，或見菩薩舉其雙臂，或見菩薩向日諦瞻，或見菩薩五熱炙身，或見菩薩肘步而行，或見菩薩佇立不動，或見菩薩上起雙足，或見菩薩
【現代漢語翻譯】 現代漢語譯本：舍利子！有時，在賢劫中，諸位菩薩爲了慈氏菩薩（彌勒菩薩）示現俱胝那庾多百千種變化之事，而金剛手菩薩（執金剛神）大秘密主，也跟隨在這些菩薩之後，以加持力輔助他們。又舍利子！乃至如來（佛陀）示現變化之事時，金剛手菩薩大秘密主也跟隨在佛陀之後，以願力輔助弘揚聖教。舍利子！因此應當知道，這些都是金剛手菩薩大秘密主不可思議的神通加持和智慧力量完全具足的緣故。
菩薩苦行超勝以受食緣成熟眾生品第十一
這時，寂慧菩薩摩訶薩對金剛手菩薩大秘密主說：『秘密主！您可否樂意講述菩薩的苦行、前往菩提道場降伏魔眾、轉動法輪、莊嚴佛土等事。我現在很想聽聞，希望您能為我開示。這些稀有之事，您都親身證知。』
金剛手菩薩大秘密主告訴寂慧菩薩摩訶薩說：『寂慧，應當知道，菩薩的苦行等事，具有無量功德莊嚴，即使住世一劫，窮盡壽命，也不能廣為分別解說。我現在為你簡略地說說。寂慧！菩薩的苦行並非只有一種形式，菩薩只是爲了降伏諸魔和外道，乃至禁戒的各種形式，或者五熱炙身，以及其他一切威儀之事等，都是爲了降伏諸魔外道，使其最為殊勝，超出他們所有禁戒修行所做的難事。那些外道不能做到的，菩薩都能示現做到，使其超越他們。
『寂慧！或者有眾生看到菩薩單足站立，或者看到菩薩舉起雙臂，或者看到菩薩向著太陽凝視，或者看到菩薩五熱炙身，或者看到菩薩用肘部行走，或者看到菩薩佇立不動，或者看到菩薩雙腳向上抬起，或者看到菩薩……』
【English Translation】 English version: Shariputra! At times, in this Bhadrakalpa, the Bodhisattvas, for the sake of Bodhisattva Maitreya (the future Buddha), manifest hundreds of thousands of kotis of nayutas of transformations, and Vajrapani Bodhisattva (the holder of the vajra) Mahaguhyapathi, also follows behind those Bodhisattvas, assisting them with his blessings. Furthermore, Shariputra! Even when the Tathagata (Buddha) manifests transformations, Vajrapani Bodhisattva Mahaguhyapathi also follows behind the Buddha, assisting in the propagation of the sacred teachings through his vows. Shariputra! Therefore, know that all these are due to the inconceivable supernatural powers, blessings, and wisdom of Vajrapani Bodhisattva Mahaguhyapathi being fully complete.
Chapter Eleven: Bodhisattva's Ascetic Practices Surpass Others, Maturing Sentient Beings Through the Cause of Receiving Food
At that time, Bodhisattva Mahasattva Shanti-mati said to Vajrapani Bodhisattva Mahaguhyapathi: 'Secret Lord! Would you be pleased to speak about the ascetic practices of Bodhisattvas, their going to the Bodhi-mandala to subdue the demons, turning the Dharma wheel, adorning the Buddha-lands, and other such matters? I now wish to hear them, and I hope you will enlighten me. You have personally witnessed these rare events.'
Vajrapani Bodhisattva Mahaguhyapathi said to Bodhisattva Mahasattva Shanti-mati: 'Shanti-mati, know that the ascetic practices of Bodhisattvas and other such matters possess immeasurable meritorious adornments. Even if one were to live for an entire kalpa, exhausting one's lifespan, one could not fully explain them in detail. I will now briefly speak about them for you. Shanti-mati! The ascetic practices of Bodhisattvas are not of one form. Bodhisattvas, solely for the purpose of subduing demons and heretics, engage in various forms of precepts, such as the five-fire penance, and all other forms of conduct, all to subdue demons and heretics, making them the most superior, surpassing all the difficult practices of precepts and austerities they perform. Those things that the heretics cannot do, Bodhisattvas can manifest and do, surpassing them.'
'Shanti-mati! Some beings may see a Bodhisattva standing on one foot, or see a Bodhisattva raising both arms, or see a Bodhisattva gazing intently at the sun, or see a Bodhisattva performing the five-fire penance, or see a Bodhisattva walking on their elbows, or see a Bodhisattva standing still, or see a Bodhisattva raising both feet upwards, or see a Bodhisattva...'
頭頂向下，或見菩薩臥于棘上，或見菩薩臥牛糞上，或見石上加趺而坐，或臥墻上，或臥果蓏之上，或臥椽上，或臥土上，或著蓑衣，或著草衣，或著鹿皮衣，或以衣覆身，或復裸形，或隨日而轉，或著冢間衣，或著樹皮衣，或食莠稗，或食于根，或食于葉，或食于花，或食于果，或食于莖，或食于枝，或食藕根，或六日不食，或食穢豆，或食穢稻，或食蕎麥，或食菉豆，或食青豆，或食于稻，或食脂麻，或食粳米，或但飲水而為資養，或食酥滴，或食蜜滴，或食乳滴，或常不食，或魔眾中住，或單己坐，或一向立。寂慧！此如是等諸威儀事，及余無量難行苦行，菩薩為降伏外道故，悉能現同彼苦惡相。菩薩如是於六年中，未嘗壞彼一威儀相，示現滿足禁戒修行，精進治煉菩薩所作，最勝最上堅固不退。如是六年現作諸相，亦非余信解者更互得見，所修禁戒，所有別外修禁戒者，見彼菩薩如是所修，皆悉降伏。寂慧！菩薩於一切處所作所現，悉住舍心離諸過失。
「複次寂慧！菩薩如是修苦行時，有六十四那庾多天人，於三乘中善根成熟。寂慧當知，有諸天人具大信解作善業者，彼見菩薩在寶樓閣中安庠而坐，入阿塞頗那迦定，受定中樂。菩薩經六年已從定而起，諸天人中有法欲者、志求法者，為彼成熟如應說
【現代漢語翻譯】 現代漢語譯本：頭朝下倒立，或者看見菩薩躺在荊棘上，或者看見菩薩躺在牛糞上，或者看見菩薩在石頭上結跏趺坐，或者躺在墻上，或者躺在瓜果之上，或者躺在屋椽上，或者躺在泥土上，或者穿著蓑衣，或者穿著草衣，或者穿著鹿皮衣，或者用衣服遮蓋身體，或者乾脆裸露身體，或者隨著太陽轉動身體，或者穿著墳墓間的衣服，或者穿著樹皮做的衣服，或者吃雜草，或者吃植物的根，或者吃植物的葉子，或者吃花，或者吃果實，或者吃莖，或者吃樹枝，或者吃藕根，或者六天不吃飯，或者吃污穢的豆子，或者吃污穢的稻米，或者吃蕎麥，或者吃綠豆，或者吃青豆，或者吃稻米，或者吃芝麻，或者吃粳米，或者只喝水來維持生命，或者吃酥油滴，或者吃蜂蜜滴，或者吃乳汁滴，或者經常不吃飯，或者住在魔眾之中，或者獨自坐著，或者一直站立。寂慧（菩薩名）！這些諸如此類的威儀行為，以及其他無量難以實行的苦行，菩薩爲了降伏外道，都能示現出與他們相同的苦惡之相。菩薩這樣在六年之中，未曾破壞過任何一種威儀之相，示現圓滿的禁戒修行，精進地鍛鍊菩薩所應做的事情，達到最殊勝、最上、堅固不退的境界。這樣六年所示現的各種形象，也不是其他信解者能夠輪流看到的，所修的禁戒，所有其他修禁戒的人，看到菩薩這樣修行，都全部被降伏。寂慧！菩薩在一切處所做所現，都安住于舍心，遠離各種過失。 複次，寂慧！菩薩這樣修行苦行的時候，有六十四那庾多（數量單位，極大的數）天人，在三乘（聲聞乘、緣覺乘、菩薩乘）中善根成熟。寂慧應當知道，有一些天人具有大信心和理解，做善業的人，他們看見菩薩在寶樓閣中安詳地坐著，進入阿塞頗那迦（禪定名）定，享受定中的快樂。菩薩經過六年之後從定中起來，諸天人中有想要聽法的、志求佛法的人，爲了讓他們成熟，就為他們如理說法。
【English Translation】 English version: Head downwards, or seeing the Bodhisattva lying on thorns, or seeing the Bodhisattva lying on cow dung, or seeing the Bodhisattva sitting cross-legged on a stone, or lying on a wall, or lying on fruits and melons, or lying on rafters, or lying on the ground, or wearing a straw raincoat, or wearing grass clothing, or wearing deerskin clothing, or covering the body with clothing, or simply being naked, or turning with the sun, or wearing clothes from the graveyard, or wearing clothes made of tree bark, or eating weeds, or eating roots, or eating leaves, or eating flowers, or eating fruits, or eating stems, or eating branches, or eating lotus roots, or not eating for six days, or eating unclean beans, or eating unclean rice, or eating buckwheat, or eating mung beans, or eating green beans, or eating rice, or eating sesame, or eating japonica rice, or only drinking water for sustenance, or eating ghee drops, or eating honey drops, or eating milk drops, or often not eating at all, or dwelling among the demon hordes, or sitting alone, or standing continuously. Sakyah (Bodhisattva's name)! These suchlike behaviors of deportment, and other immeasurable difficult ascetic practices, the Bodhisattva, in order to subdue the heretics, is able to manifest the same miserable appearances as them. The Bodhisattva, in this way, for six years, has never broken any of these behaviors of deportment, demonstrating the fulfillment of the precepts and practices, diligently refining what a Bodhisattva should do, reaching the most supreme, the highest, firm and unretreating state. These various appearances manifested over six years are not something that other believers can see in turn. The precepts that are practiced, all those who practice other precepts, seeing the Bodhisattva practicing in this way, are all subdued. Sakyah! The Bodhisattva, in all places, in all actions and manifestations, dwells in a state of equanimity, free from all faults. Furthermore, Sakyah! When the Bodhisattva was practicing asceticism in this way, there were sixty-four nayutas (a unit of large number) of heavenly beings whose roots of goodness had matured in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Sakyah, you should know that there are some heavenly beings who have great faith and understanding, who do good deeds, and they see the Bodhisattva sitting peacefully in a jeweled pavilion, entering the Asaphanaka (a type of samadhi) samadhi, enjoying the bliss of samadhi. After six years, the Bodhisattva arose from samadhi, and among the heavenly beings, those who desired the Dharma, those who sought the Dharma, in order to mature them, spoke the Dharma to them accordingly.
法。彼諸天人見是菩薩、聞所說法，悉無別異所作事業。寂慧當知，此名菩薩大智積集大悲方便解入不思議甚深理法降伏一切邪魔外道入苦行智清凈法門。
「又復寂慧！菩薩於六年中，成辦如是所應示現極難行事。過六年已往泥連河，隨順世間澡沐作凈，既沐身已住于岸側。是時有一聚落中女，其名善生，構以百牛成乳糜粥凈心捧持，詣菩薩所而以上之。是時復有六十俱胝天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等眾，各各辦造上妙飲食，持奉菩薩。咸作是言：『惟愿菩薩大士受我飲食！惟愿大士受我飲食！』寂慧！是時菩薩最先受彼善生女人所施乳糜，其彼六十俱胝天、龍、夜叉、乾闥婆等，所施飲食亦悉受之。互不相見，各各皆謂：『菩薩受我所施飲食。菩薩受已，當證阿耨多羅三藐三菩提果。』菩薩普為所施諸眾成熟阿耨多羅三藐三菩提善根法故。寂慧！此即是為菩薩苦行超勝，以受食緣成熟眾生方便勝行。
佛說如來不思議秘密大乘經卷第九 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
菩薩詣菩提場品第十二
「爾
【現代漢語翻譯】 現代漢語譯本：佛陀說，那些天人和菩薩看到菩薩，聽到菩薩所說的法，都沒有任何不同的行為。寂慧（菩薩名），你應該知道，這被稱為菩薩積累大智慧、大慈悲的方便法門，能夠深入不可思議的甚深理法，降伏一切邪魔外道，進入苦行智慧的清凈法門。 又，寂慧！菩薩在六年之中，成就了這樣應該示現的極其難行的事。六年過後，菩薩前往泥連河（Nairanjana River），順應世俗進行沐浴，洗凈身體后，停留在岸邊。當時，有一個村落里的女子，名叫善生（Sujata），用一百頭牛的奶製成乳糜粥，以清凈的心捧著，來到菩薩面前供養。這時，又有六十俱胝（俱胝：一千萬）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）等眾，各自準備了上好的飲食，奉獻給菩薩。他們都說：『唯愿菩薩大士接受我的飲食！唯愿大士接受我的飲食！』寂慧！這時，菩薩首先接受了善生女子所施的乳糜，也接受了那六十俱胝天、龍、夜叉、乾闥婆等所施的飲食。他們彼此看不見，都各自認為：『菩薩接受了我所施的飲食。菩薩接受后，應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。』菩薩爲了使所有供養的眾生都能成熟阿耨多羅三藐三菩提的善根，才這樣做的。寂慧！這就是菩薩苦行超勝之處，通過接受飲食的因緣，來成熟眾生的方便殊勝之行。 《佛說如來不思議秘密大乘經》卷第九 大正藏第 11 冊 No. 0312 《佛說如來不思議秘密大乘經》 《佛說如來不思議秘密大乘經》卷第十 譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯 菩薩詣菩提場品第十二 爾時
【English Translation】 English version: The Buddha said, those gods and humans, seeing the Bodhisattva and hearing the Dharma he spoke, had no different actions. Jihui (a Bodhisattva's name), you should know that this is called the Bodhisattva's accumulation of great wisdom and great compassion, a skillful means to penetrate the inconceivable profound principles of Dharma, subdue all demons and heretics, and enter the pure Dharma gate of ascetic wisdom. Furthermore, Jihui! The Bodhisattva, in six years, accomplished such extremely difficult practices that should be demonstrated. After six years, the Bodhisattva went to the Nairanjana River, followed the worldly custom of bathing, and after cleansing his body, stayed on the bank. At that time, there was a woman from a village named Sujata, who made milk porridge from the milk of one hundred cows, and with a pure heart, held it and offered it to the Bodhisattva. At this time, there were also sixty kotis (koti: ten million) of gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and others, each preparing excellent food and offering it to the Bodhisattva. They all said, 'May the Bodhisattva Mahasattva accept my food! May the Mahasattva accept my food!' Jihui! At this time, the Bodhisattva first accepted the milk porridge offered by the woman Sujata, and also accepted the food offered by the sixty kotis of gods, dragons, Yakshas, Gandharvas, and others. They could not see each other, and each thought, 'The Bodhisattva has accepted the food I offered. After accepting it, the Bodhisattva should attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The Bodhisattva did this in order to mature the roots of goodness for Anuttara-samyak-sambodhi in all the beings who made offerings. Jihui! This is the Bodhisattva's superior ascetic practice, using the cause of accepting food as a skillful means to mature sentient beings. The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 9 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Buddha's Inconceivable Secret Great Vehicle The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 10 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Da Shi, the Purple-robed Monk, Chen Weijing, and others, under imperial decree. Chapter 12: The Bodhisattva Goes to the Bodhi Tree At that time
時菩薩既澡沐已，復受飲食身力充實，即時往詣大菩提場。到已告語善地天子並諸地居天子眾等，說伽陀曰：
「『任持大地不動搖， 菩薩離愛斷害者， 今此樹下證菩提， 汝等莊嚴於此地。』 「善哉地居天歡喜， 普遍清凈三千界， 廣散最上妙香花， 遍灑香水皆清凈。 所有堅手及持鬘， 常憍天等至空居， 歡喜瞻仰菩薩尊， 散眾妙花伸供養。 四護世天並眾會， 乃至一切四大洲， 遍三千界金網嚴， 覆以供養人中勝。 三千界中帝釋主， 供養菩薩大威德， 如廣勝殿天妙嚴， 三千界嚴亦如是。 夜摩天眾咸欣悅， 覆琉璃網以嚴治， 廣三千界寶珍奇， 為人中仙伸供養。 兜率天眾咸欣悅， 布真珠網作嚴飾， 珠瓔其猶半月形， 復散真珠廣如雨。 化樂天王並天眾， 閻浮檀金為寶網， 金網寶鐸出妙聲， 遍三千界聞皆喜。 諸有天中凈妙寶， 無邊照曜凈光明， 他化自在天所嚴， 供養一切義無畏。 所有龍及乾闥婆， 摩睺羅伽修羅等， 各于自宮廣莊嚴， 及以妙嚴於欲界。
「複次寂慧！是時大梵天王見是菩薩詣菩提場殊勝相已，即
【現代漢語翻譯】 現代漢語譯本 當時，菩薩沐浴完畢，又進食補充體力，隨即前往大菩提道場。到達后，他告訴善地天子以及所有居住在地上的天子們，並說了以下偈語： 『能夠穩固承載大地而不動搖，菩薩已遠離貪愛，斷絕了傷害， 如今我將在這樹下證得菩提，你們應當莊嚴此地。』 『善良的地上天神們歡喜不已，普遍地凈化了三千大千世界， 廣泛散佈最上等的奇妙香花，遍灑香水，使一切都清凈。 所有堅守職責的天神和持花環的天神，以及常憍天等，都來到空中， 歡喜地瞻仰菩薩的尊容，散佈各種奇妙的花朵以示供養。 四位護世天王及其眷屬，乃至整個四大洲， 都用金網遍佈三千大千世界，覆蓋以供養人中之勝者。 三千大千世界中的帝釋天主，供養具有大威德的菩薩， 如同廣勝殿的天界般美妙莊嚴，三千大千世界的莊嚴也如同這般。 夜摩天眾都感到欣悅，用琉璃網覆蓋裝飾， 在廣闊的三千大千世界中佈滿珍寶奇物，向人中仙人表達供養。 兜率天眾都感到欣悅，鋪設珍珠網作為裝飾， 珠瓔如同半月形狀，又像雨一樣散佈珍珠。 化樂天王及其天眾，用閻浮檀金製成寶網， 金網上的寶鐸發出美妙的聲音，遍佈三千大千世界，聽到的人都感到歡喜。 所有天界中清凈美妙的寶物，都發出無邊照耀的清凈光明， 這是他化自在天所裝飾的，用來供養一切無所畏懼的菩薩。 所有龍族以及乾闥婆（天樂神），摩睺羅伽（大蟒神），阿修羅（非天神）等， 都在各自的宮殿中廣為莊嚴，並用美妙的裝飾來莊嚴欲界。 『此外，寂慧！當時大梵天王看到菩薩前往菩提道場的殊勝景象后，立即』
【English Translation】 English version Then, after the Bodhisattva had bathed and taken nourishment to replenish his strength, he immediately went to the great Bodhi field. Upon arriving, he addressed the Good Land Deva and all the Devas residing on the earth, speaking the following verses: 'He who holds the earth steady and unmoving, the Bodhisattva who has abandoned love and cut off harm, Now I shall attain Bodhi under this tree, you should adorn this place.' 'The good earth-dwelling Devas rejoiced, universally purifying the three thousand great chiliocosms, Widely scattering the most supreme and wondrous fragrant flowers, sprinkling fragrant water, making everything pure. All the Devas who uphold their duties and those who hold garlands, as well as the Constant Pride Devas, came to the sky, Joyfully gazing upon the Bodhisattva's noble countenance, scattering various wondrous flowers as offerings. The four Guardian Kings and their retinues, even throughout the four great continents, Covered the three thousand great chiliocosms with golden nets, offering them to the most excellent among humans. The lord of the three thousand great chiliocosms, Indra, made offerings to the Bodhisattva of great power, Just as the heavenly adornments of the Wide Victory Palace are wondrous, so too was the adornment of the three thousand great chiliocosms. The Yama Devas were all delighted, covering and adorning the place with nets of lapis lazuli, Filling the vast three thousand great chiliocosms with precious and rare treasures, expressing their offerings to the sage among humans. The Tusita Devas were all delighted, spreading nets of pearls as adornments, The pearl necklaces were shaped like half-moons, and pearls were scattered like rain. The Paranirmitavasavartin King and his Devas used Jambudvipa gold to make treasure nets, The treasure bells on the golden nets emitted wondrous sounds, spreading throughout the three thousand great chiliocosms, bringing joy to all who heard. All the pure and wondrous treasures in the heavens emitted boundless, radiant, pure light, This was the adornment of the Paranirmitavasavartin Devas, used to make offerings to the Bodhisattva who is fearless in all meanings. All the Nagas (dragons) and Gandharvas (celestial musicians), Mahoragas (great serpents), Asuras (demigods), etc., Adorned their respective palaces extensively, and used wondrous adornments to beautify the desire realm. 'Furthermore, Tranquil Wisdom! At that time, the Great Brahma King, seeing the Bodhisattva's extraordinary appearance as he approached the Bodhi field, immediately'
告一切梵眾天子言：『汝諸仁者！知是事不？今此菩薩摩訶薩于大誓願、廣大甲冑而不棄捨，復于堅固甲冑無懈退意，能善成辦諸菩薩行，修諸波羅蜜多善住彼岸，於一切菩薩地中善得自在，一切菩薩意樂悉能清凈，復善通達一切眾生種種根性，深入一切如來秘密分位，諸魔業道已悉超越，於一切善根得不壞信，諸佛威神共所建立，普示一切眾生正解脫道，為大導師摧破一切魔外境界，三千大千界中一勇猛尊，積集法藥為大醫王，覆以解脫繒帛為大法王，放大慧光建大法幢；世間八法皆不能染，真實清凈大蓮花生，於一切法總持無忘，大海出生離諸增損，不動不搖如須彌山，妙善無垢妙善清凈，自凈妙慧大摩尼寶之所出生，一切法中而得無礙，大梵所生心業調暢。具如是等功德菩薩今詣大菩提場，欲證阿耨多羅三藐三菩提果，降諸魔軍，為令圓滿如來十力、四無所畏、十八不共佛法，普為一切轉大法輪、作獅子吼，于諸眾生廣行法施，令諸眾生法眼清凈，以其正法攝伏一切邪異外論，為欲圓滿往昔誓願，為欲親近諸佛世尊，于諸法中得富饒自在。汝諸仁者！當發勤勇之心於菩薩所親近供養。』
「時大梵天王以清凈心復告一切梵眾天子言：『諸仁者！今此菩薩于多百千劫中精修禁戒，是即最上清凈大士。今詣大
【現代漢語翻譯】 現代漢語譯本： 告訴一切梵眾天子說：『你們這些仁者！知道這件事嗎？現在這位菩薩摩訶薩（菩薩中的大菩薩）對於偉大的誓願、廣大的鎧甲而不放棄，又對於堅固的鎧甲沒有懈怠退縮之意，能夠很好地成就各種菩薩的修行，修習各種波羅蜜多（到達彼岸的方法）善於安住于彼岸，在一切菩薩的階位中善於獲得自在，一切菩薩的意願都能夠清凈，又善於通達一切眾生各種根性，深入一切如來秘密的境界，各種魔的業道都已經超越，對於一切善根得到不壞的信心，諸佛的威神共同建立，普遍向一切眾生展示真正的解脫之道，作為大導師摧毀一切魔外境界，在三千大千世界中是一位勇猛的尊者，積聚法藥作為大醫王，覆蓋解脫的絲綢作為大法王，放出大智慧的光芒建立大法幢；世間的八法都不能夠污染，真實清凈的大蓮花所生，對於一切法總持不忘，像大海一樣出生而沒有增減，不動搖如須彌山，美妙善良沒有污垢美妙善良清凈，從自身清凈的妙慧大摩尼寶中出生，在一切法中獲得無礙，大梵天所生心業調暢。具備像這樣功德的菩薩現在前往大菩提道場，想要證得阿耨多羅三藐三菩提果（無上正等正覺的果位），降伏各種魔軍，爲了圓滿如來的十力（如來所具有的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共佛法（佛獨有的十八種功德），普遍為一切轉大法輪、作獅子吼，對於各種眾生廣泛施行佛法，使各種眾生的法眼清凈，用其正法攝伏一切邪異外道，爲了圓滿往昔的誓願，爲了親近諸佛世尊，在各種法中得到富饒自在。你們這些仁者！應當發起勤奮勇猛之心，對於菩薩親近供養。』 當時大梵天王以清凈的心又告訴一切梵眾天子說：『各位仁者！現在這位菩薩在多百千劫中精進修行禁戒，是最高上清凈的大士。現在前往大菩提道場，想要證得阿耨多羅三藐三菩提果。』
【English Translation】 English version: He addressed all the Brahma Heaven sons, saying: 『You virtuous ones! Do you know this matter? Now, this Bodhisattva Mahasattva (great Bodhisattva) does not abandon the great vows and vast armor, and has no intention of slacking or retreating from the firm armor. He is able to accomplish all the practices of a Bodhisattva, cultivate all the Paramitas (perfections to reach the other shore), dwell well on the other shore, be free in all the Bodhisattva stages, purify all the Bodhisattva's intentions, understand the various natures of all sentient beings, deeply enter the secret realms of all Tathagatas, transcend all the paths of Mara, obtain indestructible faith in all good roots, be established by the majestic power of all Buddhas, universally show all sentient beings the true path of liberation, be a great guide who destroys all the realms of Mara and externalists, be a courageous one in the three thousand great thousand worlds, accumulate the medicine of Dharma as a great physician, cover himself with the silk of liberation as a great Dharma king, emit the light of great wisdom and establish the great Dharma banner; he is not defiled by the eight worldly dharmas, is born from a true and pure great lotus, has total retention of all dharmas without forgetting, is born like the great ocean without increase or decrease, is unmoving like Mount Sumeru, is wonderfully good and without defilement, wonderfully good and pure, is born from his own pure and wonderful wisdom, the great Mani jewel, is unobstructed in all dharmas, and has a harmonious mind and karma born from the Great Brahma. A Bodhisattva with such merits is now going to the great Bodhi field, desiring to attain Anuttara-samyak-sambodhi (the fruit of unsurpassed, right and complete enlightenment), subdue all the Mara armies, in order to perfect the ten powers of the Tathagata (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), and the eighteen unique Buddha dharmas (eighteen unique qualities of a Buddha), universally turn the great Dharma wheel for all, roar like a lion, widely bestow the Dharma upon all sentient beings, purify the Dharma eyes of all sentient beings, subdue all heretical and externalist theories with his true Dharma, in order to fulfill his past vows, in order to be close to all the Buddhas, and to obtain abundant freedom in all dharmas. You virtuous ones! You should arouse a diligent and courageous mind to approach and make offerings to the Bodhisattva.』 At that time, the Great Brahma King, with a pure mind, again addressed all the Brahma Heaven sons, saying: 『Virtuous ones! Now this Bodhisattva has diligently cultivated precepts for many hundreds of thousands of kalpas, and is the most supreme and pure great being. Now he is going to the great Bodhi field, desiring to attain Anuttara-samyak-sambodhi.』
菩提場，將成正覺。汝等宜應於一切三千大千世界廣作殊妙莊嚴等事。』
「爾時大梵天王說伽陀曰：
「『清凈大士戒決定， 廣為人天作利益， 人中天供天中天， 詣菩提場大寂默。 降伏一切魔軍眾， 一切智智真覺了， 一切佛法悉圓明， 轉正法輪行利樂。 大智一振獅子吼， 一切眾生聞皆喜， 令開法眼清凈因， 人中尊詣菩提樹。 邪異外論皆攝伏， 往昔誓願悉周圓， 正覺事業現令成， 人中尊詣菩提樹。 善哉和合皆專志， 普遍地方作莊嚴， 三千大千世界中， 普見莊嚴于欲界。 如其欲界所嚴事， 色界莊嚴亦復然， 善哉梵眾清凈心， 廣作莊嚴三千界。 欲界所現供養事， 上界亦現諸供養， 遍散最上妙香花， 寶嚴眾樂皆吹擊。 三千世界諸天眾， 見聞欣躍伸敬禮， 乃至色究竟天中， 各各自宮廣嚴飾。 上中覆上勝中勝， 普現莊嚴眾天宮， 天女六十百俱胝， 建菩提場金剛座。 一切遍灑于香水， 復散種種殊妙花， 遍列眾寶此地方， 大菩提場廣嚴好。 語不能贊諸功德， 此有無量種莊嚴， 大士決定戒精修
【現代漢語翻譯】 現代漢語譯本 『在菩提場（Bodhi-mandala，覺悟之地），他將成就正覺（Sammyak-sambuddha，完全的覺悟）。你們應當在一切三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大宇宙）廣泛地進行殊勝美妙的莊嚴佈置等事。』
那時，大梵天王（Mahābrahmā，色界天的統治者）說了偈頌：
『清凈的大士（Bodhisattva，追求覺悟的修行者）戒律堅定， 廣泛地為人和天（deva，天神）帶來利益， 人中之天（指佛陀）受天中之天（指大梵天王）供養， 前往菩提場，進入大寂靜。 降伏一切魔軍（Māra，佛教中的魔王）眾， 成就一切智智（Sarvajñatā，一切智）的真正覺悟， 一切佛法（Buddha-dharma，佛陀的教法）都圓滿明瞭， 轉動正法輪（Dharma-cakra，佛陀的教法）行利樂。 大智者一振獅子吼（Simhanāda，佛陀的說法）， 一切眾生聽聞都歡喜， 令開啟法眼（Dharma-cakṣus，能理解佛法的智慧）的清凈因， 人中尊（指佛陀）前往菩提樹（Bodhi-vṛkṣa，佛陀成道之樹）。 邪異的外道理論都被攝伏， 往昔的誓願都圓滿周全， 正覺的事業現在令其成就， 人中尊前往菩提樹。 善哉，和合一心都專志， 普遍在各處進行莊嚴佈置， 在三千大千世界中， 普遍見到欲界（Kāmadhātu，眾生有慾望的世界）的莊嚴。 如同欲界所莊嚴的事物， 色界（Rūpadhātu，眾生有物質形體的世界）的莊嚴也同樣如此， 善哉，梵眾（Brahmakāyika，大梵天的眷屬）清凈的心， 廣泛地莊嚴三千世界。 欲界所呈現的供養之事， 上界也呈現各種供養， 遍散最上妙的香花， 寶物裝飾的樂器都吹奏敲擊。 三千世界的諸天眾， 見聞都欣喜踴躍，伸出敬禮， 乃至色究竟天（Akaniṣṭha，色界天的最高層）中， 各自的宮殿都廣為裝飾。 上中覆上，勝中更勝， 普遍呈現莊嚴的眾天宮， 天女六十百俱胝（koṭi，印度計數單位，千萬）， 建立菩提場的金剛座（Vajrāsana，佛陀成道時的座位）。 一切都遍灑香水， 又散佈種種殊勝美妙的花， 遍佈各種寶物在這個地方， 大菩提場廣闊莊嚴美好。 言語無法讚歎這些功德， 這裡有無量種莊嚴， 大士堅定地精修戒律。』
【English Translation】 English version 'At the Bodhi-mandala (place of enlightenment), he will attain Sammyak-sambuddha (perfect enlightenment). You all should extensively perform magnificent and exquisite adornments and other such things throughout all the three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu, a vast universe in Buddhist cosmology).'
Then, the Great Brahma King (Mahābrahmā, ruler of the Form Realm) spoke in verses:
'The pure Bodhisattva (one who seeks enlightenment) is firm in his precepts, Widely bringing benefit to humans and devas (gods), The deva among humans (referring to the Buddha) is honored by the deva among devas (referring to Mahābrahmā), He goes to the Bodhi-mandala, entering great silence. He subdues all the hosts of Mara (the demon king in Buddhism), He attains true enlightenment of all-knowing wisdom (Sarvajñatā), All the Buddha-dharma (teachings of the Buddha) are perfectly clear, He turns the Dharma-cakra (wheel of Dharma) to bring benefit and joy. The great wise one roars the lion's roar (Simhanāda, the Buddha's teaching), All sentient beings who hear it are delighted, He causes the pure cause of opening the Dharma-eye (Dharma-cakṣus, wisdom to understand the Dharma), The honored one among humans (referring to the Buddha) goes to the Bodhi tree (Bodhi-vṛkṣa, the tree under which the Buddha attained enlightenment). Heretical and external theories are all subdued, The vows of the past are all fulfilled and complete, The work of perfect enlightenment is now brought to fruition, The honored one among humans goes to the Bodhi tree. Well done, may all be united and focused, Adornments are made everywhere, In the three thousand great thousand worlds, The adornments of the Desire Realm (Kāmadhātu, the realm of desire) are universally seen. Just as the things adorned in the Desire Realm, The adornments of the Form Realm (Rūpadhātu, the realm of form) are also the same, Well done, the pure minds of the Brahma assembly (Brahmakāyika, retinue of Mahābrahmā), Extensively adorn the three thousand worlds. The offerings presented in the Desire Realm, The upper realms also present various offerings, The most exquisite fragrant flowers are scattered everywhere, Musical instruments adorned with treasures are played. The devas of the three thousand worlds, Upon seeing and hearing, rejoice and pay their respects, Even in the Akaniṣṭha Heaven (the highest heaven in the Form Realm), Each of their palaces is extensively adorned. Above the upper, superior to the superior, The adorned palaces of all the devas are universally displayed, Sixty hundred koṭis (Indian unit of counting, ten million) of heavenly maidens, Establish the Vajrāsana (diamond seat) of the Bodhi-mandala. Everything is sprinkled with fragrant water, And various exquisite and wonderful flowers are scattered, Various treasures are placed all over this place, The great Bodhi-mandala is vast, adorned, and beautiful. Words cannot praise these merits, There are countless kinds of adornments here, The great Bodhisattva firmly cultivates the precepts.'
， 世間善利大威德， 將詣菩提樹王下， 降伏魔軍諸惡慧， 一切和合聖者行， 廣作三千界嚴飾。 天人中尊法自在， 供養彼得無邊福， 梵眾聞彼人中尊， 殊妙莊嚴三千界， 妙花寶幢作嚴事， 變化世界寶所成。 俱胝妙蓋化空中， 如日月光極嚴麗， 娑羅樹花眾最上， 化現悉如歡喜園。 大仙循道歡喜行， 變化莊嚴七車量， 寶成金蓮華密覆， 七重界道而圍繞。 帝釋天主作莊嚴， 人天希有昔未見， 如忉利天廣勝殿， 四大洲嚴亦復然。 夜摩兜率化樂天， 他化嚴同色究竟， 勇發勤力皆迅疾， 共嚴最上菩提場。 如欲界中勝莊嚴， 天龍等眾亦如是， 于剎那間皆化現， 菩薩于中所行詣。 四方天女數俱胝， 詣菩提樹眾圍繞， 涂香末香眾妙花， 一切處灑妙香水。 大菩提樹本妙嚴， 如忉利天園生樹， 所有一切莊嚴事， 語不能贊諸功德， 那庾多數彼諸天， 彼彼莊嚴皆殊妙。』
「複次寂慧！菩薩既至菩提場已，始下雙足千輻輪相按彼地時，即有廣大光明出現。是光普照一切地獄、傍生、餓鬼趣中，諸眾生類蒙光照觸，所
【現代漢語翻譯】 現代漢語譯本 世間擁有善行和巨大威德的佛陀，將要前往菩提樹下，降伏魔軍和那些邪惡的智慧。 一切和合的聖者都將行動起來，廣泛地裝飾三千大千世界。 天人中最尊貴的、擁有法力的自在者，供養他將獲得無邊的福報。 梵天眾聽到這位人中尊，用殊勝美妙的莊嚴裝飾三千世界， 用美妙的花朵和寶幢進行裝飾，變化出的世界如同珍寶所成。 無數美妙的寶蓋在空中顯現，如同日月的光輝般極其華麗。 娑羅樹的花朵最為殊勝，變化顯現得如同歡喜園一般。 大仙（指佛陀）遵循正道歡喜而行，變化出莊嚴的七輛車， 用寶物製成的金色蓮花緊密覆蓋，七重界道圍繞著它們。 帝釋天主進行莊嚴的佈置，這是人天都罕見、過去從未見過的景象， 如同忉利天（三十三天）廣闊而殊勝的宮殿，四大洲的莊嚴也是如此。 夜摩天、兜率天、化樂天，以及他化自在天，它們的莊嚴都如同色究竟天（最高的天界）。 他們勇猛地發起勤奮的力量，迅速地共同裝飾最殊勝的菩提道場。 如同欲界中最殊勝的莊嚴，天龍等眾也是如此， 在剎那間都變化顯現出來，菩薩將要前往那裡。 四方無數的天女，前往菩提樹周圍環繞， 塗抹香料、散佈末香和各種美妙的花朵，在一切地方灑上美妙的香水。 大菩提樹本身就非常美妙莊嚴，如同忉利天園中的樹木， 所有的一切莊嚴之事，言語都無法讚歎其功德， 無數的那由他（梵語，表示極大的數量）天人，他們各自的莊嚴都非常殊勝美妙。 『再者，寂慧（菩薩名）！菩薩到達菩提道場后，當他雙足的千輻輪相踩在地上時，立即有廣大的光明出現。 這光明普照一切地獄、傍生、餓鬼道中，這些眾生蒙受光明的照耀和觸碰，所
【English Translation】 English version The Buddha, with great merit and power in the world, will go to the Bodhi tree, to subdue the demon armies and their evil wisdom. All the harmonious saints will act, extensively decorating the three thousand great chiliocosms. The most honored among gods and humans, the one with the power of Dharma, offering to him will bring boundless blessings. The Brahma assembly heard of this honored one among humans, using extraordinary and beautiful decorations to adorn the three thousand worlds, Using wonderful flowers and jeweled banners for decoration, the transformed world is like one made of treasures. Countless wonderful canopies appear in the sky, as magnificent as the light of the sun and moon. The flowers of the Sala tree are the most supreme, transformed to appear like a garden of joy. The great sage (referring to the Buddha) joyfully walks the path, transforming seven decorated chariots, Covered densely with golden lotuses made of treasures, surrounded by seven layers of paths. The Lord of the Devas, Indra, makes the decorations, a sight rare for humans and gods, never seen before, Like the vast and magnificent palace of Trayastrimsa (the Thirty-three Heavens), the decorations of the four continents are also like this. The Yama Heaven, Tusita Heaven, Nirmanarati Heaven, and Paranirmitavasavartin Heaven, their decorations are all like the Akanistha Heaven (the highest heaven). They courageously exert their diligent efforts, quickly and together decorating the most supreme Bodhi field. Like the most supreme decorations in the desire realm, the gods, dragons, and other beings are also like this, In an instant, they all transform and appear, where the Bodhisattva will go. Countless celestial maidens from the four directions, go to surround the Bodhi tree, Applying fragrant ointments, scattering powdered incense and various wonderful flowers, sprinkling wonderful fragrant water everywhere. The great Bodhi tree itself is wonderfully adorned, like the trees in the Trayastrimsa Heaven's garden, All the decorations and adornments, words cannot praise their merits, Countless Nayutas (a large number in Sanskrit) of gods, their respective decorations are all extraordinary and wonderful. 'Furthermore, Jihui (name of a Bodhisattva)! After the Bodhisattva arrives at the Bodhi field, when the thousand-spoked wheel marks on his feet touch the ground, a vast light immediately appears. This light shines throughout all the hells, the realms of animals, and the realms of hungry ghosts, and these beings, touched by the light, are
受諸苦暫得停息。迦梨迦龍王宮中大光普照。
「爾時迦梨迦龍王見是菩薩光明照已，心生歡喜踴躍慶快，即時為彼自宮眷屬及諸龍眾說伽陀曰：
「『如金色光極晃曜， 大明照我龍王宮， 我蒙光照適其身， 亦復心生大歡喜。 如我于彼先佛所， 昔曾見此瑞光明， 而今所睹定無疑， 佛大無畏當出世。 汝等各持妙香花， 涂香末香花鬘等， 真金及彼摩尼珠， 以為瓔珞並上服； 復持種種妙樂具， 珠寶所嚴眾幡蓋， 及寶所成妙高幢， 為天人師伸供養。 所有龍王妙宮殿， 廣大莊嚴悉清凈， 汝等應生歡喜心， 皆同親詣于佛所。』
「爾時迦梨迦龍王與自宮人眷屬並諸龍眾，各持種種上妙香花衣服幢蓋，及眾樂具鼓吹歌音，上踴空中，香水如雲遍灑一切，復雨龍華龍真珠等。如是廣以龍王威神、龍王通力現諸化事，詣菩薩所。到已即時與諸眷屬禮菩薩足，鼓妙音樂虔伸供養。作供養已，是時龍王右繞而住，說妙伽陀伸讚歎曰：
「『人中尊放大光明， 普照一切佛剎土， 剎那惡趣苦皆停， 我等龍宮俱照曜。 龍眾蒙光照觸已， 咸生歡喜作是言： 「菩薩成佛定無疑， 金色光明乃如是。
【現代漢語翻譯】 現代漢語譯本 所受的各種痛苦暫時得以停息。迦梨迦龍王（Kālika，龍王名）的宮殿中，大光明普照。 「那時，迦梨迦龍王見到菩薩的光明照耀后，心中生起歡喜，踴躍慶幸，隨即為自己的宮眷屬以及眾龍宣說偈頌： 『如同金色光芒極其閃耀，大光明照耀我的龍王宮殿，我蒙受光照，身體舒適，心中也生起大歡喜。 如同我過去在諸佛那裡，曾經見過這種吉祥的光明，如今所見必定無疑，佛陀大無畏者將要出世。 你們各自拿著美妙的香花，涂香、末香、花鬘等，真金以及摩尼寶珠，作為瓔珞和上等服飾； 再拿著各種美妙的樂器，珠寶裝飾的幡蓋，以及寶物製成的妙高幢，為天人導師獻上供養。 所有龍王的精妙宮殿，廣大莊嚴，清凈無比，你們應當生起歡喜心，一同親自前往佛陀所在之處。』 「那時，迦梨迦龍王與自己的宮人眷屬以及眾龍，各自拿著各種上妙的香花、衣服、幢幡、寶蓋，以及各種樂器、鼓樂歌聲，升到空中，香水如雲一般遍灑一切，又降下龍花、龍真珠等。 如此廣泛地運用龍王的威神、龍王的通力，顯現各種變化，前往菩薩所在之處。到達后，立即與眷屬們禮拜菩薩的足，敲響美妙的音樂，虔誠地獻上供養。 做完供養后，這時龍王右繞而立，說出美妙的偈頌，表達讚歎： 『人中尊者放出大光明，普遍照耀一切佛剎國土，剎那間惡道的痛苦都停止了，我們龍宮也被照耀。 龍眾蒙受光照觸及后，都生起歡喜，說道：『菩薩成佛必定無疑，金色光明就是如此。』
【English Translation】 English version The various sufferings they were undergoing temporarily ceased. In the palace of the Dragon King Kālika, a great light shone everywhere. 『At that time, when the Dragon King Kālika saw the light of the Bodhisattva shining, his heart was filled with joy and elation. Immediately, he spoke the following verses to his palace retinue and the assembly of dragons: 『Like the extremely radiant golden light, the great light illuminates my dragon king's palace. I am bathed in the light, my body feels comfortable, and my heart is filled with great joy. Just as I had seen this auspicious light in the past with the Buddhas, what I see now is undoubtedly true. The Buddha, the Great Fearless One, will come into the world. You should each take exquisite fragrant flowers, scented powders, garlands, and so on, as well as genuine gold and mani jewels, to serve as necklaces and fine garments; Also take various exquisite musical instruments, jeweled banners and canopies, and magnificent high standards made of precious materials, to offer to the teacher of gods and humans. All the exquisite palaces of the dragon kings, vast, magnificent, and utterly pure, you should all rejoice and go together to the place where the Buddha is.』 『At that time, the Dragon King Kālika, along with his palace retinue and the assembly of dragons, each took various exquisite fragrant flowers, clothing, banners, canopies, and various musical instruments, drums, and songs. They ascended into the sky, and fragrant water was sprinkled everywhere like clouds, and dragon flowers and dragon pearls rained down. In this way, they extensively used the dragon king's majestic power and the dragon king's supernatural abilities to manifest various transformations and went to the place where the Bodhisattva was. Upon arriving, they immediately bowed at the Bodhisattva's feet with their retinue, played exquisite music, and devoutly made offerings. After making the offerings, the Dragon King stood to the right and spoke wonderful verses, expressing praise: 『The Honored One among humans emits great light, universally illuminating all Buddha lands. In an instant, the suffering of the evil realms ceases, and our dragon palace is also illuminated. The dragon assembly, having been touched by the light, all rejoiced and said: 『It is certain that the Bodhisattva will become a Buddha, for the golden light is like this.』
」 有那庾多龍女眾， 恭敬捧持妙香花， 及勝衣服眾幡幢， 詣菩薩所伸供養。 今此地方花蓋等， 一切殊妙廣莊嚴， 又復藥草諸樹林， 低垂悉向菩提樹； 江河停流而寂靜， 風止搖擊悉安然。 菩薩今日證菩提， 世間最勝降魔者， 梵王帝釋諸光明， 日月光等悉映蔽， 蒙光照者得清涼， 佛出世故咸歡喜。 復有諸妙吉祥瓶， 右旋宛轉在空中， 仙眾龍眾等居空， 右旋其狀亦如是， 世間若天若人等， 各各至誠伸供養。 菩薩今日證菩提， 為求慧者開正道， 我等今日于佛所， 增益威光得善利。 我昔供養拘留孫， 及迦諾迦大聖主， 迦葉最上人中勝， 乃至今供釋迦仙， 此求菩提大神通， 最勝希有昔未見， 具德最上人中尊， 出大梵音獅子吼， 堅求菩提決定心， 是心超勝無比等。 而彼日月可墮落， 須彌山王可破壞， 今日不圓十力尊， 世間無復有是處。』
「複次寂慧！時迦梨迦龍王上首之妃名曰金光，與諸龍女恭敬圍繞，持以種種殊妙寶蓋、種種妙衣及天花鬘、種種巧嚴真珠瓔珞、種種上妙摩尼珠寶，及彼種種眾妙香瓶
【現代漢語翻譯】 現代漢語譯本 有無數的龍女，恭敬地捧著美妙的香花，以及上等的衣服和各種幡幢，來到菩薩所在之處獻上供養。 現在這個地方的花蓋等一切都非常殊勝美妙，廣闊莊嚴，而且藥草和樹林都低垂著，全部朝向菩提樹。 江河停止流動而寂靜無聲，風也停止了搖動，一切都安然平靜。 菩薩今日證得菩提，成為世間最殊勝的降魔者，梵天王、帝釋天等的光明，以及日月的光芒都被遮蔽。 蒙受菩薩光芒照耀的人都感到清涼，因為佛陀出世，大家都感到歡喜。 還有各種美妙吉祥的寶瓶，在空中右旋飛舞，仙人和龍眾等也居住在空中，右旋的姿態也是如此。 世間無論是天人還是凡人，都各自至誠地獻上供養。 菩薩今日證得菩提，為求智慧的人們開闢正道，我們今天在佛陀這裡，增長了威光，獲得了善利。 我過去曾供養拘留孫（過去七佛之一），以及迦諾迦（過去七佛之一）大聖主，還有迦葉（過去七佛之一）最上的人中之勝者，乃至今日供養釋迦仙（釋迦牟尼佛）。 這位追求菩提的大神通者，最殊勝稀有，是過去從未見過的，具足功德的最上人中之尊，發出洪亮的梵音，如獅子吼一般。 他堅定地追求菩提，決心無比超勝，日月可以墜落，須彌山王可以崩壞，但今日若不能圓滿成就十力尊（佛的十種力量），世間再也沒有這樣的可能了。 再說，寂慧！當時迦梨迦（龍王名）龍王的首妃，名叫金光，她與眾龍女恭敬圍繞，拿著各種殊妙的寶蓋、各種美妙的衣服和天花鬘、各種精巧裝飾的真珠瓔珞、各種上妙的摩尼珠寶，以及各種美妙的香瓶。
【English Translation】 English version There were countless dragon maidens, respectfully holding exquisite fragrant flowers, as well as superior garments and various banners and streamers, approaching the Bodhisattva's place to offer their worship. Now, the floral canopies and everything in this place are exceptionally wonderful, vast, and magnificent. Moreover, the herbs and forests are all drooping, all facing the Bodhi tree. The rivers have stopped flowing and are silent, the wind has ceased its swaying, and everything is peaceful and still. The Bodhisattva has attained Bodhi today, becoming the most supreme vanquisher of demons in the world. The light of Brahma, Indra, and others, as well as the light of the sun and moon, are all obscured. Those who are illuminated by the Bodhisattva's light feel cool and refreshed. Because the Buddha has appeared in the world, everyone is joyful. There are also various wonderful and auspicious vases, swirling clockwise in the air. The celestial beings and dragon beings also dwell in the air, their clockwise movements are the same. Whether they are gods or humans in the world, each sincerely offers their worship. The Bodhisattva has attained Bodhi today, opening the right path for those seeking wisdom. Today, we are here with the Buddha, increasing our majestic light and gaining good benefits. I have previously offered worship to Krakucchanda (one of the past seven Buddhas), and to Kanakamuni (one of the past seven Buddhas), the great sage, and to Kashyapa (one of the past seven Buddhas), the most supreme among humans, and now I offer worship to Shakyamuni (Buddha). This great spiritual power seeker of Bodhi is the most supreme and rare, never seen before. He is the most honored among humans, possessing all virtues, and emits a great Brahma sound, like a lion's roar. His determination to seek Bodhi is incomparably superior. The sun and moon may fall, and Mount Sumeru may collapse, but if the Ten-Powered One (Buddha with ten powers) does not achieve perfection today, there is no such possibility in the world. Furthermore, Jñānavati! At that time, the chief consort of the Kālika (name of a dragon king) Dragon King, named Golden Light, was respectfully surrounded by many dragon maidens, holding various exquisite jeweled canopies, various beautiful garments and celestial flower garlands, various skillfully adorned pearl necklaces, various supreme Mani jewels, and various wonderful fragrant vases.
，奏妙歌音詣菩薩所。到已禮敬，散諸寶花而伸供養，住菩薩前說伽陀曰：
「『心無動亂無恐畏， 無貪無瞋亦無癡， 能調難調無染尊， 能離諸惡無所著。 我今頂禮凈解脫， 大仙拔除諸疑箭， 以大智光破無明， 能度世間諸苦惱。 世間無依無救者， 菩薩善為作依救， 光明普照三界中， 天人歡喜心清凈。 空中遍雨眾妙華， 及散妙衣廣嚴飾， 如是勝相我所知， 今日大仙成正覺。 勝者勇詣菩提樹， 降伏諸魔無染尊， 煩惱黑闇網蠲除， 證大菩提心寂靜。 汝經多俱胝劫中， 于先佛所求菩提， 難行能行為世間， 今時圓滿勝意樂。』
「複次寂慧！爾時菩薩將成正覺，有諸賢聖以威神力而為警發。即時有一刈草之人名曰吉祥，自然住立菩薩之右，持以凈草。是草柔軟如孔雀項，復如迦左鄰那衣，色香具足一一右旋。時刈草人即持其草，詣菩薩前奉上菩薩，深發最勝阿耨多羅三藐三菩提心。
「複次寂慧！彼時吉祥刈草人者，以宿願深固昔發願言：『愿我悉于賢劫之中諸菩薩眾成正覺所，大菩提場皆布凈草。』何以故？寂慧！我念過去於此賢劫之前九十一劫中，有佛出世，號毗婆尸如來、應供、
【現代漢語翻譯】 現代漢語譯本 然後，他們演奏美妙的音樂，來到菩薩所在的地方。到達后，他們行禮致敬，散佈各種珍貴的花朵以示供養，站在菩薩面前，吟誦偈語說： 『內心沒有動搖和恐懼，沒有貪婪、嗔恨和愚癡，能夠調伏難以調伏的，沒有染污的尊者，能夠遠離各種邪惡，沒有執著。 我今天頂禮清凈解脫的您，大仙您拔除了所有疑惑的箭矢，用大智慧的光芒破除了無明，能夠度脫世間的一切苦惱。 世間沒有依靠和救護的人，菩薩您善於作為他們的依靠和救護，光明普照三界之中，天人和人都歡喜，內心清凈。 空中遍佈降下各種美妙的花朵，以及散佈美妙的衣物，廣為莊嚴裝飾，如此殊勝的景像我所知曉，今天大仙您成就正覺。 勝者您勇敢地前往菩提樹下，降伏了各種魔障，沒有染污的尊者，煩惱的黑暗之網被清除，證得了大菩提，內心寂靜。 您在過去無數的俱胝劫中，在過去的佛陀那裡尋求菩提，難行能行，爲了世間，現在圓滿了殊勝的意願。』 『再者，寂慧（Jihui）！那時，菩薩將要成就正覺時，有許多賢聖以威神之力來警醒啓發。當時，有一位割草的人，名叫吉祥（Jixiang），自然地站立在菩薩的右邊，拿著乾淨的草。這草柔軟如孔雀的脖頸，又像迦左鄰那（Jialinana）的衣服，顏色和香味都具備，每一根都向右旋轉。當時，割草人拿著草，來到菩薩面前，奉獻給菩薩，深深地發起了最殊勝的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）之心。 『再者，寂慧（Jihui）！那時，吉祥（Jixiang）割草人，因為宿願深厚，過去發願說：『愿我能在賢劫（Bhadrakalpa）中，所有菩薩成就正覺的地方，大菩提場都鋪上乾淨的草。』為什麼呢？寂慧（Jihui）！我記得過去在這個賢劫（Bhadrakalpa）之前的九十一劫中，有佛出世，號毗婆尸如來（Vipasyin Tathagata）、應供（Arhat）、
【English Translation】 English version Then, they played wonderful music and went to where the Bodhisattva was. Having arrived, they paid their respects, scattered various precious flowers as offerings, and stood before the Bodhisattva, reciting the following verses: 'The mind is without agitation or fear, without greed, hatred, or delusion, able to tame the untamable, the undefiled venerable one, able to depart from all evils, without attachment. Today, I bow to you, the pure liberation, Great Sage, you have removed all arrows of doubt, with the light of great wisdom, you have shattered ignorance, able to deliver the world from all suffering. The world has no refuge or savior, Bodhisattva, you are good at being their refuge and savior, your light shines throughout the three realms, gods and humans rejoice, their minds are pure. In the sky, various wonderful flowers rain down, and wonderful garments are scattered, widely adorning, such auspicious signs I know, today, Great Sage, you attain perfect enlightenment. The Victorious One bravely went to the Bodhi tree, subdued all demons, the undefiled venerable one, the net of the darkness of afflictions is removed, you have attained great Bodhi, your mind is tranquil. You have sought Bodhi from past Buddhas for countless kalpas, practiced the difficult for the sake of the world, and now you have fulfilled your supreme aspiration.' 'Furthermore, Jihui! At that time, when the Bodhisattva was about to attain perfect enlightenment, there were many sages who used their divine power to awaken and inspire him. At that time, there was a grass cutter named Jixiang, who naturally stood on the right side of the Bodhisattva, holding clean grass. This grass was as soft as a peacock's neck, and like the garment of Jialinana, with both color and fragrance, each strand spiraling to the right. At that time, the grass cutter took the grass, went before the Bodhisattva, and offered it to the Bodhisattva, deeply generating the most supreme Anuttara-samyak-sambodhi mind. 'Furthermore, Jihui! At that time, the grass cutter Jixiang, because of his deep past vows, had made a vow saying: 'May I, in the Bhadrakalpa, spread clean grass in the great Bodhi grounds where all Bodhisattvas attain perfect enlightenment.' Why is that? Jihui! I remember that in the past, ninety-one kalpas before this Bhadrakalpa, a Buddha appeared in the world, named Vipasyin Tathagata, Arhat,
正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛法中，圓滿一千大菩薩眾修持梵行，時彼世尊為賢劫中諸大菩薩授阿耨多羅三藐三菩提記。是時有一長者名曰具慧，在大會中，聞彼世尊授諸菩薩菩提記已，即發阿耨多羅三藐三菩提心。時彼長者發是愿言：『愿我於此賢劫諸佛如來菩提場中，悉布勝妙師子之座，或施凈草。』寂慧當知，無復疑念，彼時具慧長者豈異人乎？即是釋迦菩薩成正覺時奉凈草者，吉祥刈草之人。以是緣故，汝今應知，彼吉祥刈草之人隨宿願力，于諸佛所，或施凈草、或布妙好師子之座。隨諸眾生信解智力善根成熟，其事如是。
「複次寂慧！是時菩薩既至菩提樹已，彼菩提樹神及十千天女，皆悉捧持諸上妙花及涂香等，詣菩薩前。各以所持諸妙香花用散供養，各各頭面禮菩薩足，異口同音說伽陀曰：
「『歸命威德大無畏， 善寂善調破諸惡， 離過勇猛大威光， 清凈導師無染者。 能救無依諸苦惱， 唯一聖尊施諸樂， 世間煩惱病能除， 為大醫王普救療。 歸命清凈大名稱， 天歡喜散花如雨， 決定今速證菩提， 起大慈心攝一切。 往詣樹王登勝座， 摧破一切諸魔闇， 覺悟寂靜證菩提，
【現代漢語翻譯】 現代漢語譯本： 正等正覺（Samyak-saṃbuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，具有智慧和實踐的人）、善逝（Sugata，善於到達彼岸的人）、世間解（Lokavid，瞭解世界的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人）。在那位佛的教法中，有一千大菩薩眾圓滿地修持梵行。當時，那位世尊為賢劫（Bhadrakalpa，現在這個賢善的時期）中的諸大菩薩授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時，有一位名叫具慧的長者，在大會中，聽到那位世尊為諸菩薩授菩提記后，立即發起了阿耨多羅三藐三菩提心。當時，那位長者發願說：『愿我在此賢劫諸佛如來的菩提道場中，都鋪設殊勝美妙的獅子座，或者施以潔凈的草。』寂慧（Samadhi-mati），你要知道，不要再有疑惑，那時具慧長者難道是別人嗎？他就是釋迦菩薩成正覺時奉獻凈草的人，吉祥刈草之人。因此，你現在應當知道，那位吉祥刈草之人，隨其宿願之力，在諸佛所在之處，或者施以潔凈的草，或者鋪設美妙的獅子座。隨著眾生的信解、智慧和善根成熟，事情就是這樣發生的。 「再者，寂慧！那時菩薩到達菩提樹后，菩提樹神和十千天女，都捧持著各種上妙的花和涂香等，來到菩薩面前。各自用所持的各種美妙香花散佈供養，各自頭面禮拜菩薩的足，異口同聲地說偈頌道： 『歸命威德大無畏，善寂善調破諸惡，離過勇猛大威光，清凈導師無染者。 能救無依諸苦惱，唯一聖尊施諸樂，世間煩惱病能除，為大醫王普救療。 歸命清凈大名稱，天歡喜散花如雨，決定今速證菩提，起大慈心攝一切。 往詣樹王登勝座，摧破一切諸魔闇，覺悟寂靜證菩提，』
【English Translation】 English version: Samyak-saṃbuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). In that Buddha's Dharma, a great assembly of one thousand Bodhisattvas perfectly practiced the Brahma-faring. At that time, that Blessed One bestowed predictions of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) upon the great Bodhisattvas in the Bhadrakalpa (Auspicious Aeon). At that time, there was an elder named Guhui (Wise One), who, in the assembly, upon hearing that Blessed One bestow predictions of Bodhi upon the Bodhisattvas, immediately generated the mind of Anuttara-samyak-sambodhi. At that time, that elder made this vow: 『May I, in the Bodhi-grounds of all the Tathagatas (Thus-Gone Ones) of this Bhadrakalpa, spread out excellent and wonderful lion thrones, or offer pure grass.』 Samadhi-mati (Concentrated Mind), you should know, have no more doubts, was that elder Guhui someone else? He was the one who offered pure grass when Shakyamuni Bodhisattva attained Perfect Enlightenment, the auspicious grass-cutter. Therefore, you should now know that the auspicious grass-cutter, according to the power of his past vows, in the places of all the Buddhas, either offers pure grass or spreads out wonderful lion thrones. According to the maturation of beings' faith, understanding, wisdom, and roots of goodness, it is thus. Furthermore, Samadhi-mati! When the Bodhisattva arrived at the Bodhi tree, the Bodhi tree deity and ten thousand heavenly maidens all held up various supreme flowers and fragrant ointments, and came before the Bodhisattva. Each scattered the various wonderful fragrant flowers they held as offerings, and each bowed their heads to the Bodhisattva's feet, and in unison spoke these verses: 『Homage to the majestic, fearless one, well-pacified, well-tamed, destroying all evils, free from faults, courageous, with great radiance, pure guide, unblemished one. Able to save the helpless from all suffering, the only holy one who bestows joy, able to remove the diseases of worldly afflictions, the great physician who universally heals. Homage to the pure, greatly renowned one, the heavens rejoice and scatter flowers like rain, determined to quickly attain Bodhi now, generating great compassion to embrace all. Going to the king of trees, ascending the supreme seat, destroying all the darkness of demons, awakening to tranquility, attaining Bodhi.』
亦如先佛所證悟。 俱胝劫修清凈行， 難作能作利世間， 大仙意樂今已圓， 安坐樹王成正覺。』
「複次寂慧！是時菩薩持以凈草詣菩提場，到已即于金剛座上自布其草，然後乃向菩提樹王恭敬頂禮右繞七匝。菩薩布草之後，是時即有八萬四千天子，持以八萬四千妙好莊嚴師子之座，奉上菩薩。其座高廣嚴好殊麗眾寶莊飾，覆以寶網及真珠網，復垂珠瓔而為交絡，妙巧施設無數百千上妙衣服。菩薩爾時即現其身，各各安處八萬四千師子座上。彼諸天子互不相見，皆謂菩薩在我所施師子座中。菩薩坐已，成證阿耨多羅三藐三菩提果。是諸天子咸生歡喜清凈之心，皆悉不退轉于阿耨多羅三藐三菩提。
佛說如來不思議秘密大乘經卷第十 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十一
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
降魔品第十三
「複次寂慧！菩薩安處大菩提場師子座已，即放眉間白毫相光普遍照曜，是光名曰警照諸魔。時此三千大千世界有百俱胝魔眾蒙光照觸，各各于自所止宮中身毛悚豎，復于自宮心生逼惱。其光映蔽魔宮闇冥，時彼諸魔乃作是念：『
【現代漢語翻譯】 現代漢語譯本 『也像過去的佛所證悟的那樣。 經過無數劫的修行，行持清凈的行為，做著難以做到的事情來利益世間， 大仙（指菩薩）的意願現在已經圓滿，安坐在菩提樹下成就正覺。』
『再者，寂慧（菩薩名）！那時，菩薩拿著乾淨的草來到菩提道場，到達后就在金剛座上自己鋪上草，然後向菩提樹王恭敬地頂禮，右繞七圈。菩薩鋪好草之後，當時就有八萬四千天子，拿著八萬四千個美妙莊嚴的獅子座，奉獻給菩薩。這些座位高大寬廣，莊嚴美好，用各種珍寶裝飾，覆蓋著寶網和珍珠網，還垂掛著珠瓔相互交錯，巧妙地佈置著無數百千種上妙的衣服。菩薩那時就顯現出自身，各自安坐在八萬四千個獅子座上。那些天子互相看不見對方，都認為菩薩在自己所施的獅子座中。菩薩坐下後，成就了阿耨多羅三藐三菩提（無上正等正覺）的果位。這些天子都生起歡喜清凈的心，都永不退轉于阿耨多羅三藐三菩提。
佛說如來不思議秘密大乘經卷第十 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十一
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
降魔品第十三
『再者，寂慧！菩薩安坐在大菩提道場的獅子座上后，就從眉間放出白毫相光，普遍照耀，這光的名字叫做警照諸魔。當時，這三千大千世界有百俱胝（百億）魔眾，被光照觸，各自在自己所住的宮殿中汗毛豎立，又在自己的宮殿中感到心生逼惱。這光芒遮蔽了魔宮的黑暗，當時那些魔就產生這樣的念頭：』
【English Translation】 English version 'Just as the Buddhas of the past attained enlightenment. Having cultivated pure conduct for countless eons, performing difficult deeds to benefit the world, The Great Sage's (referring to Bodhisattva) aspirations are now fulfilled, sitting peacefully under the Bodhi tree, attaining perfect enlightenment.'
'Furthermore, Śānta-mati (name of a Bodhisattva)! At that time, the Bodhisattva, holding pure grass, went to the Bodhi site. Having arrived, he spread the grass himself on the Vajra seat, and then respectfully bowed to the Bodhi Tree King, circumambulating it seven times to the right. After the Bodhisattva spread the grass, there were eighty-four thousand devas who brought eighty-four thousand wonderfully adorned lion thrones, offering them to the Bodhisattva. These thrones were tall and wide, adorned with various treasures, covered with jeweled nets and pearl nets, and hung with pearl necklaces intertwined, skillfully arranged with countless hundreds and thousands of supreme garments. At that time, the Bodhisattva manifested himself, each seated on eighty-four thousand lion thrones. Those devas could not see each other, each thinking that the Bodhisattva was on the lion throne they had offered. After the Bodhisattva sat down, he attained the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). These devas all generated joyful and pure minds, and all became irreversible in Anuttara-samyak-sambodhi.'
The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 10 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Buddha's Inconceivable Secret Great Vehicle
The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 11
Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Śramaṇa Chen Fa Hu, etc., by Imperial Decree
Chapter 13: Subduing the Demons
'Furthermore, Śānta-mati! After the Bodhisattva was seated on the lion throne at the great Bodhi site, he emitted a white hair-tuft light from between his eyebrows, which illuminated everywhere. This light was called the 'Light that Warns the Demons.' At that time, in this three-thousand great thousand world, there were a hundred kotis (hundred billion) of demons who, upon being touched by the light, had their hair stand on end in their respective palaces, and felt distressed in their own palaces. The light obscured the darkness of the demon palaces, and at that time, those demons had this thought:』
何因何緣我等宮殿皆悉闇冥？豈非釋迦菩薩坐菩提場成證阿耨多羅三藐三菩提果耶？』彼諸魔眾即時觀見菩薩已坐大菩提場，是時諸魔即各隱自所止宮中。彼一一魔各有無量無數百千俱胝那庾多夜叉侍衛，種種色相、種種狀貌、種種形體，奔馳往復周章惶怖，有種種頭面、種種器仗、種種旌幢周匝圍繞，發大惡聲哮呼號叫，恃魔威力起魔業通。諸魔首領普遍縱廣二萬由旬，魔眾眷屬亦復廣多八萬四千由旬，皆以菩薩攝化力故，咸悉來至菩提樹下。
「寂慧當知，彼諸魔眾到已，即時運魔業力，化現種種醜惡容相，發起多種不可意聲，佷戾兇殘哮吼震擊，意欲攝伏毀害菩薩。是時會中有未離貪諸眾生類，聞惡聲已，生大驚怖即趣命終，或未終間受多苦惱。以菩薩威神力故，而彼惡聲久不能息。菩薩乃起大悲之心愍其逼惱，即為息滅諸有惡聲，不令嬈害一切眾生。寂慧當知，此是菩薩善巧方便最勝境界。爾時菩薩聞彼種種極惡聲已不生驚悚。何以故？菩薩所聞諸聲，若美若惡，悉如響應。
「複次寂慧！彼諸魔眾以諸惡相嬈菩薩時，即有守護大菩提場修菩提行諸賢聖眾，以十六種言詞毀呰諸魔，謂言：『惡者！汝宜止止。勿得固起惡戾之相，而生嬈害菩薩大士。所以者何？今汝諸魔欲壞菩薩，而菩薩力最大最
【現代漢語翻譯】 現代漢語譯本：'是什麼原因，什麼緣故，使得我們這些宮殿都變得如此黑暗？難道不是釋迦菩薩（釋迦牟尼佛的菩薩身）坐在菩提樹下，成就了無上正等正覺的果位嗎？』那些魔眾立刻看到菩薩已經坐在大菩提樹下，這時，所有的魔都立刻隱藏在自己所居住的宮殿中。他們每一個魔都有無量無數百千俱胝那由他（俱胝為一千萬，那由他為一億）的夜叉（一種鬼神）侍衛，這些夜叉有各種各樣的顏色、各種各樣的形狀、各種各樣的形體，來回奔跑，驚慌失措，他們有各種各樣的頭面、各種各樣的武器、各種各樣的旗幟，周匝圍繞，發出巨大的惡聲，咆哮呼叫，憑藉魔的力量，施展魔的業力神通。魔的首領普遍縱橫二萬由旬（古印度長度單位），魔的眷屬也廣闊眾多，有八萬四千由旬，他們都因為菩薩的攝受教化之力，全部來到菩提樹下。 寂慧（佛弟子名）啊，你要知道，那些魔眾到達之後，立刻運用魔的業力，變化出各種各樣醜陋的容貌，發出各種各樣令人不悅的聲音，兇狠殘暴地咆哮震擊，想要攝伏毀壞菩薩。這時，法會中有一些沒有脫離貪慾的眾生，聽到這些惡聲后，非常驚恐，立刻就死了，或者在臨死前遭受很多痛苦。因為菩薩的威神力，那些惡聲很久都不能停止。菩薩於是生起大悲之心，憐憫他們的逼迫苦惱，就爲了息滅所有惡聲，不讓它們擾害一切眾生。寂慧啊，你要知道，這是菩薩善巧方便最殊勝的境界。那時，菩薩聽到那些各種各樣極其惡劣的聲音后，沒有感到驚恐。為什麼呢？因為菩薩所聽到的所有聲音，無論是美好的還是惡劣的，都像回聲一樣。 再者，寂慧啊！那些魔眾用各種惡相來擾亂菩薩的時候，就有守護大菩提道場、修菩提行的各位賢聖，用十六種言辭來呵斥那些魔，說：『惡人！你們應該停止！不要固執地顯現惡劣的相貌，而生起擾害菩薩大士的心。這是為什麼呢？現在你們這些魔想要破壞菩薩，而菩薩的力量最大最強！』
【English Translation】 English version: 'What is the cause, what is the reason, that all our palaces have become so dark? Is it not because Śākyamuni Bodhisattva (the Bodhisattva form of Śākyamuni Buddha) is sitting under the Bodhi tree, achieving the fruit of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment)?' Those demons immediately saw that the Bodhisattva was already sitting under the great Bodhi tree. At that moment, all the demons immediately hid in their respective palaces. Each of them had countless hundreds of thousands of koṭis (a koṭi is ten million) and nayutas (a nayuta is one hundred million) of yakṣas (a type of ghost or spirit) as attendants. These yakṣas had various colors, various shapes, and various forms, running back and forth, panicked and frightened. They had various heads and faces, various weapons, and various banners, surrounding them all around, emitting great evil sounds, roaring and shouting, relying on the power of demons, and displaying the magical powers of demons. The leader of the demons was universally two thousand yojanas (an ancient Indian unit of distance) in breadth and length, and the demon's retinue was also vast and numerous, with eighty-four thousand yojanas. All of them, due to the power of the Bodhisattva's influence and teaching, came to the Bodhi tree. Jñānavat (a disciple of the Buddha), you should know that after those demons arrived, they immediately used the power of their demonic karma to transform into various ugly appearances, emitting various unpleasant sounds, fiercely and cruelly roaring and striking, intending to subdue and destroy the Bodhisattva. At that time, some beings in the assembly who had not yet detached from greed, upon hearing these evil sounds, were greatly terrified and died immediately, or suffered much pain before dying. Because of the Bodhisattva's majestic power, those evil sounds could not stop for a long time. The Bodhisattva then arose with great compassion, pitying their suffering and distress, and in order to extinguish all evil sounds, so that they would not disturb all beings. Jñānavat, you should know that this is the most supreme state of the Bodhisattva's skillful means. At that time, the Bodhisattva, after hearing those various extremely evil sounds, did not feel alarmed. Why? Because all the sounds that the Bodhisattva heard, whether beautiful or evil, were like echoes. Furthermore, Jñānavat! When those demons were disturbing the Bodhisattva with various evil appearances, there were virtuous sages who were guarding the great Bodhi field and practicing the Bodhi path, who rebuked those demons with sixteen kinds of words, saying: 'Evil ones! You should stop! Do not stubbornly display evil appearances, and give rise to the intention to disturb the great Bodhisattva. Why is this? Now you demons want to destroy the Bodhisattva, but the Bodhisattva's power is the greatest and strongest!'
勝能壞汝等，如羸力人敵大力者。又汝諸魔欲勝菩薩，而菩薩力能勝汝等，如劣弱軍戰大勇者。又汝諸魔欲超菩薩，而菩薩力能超汝等，猶如星宿比月光明。又汝諸魔欲破菩薩，而菩薩力能破汝等，猶如猛風吹其糠秕。又汝諸魔欲摧菩薩，而菩薩力能摧汝等，猶如大樹斷截其根。又汝諸魔欲怖菩薩，而菩薩力能怖汝等，猶如群獸遇大師子。又汝諸魔欲令菩薩處枯涸地，而菩薩力能涸汝等，猶如炎日涸牛跡水。又汝諸魔欲毀菩薩，而菩薩力能毀汝等，如邊小國戰大國土。又汝諸魔欲窺覘菩薩，而菩薩力能窺汝等，如惡人處脫其殺命。又汝諸魔欲亂菩薩，而菩薩力能亂汝等，猶如賈客廣積珍財為火所爇。又汝諸魔欲令菩薩生大憂惱，而菩薩力能令汝等生大憂惱，如非法王失其王位。又汝諸魔欲于菩薩起恚噁心，而菩薩力制汝恚心，猶如老雁折其翅羽。又汝諸魔欲殺菩薩，而菩薩力制汝殺心，如人經游曠野險難中竭財物。又汝諸魔欲令菩薩作奔馳者，而菩薩力能令汝等奔怖馳走，如涉大海中破船舫。又汝諸魔欲令菩薩作萎悴者，而菩薩力能令汝等悉皆萎悴，如劫火洞然焚燒草木。又汝諸魔欲斷菩薩，而菩薩力能斷汝等，如大金剛斷諸小石。』
「寂慧！而彼守護大菩提場修菩提行諸賢聖眾，以如是等十六種言詞毀呰諸
【現代漢語翻譯】 現代漢語譯本 『你們這些魔能戰勝菩薩，就像虛弱的人對抗強壯的人一樣。而且，你們這些魔想要戰勝菩薩，但菩薩的力量能戰勝你們，就像弱小的軍隊對抗勇猛的戰士一樣。而且，你們這些魔想要超越菩薩，但菩薩的力量能超越你們，就像星辰的光芒比不上月亮的光明一樣。而且，你們這些魔想要擊破菩薩，但菩薩的力量能擊破你們，就像猛烈的風吹散糠秕一樣。而且，你們這些魔想要摧毀菩薩，但菩薩的力量能摧毀你們，就像大樹被砍斷根一樣。而且，你們這些魔想要恐嚇菩薩，但菩薩的力量能恐嚇你們，就像一群野獸遇到獅子王一樣。而且，你們這些魔想要讓菩薩處於乾涸之地，但菩薩的力量能使你們乾涸，就像炎熱的太陽曬乾牛蹄印里的水一樣。而且，你們這些魔想要毀壞菩薩，但菩薩的力量能毀壞你們，就像邊陲小國對抗大國一樣。而且，你們這些魔想要窺探菩薩，但菩薩的力量能窺探你們，就像惡人逃脫被殺的命運一樣。而且，你們這些魔想要擾亂菩薩，但菩薩的力量能擾亂你們，就像商人積攢的財富被大火燒燬一樣。而且，你們這些魔想要讓菩薩產生巨大的憂愁煩惱，但菩薩的力量能讓你們產生巨大的憂愁煩惱，就像不合法的國王失去王位一樣。而且，你們這些魔想要對菩薩生起嗔恨噁心，但菩薩的力量能制止你們的嗔恨心，就像老雁折斷翅膀一樣。而且，你們這些魔想要殺害菩薩，但菩薩的力量能制止你們的殺心，就像人在荒野險境中耗盡財物一樣。而且，你們這些魔想要讓菩薩奔波勞碌，但菩薩的力量能讓你們驚恐逃跑，就像在茫茫大海中船隻破損一樣。而且，你們這些魔想要讓菩薩枯萎衰敗，但菩薩的力量能讓你們全部枯萎衰敗，就像劫火燃燒草木一樣。而且，你們這些魔想要斷絕菩薩，但菩薩的力量能斷絕你們，就像金剛石能切斷小石頭一樣。』 『寂慧（菩薩名）！那些守護大菩提道場，修行菩提道的賢聖眾，用這樣十六種言辭斥責那些魔。』
【English Translation】 English version 'You demons can overcome the Bodhisattva, just as a weak person opposes a strong one. Moreover, you demons wish to overcome the Bodhisattva, but the Bodhisattva's power can overcome you, just as a weak army battles a brave warrior. Furthermore, you demons wish to surpass the Bodhisattva, but the Bodhisattva's power can surpass you, just as the light of the stars cannot compare to the brightness of the moon. Moreover, you demons wish to break the Bodhisattva, but the Bodhisattva's power can break you, just as a strong wind scatters chaff. Furthermore, you demons wish to destroy the Bodhisattva, but the Bodhisattva's power can destroy you, just as a large tree is cut off at its roots. Moreover, you demons wish to frighten the Bodhisattva, but the Bodhisattva's power can frighten you, just as a herd of beasts encounters a great lion. Furthermore, you demons wish to place the Bodhisattva in a barren land, but the Bodhisattva's power can dry you up, just as the scorching sun dries up the water in a cow's hoofprint. Moreover, you demons wish to ruin the Bodhisattva, but the Bodhisattva's power can ruin you, just as a small border country battles a large nation. Furthermore, you demons wish to spy on the Bodhisattva, but the Bodhisattva's power can spy on you, just as an evil person escapes a death sentence. Moreover, you demons wish to confuse the Bodhisattva, but the Bodhisattva's power can confuse you, just as a merchant's accumulated wealth is burned by fire. Furthermore, you demons wish to cause the Bodhisattva great sorrow and distress, but the Bodhisattva's power can cause you great sorrow and distress, just as an unlawful king loses his throne. Moreover, you demons wish to harbor hatred and malice towards the Bodhisattva, but the Bodhisattva's power can restrain your hatred, just as an old goose breaks its wings. Furthermore, you demons wish to kill the Bodhisattva, but the Bodhisattva's power can restrain your murderous intent, just as a person traveling through a dangerous wilderness exhausts their resources. Moreover, you demons wish to make the Bodhisattva run about, but the Bodhisattva's power can make you flee in terror, just as a ship breaks apart in the vast ocean. Furthermore, you demons wish to make the Bodhisattva wither, but the Bodhisattva's power can make you all wither, just as a conflagration burns up grass and trees. Moreover, you demons wish to cut off the Bodhisattva, but the Bodhisattva's power can cut you off, just as a diamond can cut small stones.' 'Jihui (name of a Bodhisattva)! Those virtuous and holy beings who guard the great Bodhi (enlightenment) site and practice the Bodhi path, used these sixteen kinds of words to rebuke the demons.'
魔、讚歎菩薩；然彼諸魔亦未退伏。
「爾時菩薩即以百千俱胝那庾多阿僧祇劫積修妙行，謂佈施、持戒、忍辱、精進、禪定、勝慧，慈悲喜捨，念處、正勤、神足、根、力、覺、道，奢摩他、毗缽舍那，明智解脫等法，極善所作柔軟細妙右金色臂舒置魔頂，而復遍身按息捫摩，起大悲意慈眼觀視，深心解脫一切眾生；一切世界諸佛世尊，現前作證正念正知。菩薩即時以手按地。菩薩大士手按地已，爾時大地六種震動，所謂動、遍動、等遍動，震、遍震、等遍震，吼、遍吼、等遍吼，涌、遍涌、等遍涌，爆、遍爆、等遍爆，擊、遍擊、等遍擊，東涌西沒、西涌東沒、南涌北沒、北涌南沒、邊涌中沒、中涌邊沒，如是等六種震動起十八變，周遍大地皆悉動搖，于剎那間現諸異相。時諸魔眾，佷戾兇殘哮吼震擊欲興害者罪業等輩，見是相已咸生驚怖。又以菩薩威神力故，聞空中聲說伽陀曰：
「『應當歸命聖大士， 諸仙眾中最上仙， 廣施無畏大慈悲， 普能救護諸群品。』
「複次寂慧！彼諸惡魔聞是聲已，于魔眾中有八百萬俱胝那庾多惡夜叉眾偃仆于地，俱發聲言：『救苦救苦，大士救我。』余諸魔眾咸欲奔走，盡其魔力不能前詣。
「爾時菩薩以悲愍故舉身放光，由彼光明所照觸故
【現代漢語翻譯】 魔眾讚歎菩薩，然而那些魔眾仍然沒有退卻降伏。 那時，菩薩以百千俱胝那由他阿僧祇劫（無數個大劫）積累修習各種殊勝的修行，包括佈施（慷慨施捨）、持戒（遵守戒律）、忍辱（忍受侮辱）、精進（努力修行）、禪定（冥想）、勝慧（卓越的智慧），慈悲喜捨（四種無量心），念處（四念住）、正勤（四正勤）、神足（四神足）、根（五根）、力（五力）、覺（七覺支）、道（八正道），奢摩他（止）、毗缽舍那（觀），明智解脫等法。他極其熟練地將柔軟細妙的右金色手臂伸出，放在魔王的頭頂，然後遍身按撫，生起大悲之心，用慈愛的目光注視著他們，內心深處想要解脫一切眾生。一切世界的諸佛世尊，都在面前作證，以正念正知見證這一切。菩薩隨即用手按住地面。菩薩大士手按地之後，當時大地發生六種震動，即動、遍動、等遍動，震、遍震、等遍震，吼、遍吼、等遍吼，涌、遍涌、等遍涌，爆、遍爆、等遍爆，擊、遍擊、等遍擊，東涌西沒、西涌東沒、南涌北沒、北涌南沒、邊涌中沒、中涌邊沒，像這樣六種震動引發十八種變化，周遍大地都搖動起來，在剎那間顯現出各種奇異的景象。當時那些兇殘暴戾、咆哮震擊、想要加害菩薩的魔眾，看到這些景象都感到驚恐。 又因為菩薩的威神力，聽到空中傳來偈頌說： 『應當歸命聖大士，諸仙眾中最上仙，廣施無畏大慈悲，普能救護諸群品。』 『複次，寂慧（菩薩名）！那些惡魔聽到這個聲音后，在魔眾中有八百萬俱胝那由他惡夜叉（一種惡鬼）眾倒在地上，一起發出聲音說：『救苦救苦，大士救我。』其餘的魔眾都想逃跑，用盡魔力也無法前進。 那時，菩薩因為悲憫的緣故，全身放出光明，由於那光明所照觸的緣故
【English Translation】 The demons praised the Bodhisattva; yet those demons did not retreat and submit. At that time, the Bodhisattva, having accumulated and cultivated excellent practices for hundreds of thousands of kotis of nayutas of asankhyeya kalpas (countless great eons), namely giving (dana), morality (sila), patience (kshanti), diligence (virya), meditation (dhyana), superior wisdom (prajna), loving-kindness (maitri), compassion (karuna), joy (mudita), equanimity (upeksa), the four foundations of mindfulness (smrtyupasthana), the four right exertions (pradhana), the four bases of magical power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), the eightfold noble path (aryamarga), samatha (calm abiding), vipassana (insight), clear knowledge and liberation, and other such dharmas. He skillfully extended his soft, fine, golden right arm and placed it on the head of the demon king, then caressed and massaged his entire body, generating great compassion and looking upon them with loving eyes, with a deep desire to liberate all beings. All the Buddhas and World Honored Ones in all the worlds were present as witnesses, with right mindfulness and right knowledge. The Bodhisattva then pressed his hand on the ground. After the Bodhisattva Mahasattva pressed his hand on the ground, the earth shook in six ways: moving, moving everywhere, moving equally everywhere; quaking, quaking everywhere, quaking equally everywhere; roaring, roaring everywhere, roaring equally everywhere; surging, surging everywhere, surging equally everywhere; exploding, exploding everywhere, exploding equally everywhere; striking, striking everywhere, striking equally everywhere; the east surging and the west sinking, the west surging and the east sinking, the south surging and the north sinking, the north surging and the south sinking, the edges surging and the center sinking, the center surging and the edges sinking. These six kinds of shaking caused eighteen kinds of changes, and the entire earth shook, manifesting various strange phenomena in an instant. At that time, those violent, cruel, roaring, and striking demons who wanted to harm the Bodhisattva, seeing these phenomena, all became terrified. Moreover, due to the Bodhisattva's majestic power, a voice was heard in the sky, reciting a gatha: 'One should take refuge in the holy great being, the most supreme of all immortals, who widely bestows fearlessness and great compassion, and is able to protect all beings.' 'Furthermore, Sadvamati (name of Bodhisattva)! After those evil demons heard this voice, among the demon hosts, eight million kotis of nayutas of evil yakshas (a type of evil spirit) fell to the ground, crying out together: 'Save us from suffering, save us, great being.' The rest of the demons all wanted to flee, but they could not move forward despite using all their demonic power. At that time, the Bodhisattva, out of compassion, emitted light from his entire body, and because of the touch of that light
，時諸魔眾悉離怖畏，即各還復所止宮中。寂慧！當其菩薩為諸魔眾現神通時，有八百萬俱胝那庾多惡夜叉眾悉發阿耨多羅三藐三菩提心，會中復有九百九十萬俱胝那庾多人發阿耨多羅三藐三菩提心，八萬四千天子以宿善力故皆得無生法忍。
轉法輪品第十四之一
「複次寂慧！或有天人知彼菩薩降伏魔軍，或有天人知彼一切諸惡魔眾不曾來詣菩薩之所，或有天人初知菩薩敷吉祥草就菩提座，或有天人見釋迦菩薩處於眾寶蓮花莊嚴師子座上，或有天人見其菩薩處於地上，或見菩薩在阿說他樹下安詳而坐，或見菩薩在波利質多羅樹、或俱毗陀羅樹、或菩提樹下，或見菩薩在眾寶所成菩提樹下。或有天人見菩提樹高一多羅樹量，或有天人見師子座高一多羅樹量，或有天人見菩提樹高七多羅樹量。或有天人見師子座高半多羅樹量，或見菩提樹乃至高於八萬四千由旬之量，或見師子座高四萬二千由旬之量。或有天人見彼菩薩降伏魔軍，或有天人見一魔軍，或有天人見有廣多惡魔軍眾，或見菩薩以遊戲神通破魔軍眾。或見菩薩處虛空中，或見菩薩于虛空中踞師子座，或見菩薩菩提樹下安處寶座，成證阿耨多羅三藐三菩提果。寂慧當知，菩薩成就無量最勝清凈境界，皆是菩薩處於最上最勝大菩提場，具足如是無量功德
【現代漢語翻譯】 現代漢語譯本：當時，所有的魔眾都離開了恐懼，各自返回到他們所居住的宮殿中。寂慧！當菩薩向魔眾展現神通時，有八百萬俱胝那庾多（俱胝：一千萬；那庾多：一億）的惡夜叉眾都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），會中又有九百九十萬俱胝那庾多人發起了阿耨多羅三藐三菩提心，八萬四千天子因為過去善業的力量都獲得了無生法忍（對諸法不生不滅的真理的領悟）。
轉法輪品第十四之一
『再者，寂慧！有的天人知道那位菩薩降伏了魔軍，有的天人知道一切惡魔眾不曾來到菩薩的處所，有的天人最初知道菩薩鋪吉祥草坐上菩提座，有的天人看見釋迦菩薩處於眾寶蓮花莊嚴的獅子座上，有的天人看見菩薩處於地上，有的看見菩薩在阿說他樹（菩提樹）下安詳地坐著，有的看見菩薩在波利質多羅樹、或俱毗陀羅樹、或菩提樹下，有的看見菩薩在眾寶所成的菩提樹下。有的天人看見菩提樹高一多羅樹（棕櫚樹）的量，有的天人看見獅子座高一多羅樹的量，有的天人看見菩提樹高七多羅樹的量。有的天人看見獅子座高半多羅樹的量，有的看見菩提樹甚至高於八萬四千由旬（古印度長度單位）的量，有的看見獅子座高四萬二千由旬的量。有的天人看見那位菩薩降伏了魔軍，有的天人看見一個魔軍，有的天人看見有眾多惡魔軍眾，有的看見菩薩以遊戲神通破除魔軍眾。有的看見菩薩處於虛空中，有的看見菩薩于虛空中踞獅子座，有的看見菩薩在菩提樹下安處寶座，成就證得阿耨多羅三藐三菩提果。寂慧，你要知道，菩薩成就了無量最殊勝清凈的境界，都是菩薩處於最上最殊勝的大菩提道場，具足如此無量的功德。』
【English Translation】 English version: At that time, all the demon hosts departed from their fear, and each returned to their respective palaces. O Tranquil Wisdom! When the Bodhisattva displayed his spiritual powers to the demon hosts, eight million kotis nayutas (koti: ten million; nayuta: one hundred million) of evil yaksha beings all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and in the assembly, another nine million nine hundred and ninety thousand kotis nayutas of beings generated the mind of Anuttara-samyak-sambodhi, and eighty-four thousand devas, due to the power of their past good deeds, all attained the forbearance of non-origination of dharmas (the understanding of the truth that all phenomena are neither created nor destroyed).
Chapter Fourteen, Part One: Turning the Wheel of Dharma
'Furthermore, O Tranquil Wisdom! Some devas know that the Bodhisattva has subdued the demon army, some devas know that all the evil demon hosts did not come to the Bodhisattva's place, some devas first know that the Bodhisattva spread auspicious grass and sat on the Bodhi seat, some devas see Shakyamuni Bodhisattva sitting on a lion throne adorned with many precious lotuses, some devas see the Bodhisattva on the ground, some see the Bodhisattva sitting peacefully under the Ashvattha tree (Bodhi tree), some see the Bodhisattva under the Parijata tree, or the Kovidara tree, or the Bodhi tree, some see the Bodhisattva under a Bodhi tree made of many precious jewels. Some devas see the Bodhi tree as tall as one tala tree (palm tree), some devas see the lion throne as tall as one tala tree, some devas see the Bodhi tree as tall as seven tala trees. Some devas see the lion throne as tall as half a tala tree, some see the Bodhi tree as tall as even eighty-four thousand yojanas (ancient Indian unit of distance), some see the lion throne as tall as forty-two thousand yojanas. Some devas see that Bodhisattva subduing the demon army, some devas see one demon army, some devas see many evil demon hosts, some see the Bodhisattva destroying the demon hosts with playful spiritual powers. Some see the Bodhisattva in empty space, some see the Bodhisattva sitting on a lion throne in empty space, some see the Bodhisattva sitting on a precious throne under the Bodhi tree, attaining the fruit of Anuttara-samyak-sambodhi. O Tranquil Wisdom, know that the Bodhisattva has achieved immeasurable, most excellent, pure realms, all because the Bodhisattva is in the supreme, most excellent great Bodhi field, possessing such immeasurable merits.'
現諸勝相。
「複次寂慧！菩薩安處最勝最上大菩提場降魔軍已，即有十方無量阿僧祇世界往昔同修最勝道行諸菩薩眾咸來至此，俱發清凈無畏等聲，謂吉善聲、快樂聲、歡喜聲、迅速聲、捷利聲、善哉聲、不空聲、勇猛聲、士夫聲、不退轉聲、增益聲、吉祥聲、無熱惱聲、大悲愍聲、往昔意樂聲、功不唐捐聲、悅可意聲、堅固和合聲、大士遊戲聲、最勝利益聲、剎那相應聲、一切智智聲、成等正覺聲，彼諸菩薩出如是等清凈聲。時又十方世界所來集會最上最勝菩提場中諸菩薩眾，復以俱胝那庾多百千美妙言音廣作安慰，施設種種殊妙供養，復作種種最勝稱讚。時彼宿修善行諸菩薩眾，並十方世界所來集會勝菩提場諸大菩薩，如是安慰供養稱讚。而釋迦菩薩雖降魔軍，然于魔所無違無順。何以故？菩薩已離違順法故。菩薩能于剎那心中勝慧相應，或有所知、或有所見、或有所得、或有所證，而彼一切皆得成就。
「複次寂慧！如來成道果已，即時十方無量阿僧祇世界諸佛如來，咸舒右手按菩薩身，安慰問言：『佛子！身肢無疲懈耶？樂觸行耶？以自然智所成證耶？無障礙心所成證耶？以平等智所成證耶？無綺飾行耶？被大悲鎧耶？令三寶種不斷絕耶？於一切法得自在耶？』寂慧當知，彼時善根已成熟者，
【現代漢語翻譯】 現代漢語譯本 顯現各種殊勝的相狀。
『再者，寂慧！菩薩安住在最殊勝、最上的大菩提道場，降伏魔軍之後，就有十方無量阿僧祇世界過去一同修習最殊勝道行的菩薩眾都來到這裡，一同發出清凈無畏的聲音，如吉祥的聲音、快樂的聲音、歡喜的聲音、迅速的聲音、敏捷的聲音、善哉的聲音、不空的聲音、勇猛的聲音、大丈夫的聲音、不退轉的聲音、增益的聲音、吉祥的聲音、無熱惱的聲音、大悲憫的聲音、過去意樂的聲音、功不唐捐的聲音、悅可意的聲音、堅固和合的聲音、大士遊戲的聲音、最殊勝利益的聲音、剎那相應的聲音、一切智智的聲音、成就正等正覺的聲音，那些菩薩發出如此等等清凈的聲音。這時，又有十方世界來到最上最勝菩提道場中的菩薩眾，再次用俱胝那庾多百千美妙的言辭廣作安慰，施設種種殊妙的供養，又作種種最殊勝的稱讚。這時，那些過去修習善行的菩薩眾，以及十方世界來到殊勝菩提道場的諸大菩薩，就這樣安慰、供養、稱讚。而釋迦菩薩雖然降伏了魔軍，但對於魔的所作所為，既不違逆也不順從。為什麼呢？因為菩薩已經遠離了違逆和順從的法。菩薩能在剎那心中與殊勝的智慧相應，或者有所知、或者有所見、或者有所得、或者有所證，而這一切都能夠成就。
『再者，寂慧！如來成就道果之後，立刻十方無量阿僧祇世界的諸佛如來，都伸出右手按在菩薩身上，安慰著問道：『佛子！身體肢體沒有疲憊懈怠嗎？樂於接觸修行嗎？以自然智所成就的證悟嗎？以無障礙的心所成就的證悟嗎？以平等智所成就的證悟嗎？沒有虛飾的行為嗎？披著大悲的鎧甲嗎？令三寶的種子不斷絕嗎？對於一切法都得自在嗎？』寂慧，你要知道，那時善根已經成熟的人，
【English Translation】 English version Manifesting all victorious signs.
'Furthermore, Jihui! After the Bodhisattva had settled in the most victorious and supreme Great Bodhi field and subdued the demon armies, countless Bodhisattvas from immeasurable asamkhya worlds in the ten directions, who had practiced the most victorious path together in the past, all came to this place. They all uttered pure and fearless sounds, such as auspicious sounds, joyful sounds, happy sounds, swift sounds, quick sounds, 'well done' sounds, 'not in vain' sounds, courageous sounds, 'great man' sounds, 'non-retrogressing' sounds, 'increasing' sounds, 'auspicious' sounds, 'without affliction' sounds, 'great compassion' sounds, 'past aspiration' sounds, 'merit not wasted' sounds, 'pleasing' sounds, 'firm and harmonious' sounds, 'great being's play' sounds, 'most victorious benefit' sounds, 'instantaneous correspondence' sounds, 'all-knowing wisdom' sounds, and 'achieving complete enlightenment' sounds. Those Bodhisattvas emitted such pure sounds. At that time, the Bodhisattvas who came from the ten directions to the most supreme and victorious Bodhi field again offered extensive comfort with hundreds of thousands of beautiful words, established various exquisite offerings, and made various most victorious praises. At that time, those Bodhisattvas who had cultivated good deeds in the past, along with the great Bodhisattvas who came from the ten directions to the victorious Bodhi field, offered such comfort, offerings, and praises. Although Shakyamuni Bodhisattva had subdued the demon armies, he was neither in opposition to nor in accordance with what the demons did. Why? Because the Bodhisattva had already transcended the laws of opposition and accordance. The Bodhisattva, in a moment of mind, can correspond with supreme wisdom, and whether there is knowledge, or seeing, or attainment, or realization, all of it can be accomplished.
'Furthermore, Jihui! After the Tathagata had achieved the fruit of the path, immediately all the Buddhas and Tathagatas from immeasurable asamkhya worlds in the ten directions extended their right hands and pressed them on the Bodhisattva's body, comforting him and asking: 'Son of the Buddha! Are your limbs not weary and fatigued? Are you joyful in the practice of contact? Is your realization achieved through natural wisdom? Is your realization achieved through an unobstructed mind? Is your realization achieved through equal wisdom? Are your actions without embellishment? Are you wearing the armor of great compassion? Are you ensuring that the seeds of the Three Jewels are not cut off? Are you free and at ease with all dharmas?' Jihui, you should know that at that time, those whose roots of goodness had already matured,
即能親近大菩提場知勝所作，所有善根未成熟者不能親近亦復不知。
「複次寂慧！如來成道果已，七晝夜中審諦思惟真實法樂，而復諦觀大菩提樹目未嘗瞬。是時乃有百千天子廣伸供養稱讚頂禮，復有百千天女各各虔恭頂禮稱讚。是諸天女瞻睹如來勝威儀已，悉發阿耨多羅三藐三菩提心。
「複次寂慧！如來成道果已，有四大天王各持寶缽來詣佛所而伸供獻。四天王者。所謂東方持國天王、南方增長天王、西方廣目天王、北方毗沙門天王。如是等此四大洲四大天王既至佛所，余復亦然，有百俱胝四大洲百俱胝四大天王，各持寶缽，咸來佛所亦伸供獻。
「爾時如來受是四百俱胝諸寶缽已，即以神力合成一缽。一一四大天王各起是心：『如來受我所施之缽，於我缽中如次受食。』彼彼咸生最上清凈歡喜之心，不退轉于阿耨多羅三藐三菩提。
「複次寂慧！如來成道果已，有二商主——一名怛啰布沙，一名嚩梨迦——並餘六萬天子，咸來佛所最初奉上清凈飲食。是商主等，皆由宿昔咸發願言：『愿我最初奉上如來清凈飲食。愿彼如來最初納受我所施已，生歡喜心，皆得不退轉于阿耨多羅三藐三菩提。』
「複次寂慧！菩薩初登最上最勝大菩提場未圓一切智，今成道果已覺智周圓，然未轉
【現代漢語翻譯】 現代漢語譯本：
能夠親近大菩提場（指佛陀成道之處）並瞭解其殊勝之處的人，都是那些善根已經成熟的人；而那些善根尚未成熟的人，既不能親近，也無法瞭解。
『再者，寂慧（菩薩名）！如來成就佛果之後，在七個晝夜中，審慎地思惟真實的法樂，並且目不轉睛地諦觀著大菩提樹。這時，有成百上千的天子前來廣施供養，稱讚頂禮；又有成百上千的天女，各自虔誠恭敬地頂禮稱讚。這些天女瞻仰到如來殊勝的威儀后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。』
『再者，寂慧！如來成就佛果之後，有四大天王各自拿著寶缽來到佛陀面前，獻上供養。這四大天王分別是：東方持國天王（守護國土的天神）、南方增長天王（使善根增長的天神）、西方廣目天王（能以凈眼觀察世界的天神）、北方毗沙門天王（多聞天神）。像這樣，這四大洲的四大天王來到佛陀面前，其餘的也一樣，有百俱胝（百億）個四大洲的百俱胝個四大天王，各自拿著寶缽，都來到佛陀面前獻上供養。』
『那時，如來接受了這四百俱胝的寶缽后，立即以神通力將它們合成一個缽。每一個四大天王都生起這樣的心念：『如來接受了我所施的缽，會在我的缽中依次受食。』他們都生起了最上清凈的歡喜之心，並且不退轉于阿耨多羅三藐三菩提。』
『再者，寂慧！如來成就佛果之後，有兩位商主——一名怛啰布沙（意為『觸』），一名嚩梨迦（意為『力』）——以及其餘六萬天子，都來到佛陀面前，最初奉上清凈的飲食。這些商主等，都是由於過去世都發過愿：『愿我最初奉上如來清凈的飲食。愿如來最初接受我所施的飲食后，生起歡喜心，都能不退轉于阿耨多羅三藐三菩提。』
『再者，寂慧！菩薩最初登上最上最勝的大菩提場時，尚未圓滿一切智慧；現在成就佛果后，覺悟的智慧已經周圓，但尚未轉動
【English Translation】 English version:
Those who are able to approach the great Bodhi field (the place where the Buddha attained enlightenment) and understand its excellence are those whose roots of goodness have matured; while those whose roots of goodness have not yet matured are neither able to approach nor understand it.
'Furthermore, Jihui (a Bodhisattva's name)! After the Tathagata attained Buddhahood, for seven days and nights, he carefully contemplated the true joy of the Dharma, and gazed intently at the great Bodhi tree without blinking. At that time, hundreds of thousands of devas came to offer extensive worship, praise, and prostration; and hundreds of thousands of devis each respectfully prostrated and praised. After these devis beheld the Tathagata's magnificent demeanor, they all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).'
'Furthermore, Jihui! After the Tathagata attained Buddhahood, the Four Great Heavenly Kings each brought a jeweled bowl to the Buddha and offered it. These Four Heavenly Kings are: the Eastern Dhritarashtra (Guardian of the Nation), the Southern Virudhaka (Increaser of Good Roots), the Western Virupaksha (One Who Sees with Pure Eyes), and the Northern Vaishravana (God of Wealth and Learning). Like this, these Four Great Heavenly Kings of the four continents came to the Buddha, and similarly, there were a hundred kotis (hundreds of millions) of Four Great Heavenly Kings from a hundred kotis of four continents, each bringing a jeweled bowl, all coming to the Buddha to offer it.'
'At that time, after the Tathagata received these four hundred kotis of jeweled bowls, he immediately used his divine power to combine them into one bowl. Each of the Four Great Heavenly Kings had this thought: 'The Tathagata has received the bowl I offered, and will receive food from my bowl in turn.' They all generated the most supreme and pure joy, and did not regress from Anuttara-samyak-sambodhi.'
'Furthermore, Jihui! After the Tathagata attained Buddhahood, there were two merchants—one named Trapusha (meaning 'touch'), and one named Bhallika (meaning 'strength')—along with sixty thousand other devas, who all came to the Buddha and were the first to offer pure food. These merchants, etc., had all made vows in their past lives: 'May I be the first to offer pure food to the Tathagata. May the Tathagata, after first receiving the food I offer, generate joy, and may all of us not regress from Anuttara-samyak-sambodhi.'
'Furthermore, Jihui! When the Bodhisattva first ascended to the supreme and most excellent great Bodhi field, he had not yet perfected all wisdom; now, having attained Buddhahood, his awakened wisdom is complete, but he has not yet turned
彼廣大法輪，廣為眾生作大利益。何以故？菩薩從初發心乃至於今坐菩提場成等正覺，欲為眾生作利益故。寂慧！以是緣故汝今當知，隨諸菩薩成菩提果已，彼彼亦然，皆為無量眾生作大利益。
「複次寂慧！如來成道果已，時有梵王名曰尸棄，與六百八十萬梵眾天子俱，恭敬圍繞隱彼梵界，即至佛前，頂禮佛足，右繞七匝，合掌諦誠勸請世尊轉妙法輪，作是白言：『惟愿世尊！惟愿善逝！廣為眾生轉妙法輪。會中所有具法器者，而能了知佛所說法。如彼往昔持國天王子宿發勝愿：「愿我於此賢劫之中諸佛如來成道果已，皆悉勸請轉妙法輪。」』
「複次寂慧！非唯今此尸棄梵王勸請如來轉妙法輪。所以者何？尸棄梵王初勸請已，復有十俱胝梵王眾、十俱胝帝釋天眾、十俱胝大菩薩眾，亦皆勸請如來轉妙法輪。
「爾時尸棄梵王知佛世尊默然受請，即于波羅奈國仙人墮處鹿野苑中，為佛世尊敷設妙好師子之座，高四萬二千由旬，殊妙嚴飾勝相具足眾所樂觀，安置於地。如其尸棄梵王初設妙好師子座已，即時復有十俱胝梵天王眾、十俱胝帝釋天眾、十俱胝大菩薩眾，皆為世尊施設妙好師子之座，殊妙嚴飾勝相具足，眾所樂觀。
佛說如來不思議秘密大乘經卷第十一 大正藏第 11 冊 No
【現代漢語翻譯】 現代漢語譯本：那廣大的法輪，為眾生帶來巨大的利益。為什麼呢？菩薩從最初發心直到現在坐在菩提樹下成就正等正覺，都是爲了給眾生帶來利益。寂慧（菩薩名）！因此你現在應當知道，隨著諸位菩薩成就菩提果位，他們也都會如此，都為無量眾生帶來巨大的利益。 『再者，寂慧！如來成就道果后，當時有一位梵天王名叫尸棄（梵天王名），與六百八十萬梵天眾天子一同，恭敬地圍繞著他，從梵天界來到佛前，頂禮佛足，右繞七匝，合掌誠懇地勸請世尊轉妙法輪，並說道：『唯愿世尊！唯愿善逝（佛的尊稱）！廣為眾生轉妙法輪。會中所有具備法器的人，都能理解佛所說的法。就像過去持國天王子（天王名）曾發下殊勝的願望：「愿我在這賢劫（佛教宇宙觀中的一個時期）中，諸佛如來成就道果后，都能勸請他們轉妙法輪。」』 『再者，寂慧！不僅僅是現在的這位尸棄梵天王勸請如來轉妙法輪。為什麼呢？在尸棄梵天王初次勸請之後，又有十俱胝（數量單位，表示一億）梵天王眾、十俱胝帝釋天眾（天神名）、十俱胝大菩薩眾，也都勸請如來轉妙法輪。 『當時，尸棄梵天王知道佛世尊默然接受了勸請，就在波羅奈國（古印度地名）仙人墮處鹿野苑（地名）中，為佛世尊鋪設了美妙的獅子座，高四萬二千由旬（長度單位，古代印度計量單位），非常精美莊嚴，具有殊勝的相貌，令人喜悅，安置在地上。當尸棄梵天王初次鋪設好美妙的獅子座后，立刻又有十俱胝梵天王眾、十俱胝帝釋天眾、十俱胝大菩薩眾，也都為世尊設定了美妙的獅子座，非常精美莊嚴，具有殊勝的相貌，令人喜悅。
【English Translation】 English version: That vast Dharma wheel brings great benefit to all sentient beings. Why is that? Because Bodhisattvas, from their initial aspiration until they sit under the Bodhi tree and attain perfect enlightenment, do so for the benefit of all sentient beings. Jihui (name of a Bodhisattva)! Therefore, you should know now that as Bodhisattvas achieve the fruit of Bodhi, they will all do the same, bringing great benefit to immeasurable sentient beings. 'Furthermore, Jihui! After the Tathagata attained the fruit of enlightenment, there was a Brahma King named Shikhi (name of a Brahma King), who, along with six million eight hundred thousand Brahma heavenly sons, respectfully surrounded him. They came from the Brahma realm to the Buddha, bowed at his feet, circumambulated him seven times, and with palms joined sincerely requested the World Honored One to turn the wonderful Dharma wheel, saying: 'May the World Honored One! May the Sugata (an epithet of the Buddha)! Turn the wonderful Dharma wheel for the benefit of all sentient beings. May all those in this assembly who possess the capacity to understand the Dharma, be able to comprehend what the Buddha teaches. Just like the past Prince Dhritarashtra (name of a heavenly king) who made a great vow: 「May I, in this Bhadrakalpa (a period in Buddhist cosmology), request all Buddhas and Tathagatas to turn the wonderful Dharma wheel after they have attained the fruit of enlightenment.」' 'Furthermore, Jihui! It is not only this Brahma King Shikhi who requests the Tathagata to turn the wonderful Dharma wheel. Why is that? After Brahma King Shikhi made the initial request, there were also ten kotis (a unit of number, meaning one hundred million) of Brahma Kings, ten kotis of Indra (name of a deity) heavenly beings, and ten kotis of great Bodhisattvas, who all requested the Tathagata to turn the wonderful Dharma wheel. 'At that time, Brahma King Shikhi, knowing that the World Honored Buddha had silently accepted the request, in the Deer Park (name of a place) at the place where the immortals fell in Varanasi (name of an ancient Indian city), prepared a wonderful lion throne for the World Honored Buddha, which was forty-two thousand yojanas (a unit of length, an ancient Indian measurement) high, exquisitely adorned, possessing magnificent features, and pleasing to all, and placed it on the ground. As soon as Brahma King Shikhi had prepared the wonderful lion throne, immediately there were ten kotis of Brahma Kings, ten kotis of Indra heavenly beings, and ten kotis of great Bodhisattvas, who also prepared wonderful lion thrones for the World Honored One, exquisitely adorned, possessing magnificent features, and pleasing to all.'
. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯轉法輪品第十四之二
「爾時世尊即詣波羅奈國仙人墮處鹿野苑中，到已現身各各處於眾師子座。是時梵王、帝釋、諸大菩薩，一一各見如來在我所施座中，處於座上轉大法輪。是彼諸眾咸生清凈歡喜之心，皆悉不退轉于阿耨多羅三藐三菩提。是時世尊安處最上師子座已，即時十方無邊世界皆悉震動，有大光明普遍照曜。
「爾時世尊即入無邊境界三摩地。入是三摩地已，時此三千大千世界普遍大地坦平如掌，又此三千大千世界所有眾生，若地獄、餓鬼、畜生、人、天、諸趣，一切眾類皆得安樂，無一眾生為貪瞋癡並諸煩惱所嬈害者，互起慈心如父母想。
「複次世尊入是無邊境界三摩地時，即有十方無量阿僧祇菩薩咸來集會聽受正法。是時乃至三千大千世界所有一切具威力者，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，咸來佛會聽受正法。寂慧當知，世尊欲說法時，而此三千大千世界普遍地方一切人天廣大之眾，皆來集會周匝充滿，一毛端量中無空隙，皆為聽受世尊宣說正法。
「爾時世尊知
【現代漢語翻譯】 現代漢語譯本： 佛說如來不思議秘密大乘經卷第十二 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯轉法輪品第十四之二 『那時，世尊前往波羅奈國仙人墮處鹿野苑，到達后，各自在眾師子座上顯現身形。當時，梵王（Brahmā，創造之神）、帝釋（Indra，眾神之王）、諸大菩薩，都各自看到如來在自己所施的座位上，坐在座上轉大法輪。那些大眾都生起清凈歡喜之心，都永不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。那時，世尊安坐在最上的師子座后，十方無邊世界都震動起來，有大光明普遍照耀。 『那時，世尊進入無邊境界三摩地（samādhi，禪定）。進入此三摩地后，當時這三千大千世界普遍大地平坦如手掌，而且這三千大千世界所有眾生，無論是地獄、餓鬼、畜生、人、天等各道，一切眾類都得到安樂，沒有一個眾生被貪、嗔、癡以及各種煩惱所困擾，彼此生起慈愛之心，如同父母一般。 『再次，世尊進入這無邊境界三摩地時，就有十方無量阿僧祇（asaṃkhya，無數）菩薩都來聽受正法。那時，乃至三千大千世界所有一切具有威力的天、龍、夜叉（yakṣa，夜叉）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人非人等，都來到佛的集會聽受正法。寂慧（Śāntamati，佛弟子名）應當知道，世尊想要說法時，這三千大千世界普遍地方一切人天廣大之眾，都來集會，周匝充滿，一毛端量中沒有空隙，都是爲了聽受世尊宣說正法。 『那時，世尊知道』
【English Translation】 English version: The Buddha Speaks the Great Vehicle Sutra of the Inconceivable Secret of the Tathagata, Volume 12 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Śramaṇa Chen Fa Hu and others, by imperial decree, the Fourteenth Chapter on Turning the Dharma Wheel, Part Two 『At that time, the World Honored One went to the Deer Park in the place where the Immortals fell in the country of Varanasi. Having arrived, each manifested their form on the lion thrones in the assembly. At that time, Brahmā (the creator god), Indra (king of the gods), and all the great Bodhisattvas, each saw the Tathagata in the seat they had offered, sitting on the seat and turning the great Dharma wheel. All those in the assembly gave rise to pure joy, and all did not regress from anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). At that time, after the World Honored One was seated on the supreme lion throne, the boundless worlds of the ten directions all shook, and great light universally illuminated.』 『At that time, the World Honored One entered the samādhi (meditative absorption) of boundless realms. Having entered this samādhi, at that time, the entire earth of this three thousand great thousand world became flat like the palm of a hand, and all beings in this three thousand great thousand world, whether in hell, as hungry ghosts, as animals, as humans, as gods, in all realms, all beings obtained peace and happiness. Not a single being was harmed by greed, hatred, ignorance, or any afflictions. They arose with loving-kindness towards each other, like parents.』 『Furthermore, when the World Honored One entered this samādhi of boundless realms, countless asaṃkhya (innumerable) Bodhisattvas from the ten directions came to listen to and receive the true Dharma. At that time, even all those with power in the three thousand great thousand world, gods, dragons, yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, all came to the Buddha's assembly to listen to and receive the true Dharma. Śāntamati (a disciple of the Buddha) should know that when the World Honored One wished to speak the Dharma, the vast assembly of all humans and gods throughout the three thousand great thousand world came to gather, filling the entire space, with no gap even the size of a hair tip, all to listen to the World Honored One expounding the true Dharma.』 『At that time, the World Honored One knew』
彼一切人天大眾皆集會已，即從三摩地安詳而起，發大悲心，乃以如來清凈慈眼普遍觀察一切眾會，轉正法輪。若沙門若婆羅門並餘一切，皆同一法。
「複次寂慧！如來所轉法輪，皆為一切眾生令其心意歡喜故轉，復令眾會一切眾生，各各了知佛所說法。隨佛世尊欲轉法輪，先有十方無量阿僧祇菩薩咸來集會聽受正法，即時復有百千俱胝那庾多欲界天子、色界天子，亦來集會聽受正法。
「爾時世尊作是說言：『諸仁者！眼非常法。何以故？若以苦言應得度者，即聞所說此眼是苦。若以無我言應得度者，即聞所說此眼無我。若以空言應得度者，即聞所說此眼是空。若以寂靜言應得度者，即聞所說此眼寂靜。若以離言應得度者，即聞所說此眼法離。若以無常言應得度者，即聞所說此眼無常。若以無依止言應得度者，即聞所說眼無依止。若以如幻言應得度者，即聞所說此眼如幻。若以如夢言應得度者，即聞所說此眼如夢。若以如水月言應得度者，即聞所說眼如水月。若以如影像言應得度者，即聞所說眼如影像。若以如對響言應得度者，即聞所說眼如對響。若以空無相無愿無作、無生無起等言應得度者，即聞所說此眼是空無相無愿無作、無生無起。若以緣生言應得度者，即聞所說此眼緣生。說眼既然，耳鼻舌
【現代漢語翻譯】 現代漢語譯本：那時，所有的人天大眾都已準備就緒，從三摩地（Samadhi，禪定）中安詳地起身，生起大悲心，於是用如來清凈的慈眼普遍觀察所有集會，開始轉動正法輪（Dharma wheel，佛法）。無論是沙門（Shramana，出家修行者）還是婆羅門（Brahmana，祭司），以及其他一切眾生，都遵循同一佛法。 『再者，寂慧（Jihui，菩薩名）！如來所轉的法輪，都是爲了讓一切眾生心意歡喜而轉動，也爲了讓所有集會中的眾生，各自了解佛所說的法。當佛世尊想要轉法輪時，先有十方無量阿僧祇（Asamkhya，極大的數字）的菩薩前來聽受正法，同時還有百千俱胝（Koti，千萬）那庾多（Nayuta，億）欲界天子、色界天子，也前來聽受正法。』 『那時，世尊這樣說道：『諸位！眼睛不是恒常不變的法。為什麼呢？如果用苦的教義才能使人得度，那麼他們聽到所說的眼睛是苦的就會得度。如果用無我的教義才能使人得度，那麼他們聽到所說的眼睛是無我的就會得度。如果用空的教義才能使人得度，那麼他們聽到所說的眼睛是空的就會得度。如果用寂靜的教義才能使人得度，那麼他們聽到所說的眼睛是寂靜的就會得度。如果用離的教義才能使人得度，那麼他們聽到所說的眼睛是法離的就會得度。如果用無常的教義才能使人得度，那麼他們聽到所說的眼睛是無常的就會得度。如果用無依止的教義才能使人得度，那麼他們聽到所說的眼睛是無依止的就會得度。如果用如幻的教義才能使人得度，那麼他們聽到所說的眼睛如幻就會得度。如果用如夢的教義才能使人得度，那麼他們聽到所說的眼睛如夢就會得度。如果用如水中月亮的教義才能使人得度，那麼他們聽到所說的眼睛如水中月亮就會得度。如果用如影像的教義才能使人得度，那麼他們聽到所說的眼睛如影像就會得度。如果用如回聲的教義才能使人得度，那麼他們聽到所說的眼睛如回聲就會得度。如果用空無相無愿無作、無生無起等教義才能使人得度，那麼他們聽到所說的眼睛是空無相無愿無作、無生無起就會得度。如果用緣生的教義才能使人得度，那麼他們聽到所說的眼睛是緣生就會得度。』 說了眼睛是這樣，耳朵、鼻子、舌頭也是如此。
【English Translation】 English version: At that time, all the assembly of humans and devas (deities) were ready, having arisen peacefully from Samadhi (meditative absorption), they generated great compassion. Then, with the Tathagata's (Buddha's) pure compassionate eyes, they universally observed all the assemblies and began to turn the Dharma wheel (the wheel of Buddhist teachings). Whether they were Shramanas (ascetics), Brahmanas (priests), or any other beings, they all followed the same Dharma. 'Furthermore, Jihui (a Bodhisattva)! The Dharma wheel turned by the Tathagata is turned to make all sentient beings' minds joyful, and also to make all beings in the assemblies understand the Dharma spoken by the Buddha. When the World Honored One (Buddha) wished to turn the Dharma wheel, countless Asamkhya (an immense number) Bodhisattvas from the ten directions came to listen to the true Dharma. At the same time, hundreds of thousands of Koti (ten million) Nayuta (a hundred million) devas of the desire realm and form realm also came to listen to the true Dharma.' 'At that time, the World Honored One spoke thus: 'O virtuous ones! The eye is not a permanent dharma. Why is that? If one can be liberated by the teaching of suffering, then upon hearing that the eye is suffering, they will be liberated. If one can be liberated by the teaching of no-self, then upon hearing that the eye is no-self, they will be liberated. If one can be liberated by the teaching of emptiness, then upon hearing that the eye is empty, they will be liberated. If one can be liberated by the teaching of tranquility, then upon hearing that the eye is tranquil, they will be liberated. If one can be liberated by the teaching of detachment, then upon hearing that the eye is detached from dharma, they will be liberated. If one can be liberated by the teaching of impermanence, then upon hearing that the eye is impermanent, they will be liberated. If one can be liberated by the teaching of no-reliance, then upon hearing that the eye is without reliance, they will be liberated. If one can be liberated by the teaching of illusion, then upon hearing that the eye is like an illusion, they will be liberated. If one can be liberated by the teaching of a dream, then upon hearing that the eye is like a dream, they will be liberated. If one can be liberated by the teaching of the moon in water, then upon hearing that the eye is like the moon in water, they will be liberated. If one can be liberated by the teaching of an image, then upon hearing that the eye is like an image, they will be liberated. If one can be liberated by the teaching of an echo, then upon hearing that the eye is like an echo, they will be liberated. If one can be liberated by the teachings of emptiness, no-form, no-desire, no-action, no-birth, no-arising, etc., then upon hearing that the eye is empty, formless, without desire, without action, without birth, and without arising, they will be liberated. If one can be liberated by the teaching of dependent origination, then upon hearing that the eye arises from conditions, they will be liberated.' Having spoken of the eye in this way, so too are the ear, nose, and tongue.
身意亦復如是。乃至若以緣生之言應得度者，即聞所說意是緣生。色聲香味觸法其義亦然。或聞空言，或聞五蘊無常之言，或聞十八界無常之言，或聞十二處無常之言。或聞苦言，或聞集言，或聞滅言，或聞道言。或聞四念處言，或聞四正斷言，或聞四神足言，或聞五根言，或聞五力言，或聞七覺支言，或聞八正道言。或聞奢摩他言，或聞毗缽舍那言。或聞緣生法言。或聞聲聞相應法言，或聞緣覺相應法言，或聞大乘法言。』
「複次寂慧！如來所轉法輪，皆為一切眾生令其心意歡喜故轉。又復如來所轉法輪，廣為一切眾生作大利益。假使有人與舍利子智慧等者，意欲籌量解入斯法，縱經百劫終不能入，何況餘者？寂慧當知，如來從初作行，詣菩提場降伏魔軍，以勝莊嚴震師子吼，遊戲神通轉大法輪，作如是等勝利益時，有八萬四千人發阿耨多羅三藐三菩提心，無量眾生於三乘中而得成熟。」
所緣品第十五之一
爾時金剛手菩薩大秘密主白佛言：「世尊！如佛世尊所說法時，豈非我于如來所說有違背耶？或隨順耶？如來所說甚深廣大，如來所說甚深秘密，一切世間難信難解罔徹源底。世尊！諸如來心真實決定。我于如來所說深法或有知解，皆是如來勝智在我身中，此非我有士伕力用。」
【現代漢語翻譯】 現代漢語譯本：身和意的道理也是如此。乃至如果有人因聽到『緣生』（指因緣和合而生）的說法而得度，那麼他所聽到的『意』也是緣生的。色、聲、香、味、觸、法（指六種感官對像）的道理也是這樣。或者聽到『空』的說法，或者聽到『五蘊』（指構成人身的五種要素：色、受、想、行、識）無常的說法，或者聽到『十八界』（指六根、六塵、六識）無常的說法，或者聽到『十二處』（指六根和六塵）無常的說法。或者聽到『苦』的說法，或者聽到『集』（指苦的根源）的說法，或者聽到『滅』（指苦的止息）的說法，或者聽到『道』（指滅苦的方法）的說法。或者聽到『四念處』（指四種觀想方法：身、受、心、法）的說法，或者聽到『四正斷』（指四種精進方法：已生惡令斷、未生惡令不生、未生善令生、已生善令增長）的說法，或者聽到『四神足』（指四種禪定方法：欲、勤、心、觀）的說法，或者聽到『五根』（指信、精進、念、定、慧五種能力）的說法，或者聽到『五力』（指信、精進、念、定、慧五種力量）的說法，或者聽到『七覺支』（指七種覺悟的要素：念、擇法、精進、喜、輕安、定、舍）的說法，或者聽到『八正道』（指八種正確的修行方法：正見、正思惟、正語、正業、正命、正精進、正念、正定）的說法。或者聽到『奢摩他』（指止，即禪定）的說法，或者聽到『毗缽舍那』（指觀，即智慧）的說法。或者聽到『緣生法』的說法。或者聽到『聲聞』（指聽聞佛法而修行的人）相應的法，或者聽到『緣覺』（指不需佛陀教導而自行覺悟的人）相應的法，或者聽到『大乘』（指普度眾生的菩薩道）的法。 再者，寂慧！如來所轉的法輪，都是爲了讓一切眾生心意歡喜而轉的。而且如來所轉的法輪，能為一切眾生帶來巨大的利益。假使有人擁有像舍利子（佛陀的十大弟子之一，以智慧著稱）一樣的智慧，想要衡量理解這種法，即使經過一百個劫（極長的時間單位）也無法完全理解，更何況其他人呢？寂慧，你應該知道，如來從最初修行，到菩提樹下（指佛陀成道的地方）降伏魔軍，以殊勝的莊嚴發出獅子吼（指佛陀說法時的威嚴），展現神通，轉大法輪，做這些殊勝的利益眾生的事情時，有八萬四千人發起了阿耨多羅三藐三菩提心（指無上正等正覺，即成佛的決心），無數眾生在聲聞、緣覺、菩薩三乘中得到成熟。 所緣品第十五之一 這時，金剛手菩薩（大秘密主）對佛說：『世尊！當佛世尊說法時，我難道會對如來說法有所違背嗎？還是隨順呢？如來說法深奧廣大，如來說法深奧秘密，一切世間難以相信、難以理解、難以徹底明白其根源。世尊！諸如來的心真實而堅定。我對如來說的深奧佛法有所理解，都是如來的殊勝智慧在我身中，這不是我個人的能力。』
【English Translation】 English version: The same is true for the body and mind. Even if someone is liberated by hearing the term 'dependent origination' (referring to things arising from causes and conditions), the 'mind' they hear about is also dependently originated. The same principle applies to form, sound, smell, taste, touch, and dharma (the six sense objects). Or they might hear about 'emptiness,' or the impermanence of the 'five aggregates' (the five components of a person: form, feeling, perception, mental formations, and consciousness), or the impermanence of the 'eighteen realms' (the six sense organs, six sense objects, and six consciousnesses), or the impermanence of the 'twelve sense bases' (the six sense organs and six sense objects). Or they might hear about 'suffering,' or the 'arising' (the cause of suffering), or the 'cessation' (the end of suffering), or the 'path' (the way to end suffering). Or they might hear about the 'four foundations of mindfulness' (the four contemplations: body, feeling, mind, and dharma), or the 'four right exertions' (the four efforts: to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen), or the 'four bases of power' (the four concentrations: desire, effort, mind, and investigation), or the 'five faculties' (faith, effort, mindfulness, concentration, and wisdom), or the 'five powers' (faith, effort, mindfulness, concentration, and wisdom), or the 'seven factors of enlightenment' (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity), or the 'eightfold path' (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Or they might hear about 'shamatha' (calm abiding, or concentration), or 'vipassana' (insight, or wisdom). Or they might hear about the 'dharma of dependent origination.' Or they might hear about the dharma corresponding to 'sravakas' (those who hear the teachings and practice), or the dharma corresponding to 'pratyekabuddhas' (those who attain enlightenment on their own), or the dharma of the 'Mahayana' (the path of the bodhisattva, who seeks to liberate all beings). Furthermore, Jihui! The Dharma Wheel turned by the Tathagata is turned to bring joy to the minds of all beings. Moreover, the Dharma Wheel turned by the Tathagata brings great benefit to all beings. Even if someone had wisdom equal to Sariputra (one of the Buddha's ten great disciples, known for his wisdom), and wished to measure and understand this dharma, they would not be able to fully understand it even after a hundred kalpas (extremely long periods of time), let alone others. Jihui, you should know that from the beginning of his practice, to the Bodhi tree (where the Buddha attained enlightenment), where he subdued the armies of Mara, with supreme adornment he roared the lion's roar (referring to the Buddha's majestic teaching), displayed his supernatural powers, turned the great Dharma Wheel, and performed these supreme acts of benefiting beings, eighty-four thousand people generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the determination to become a Buddha), and countless beings matured in the three vehicles of sravakas, pratyekabuddhas, and bodhisattvas. Chapter Fifteen, Part One: The Object of Focus At that time, Vajrapani Bodhisattva (the great secret lord) said to the Buddha: 'World Honored One! When the World Honored Buddha teaches the Dharma, do I contradict the Tathagata's teachings, or do I follow them? The Tathagata's teachings are profound and vast, the Tathagata's teachings are profound and secret, and it is difficult for all the world to believe, understand, and thoroughly comprehend their source. World Honored One! The minds of all Tathagatas are true and resolute. If I have any understanding of the profound dharma taught by the Tathagata, it is all due to the Tathagata's supreme wisdom within me, and not due to my own personal abilities.'
佛言：「秘密主！如是如是。如汝所說。所以者何？汝今當知，所有如來安立譬喻演說諸法，而彼一切眾生皆有如來勝智在於身中。何以故？秘密主！而諸眾生遍一切處，隨其如來所說秘密，若不容受如來加持之力而能隨順如來法性者，無有是處。又復于彼如來所說秘密深法，若聞若說若有知解，皆是如來加持力故。
「複次秘密主！如來正語有所說時，應知如來法性如實、法性真常，又復如來所行如實、所行真常，是故如來以正語言說是正法。又秘密主！所有過去未來現在諸佛世尊，以一切世間難信難解阿耨多羅三藐三菩提如是正法，宣說引導廣為開示。而彼眾生，若於如是難信難解甚深正法，聞已即能生信解者，當知彼等眾生非於一佛十佛親近承事，當知已於廣多俱胝那庾多百千佛所親近承事，應知彼人是為正士精修福行。又秘密主！假使須彌山王或摧墜時，尚能有人或以頂肩而為荷負。若彼不種善根眾生，能于如是甚深正法一念生起凈信解者，無有是處，何況受持讀誦如說修行。又秘密主！若有眾生能于大乘正法之中聞已信解者，當知是人非於一佛親近承事，已於廣多佛所親近承事，大乘法中廣修勝行植善根種。」
爾時寂慧菩薩摩訶薩前白佛言：「世尊！如佛世尊說近止法。此以何義而名近止？
【現代漢語翻譯】 現代漢語譯本：佛說：『秘密主！是這樣的，是這樣的。正如你所說。為什麼呢？你現在應當知道，所有如來安立譬喻演說諸法，而所有一切眾生，他們的身中都具有如來的殊勝智慧。為什麼呢？秘密主！因為一切眾生遍佈各處，如果他們不接受如來的加持之力，就能隨順如來的法性，這是不可能的。而且，對於如來所說的秘密深法，如果有人聽聞、宣說或理解，都是因為如來的加持力。』 『再者，秘密主！如來說正語時，應當知道如來的法性是真實的、法性是永恒的，而且如來的行為是真實的、行為是永恒的，所以如來用正確的語言宣說這正法。還有，秘密主！所有過去、未來、現在的諸佛世尊，都用一切世間難以置信、難以理解的阿耨多羅三藐三菩提（無上正等正覺）這樣的正法，宣說引導，廣泛地開示。而那些眾生，如果對於這樣難以置信、難以理解的甚深正法，聽聞后就能生起信解，應當知道這些眾生並非只親近承事過一佛或十佛，應當知道他們已經親近承事過廣多俱胝那庾多（極多的數量單位）百千佛，應當知道這些人是真正的修行者，精進地修習福德。還有，秘密主！即使須彌山王（佛教中的聖山）崩塌，尚且有人可以用頭或肩膀來承擔。如果那些沒有種下善根的眾生，能夠對於這樣甚深的正法，在一念之間生起清凈的信解，這是不可能的，更何況是受持、讀誦、如所說修行。還有，秘密主！如果有眾生能夠在大乘正法中聽聞后信解，應當知道這個人並非只親近承事過一佛，而是已經親近承事過廣多佛，在大乘法中廣泛地修習殊勝的修行，種下善根。』 這時，寂慧菩薩摩訶薩向前對佛說：『世尊！如佛世尊所說的近止法，這是以什麼意義而稱為近止呢？』
【English Translation】 English version: The Buddha said, 'Secret Lord! It is so, it is so. Just as you have said. Why is that? You should know now that all the Tathagatas establish metaphors and expound the Dharma, and all beings have the Tathagata's supreme wisdom within them. Why is that? Secret Lord! Because all beings are everywhere, if they do not receive the power of the Tathagata's blessing, they cannot follow the Tathagata's Dharma nature, there is no such possibility. Moreover, if anyone hears, speaks, or understands the secret profound Dharma spoken by the Tathagata, it is all due to the power of the Tathagata's blessing.' 'Furthermore, Secret Lord! When the Tathagata speaks truthfully, it should be known that the Tathagata's Dharma nature is real, the Dharma nature is eternal, and the Tathagata's actions are real, the actions are eternal. Therefore, the Tathagata speaks this true Dharma with correct language. Also, Secret Lord! All the Buddhas, the World Honored Ones of the past, future, and present, use the true Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), which is difficult for all the world to believe and understand, to proclaim, guide, and widely reveal. And if those beings, upon hearing such a profound Dharma that is difficult to believe and understand, can immediately generate faith and understanding, it should be known that these beings have not only been close to and served one or ten Buddhas, but they have been close to and served a vast number of kotis (a large number) of nayutas (an even larger number) of hundreds of thousands of Buddhas. It should be known that these people are true practitioners who diligently cultivate merit. Also, Secret Lord! Even if Mount Sumeru (a sacred mountain in Buddhism) were to collapse, there might still be someone who could carry it on their head or shoulders. If those beings who have not planted good roots can generate pure faith and understanding in such a profound Dharma in a single thought, it is impossible, let alone uphold, recite, and practice as taught. Also, Secret Lord! If there are beings who, upon hearing the Great Vehicle Dharma, can believe and understand it, it should be known that this person has not only been close to and served one Buddha, but has been close to and served a vast number of Buddhas, widely cultivating superior practices and planting good roots in the Great Vehicle Dharma.' At that time, the Bodhisattva Mahasattva Jihui (Quiet Wisdom) stepped forward and said to the Buddha, 'World Honored One! As the World Honored Buddha speaks of the 'near cessation' Dharma, what is the meaning of calling it 'near cessation'?'
此近止者何所從來？」
佛言：「善男子！所說近止者，即是近止煩惱增語。此近止煩惱，即是近止思惟分別遍計增語。此近止思惟分別遍計，即是近止想作意增語。此近止想作意，即是近止顛倒增語。此近止顛倒，即是近止因所緣增語。此近止因所緣，即是近止無明有愛增語。此近止無明有愛，即是近止我我所增語。此近止我我所，即是近止名色增語。此近止名色，即是近止斷常見增語。此近止斷常見，即是近止有身見增語。寂慧當知，若與所緣因見相應，即諸煩惱而亦隨轉，一切皆從有身見起。若能近止有身見者，即諸見止息。若有身見近止，即一切愿求亦止。若有身見近止，即諸煩惱亦止。寂慧！譬如大樹若斷其根，即枝葉莖幹而悉枯悴。此有身見亦復如是，若近止已，諸煩惱亦止。寂慧當知，一切眾生始以不能覺了有身見故，即諸取煩惱隨逐而生。若能覺了有身見者，即諸取煩惱不復隨生亦無所害。」
寂慧菩薩白佛言：「世尊！彼有身見，何能覺了？」
佛言：「寂慧！若我、人、眾生、壽者等見而不起者，即能覺了彼有身見。
「複次寂慧！彼有身見不住于內不住于外，於一切處而悉不住，以不住故見無所住。寂慧！此無住智如實覺了彼有身見。又復寂慧當知，有身見即是空增
【現代漢語翻譯】 現代漢語譯本：『這所謂的『近止』是從哪裡來的呢？』 佛說：『善男子！所說的『近止』，是指增長煩惱的另一種說法。這『近止煩惱』，是指增長思惟分別和遍計的另一種說法。這『近止思惟分別遍計』，是指增長想和作意的另一種說法。這『近止想作意』，是指增長顛倒的另一種說法。這『近止顛倒』，是指增長因和所緣的另一種說法。這『近止因所緣』，是指增長無明和有愛的另一種說法。這『近止無明有愛』，是指增長我與我所的另一種說法。這『近止我我所』，是指增長名色的另一種說法。這『近止名色』，是指增長斷見和常見的另一種說法。這『近止斷常見』，是指增長有身見的另一種說法。寂慧（菩薩名）啊，你要知道，如果與所緣的因見相應，那麼各種煩惱也會隨之運轉，一切都從有身見產生。如果能夠止息有身見，那麼各種見解就會止息。如果能止息有身見，那麼一切愿求也會止息。如果能止息有身見，那麼各種煩惱也會止息。寂慧啊！譬如大樹，如果砍斷它的根，那麼枝葉莖幹都會枯萎。這有身見也是如此，如果止息了它，各種煩惱也會止息。寂慧你要知道，一切眾生最初都是因為不能覺悟有身見，所以各種執取和煩惱才會隨之產生。如果能夠覺悟有身見，那麼各種執取和煩惱就不會再產生，也不會造成傷害。』 寂慧菩薩對佛說：『世尊！這有身見，要如何才能覺悟呢？』 佛說：『寂慧！如果不起我、人、眾生、壽者（四種對自我的執著）等見解，就能覺悟這有身見。 『再者，寂慧！這有身見不住在內，不住在外，在任何地方都不住，因為不住所以見無所住。寂慧！這種無住的智慧如實地覺悟這有身見。還有，寂慧你要知道，有身見就是空的另一種說法。』
【English Translation】 English version: 'From where does this 'near cessation' come?' The Buddha said: 'Good man! What is called 'near cessation' is another way of saying the increase of afflictions. This 'near cessation of afflictions' is another way of saying the increase of conceptualization, discrimination, and pervasive calculation. This 'near cessation of conceptualization, discrimination, and pervasive calculation' is another way of saying the increase of perception and attention. This 'near cessation of perception and attention' is another way of saying the increase of perversion. This 'near cessation of perversion' is another way of saying the increase of causes and conditions. This 'near cessation of causes and conditions' is another way of saying the increase of ignorance and craving. This 'near cessation of ignorance and craving' is another way of saying the increase of self and what belongs to self. This 'near cessation of self and what belongs to self' is another way of saying the increase of name and form. This 'near cessation of name and form' is another way of saying the increase of annihilationism and eternalism. This 'near cessation of annihilationism and eternalism' is another way of saying the increase of the view of a self. Jihui (name of a Bodhisattva), you should know that if it corresponds with the view of causes and conditions, then all afflictions will also follow, and everything arises from the view of a self. If one can cease the view of a self, then all views will cease. If the view of a self ceases, then all desires will also cease. If the view of a self ceases, then all afflictions will also cease. Jihui! For example, if a large tree has its roots cut, then its branches, leaves, stems, and trunk will all wither. This view of a self is also like this; if it is ceased, all afflictions will also cease. Jihui, you should know that all sentient beings initially cannot realize the view of a self, so all attachments and afflictions follow and arise. If one can realize the view of a self, then all attachments and afflictions will no longer arise, nor will they cause harm.' Jihui Bodhisattva said to the Buddha: 'World Honored One! How can this view of a self be realized?' The Buddha said: 'Jihui! If the views of self, person, sentient being, and life span (four attachments to self) do not arise, then one can realize this view of a self.' 'Furthermore, Jihui! This view of a self does not abide within, does not abide without, and does not abide in any place. Because it does not abide, it is seen as having no abode. Jihui! This wisdom of non-abiding truly realizes this view of a self. Also, Jihui, you should know that the view of a self is another way of saying emptiness.'
語，若能隨順空智忍者，即見無所取，此即是為如實覺了彼有身見。又有身見者，即是無相無愿無作、無生無起等見，是見無所取，此即是為如實覺了彼有身見。
「複次寂慧當知，有身見者，即是無身，非開非合，一切皆是不實分別。以其不實所分別故，彼即無分別，亦不離分別。由無分別不離分別故，即無所作無障無起。以無起故即無所行。由無所行故，如是此說乃名近止。」
寂慧菩薩言：「何名近寂？」
佛言：「寂慧！有所緣心如火熾然，若無所緣及無所作即不熾然，不熾然法此名近寂。又如大火，有薪即然、無薪即滅。所緣心火炎熾亦然，若無所緣心火自滅。寂慧當知，具善巧方便菩薩，于般若波羅蜜多清凈所緣法中，平等了知善根所緣勝法而不息滅，煩惱所緣染法制令不起，波羅蜜多勝法常令增進，魔業煩惱所緣染法永令斷滅，菩提分法清凈所緣不應棄捨，聲聞、緣覺意樂所緣而不取著，一切智心最上所緣不應舍離，于空所緣審諦伺察，一切眾生大悲所緣深生愿樂。寂慧當知，具善巧方便菩薩，于般若波羅蜜多清凈所緣法中而得自在，無生所緣思惟決定，和合生起所緣亦不厭舍。無作所緣而復趣入，諸有善根施作所緣悉令開曉，無相所緣而善思擇，菩提心所緣永無厭離，無愿所緣以
【現代漢語翻譯】 現代漢語譯本：佛說，如果能夠順應空性的智慧，就能見到無所執取，這就是如實覺悟有身見的含義。另一種有身見，是指無相、無愿、無作、無生、無起等見解，這種見解也是無所執取的，這同樣是如實覺悟有身見的含義。 佛又說：『寂慧（菩薩名），你要知道，有身見實際上是無身的，既不是開也不是合，一切都是不真實的分別。因為這些分別是不真實的，所以它們本身沒有分別，也不脫離分別。由於沒有分別也不脫離分別，所以就沒有造作、沒有障礙、沒有生起。因為沒有生起，所以就沒有行為。因為沒有行為，所以這種說法才被稱為接近止息。』 寂慧菩薩問：『什麼叫做接近寂滅？』 佛說：『寂慧！有所緣的心就像燃燒的火焰，如果沒有所緣和所作，就不會燃燒。不燃燒的狀態就叫做接近寂滅。又像大火，有柴就燃燒，沒柴就熄滅。所緣的心火也是這樣，如果沒有所緣，心火自然熄滅。寂慧你要知道，具有善巧方便的菩薩，在般若波羅蜜多（智慧到彼岸）清凈的所緣法中，平等地了知善根所緣的殊勝法而不停止，對於煩惱所緣的染污法要制止它不生起，對於波羅蜜多殊勝法要常常使它增長，對於魔業煩惱所緣的染污法要永遠斷滅，對於菩提分法（通往覺悟的修行方法）清凈的所緣不應該捨棄，對於聲聞（小乘修行者）、緣覺（中乘修行者）意樂所緣不應該執著，對於一切智心（佛的智慧）最上的所緣不應該舍離，對於空性的所緣要仔細觀察，對於一切眾生大悲的所緣要深深地發願。寂慧你要知道，具有善巧方便的菩薩，在般若波羅蜜多清凈的所緣法中能夠自在，對於無生的所緣要思惟決定，對於和合生起的所緣也不厭棄捨離。對於無作的所緣要趣入，對於所有善根施作的所緣都要使之開悟，對於無相的所緣要善於思擇，對於菩提心的所緣永遠沒有厭離，對於無愿的所緣要以』
【English Translation】 English version: The Buddha said, 'If one can accord with the wisdom of emptiness, one will see that there is nothing to grasp. This is the true understanding of the view of a self. Another view of self is the view of no-form, no-desire, no-action, no-birth, no-arising, etc. This view is also without grasping, and this too is the true understanding of the view of a self.' The Buddha further said, 'Moreover, Jihui (a Bodhisattva's name), you should know that the view of a self is actually no-self, neither open nor closed, and all are unreal discriminations. Because these discriminations are unreal, they themselves have no discrimination, nor are they separate from discrimination. Because there is no discrimination and no separation from discrimination, there is no action, no obstruction, and no arising. Because there is no arising, there is no action. Because there is no action, this is called approaching cessation.' Bodhisattva Jihui asked, 'What is called approaching cessation?' The Buddha said, 'Jihui! A mind with an object of focus is like a blazing fire. If there is no object of focus and no action, it will not blaze. The state of not blazing is called approaching cessation. It is like a great fire, which burns when there is fuel and goes out when there is no fuel. The fire of the mind with an object of focus is the same. If there is no object of focus, the fire of the mind will naturally go out. Jihui, you should know that a Bodhisattva with skillful means, in the pure object of focus of Prajna Paramita (perfection of wisdom), equally understands the superior Dharma of the object of focus of good roots without ceasing, for the defiled Dharma of the object of focus of afflictions, he should restrain it from arising, for the superior Dharma of Paramita, he should always make it increase, for the defiled Dharma of the object of focus of demonic actions and afflictions, he should forever cut it off, for the pure object of focus of the Bodhi-part Dharma (methods of practice leading to enlightenment), he should not abandon it, for the object of focus of the inclinations of Sravakas (Hinayana practitioners) and Pratyekabuddhas (middle vehicle practitioners), he should not be attached, for the supreme object of focus of the mind of all-knowing wisdom (Buddha's wisdom), he should not abandon it, for the object of focus of emptiness, he should carefully observe, for the object of focus of great compassion for all sentient beings, he should deeply make vows. Jihui, you should know that a Bodhisattva with skillful means, in the pure object of focus of Prajna Paramita, can be at ease, for the object of focus of no-birth, he should contemplate and decide, for the object of focus of arising from combination, he should not be disgusted and abandon it. For the object of focus of no-action, he should enter into it, for all the objects of focus of good roots and actions, he should enlighten them, for the object of focus of no-form, he should contemplate it well, for the object of focus of the Bodhi mind, he should never be disgusted and abandon it, for the object of focus of no-desire, he should use'
慧正觀，三界所緣不生厭離。菩薩以慧方便，于其無生一切所緣法中自在而轉。若見不凈所緣，即于如來清凈身心中住。若無常所緣，即于生死無疲倦心住。若苦所緣，即令一切眾生快樂，安置涅槃平等心住。若無我所緣，即於一切眾生大悲心住。若貪所緣，即于貪行眾生中以凈大藥開明心住。若瞋所緣，即于瞋行眾生中以慈大藥開明心住。若癡所緣，即于癡行眾生中以緣生大藥開明心住。若等分所緣，即于等分行眾生中以無常想大藥開明心住。若離貪所緣，即于聲聞法中開化心住。若離瞋所緣，即于緣覺法中開化心住。若離癡所緣，即于菩薩法中開化心住。若色所緣，即于獲得如來最上色相心住。若聲所緣，即于獲得如來妙好音聲心住。若香所緣，即于獲得如來戒香清凈心住。若味所緣，即于獲得如來所有味中上味大人勝相清凈心住。若觸所緣，即于獲得如來所有細軟手足妙觸心住。若法所緣，即于獲得如來所有一切法中決定心住。若施所緣，即于獲得如來最上相好心住。若戒所緣，即于嚴凈佛土心住。若忍所緣，即于獲得梵音聲相妙金色身清凈心住。若精進所緣，即於一切眾生救度心住。若定所緣，即于神通所起妙用心住。若慧所緣，即于斷一切眾生煩惱諸見相續心住。若慈所緣，即於一切眾生起無障礙心住。若
【現代漢語翻譯】 現代漢語譯本 以智慧正觀，對於三界（欲界、色界、無色界）所緣的境界，不生厭惡和舍離之心。菩薩以智慧和方便，在一切無生的所緣法中自在運轉。如果見到不凈的所緣，就安住于如來清凈的身心中。如果見到無常的所緣，就安住于生死輪迴中而不生疲倦之心。如果見到苦的所緣，就令一切眾生快樂，安住于涅槃平等的境界。如果見到無我的所緣，就對一切眾生生起大悲心。如果見到貪的所緣，就在貪慾眾生中以清凈的大藥開明其心。如果見到嗔的所緣，就在嗔恚眾生中以慈悲的大藥開明其心。如果見到癡的所緣，就在愚癡眾生中以緣起的大藥開明其心。如果見到等分的所緣，就在等分行眾生中以無常想的大藥開明其心。如果見到離貪的所緣，就在聲聞法中開化其心。如果見到離嗔的所緣，就在緣覺法中開化其心。如果見到離癡的所緣，就在菩薩法中開化其心。如果見到色的所緣，就安住于獲得如來最上色相的心中。如果見到聲的所緣，就安住于獲得如來美妙音聲的心中。如果見到香的所緣，就安住于獲得如來戒香清凈的心中。如果見到味的所緣，就安住于獲得如來所有味道中最上味道的大人勝相清凈心中。如果見到觸的所緣，就安住于獲得如來所有細軟手足妙觸的心中。如果見到法的所緣，就安住于獲得如來所有一切法中決定的心中。如果見到佈施的所緣，就安住于獲得如來最上相好的心中。如果見到持戒的所緣，就安住于莊嚴清凈佛土的心中。如果見到忍辱的所緣，就安住于獲得梵音聲相、妙金色身清凈的心中。如果見到精進的所緣，就安住于救度一切眾生的心中。如果見到禪定的所緣，就安住于神通所起的妙用心中。如果見到智慧的所緣，就安住于斷除一切眾生煩惱諸見相續的心中。如果見到慈悲的所緣，就對一切眾生生起無障礙的心。
【English Translation】 English version With wisdom's correct observation, one does not generate aversion or detachment towards the objects of the three realms (desire realm, form realm, formless realm). Bodhisattvas, with wisdom and skillful means, freely operate within all unarisen objects of the Dharma. If one sees an impure object, one dwells in the pure body and mind of the Tathagata (Buddha). If one sees an impermanent object, one dwells in the cycle of birth and death without weariness. If one sees a suffering object, one brings happiness to all beings and dwells in the equal state of Nirvana. If one sees a selfless object, one generates great compassion for all beings. If one sees an object of greed, one illuminates the minds of greedy beings with the great medicine of purity. If one sees an object of anger, one illuminates the minds of angry beings with the great medicine of loving-kindness. If one sees an object of delusion, one illuminates the minds of deluded beings with the great medicine of dependent origination. If one sees an object of equanimity, one illuminates the minds of beings with equanimity with the great medicine of the thought of impermanence. If one sees an object of detachment from greed, one opens and transforms the mind in the Dharma of Sravakas (Hearers). If one sees an object of detachment from anger, one opens and transforms the mind in the Dharma of Pratyekabuddhas (Solitary Buddhas). If one sees an object of detachment from delusion, one opens and transforms the mind in the Dharma of Bodhisattvas. If one sees an object of form, one dwells in the mind that has attained the supreme form of the Tathagata. If one sees an object of sound, one dwells in the mind that has attained the wonderful voice of the Tathagata. If one sees an object of smell, one dwells in the mind that has attained the pure fragrance of the Tathagata's precepts. If one sees an object of taste, one dwells in the mind that has attained the pure, supreme taste among all tastes of the Tathagata, the great person's excellent characteristics. If one sees an object of touch, one dwells in the mind that has attained the fine and soft touch of the Tathagata's hands and feet. If one sees an object of Dharma, one dwells in the mind that has attained certainty in all the Dharmas of the Tathagata. If one sees an object of giving, one dwells in the mind that has attained the supreme marks and characteristics of the Tathagata. If one sees an object of precepts, one dwells in the mind that adorns and purifies the Buddha-land. If one sees an object of patience, one dwells in the mind that has attained the pure, Brahma-like voice, the wonderful golden body. If one sees an object of diligence, one dwells in the mind that saves all beings. If one sees an object of meditation, one dwells in the mind that has attained the wonderful functions arising from supernatural powers. If one sees an object of wisdom, one dwells in the mind that continuously cuts off all the afflictions and views of all beings. If one sees an object of loving-kindness, one generates an unobstructed mind towards all beings.
悲所緣，即起護持正法心住。若喜所緣，即起說法歡喜心住。若舍所緣，即離諸違順成辦一切眾生事業心住。若四攝法所緣，即起成熟一切眾生心住。
佛說如來不思議秘密大乘經卷第十二 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯所緣品第十五之二
「複次寂慧！若諸菩薩為欲對治慳吝過失所緣法者，即起能捨己之所有心住。若為對治破戒過失所緣，即起持戒心住。若為對治瞋恚過失所緣，即起堅固忍辱心住。若為對治懈怠過失所緣，即起精進成辦如來勝力心住。若為對治散亂過失所緣，即起獲得如來禪定心住。若為對治染慧過失所緣，即起圓滿無礙智心住。若為聲聞作意所緣，即起積集大乘心住。若為厭離所緣，即起不作諸罪心住。若為惡趣所緣，即起剎那所生諸惡趣中救度心住。若為天趣作意所緣，即起若成若壞後邊心住。若為人趣作意所緣，即起不堅固心住。若爲念佛作意所緣，即起諸佛攝受心住。若爲念法作意所緣，即起於法不吝心住。若爲念僧作意所緣，即起獲得不退轉於法輪心住。若爲念舍作意所緣，即起一切能捨心住。若爲念戒作意所
【現代漢語翻譯】 現代漢語譯本 如果所緣是悲憫，就生起護持正法的心並安住於此。如果所緣是喜悅，就生起說法歡喜的心並安住於此。如果所緣是舍，就遠離一切違逆和順境，成就一切眾生事業的心並安住於此。如果所緣是四攝法（佈施、愛語、利行、同事），就生起成熟一切眾生的心並安住於此。
佛說如來不思議秘密大乘經 卷第十二 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經 卷第十三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯所緣品第十五之二
『再者，寂慧（菩薩名）！如果諸菩薩爲了對治慳吝的過失而有所緣法，就生起能夠捨棄自己所有物的心並安住於此。如果爲了對治破戒的過失而有所緣，就生起持戒的心並安住於此。如果爲了對治嗔恚的過失而有所緣，就生起堅固忍辱的心並安住於此。如果爲了對治懈怠的過失而有所緣，就生起精進成就如來殊勝力量的心並安住於此。如果爲了對治散亂的過失而有所緣，就生起獲得如來禪定的心並安住於此。如果爲了對治染慧的過失而有所緣，就生起圓滿無礙智慧的心並安住於此。如果所緣是聲聞（小乘修行者）的作意，就生起積集大乘的心並安住於此。如果所緣是厭離，就生起不造作諸罪的心並安住於此。如果所緣是惡趣（地獄、餓鬼、畜生），就生起在剎那所生的諸惡趣中救度的心並安住於此。如果所緣是天趣的作意，就生起若成若壞的後邊心並安住於此。如果所緣是人趣的作意，就生起不堅固的心並安住於此。如果所緣是念佛的作意，就生起諸佛攝受的心並安住於此。如果所緣是念法的作意，就生起對於法不吝惜的心並安住於此。如果所緣是念僧的作意，就生起獲得不退轉於法輪的心並安住於此。如果所緣是念舍的作意，就生起一切能夠捨棄的心並安住於此。如果所緣是念戒的作意，就生起』
【English Translation】 English version If the object of contemplation is compassion, then one should arise and abide in the mind that protects the true Dharma. If the object of contemplation is joy, then one should arise and abide in the mind that rejoices in expounding the Dharma. If the object of contemplation is equanimity, then one should depart from all favorable and unfavorable circumstances, and abide in the mind that accomplishes the work of all sentient beings. If the object of contemplation is the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), then one should arise and abide in the mind that matures all sentient beings.
The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume 12 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata
The Sutra of the Great Vehicle of the Inconceivable Secret of the Tathagata, Volume 13
Translated by the Tripitaka Master of Western India, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., under imperial decree, Chapter 15, Section 2 on Objects of Contemplation
'Furthermore, Jihui (a Bodhisattva's name)! If Bodhisattvas, in order to counteract the fault of stinginess, have an object of contemplation, they should arise and abide in the mind that is capable of giving away all their possessions. If, in order to counteract the fault of breaking precepts, they have an object of contemplation, they should arise and abide in the mind that upholds precepts. If, in order to counteract the fault of anger, they have an object of contemplation, they should arise and abide in the mind of firm patience. If, in order to counteract the fault of laziness, they have an object of contemplation, they should arise and abide in the mind of diligent effort to accomplish the Tathagata's supreme power. If, in order to counteract the fault of distraction, they have an object of contemplation, they should arise and abide in the mind that attains the Tathagata's samadhi. If, in order to counteract the fault of defiled wisdom, they have an object of contemplation, they should arise and abide in the mind of perfect and unobstructed wisdom. If the object of contemplation is the intention of a Shravaka (a Hinayana practitioner), they should arise and abide in the mind that accumulates the Mahayana. If the object of contemplation is aversion, they should arise and abide in the mind that does not commit any sins. If the object of contemplation is the evil realms (hell, hungry ghosts, animals), they should arise and abide in the mind that rescues beings in the evil realms in an instant. If the object of contemplation is the intention of the heavenly realms, they should arise and abide in the mind of the future, whether it is formed or destroyed. If the object of contemplation is the intention of the human realm, they should arise and abide in the mind of impermanence. If the object of contemplation is the intention of mindfulness of the Buddha, they should arise and abide in the mind that is embraced by all Buddhas. If the object of contemplation is the intention of mindfulness of the Dharma, they should arise and abide in the mind that is not stingy towards the Dharma. If the object of contemplation is the intention of mindfulness of the Sangha, they should arise and abide in the mind that attains non-retrogression from the Dharma wheel. If the object of contemplation is the intention of mindfulness of giving, they should arise and abide in the mind that is capable of giving everything. If the object of contemplation is the intention of mindfulness of precepts, they should arise and abide in the mind that'
緣，即起圓滿求愿勝定覺支心住。若爲念天作意所緣，即起諸天稱讚佛智加持心住。若為身作意所緣，即起獲得佛身清凈心住。若為語作意所緣，即起獲得諸佛語言清凈心住。若為心作意所緣，即起獲得佛平等心清凈心住。若為有為法所緣，即起圓滿如來智心住。若為無為法所緣，即起圓滿佛智心住。
「寂慧當知，此如是等或有所緣，而諸菩薩無有不於一切智智現前法門中住。又諸菩薩於一切所緣法中皆悉迴向菩提，此即是名菩薩善巧方便覺了一切法通達觀察。寂慧！譬如所有三千大千世界一切大地隨諸所生，無有不是一切眾生受用之所。彼諸菩薩亦復如是，所有一切所緣境界，無有不是善巧方便菩薩共所受用菩提道分，無不成熟菩提道法。又如色法，一切皆是四大所造。善巧方便菩薩亦復如是，或有所緣，一切皆以菩提勝相和合相應。
「複次寂慧！若有眾生慳吝惡作者，菩薩即為圓滿佈施波羅蜜多、持戒波羅蜜多。若諸眾生起瞋恚行及懈怠者，菩薩即為圓滿忍辱波羅蜜多、精進波羅蜜多。若諸眾生起散亂心及愚癡行者，菩薩即為圓滿禪定波羅蜜多、勝慧波羅蜜多。若諸眾生不可悲愍者，菩薩于彼無違害心。若諸眾生所應饒益者，菩薩于彼無隨順心。若諸眾生常稱讚者，菩薩于彼而無高心。若諸眾生
【現代漢語翻譯】 現代漢語譯本 緣，即是發起圓滿求愿，殊勝的定覺支心安住。如果以念天（deva）為所緣，就會發起諸天稱讚佛智加持的心安住。如果以身體為所緣，就會發起獲得佛身清凈的心安住。如果以語言為所緣，就會發起獲得諸佛語言清凈的心安住。如果以心為所緣，就會發起獲得佛平等心清凈的心安住。如果以有為法（saṃskṛta dharma）為所緣，就會發起圓滿如來智慧的心安住。如果以無為法（asaṃskṛta dharma）為所緣，就會發起圓滿佛智的心安住。 『寂慧（Śāntamati），你應該知道，像這樣或者有所緣，而諸菩薩沒有不於一切智智（sarvajñatā-jñāna）現前法門中安住的。而且諸菩薩對於一切所緣法都回向菩提（bodhi），這就是所謂的菩薩善巧方便覺了一切法，通達觀察。寂慧！譬如所有三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的一切大地，隨著所生，沒有不是一切眾生受用的。那些菩薩也像這樣，所有一切所緣境界，沒有不是善巧方便菩薩共同受用菩提道分（bodhi-pakṣa），沒有不成熟菩提道法的。又如色法（rūpa），一切都是四大（mahābhūta）所造。善巧方便菩薩也像這樣，或者有所緣，一切都以菩提殊勝之相和合相應。 『再者，寂慧！如果有眾生慳吝作惡，菩薩就為圓滿佈施波羅蜜多（dāna-pāramitā）、持戒波羅蜜多（śīla-pāramitā）。如果眾生髮起嗔恚行為和懈怠，菩薩就為圓滿忍辱波羅蜜多（kṣānti-pāramitā）、精進波羅蜜多（vīrya-pāramitā）。如果眾生髮起散亂心和愚癡行為，菩薩就為圓滿禪定波羅蜜多（dhyāna-pāramitā）、勝慧波羅蜜多（prajñā-pāramitā）。如果眾生不可悲憫，菩薩對他們沒有違害之心。如果眾生應該饒益，菩薩對他們沒有隨順之心。如果眾生常常稱讚，菩薩對他們沒有高傲之心。如果眾生
【English Translation】 English version The condition (pratyaya) is the arising of the perfect aspiration, the superior meditative enlightenment factor (bodhyaṅga) mind abiding. If the object of focus is the contemplation of devas (deva), then the mind abiding arises with the praise of the Buddhas' wisdom and blessings. If the object of focus is the body, then the mind abiding arises with the attainment of the purity of the Buddha's body. If the object of focus is speech, then the mind abiding arises with the attainment of the purity of the Buddhas' speech. If the object of focus is the mind, then the mind abiding arises with the attainment of the purity of the Buddha's equanimous mind. If the object of focus is conditioned phenomena (saṃskṛta dharma), then the mind abiding arises with the perfection of the Tathāgata's wisdom. If the object of focus is unconditioned phenomena (asaṃskṛta dharma), then the mind abiding arises with the perfection of the Buddha's wisdom. 『Śāntamati, you should know that, like this, or with whatever object of focus, the Bodhisattvas do not fail to abide in the Dharma gate of the manifestation of all-knowing wisdom (sarvajñatā-jñāna). Moreover, all Bodhisattvas direct all objects of focus towards enlightenment (bodhi), and this is what is called the Bodhisattvas' skillful means of understanding all phenomena, penetrating and observing. Śāntamati! For example, all the lands of the three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu), according to what is produced, there is nothing that is not for the use of all sentient beings. The Bodhisattvas are also like this, all objects of focus, there is nothing that is not for the skillful means of the Bodhisattvas to jointly use as a part of the path to enlightenment (bodhi-pakṣa), and there is nothing that does not mature the Dharma of the path to enlightenment. Also, like form (rūpa), everything is made of the four great elements (mahābhūta). The Bodhisattvas with skillful means are also like this, or with whatever object of focus, everything is in harmony and correspondence with the superior aspect of enlightenment. 『Furthermore, Śāntamati! If there are sentient beings who are stingy and do evil, the Bodhisattva then perfects the perfection of giving (dāna-pāramitā) and the perfection of morality (śīla-pāramitā). If sentient beings generate anger and laziness, the Bodhisattva then perfects the perfection of patience (kṣānti-pāramitā) and the perfection of diligence (vīrya-pāramitā). If sentient beings generate a scattered mind and foolish actions, the Bodhisattva then perfects the perfection of meditation (dhyāna-pāramitā) and the perfection of superior wisdom (prajñā-pāramitā). If sentient beings are not worthy of compassion, the Bodhisattva has no intention to harm them. If sentient beings should be benefited, the Bodhisattva has no intention to follow them. If sentient beings constantly praise, the Bodhisattva has no arrogance towards them. If sentient beings
不稱讚者，菩薩于彼亦無下心。若見一切苦惱眾生，菩薩即起大悲之心。若見一切快樂眾生，菩薩即起歡喜之心。若見一切粗獷眾生，菩薩即起調伏之心。若見一切調順眾生，菩薩即起慈愛之心。若見具有緣力眾生，菩薩即起衛護之心。若見具有因力眾生，菩薩即起攝化之心，隨攝化已乃為教授。若見智慧開明眾生，菩薩即為宣說甚深之法。若見具演說智眾生，菩薩即為廣大說法。若見如理眾生，菩薩即為次第說法。若見眾生樂著文句者，菩薩即以少略文句而為說法。若見眾生樂以奢摩他為先導者，菩薩即為宣說毗缽舍那。若見眾生樂以毗缽舍那為先導者，菩薩即為宣說趣入三摩地法。若見眾生樂持戒者，菩薩先為宣說不究竟法，后復為說地獄等事。若見眾生樂多聞者，即為宣說無疑惑法。若見眾生樂三摩地者，即為宣說趣入慧法。若見眾生樂曠野住者，即為宣說心寂靜法。若見眾生樂修頭陀行者，即為宣說聖慧根法。若見鈍根眾生，即為宣說聞隨順法。若見堅著貪法眾生，即為宣說不凈之法。若見堅著瞋法眾生，即為宣說慈心之法。若見堅著癡法眾生，即為宣說緣生之法。若見等分行眾生，即從中入中廣為說法，所謂不凈法、慈心法、緣生法。若隨順諸法所應度者，菩薩即為宣說增上戒法、增上心法、增上慧法。若
【現代漢語翻譯】 現代漢語譯本：對於不稱讚自己的人，菩薩也不會因此而產生低下的心態。如果看到一切受苦受難的眾生，菩薩就會生起大慈悲心。如果看到一切快樂的眾生，菩薩就會生起歡喜心。如果看到一切粗暴蠻橫的眾生，菩薩就會生起調伏他們的心。如果看到一切調順柔和的眾生，菩薩就會生起慈愛之心。如果看到具有因緣力量的眾生，菩薩就會生起保護他們的心。如果看到具有自身修行力量的眾生，菩薩就會生起攝受教化的心，在攝受教化之後再為他們講授佛法。如果看到智慧開明的眾生，菩薩就會為他們宣說甚深微妙的佛法。如果看到具有演說智慧的眾生，菩薩就會為他們廣闊地宣說佛法。如果看到如理如法的眾生，菩薩就會為他們次第地宣說佛法。如果看到眾生喜歡執著于文字語句，菩薩就會用簡略的文字語句為他們說法。如果看到眾生喜歡以奢摩他（止，samatha）為先導，菩薩就會為他們宣說毗缽舍那（觀，vipassana）。如果看到眾生喜歡以毗缽舍那為先導，菩薩就會為他們宣說進入三摩地（samadhi）的方法。如果看到眾生喜歡持戒，菩薩先為他們宣說不究竟的法，之後再為他們講述地獄等事。如果看到眾生喜歡廣聞博學，菩薩就會為他們宣說沒有疑惑的佛法。如果看到眾生喜歡修習三摩地，菩薩就會為他們宣說進入智慧的方法。如果看到眾生喜歡住在曠野，菩薩就會為他們宣說心寂靜的方法。如果看到眾生喜歡修習頭陀行（dhuta），菩薩就會為他們宣說聖慧根的法。如果看到根性遲鈍的眾生，菩薩就會為他們宣說聽聞后隨順修行的法。如果看到執著于貪慾的眾生，菩薩就會為他們宣說不凈觀的法。如果看到執著于嗔恨的眾生，菩薩就會為他們宣說慈心觀的法。如果看到執著于愚癡的眾生，菩薩就會為他們宣說緣起法的道理。如果看到貪嗔癡等分行的眾生，菩薩就會從中間切入，廣泛地為他們說法，即不凈觀、慈心觀、緣起法。如果隨順各種法所應度化的眾生，菩薩就會為他們宣說增上戒法、增上心法、增上慧法。 若
【English Translation】 English version: The Bodhisattva does not feel inferior even when not praised. If they see all suffering beings, the Bodhisattva immediately arises with great compassion. If they see all happy beings, the Bodhisattva immediately arises with joy. If they see all coarse and unruly beings, the Bodhisattva immediately arises with the intention to tame them. If they see all tamed and compliant beings, the Bodhisattva immediately arises with loving-kindness. If they see beings with causal power, the Bodhisattva immediately arises with the intention to protect them. If they see beings with the power of their own practice, the Bodhisattva immediately arises with the intention to gather and transform them, and after gathering and transforming them, they teach them the Dharma. If they see beings with enlightened wisdom, the Bodhisattva immediately proclaims the profound Dharma to them. If they see beings with the wisdom of eloquence, the Bodhisattva immediately expounds the Dharma extensively. If they see beings who are in accordance with the Dharma, the Bodhisattva immediately expounds the Dharma in a sequential manner. If they see beings who are attached to words and phrases, the Bodhisattva immediately expounds the Dharma with concise words and phrases. If they see beings who prefer samatha (calm abiding) as a guide, the Bodhisattva immediately proclaims vipassana (insight). If they see beings who prefer vipassana as a guide, the Bodhisattva immediately proclaims the method of entering samadhi (concentration). If they see beings who like to uphold precepts, the Bodhisattva first proclaims the non-ultimate Dharma, and then speaks of matters such as hell. If they see beings who like to learn widely, the Bodhisattva immediately proclaims the Dharma without doubt. If they see beings who like to practice samadhi, the Bodhisattva immediately proclaims the method of entering wisdom. If they see beings who like to dwell in the wilderness, the Bodhisattva immediately proclaims the method of mental tranquility. If they see beings who like to practice dhuta (ascetic practices), the Bodhisattva immediately proclaims the Dharma of the root of holy wisdom. If they see beings with dull faculties, the Bodhisattva immediately proclaims the Dharma of following practice after hearing. If they see beings who are attached to greed, the Bodhisattva immediately proclaims the Dharma of impurity. If they see beings who are attached to anger, the Bodhisattva immediately proclaims the Dharma of loving-kindness. If they see beings who are attached to delusion, the Bodhisattva immediately proclaims the Dharma of dependent origination. If they see beings with equal parts of greed, anger, and delusion, the Bodhisattva enters from the middle and extensively expounds the Dharma, namely the Dharma of impurity, the Dharma of loving-kindness, and the Dharma of dependent origination. If they follow the beings who should be liberated by various Dharmas, the Bodhisattva immediately proclaims the Dharma of higher precepts, the Dharma of higher mind, and the Dharma of higher wisdom. If
見眾生以佛勝相所應度者，即為宣說真實隨順菩提分法。若見輕慢眾生所應度者，先為杜止輕慢之門，后為說法。若見眾生相續樂觀菩薩聖相者，菩薩即為常現其身，然根未熟者不為說法。若見眾生樂巧說法所應度者，即以緣起譬喻解釋說法。若見眾生樂甚深法所應度者，即為宣說緣生無我無人無眾生法。若有眾生著諸見者，為說空法。若見眾生起尋求行者，即為宣說無相之法。若見眾生起求愿者，即為宣說無愿之法。若見眾生著諸蘊者，即為宣說如幻之法。若見眾生著諸界者，即為宣說善抉擇法。若見眾生著諸處者，即為宣說如夢之法。若見眾生著欲界者，即為宣說逼惱之法。若見眾生著色界者，即為宣說諸行苦法。若見眾生著無色界者，即為宣說彼一切行無常之法。若見眾生樂以苦法所應度者，即為宣說，令于聖種生歡喜法。若見眾生樂以樂法所應度者，為說無量禪定之法。若見眾生樂天趣法所應度者，即為宣說純一樂法。若見眾生樂著諸相所應度者，為說無我無取之法。若見眾生樂以聲聞法所應度者，即為教授取證之法。若見眾生樂以緣覺法所應度者，即為宣說於事于義少略之法。若見眾生樂以初發心菩薩法所應度者，即為宣說深心發起大悲之法。若見眾生樂以久修道行菩薩之法所應度者，即為宣說于輪迴中無
【現代漢語翻譯】 現代漢語譯本 如果看到眾生可以通過佛的殊勝相貌得到度化，就為他們宣說真實且順應菩提的修行方法。如果看到輕慢佛法的眾生可以被度化，就先阻止他們輕慢的行為，然後再為他們說法。如果看到眾生持續地仰慕菩薩的聖相，菩薩就會經常顯現自身，但對於根基尚未成熟的眾生，則不為他們說法。如果看到眾生喜歡巧妙的說法方式並能被度化，就用緣起譬喻來解釋佛法。如果看到眾生喜歡深奧的佛法並能被度化，就為他們宣說緣起、無我、無人、無眾生的道理。如果有的眾生執著于各種見解，就為他們宣說空性的道理。如果看到眾生開始尋求修行，就為他們宣說無相的道理。如果看到眾生有所求愿，就為他們宣說無愿的道理。如果看到眾生執著於五蘊（色、受、想、行、識），就為他們宣說如幻的道理。如果看到眾生執著於十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），就為他們宣說善於分辨的道理。如果看到眾生執著於十二處（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵），就為他們宣說如夢的道理。如果看到眾生執著于欲界（眾生有慾望的生存空間），就為他們宣說逼迫煩惱的道理。如果看到眾生執著於色界（眾生有物質身體的生存空間），就為他們宣說諸行皆苦的道理。如果看到眾生執著于無色界（眾生沒有物質身體的生存空間），就為他們宣說一切行為都是無常的道理。如果看到眾生喜歡以苦法來度化，就為他們宣說，讓他們對聖種（佛法）生起歡喜的道理。如果看到眾生喜歡以樂法來度化，就為他們宣說無量的禪定之法。如果看到眾生喜歡天道之法並能被度化，就為他們宣說純粹的快樂之法。如果看到眾生喜歡執著于各種相併能被度化，就為他們宣說無我無取的道理。如果看到眾生喜歡以聲聞乘（聽聞佛法而修行）的法來度化，就為他們教授如何證悟的道理。如果看到眾生喜歡以緣覺乘（不依師教，自行悟道）的法來度化，就為他們宣說在事理上都簡略的道理。如果看到眾生喜歡以初發心的菩薩法來度化，就為他們宣說發起深切的慈悲心的道理。如果看到眾生喜歡以久修道行的菩薩法來度化，就為他們宣說在輪迴中無
【English Translation】 English version If it is seen that sentient beings can be liberated by the Buddha's superior appearance, then the true and conforming methods of Bodhi practice are explained to them. If it is seen that sentient beings who are disrespectful to the Dharma can be liberated, then first, the door of disrespect is stopped, and then the Dharma is explained to them. If it is seen that sentient beings continuously admire the holy appearance of a Bodhisattva, the Bodhisattva will often manifest themselves, but for those whose roots are not yet mature, the Dharma is not explained. If it is seen that sentient beings like skillful ways of explaining the Dharma and can be liberated, then the Dharma is explained using the analogy of dependent origination. If it is seen that sentient beings like profound Dharma and can be liberated, then the principle of dependent origination, no self, no person, and no sentient beings is explained to them. If there are sentient beings who are attached to various views, the principle of emptiness is explained to them. If it is seen that sentient beings begin to seek practice, the principle of no-form is explained to them. If it is seen that sentient beings have desires, the principle of no-desire is explained to them. If it is seen that sentient beings are attached to the five aggregates (form, feeling, perception, mental formations, and consciousness), the principle of illusion is explained to them. If it is seen that sentient beings are attached to the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), the principle of skillful discernment is explained to them. If it is seen that sentient beings are attached to the twelve sense bases (the six sense organs and the six sense objects), the principle of dream-like nature is explained to them. If it is seen that sentient beings are attached to the desire realm (the realm where sentient beings have desires), the principle of the suffering of oppression is explained to them. If it is seen that sentient beings are attached to the form realm (the realm where sentient beings have material bodies), the principle that all conditioned things are suffering is explained to them. If it is seen that sentient beings are attached to the formless realm (the realm where sentient beings have no material bodies), the principle that all actions are impermanent is explained to them. If it is seen that sentient beings like to be liberated by the Dharma of suffering, then it is explained to them, so that they may generate joy in the holy seed (the Dharma). If it is seen that sentient beings like to be liberated by the Dharma of happiness, then the immeasurable methods of meditation are explained to them. If it is seen that sentient beings like the Dharma of the heavenly realms and can be liberated, then the pure Dharma of happiness is explained to them. If it is seen that sentient beings like to be attached to various forms and can be liberated, then the principle of no self and no grasping is explained to them. If it is seen that sentient beings like to be liberated by the Dharma of the Sravaka vehicle (those who practice by listening to the Dharma), then the method of attaining enlightenment is taught to them. If it is seen that sentient beings like to be liberated by the Dharma of the Pratyekabuddha vehicle (those who attain enlightenment on their own without a teacher), then the principle of brevity in both matters and meanings is explained to them. If it is seen that sentient beings like to be liberated by the Dharma of a Bodhisattva who has just begun their practice, then the principle of generating deep compassion is explained to them. If it is seen that sentient beings like to be liberated by the Dharma of a Bodhisattva who has practiced for a long time, then it is explained to them that there is no
懈倦法。若見眾生樂以不退轉菩薩之法所應度者，即為宣說嚴凈佛土之法。若見眾生樂以一生補處菩薩之法所應度者，即為宣說大菩提場莊嚴之法。若見眾生樂以佛身所應度者，為說菩薩勝行相續不空之法。寂慧當知，如是等法皆是具足智慧方便諸大菩薩，于彼清凈所緣法中而得自在，是故廣說不空之法；其所說法，為令一切眾生歡喜故說。」
說是法時，會中有十千人發阿耨多羅三藐三菩提心，五千菩薩得無生法忍。
金剛手菩薩大秘密主授記品第十六之一
爾時會中有諸菩薩咸起是念：「此金剛手菩薩大秘密主，其何久近當得成就阿耨多羅三藐三菩提果邪？所居佛土當何名字？菩薩成佛複名何等？眷屬圓滿其數幾何？」
爾時世尊知諸菩薩心所念已，即時微笑，法爾諸佛現微笑時必有因緣。爾時世尊從其面門放種種色廣大光明，所謂青黃赤白紅紫碧綠，其眾色光普遍照曜無邊世界乃至梵世，其光碟旋還來佛所，右繞三匝，從佛世尊頂門而入。
爾時寂慧菩薩摩訶薩即于佛前合掌虔恭，以妙伽陀而伸請問：
「如金色光妙無垢， 寂靜月面體凝然， 破暗最上日光明， 人仙微笑今何為？ 安處寂定蓮花相， 大悲震吼進力增， 念智功德妙香薰， 善逝蓮花笑何
【現代漢語翻譯】 現代漢語譯本 懈怠之法。如果看到眾生喜歡以不退轉菩薩（指修行達到一定程度，不會再退回原來狀態的菩薩）的法門得度，就為他們宣說莊嚴清凈佛土的方法。如果看到眾生喜歡以一生補處菩薩（指下一世將成佛的菩薩）的法門得度，就為他們宣說大菩提道場莊嚴的方法。如果看到眾生喜歡以佛身得度，就為他們宣說菩薩殊勝的修行相續不斷、不會空耗的方法。寂慧（菩薩名）應當知道，這些法門都是具足智慧和方便的諸大菩薩，在他們清凈的所緣法中能夠自在運用，所以廣泛宣說不空耗的法門；他們所說的法，是爲了讓一切眾生歡喜而說的。 在宣說這些法的時候，法會中有十千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），五千菩薩得到了無生法忍（對一切法不生不滅的真理的領悟）。 金剛手菩薩大秘密主授記品第十六之一 當時法會中有諸位菩薩都生起這樣的念頭：『這位金剛手菩薩大秘密主，他將在多久之後成就阿耨多羅三藐三菩提果（無上正等正覺的果位）呢？他所居住的佛土叫什麼名字？這位菩薩成佛后又叫什麼名字？他的眷屬圓滿時數量有多少呢？』 這時，世尊知道諸位菩薩心中所想，就立即微笑，按照慣例，諸佛現出微笑時必定有因緣。這時，世尊從他的面門放出種種顏色的廣大光明，包括青、黃、赤、白、紅、紫、碧、綠等，這些光芒普遍照耀無邊世界，乃至梵天世界，這些光芒盤旋返回到佛的所在，右繞三圈，從佛世尊的頂門進入。 這時，寂慧菩薩摩訶薩（大菩薩）立即在佛前合掌，虔誠恭敬，用美妙的偈頌來請問： 『如同金色光芒美妙無瑕，寂靜的月亮面容凝定安詳，破除黑暗的最上日光，人中仙尊的微笑今天是爲了什麼？安住在寂靜禪定的蓮花之相，大悲的震吼使精進之力增長，念、智等功德的妙香薰染，善逝（佛的稱號）您微笑是爲了什麼？』
【English Translation】 English version The Dharma of Diligence. If it is seen that beings are to be converted by the Dharma of the Bodhisattva of Non-retrogression (a Bodhisattva who has reached a certain level of practice and will not regress), then the method of purifying the Buddha-land is explained for them. If it is seen that beings are to be converted by the Dharma of the Bodhisattva of One Life Remaining (a Bodhisattva who will become a Buddha in the next life), then the method of adorning the Great Bodhi-field is explained for them. If it is seen that beings are to be converted by the Buddha-body, then the Dharma of the Bodhisattva's superior practice, which is continuous and not in vain, is explained for them. Jihui (name of a Bodhisattva) should know that these Dharmas are all the great Bodhisattvas who are endowed with wisdom and skillful means, and who are free in their pure objects of focus. Therefore, they extensively explain the Dharma of non-emptiness; what they explain is for the sake of making all beings happy. When this Dharma was being explained, ten thousand people in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), and five thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (the realization of the truth that all dharmas are neither born nor die). Chapter Sixteen, Part One: The Prophecy of Vajrapani, the Great Secret Lord At that time, the Bodhisattvas in the assembly all had this thought: 'How long will it be before this Vajrapani, the Great Secret Lord, achieves the fruit of Anuttara-samyak-sambodhi (the fruit of unsurpassed, right, and complete enlightenment)? What will be the name of the Buddha-land where he resides? What will be the name of this Bodhisattva after he becomes a Buddha? How many will be in his retinue when it is complete?' At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, immediately smiled. According to the Dharma, when the Buddhas show a smile, there must be a reason. At that time, the World Honored One emitted from his face a great light of various colors, including blue, yellow, red, white, pink, purple, turquoise, and green. These lights universally illuminated the boundless worlds, even up to the Brahma world. The lights circled back to where the Buddha was, circumambulated him three times to the right, and entered through the crown of the head of the World Honored One. At that time, the Bodhisattva Mahasattva Jihui (a great Bodhisattva) immediately joined his palms in front of the Buddha, respectfully and reverently, and asked with a wonderful verse: 'Like the golden light, wonderful and immaculate, the serene moon-like face is still and composed, the supreme light of the sun that breaks through the darkness, why is the smile of the sage among humans today? Abiding in the lotus posture of serene meditation, the roar of great compassion increases the power of diligence, the wonderful fragrance of the merits of mindfulness and wisdom permeates, why does the Sugata (title of the Buddha) smile?'
為？ 念如凈器定如油， 悲炷然燈破三垢， 妙慧光明息闇冥， 善逝智光笑何為？ 悲輪光明慧觀察， 息除三垢滅諸冥， 凈開智眼利世間， 佛日妙光笑何為？ 佛知三有世間意， 遍照一切天人心， 大仙慈眼視眾生， 今何大仙現微笑？」
寂慧菩薩說伽陀已。
爾時世尊即告寂慧菩薩摩訶薩言：「今此金剛手菩薩大秘密主，於此賢劫諸佛、如來、應供、正等正覺所，持金剛杵作供養事，以利益心守護正法。今於我此秘密法中廣大施作，普為無量一切眾產生熟最上菩提善根。於此賢劫乃至最後樓至如來法中隱沒，即于極樂世界阿閦如來佛剎中生。而彼世界阿閦如來為彼諸菩薩宣說秘密一百八印，時金剛手菩薩大秘密主聞其所說，不假加行解入義趣，如理如實隨順所行。其後復于無量無數諸如來所，親近恭敬尊重供養，彼彼佛所皆修梵行護持正法，廣為無量俱胝那庾多百千眾產生熟阿耨多羅三藐三菩提法。而後復過殑伽沙數劫中圓滿菩提分法，而乃得成阿耨多羅三藐三菩提果，號金剛步如來、應供、正等正覺出現於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名普凈，劫名清凈。寂慧！而彼普凈世界金剛步如來剎土之中，安隱豐樂嚴凈可
【現代漢語翻譯】 現代漢語譯本 為何如此？ 念頭如清凈的容器，禪定如油，悲心如燈芯點燃，破除貪嗔癡三垢； 妙慧的光明熄滅黑暗，善逝的智慧之光為何微笑？ 悲心的輪轉光明，智慧的觀察，熄滅三垢，滅除黑暗； 清凈開啟智慧之眼，利益世間，佛陀的日光妙光為何微笑？ 佛陀知曉三界世間的心意，遍照一切天人和人心； 大仙慈悲的眼睛注視著眾生，如今大仙為何顯現微笑？」
寂慧菩薩說完偈頌后。
這時，世尊告訴寂慧菩薩摩訶薩說：『現在這位金剛手菩薩（Vajrapani Bodhisattva）大秘密主，在這賢劫（Bhadrakalpa）諸佛、如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）之處，手持金剛杵（vajra）作供養之事，以利益之心守護正法。現在在我這秘密法中廣為施作，普遍為無量一切眾產生熟最上菩提善根。在這賢劫乃至最後樓至如來（Rucika Buddha）的法隱沒時，就會在極樂世界（Sukhavati）阿閦如來（Akshobhya Buddha）的佛剎中出生。那個世界的阿閦如來為那些菩薩宣說秘密一百零八印，那時金剛手菩薩大秘密主聽到他所說的，不需任何加行就能理解其中的意義，如理如實地隨順所行。之後又在無量無數的諸如來之處，親近恭敬尊重供養，在那些佛陀之處都修持梵行，護持正法，廣為無量俱胝那庾多百千眾產生熟阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）法。之後又經過恒河沙數劫圓滿菩提分法，才成就阿耨多羅三藐三菩提果，號金剛步如來（Vajrapada Tathagata）、應供、正等正覺，出現在世間，明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。世界名為普凈（Sarvashuddha），劫名為清凈（Shuddha）。寂慧！而那普凈世界金剛步如來的剎土之中，安穩豐樂，莊嚴清凈，令人喜悅。』
【English Translation】 English version Why is it so? The thought is like a clean vessel, meditation is like oil, compassion is like a wick lit, breaking the three defilements of greed, hatred, and delusion; The light of wondrous wisdom extinguishes darkness, why does the light of the Sugata's wisdom smile? The light of the wheel of compassion, the observation of wisdom, extinguishes the three defilements, eliminates darkness; Purely opening the eye of wisdom, benefiting the world, why does the Buddha's sunlight of wondrous light smile? The Buddha knows the minds of the three realms, illuminating all the hearts of gods and humans; The great sage's compassionate eyes gaze upon sentient beings, why does the great sage now show a smile?
After the Bodhisattva Jihui finished speaking the verses.
At that time, the World Honored One said to the Bodhisattva Mahasattva Jihui: 'Now, this Vajrapani Bodhisattva, the great secret lord, in the presence of all the Buddhas, Tathagatas, Arhats, and Samyaksambuddhas of this Bhadrakalpa, holds the vajra and makes offerings, protecting the Dharma with a mind of benefit. Now, in my secret Dharma, he widely practices, universally maturing the supreme roots of Bodhi for immeasurable sentient beings. In this Bhadrakalpa, until the Dharma of the last Rucika Buddha disappears, he will be born in the Buddha-land of Akshobhya Buddha in the Sukhavati world. There, Akshobhya Buddha will explain the secret one hundred and eight mudras to those Bodhisattvas. At that time, Vajrapani Bodhisattva, the great secret lord, will hear what is said and, without any additional practice, will understand the meaning, acting in accordance with the truth. After that, he will approach, respect, and make offerings to countless Buddhas. In those Buddhas' places, he will practice pure conduct, protect the Dharma, and widely mature the Dharma of Anuttara-samyak-sambodhi for countless kotis of nayutas of hundreds of thousands of beings. After that, he will complete the factors of Bodhi over kalpas as numerous as the sands of the Ganges, and then attain the fruit of Anuttara-samyak-sambodhi, appearing in the world as Vajrapada Tathagata, Arhat, Samyaksambuddha, endowed with knowledge and conduct (Vidya-carana-sampanna), Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta deva-manusyanam, Buddha, and Bhagavan. The world will be named Sarvashuddha, and the kalpa will be named Shuddha. Jihui! In that Sarvashuddha world, the Buddha-land of Vajrapada Tathagata is peaceful, prosperous, adorned, and delightful.'
觀，天人熾盛菩薩廣多，七寶具足殊妙莊嚴。七寶所謂金、銀、琉璃、硨磲、碼瑙、珊瑚、琥珀及赤珠寶，彼世界中周遍盈積。可八步量地平如掌，柔軟復如迦左鄰尼具諸樂觸。建妙幡幢寶繩交絡，天妙寶花處處垂下，最上精妙眾香氛馥，空中自然奏諸音樂，無諸惡趣及眾險難，如兜率天最勝受用。又彼世界隨意所思，宮殿舍宇園林樓閣、飲食衣服眾莊嚴具，皆悉具足隨諸所用，皆與天人受用無異。受諸天人，具大信解深信佛智。又彼世界亦復不聞聲聞、緣覺二乘名字，彼佛所說純一清凈大菩薩法。又彼金剛步如來廣多百千菩薩眷屬。又彼世界不壞律儀、不減壽命、不破戒行、不失正見，亦無顛狂聾啞跛傴謇吃、獷惡鬥競缺減諸根等者，一切皆具二十八種天人勝相而為莊嚴。彼佛如來壽八中劫，亦無天人中間夭逝。寂慧當知，彼金剛步如來其如是等及余無量勝功德事。彼佛世尊隨欲說法即放光明，彼諸眾生見是光已，即知如來宣說妙法。若有眾生互起思念，欲詣佛所瞻仰聽法，即以彼佛神通智力所加持故尋至佛所，或有以自神力至佛所者，即時天人大眾咸來集會。時彼世尊踴身空中高百千多羅樹，時四大洲悉見如來廣大身相，又十方世界悉聞震發，顯示如來清凈妙音，一切眾生聞者適悅。又復如來為諸菩薩說正法時，
【現代漢語翻譯】 現代漢語譯本：觀察那個世界，天人和菩薩都非常興盛眾多，七寶（指金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀和赤珠）完備，殊勝美妙，莊嚴無比。七寶遍佈那個世界，堆積如山。地面平坦如手掌，每八步的距離都如此，柔軟得像迦左鄰尼（一種柔軟的布料），具有各種令人愉悅的觸感。那裡豎立著精美的幡幢，寶繩交錯，天上的美妙寶花處處垂落，最上等的精妙香氣瀰漫，空中自然奏響各種音樂。沒有惡道和各種危險，如同兜率天（欲界天之一）一樣享受最殊勝的快樂。而且，那個世界裡，人們可以隨意想到宮殿、房屋、園林、樓閣、飲食、衣服和各種裝飾品，一切都應有盡有，隨心所用，與天人的享受沒有差別。那裡的人們都具有極大的信心，深信佛的智慧。那個世界也聽不到聲聞（聽聞佛陀教誨而得道者）、緣覺（不依師教，自己悟道者）二乘的名字，佛所宣說的都是純一清凈的大菩薩法。金剛步如來（佛名）有眾多百千菩薩眷屬。那個世界的人們不破壞戒律，不減少壽命，不破戒行，不失去正見，也沒有瘋癲、聾啞、跛腳、駝背、口吃、粗野、爭鬥、殘缺等缺陷，一切都具備二十八種天人的殊勝相貌作為莊嚴。那位佛如來壽命有八中劫，也沒有天人中途夭折。寂慧（菩薩名），你應該知道，那位金剛步如來有如此等等以及其他無量殊勝的功德。那位佛世尊想要說法時，就會放出光明，那些眾生看到光明后，就知道如來要宣說妙法了。如果有眾生互相思念，想要去佛那裡瞻仰聽法，就會因為佛的神通智力加持而立刻到達佛那裡，或者也有自己以神通力到達佛那裡的，那時天人大眾都會一起來到。那時，那位世尊會躍身空中，高出百千多羅樹（一種高大的樹），那時四大洲（指我們所居住的世界）都能看到如來廣大的身相，十方世界都能聽到震動，顯示如來清凈美妙的聲音，一切眾生聽到后都感到愉悅。而且，如來為諸菩薩宣說正法時， 現代漢語譯本：觀察，天人熾盛，菩薩眾多，七寶（金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀和赤珠）具足，殊妙莊嚴。七寶遍滿彼世界，堆積如山。地面平坦如掌，八步之地柔軟如迦左鄰尼（一種柔軟的布料），具足各種樂觸。豎立著精妙的幡幢，寶繩交錯，天妙寶花處處垂下，最上精妙的眾香芬芳，空中自然奏響各種音樂，沒有惡趣和各種險難，如同兜率天（欲界天之一）一樣享受最殊勝的受用。而且，彼世界隨意所思，宮殿、舍宇、園林、樓閣、飲食、衣服和各種莊嚴器具，都具足，隨心所用，與天人受用無異。受諸天人，具大信解，深信佛智。而且，彼世界也聽不到聲聞（聽聞佛陀教誨而得道者）、緣覺（不依師教，自己悟道者）二乘的名字，彼佛所說純一清凈大菩薩法。而且，金剛步如來（佛名）有眾多百千菩薩眷屬。而且，彼世界不壞律儀，不減壽命，不破戒行，不失正見，也沒有顛狂、聾啞、跛傴、謇吃、獷惡、斗競、缺減諸根等，一切都具足二十八種天人殊勝相貌而為莊嚴。彼佛如來壽命八中劫，也沒有天人中間夭逝。寂慧（菩薩名），當知，彼金剛步如來有如此等等以及其他無量殊勝功德。彼佛世尊隨欲說法即放光明，彼諸眾生見是光已，即知如來宣說妙法。若有眾生互起思念，欲詣佛所瞻仰聽法，即以彼佛神通智力所加持故尋至佛所，或有以自神力至佛所者，即時天人大眾咸來。時彼世尊踴身空中高百千多羅樹（一種高大的樹），時四大洲（指我們所居住的世界）悉見如來廣大身相，又十方世界悉聞震發，顯示如來清凈妙音，一切眾生聞者適悅。又復如來為諸菩薩說正法時，
【English Translation】 English version: Observe, the Devas and humans are flourishing and the Bodhisattvas are numerous, possessing the seven treasures (gold, silver, lapis lazuli, tridacna, agate, coral, amber, and red pearl) in their entirety, wonderfully adorned. The seven treasures are abundant throughout that world, piled up like mountains. The ground is as flat as the palm of a hand, and every eight steps are as soft as 'Kajalini' (a soft fabric), possessing all kinds of pleasant sensations. There, exquisite banners and streamers are erected, with jeweled ropes intertwined, and heavenly exquisite flowers hang down everywhere. The most superior and exquisite fragrances permeate the air, and natural music plays in the sky. There are no evil realms or dangers, and it is like the 'Tushita Heaven' (one of the heavens in the desire realm), enjoying the most supreme pleasures. Moreover, in that world, whatever one thinks of, palaces, houses, gardens, pavilions, food, clothing, and various ornaments are all available, as one wishes, and are no different from the enjoyments of the Devas. The beings there have great faith and deeply believe in the wisdom of the Buddha. In that world, one does not hear the names of 'Shravakas' (those who attain enlightenment by hearing the Buddha's teachings) or 'Pratyekabuddhas' (those who attain enlightenment on their own), the Buddha only teaches the pure and great Bodhisattva Dharma. Furthermore, the Tathagata 'Vajra Step' (name of a Buddha) has a vast retinue of hundreds of thousands of Bodhisattvas. Moreover, in that world, there is no breaking of precepts, no decrease in lifespan, no violation of conduct, no loss of right view, and there are no madmen, deaf, mute, lame, hunchbacked, stuttering, coarse, quarrelsome, or those with deficient faculties. All are adorned with the twenty-eight superior characteristics of Devas and humans. The lifespan of that Buddha Tathagata is eight intermediate kalpas, and no Devas or humans die prematurely. 'Jihui' (name of a Bodhisattva), you should know that the Tathagata 'Vajra Step' has such and other immeasurable superior merits. When that Buddha, the World Honored One, wishes to teach the Dharma, he emits light, and when those beings see the light, they know that the Tathagata is about to proclaim the wonderful Dharma. If beings think of each other and wish to go to the Buddha to pay homage and listen to the Dharma, they will immediately arrive at the Buddha's place due to the power of the Buddha's supernatural wisdom, or some may arrive by their own supernatural powers. At that time, the great assembly of Devas and humans will all come together. Then, that World Honored One will rise into the sky, towering hundreds of thousands of 'Tala' trees (a tall tree), and at that time, the four continents (referring to the world we live in) will all see the vast form of the Tathagata, and the ten directions will hear the resounding sound, revealing the pure and wonderful voice of the Tathagata, and all beings who hear it will feel joy. Moreover, when the Tathagata teaches the true Dharma to the Bodhisattvas, English version: Observe, the Devas and humans are flourishing, and the Bodhisattvas are numerous, possessing the seven treasures (gold, silver, lapis lazuli, tridacna, agate, coral, amber, and red pearl) in their entirety, wonderfully adorned. The seven treasures are abundant throughout that world, piled up like mountains. The ground is as flat as the palm of a hand, and every eight steps are as soft as 'Kajalini' (a soft fabric), possessing all kinds of pleasant sensations. Exquisite banners and streamers are erected, with jeweled ropes intertwined, and heavenly exquisite flowers hang down everywhere. The most superior and exquisite fragrances permeate the air, and natural music plays in the sky. There are no evil realms or dangers, and it is like the 'Tushita Heaven' (one of the heavens in the desire realm), enjoying the most supreme pleasures. Moreover, in that world, whatever one thinks of, palaces, houses, gardens, pavilions, food, clothing, and various ornaments are all available, as one wishes, and are no different from the enjoyments of the Devas. The beings there have great faith and deeply believe in the wisdom of the Buddha. Moreover, in that world, one does not hear the names of 'Shravakas' (those who attain enlightenment by hearing the Buddha's teachings) or 'Pratyekabuddhas' (those who attain enlightenment on their own), the Buddha only teaches the pure and great Bodhisattva Dharma. Moreover, the Tathagata 'Vajra Step' (name of a Buddha) has a vast retinue of hundreds of thousands of Bodhisattvas. Moreover, in that world, there is no breaking of precepts, no decrease in lifespan, no violation of conduct, no loss of right view, and there are no madmen, deaf, mute, lame, hunchbacked, stuttering, coarse, quarrelsome, or those with deficient faculties. All are adorned with the twenty-eight superior characteristics of Devas and humans. The lifespan of that Buddha Tathagata is eight intermediate kalpas, and no Devas or humans die prematurely. 'Jihui' (name of a Bodhisattva), you should know that the Tathagata 'Vajra Step' has such and other immeasurable superior merits. When that Buddha, the World Honored One, wishes to teach the Dharma, he emits light, and when those beings see the light, they know that the Tathagata is about to proclaim the wonderful Dharma. If beings think of each other and wish to go to the Buddha to pay homage and listen to the Dharma, they will immediately arrive at the Buddha's place due to the power of the Buddha's supernatural wisdom, or some may arrive by their own supernatural powers. At that time, the great assembly of Devas and humans will all come together. Then, that World Honored One will rise into the sky, towering hundreds of thousands of 'Tala' trees (a tall tree), and at that time, the four continents (referring to the world we live in) will all see the vast form of the Tathagata, and the ten directions will hear the resounding sound, revealing the pure and wonderful voice of the Tathagata, and all beings who hear it will feel joy. Moreover, when the Tathagata teaches the true Dharma to the Bodhisattvas,
無一眾生於其如來宣說之法有所違背，彼諸眾生皆悉利根開明知解。又彼世界而無王者，唯佛世尊金剛步如來最上法王。又彼世界一切眾生無我無執。
「複次寂慧！又彼金剛步如來，于彼剎中諸天人所欲行乞食，彼時若天若人即見如來聖像住在其前執持應器。彼諸天人見聖像已，各欲奉上如來清凈飲食，及隨意樂所欲方處座臥之具，百味食等皆悉嚴備。彼佛知時，隨受所施。佛受施已即出其舍，還復如來所止僧坊，諸菩薩眾亦復隨應入三摩地。
「寂慧當知，彼佛如來所住世界，具如是等及余無量勝功德事，是故名為普凈世界。」
佛說如來不思議秘密大乘經卷第十三 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十四
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯金剛手菩薩大秘密主授記品第十六之餘
爾時世尊為金剛手菩薩大秘密主當授記時，會中有二萬人發阿耨多羅三藐三菩提心，皆愿生彼普凈世界金剛步如來剎土之中。
爾時金剛手菩薩大秘密主聞佛世尊與授記已，心生慶快踴躍歡喜，即以金剛杵擲虛空中。當其戲擲金剛杵時，而此三千大千世界六種震動，天雨眾華鼓奏音樂，
【現代漢語翻譯】 現代漢語譯本：沒有一個眾生違背如來所宣說的法，那些眾生都具有敏銳的根性，開明且理解深刻。而且那個世界沒有統治者，只有佛世尊金剛步如來（Buddha Vajrapada Tathagata，意為金剛步如來）是最上的法王。那個世界的一切眾生都無我無執。 『再者，寂慧（Shantimati，菩薩名）！那個金剛步如來，在那個佛土中，諸天人和人想要行乞食物時，那時，無論是天人還是人，都會看到如來的聖像出現在他們面前，手持應器（缽）。那些天人看到聖像后，都想奉上如來清凈的飲食，以及隨意樂意想要的各種床座臥具，各種美味佳餚都準備齊全。佛知道時機，就接受他們的佈施。佛接受佈施后，就離開他們的住所，回到如來所居住的僧坊，諸菩薩眾也隨之進入三摩地（Samadhi，禪定）。』 『寂慧，你要知道，那位佛如來所居住的世界，具有如此等等以及其他無量殊勝的功德，因此被稱為普凈世界（Sarvashuddha-loka，一切清凈的世界）。』 佛說如來不思議秘密大乘經卷第十三 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經 佛說如來不思議秘密大乘經卷第十四 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯金剛手菩薩大秘密主授記品第十六之餘 那時，世尊為金剛手菩薩大秘密主（Vajrapani Bodhisattva Mahaguhyadhipati，金剛手菩薩，秘密主）授記時，會中有兩萬人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），都希望往生到那個普凈世界金剛步如來的佛土之中。 那時，金剛手菩薩大秘密主聽到佛世尊為他授記后，心中感到慶幸、踴躍和歡喜，隨即把金剛杵（Vajra，金剛杵）投擲到虛空中。當他戲擲金剛杵時，這個三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界）發生了六種震動，天空中降下各種鮮花，奏響了音樂。
【English Translation】 English version: There is not a single sentient being who deviates from the Dharma proclaimed by the Tathagata; all those beings have sharp faculties, are enlightened, and possess profound understanding. Moreover, that world has no ruler; only the Buddha, the World-Honored One, Vajrapada Tathagata (Buddha Vajrapada Tathagata, meaning the Diamond-Step Thus Come One), is the supreme Dharma King. All beings in that world are without self and without attachment. 'Furthermore, Shantimati (Shantimati, name of a Bodhisattva)! When the Vajrapada Tathagata, in that Buddha-land, the gods and humans wish to go begging for food, at that time, whether gods or humans, they will see the holy image of the Tathagata appear before them, holding a begging bowl. Upon seeing the holy image, those gods and humans each wish to offer the Tathagata pure food, as well as various seats and bedding according to their desires, and all kinds of delicious foods are fully prepared. When the Buddha knows the time, he accepts their offerings. After accepting the offerings, the Buddha leaves their dwellings and returns to the monastery where the Tathagata resides, and the Bodhisattvas also enter Samadhi (Samadhi, meditative absorption) accordingly.' 'Shantimati, you should know that the world where that Buddha Tathagata resides possesses such and other immeasurable superior merits, therefore it is called the Sarvashuddha-loka (Sarvashuddha-loka, the world of all purity).' The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata, Scroll 13 Taisho Tripitaka Vol. 11, No. 0312, The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata The Sutra of the Inconceivable Secret Great Vehicle of the Tathagata, Scroll 14 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by imperial decree, from the Western Heaven. The Chapter on the Prediction of Vajrapani Bodhisattva, the Great Secret Lord, Part 16 and the remainder. At that time, when the World-Honored One was giving the prediction to Vajrapani Bodhisattva Mahaguhyadhipati (Vajrapani Bodhisattva Mahaguhyadhipati, Vajrapani Bodhisattva, the Great Secret Lord), there were twenty thousand people in the assembly who generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), all wishing to be reborn in the Buddha-land of Vajrapada Tathagata in that Sarvashuddha-loka. At that time, Vajrapani Bodhisattva Mahaguhyadhipati, upon hearing the World-Honored One give him the prediction, felt joy, elation, and happiness in his heart, and immediately threw the Vajra (Vajra, diamond scepter) into the empty space. When he playfully threw the Vajra, this Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a world in Buddhist cosmology) shook in six ways, and various flowers rained down from the sky, and music was played.
復於一切眾會右手自然皆出種種妙色最上華鬘。
爾時金剛手菩薩大秘密主即于佛前，合掌諦誠說伽陀曰：
「廣博大法王， 無盡妙法藏， 欲為利世間， 善分別諸法。 已於諸法中， 舍除吝惜意， 隨法依法修， 善住我歸命。 佛清凈大士， 圓滿清凈行， 功德王名稱， 遍聞於三界。 能於三世中， 常持無盡智， 平等善所行， 頂禮無障礙。 月光極圓凈， 遍凈復清凈， 日光極光明， 妙光勝光聚。 梵音極妙音， 凈音深妙響， 三寶勝金光， 故我今頂禮。 常現凈妙身， 亦無身繫屬， 常說妙語言， 離語言分別。 雖為大法師， 不生於法想， 解脫諸眾生， 而無眾生想。 世間何所作， 能報佛大恩， 功德勝利中， 唯出家能報。 諸聞佛教授， 無異法可轉， 隨所受法門， 真修如理作。」
爾時金剛手菩薩大秘密主並餘一切在會大眾，各以所持眾妙華鬘散於佛上。以佛威神力故，所散華鬘即時普遍此三千大千世界，皆現眾妙華鬘莊嚴周匝，盈積可八步量。
無二無說品第十七
爾時寂慧菩薩摩訶薩前白金剛手菩薩大秘密主言：「秘密主！世尊如來授仁者
【現代漢語翻譯】 現代漢語譯本 接著，所有集會大眾的右手都自然地出現各種美妙色彩的最上等花鬘。 那時，金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）大秘密主，在佛前合掌，以真誠之心說了以下偈頌： 『廣博的大法王啊，您擁有無盡的妙法寶藏，爲了利益世間，您善於分辨各種法。 您在諸法之中，捨棄了吝惜之心，隨順法理修行，善於安住，我歸命于您。 佛陀您是清凈的大士，圓滿清凈的修行者，功德之王，您的名聲遍聞於三界。 您能在過去、現在、未來三世中，常持無盡的智慧，平等地行善，我頂禮您，您是無障礙的。 您的光芒如月光般極度圓滿清凈，遍及一切，又清凈無比；您的光芒如日光般極度光明，是美妙光芒的殊勝聚集。 您的梵音（Brahma-svara，佛陀的聲音）極其美妙，清凈而深遠，如三寶般殊勝的金光，所以我現在頂禮您。 您常現清凈美妙之身，卻不受身體的束縛；您常說美妙的語言，卻超越了語言的分別。 您雖為大法師，卻不執著於法的概念；您解脫一切眾生，卻不執著于眾生的概念。 世間所作何事，才能報答佛陀您的大恩？在功德和勝利之中，唯有出家才能報答。 凡是聽聞佛陀教誨的人，沒有其他法可以改變他們，他們會隨所接受的法門，真正地如理修行。』 那時，金剛手菩薩大秘密主和其餘所有在會大眾，各自將所持的各種美妙花鬘散在佛陀身上。由於佛陀的威神力，所散的花鬘立刻遍佈這三千大千世界，都呈現出各種美妙的花鬘莊嚴，周匝環繞，堆積起來大約有八步高。 無二無說品第十七 那時，寂慧菩薩（Shantimati Bodhisattva）摩訶薩上前對金剛手菩薩大秘密主說：『秘密主！世尊如來授予您……』
【English Translation】 English version Then, from the right hands of all the assembled multitude, naturally emerged various exquisitely colored, supreme flower garlands. At that time, Vajrapani Bodhisattva (the great secret lord), in front of the Buddha, with palms joined and sincere heart, spoke the following verses: 'O King of the vast Dharma, possessing the inexhaustible treasury of wondrous Dharma, for the benefit of the world, you skillfully discern all dharmas. Within all dharmas, you have relinquished the mind of stinginess, practicing in accordance with the Dharma, dwelling well, I take refuge in you. O Buddha, you are a pure great being, a perfect and pure practitioner, the king of merit, your name is heard throughout the three realms. You are able to constantly hold inexhaustible wisdom in the past, present, and future, acting equally with goodness, I bow to you, who are without obstacles. Your light is like the moon, extremely round and pure, pervading all, and utterly pure; your light is like the sun, extremely bright, a gathering of wondrous and supreme light. Your Brahma-svara (the voice of the Buddha) is extremely wondrous, pure and profound, like the supreme golden light of the Three Jewels, therefore I now bow to you. You constantly manifest a pure and wondrous body, yet are not bound by the body; you constantly speak wondrous words, yet are beyond the distinctions of language. Although you are a great Dharma teacher, you do not give rise to the thought of Dharma; you liberate all sentient beings, yet do not give rise to the thought of sentient beings. What can the world do to repay the great kindness of the Buddha? Among merits and victories, only renunciation can repay it. Those who hear the Buddha's teachings, there is no other Dharma that can change them, they will truly practice according to the Dharma they have received.' At that time, Vajrapani Bodhisattva, the great secret lord, and all the other assembled multitude, each scattered the various exquisite flower garlands they held upon the Buddha. Due to the Buddha's majestic power, the scattered flower garlands immediately pervaded this three-thousand great thousand world, all manifesting various exquisite flower garland adornments, encircling and accumulating to a height of about eight steps. Chapter Seventeen: Non-Duality and Non-Speaking At that time, Shantimati Bodhisattva Mahasattva stepped forward and said to Vajrapani Bodhisattva, the great secret lord: 'Secret Lord! The World Honored One, the Tathagata, has bestowed upon you...'
記邪？」
金剛手言：「善男子！佛授我記，如夢自性。」
寂慧言：「今汝授記，有何所得？」
金剛手言：「無所得故而我得記。」
寂慧言：「何法無所得？」
金剛手言：「我、人、眾生、壽者悉無所得，彼蘊處界亦無所得，乃至若善不善、有罪無罪、有漏無漏、世間出世間、有為無為、若染若凈、生死涅槃，皆無所得。」
寂慧言：「若法無所得，云何是中有授記乎？」
金剛手言：「由無所得故，即於是中以通達智而乃授記。」
寂慧言：「智何有二而可觀邪？」
金剛手言：「若有二可觀，即無授記可得。然以彼智無二可觀，是故諸菩薩于無二智中如是授記。」
寂慧言：「若智無二可觀者，復云何有能記所記邪？」
金剛手言：「若能記、若所記，以平等性，于無二際中悉無所得。」
寂慧言：「秘密主！無二際中雲何有記？」
金剛手言：「若彼際如是，即是無二際；即于彼際中，故如是授記。」
寂慧言：「何名為際？復於何處而得授記？」
金剛手言：「我際處授記，眾生際處、壽者際處、人際處授記。」
寂慧言：「且我際處覆在何處？」
金剛手言：「我際處者，即是如來解
【現代漢語翻譯】 現代漢語譯本 寂慧問：『你被授記了嗎？』 金剛手回答說：『善男子！佛陀給我授記，如同夢的自性一樣。』 寂慧問：『現在你被授記，有什麼所得嗎？』 金剛手回答說：『因為無所得，所以我才得到授記。』 寂慧問：『什麼法是無所得的呢？』 金剛手回答說：『我、人、眾生、壽者（指生命的存在）都無所得，他們的五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）也無所得，乃至善與不善、有罪與無罪、有漏（煩惱）與無漏（解脫）、世間與出世間、有為（因緣和合的事物）與無為（不依賴因緣的事物）、染污與清凈、生死與涅槃，都無所得。』 寂慧問：『如果一切法都無所得，那怎麼會有授記這件事呢？』 金剛手回答說：『正因為無所得，所以才在其中以通達的智慧來授記。』 寂慧問：『智慧怎麼會有能觀和所觀的二元對立呢？』 金剛手回答說：『如果有能觀和所觀的二元對立，那就沒有授記可得了。然而，因為那智慧沒有能觀和所觀的二元對立，所以諸菩薩在無二的智慧中這樣授記。』 寂慧問：『如果智慧沒有能觀和所觀的二元對立，那又怎麼會有能記和所記呢？』 金剛手回答說：『能記和所記，以平等性來看，在無二的界限中都是無所得的。』 寂慧問：『秘密主！在無二的界限中，怎麼會有授記呢？』 金剛手回答說：『如果那個界限是這樣的，那就是無二的界限；正是在那個界限中，所以才這樣授記。』 寂慧問：『什麼叫做界限？又在什麼地方得到授記呢？』 金剛手回答說：『在我的界限處授記，在眾生的界限處、壽者的界限處、人的界限處授記。』 寂慧問：『那麼，我的界限處又在哪裡呢？』 金剛手回答說：『我的界限處，就是如來的解脫。』
【English Translation】 English version Jihui asked: 'Have you received a prophecy?' Vajrapani replied: 'Good man! The Buddha gave me a prophecy, like the nature of a dream.' Jihui asked: 'Now that you have received a prophecy, what have you gained?' Vajrapani replied: 'Because there is no gain, I received the prophecy.' Jihui asked: 'What dharma is without gain?' Vajrapani replied: 'Self, person, sentient beings, and lifespan (referring to the existence of life) are all without gain. Their five aggregates (form, feeling, perception, mental formations, consciousness), twelve sense bases (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and eighteen realms (six sense organs, six sense objects, six consciousnesses) are also without gain. Even good and bad, sinful and sinless, defiled (with afflictions) and undefiled (liberated), mundane and supramundane, conditioned (things arising from causes and conditions) and unconditioned (things not dependent on causes and conditions), defilement and purity, birth and death, and nirvana are all without gain.' Jihui asked: 'If all dharmas are without gain, how can there be a prophecy?' Vajrapani replied: 'Precisely because there is no gain, the prophecy is given through penetrating wisdom within it.' Jihui asked: 'How can wisdom have a duality of observer and observed?' Vajrapani replied: 'If there is a duality of observer and observed, then there is no prophecy to be obtained. However, because that wisdom has no duality of observer and observed, the Bodhisattvas give prophecies in this non-dual wisdom.' Jihui asked: 'If wisdom has no duality of observer and observed, then how can there be a prophesier and a prophesied?' Vajrapani replied: 'The prophesier and the prophesied, in terms of equality, are all without gain in the non-dual boundary.' Jihui asked: 'Secret Lord! How can there be a prophecy in the non-dual boundary?' Vajrapani replied: 'If that boundary is like this, then it is a non-dual boundary; it is precisely in that boundary that the prophecy is given.' Jihui asked: 'What is called a boundary? And where is the prophecy obtained?' Vajrapani replied: 'The prophecy is given at the boundary of self, at the boundary of sentient beings, at the boundary of lifespan, and at the boundary of person.' Jihui asked: 'Then, where is the boundary of self?' Vajrapani replied: 'The boundary of self is the liberation of the Tathagata.'
脫際處。」
寂慧言：「如來解脫際處而在何處？」
金剛手言：「如來解脫際處，在無明有愛際處。」
寂慧言：「無明有愛際處覆在何處？」
金剛手言：「在畢竟無生無起際處。」
寂慧言：「畢竟無生無起際覆在何處？」
金剛手言：「在無表了處。」
寂慧言：「若無表了，有何開示？」
金剛手言：「若有開示，即非無表了。」
寂慧言：「云何無開示？」金剛手言：「諸有所表悉無開示。」
寂慧言：「若無開示，何有教令？」
金剛手言：「若有教令即無開示，若無開示即無教令。」
寂慧言：「云何得教令？」
金剛手言：「雖有表了即無所受。」
寂慧言：「云何表了而無所受？」
金剛手言：「若不著文字即無所受。」
寂慧言：「云何不著文字？」
金剛手言：「謂隨順義。」
寂慧言：「此復云何是隨順義？」
金剛手言：「謂即于義而無所見。」
寂慧言：「云何于義無所見邪？」
金剛手言：「若義非義，悉於是中求不可得。」
寂慧言：「若於義非義求不可得者，即何所求邪？」
金剛手言：「由於義非義求不可得故，即無法可
【現代漢語翻譯】 現代漢語譯本 『脫際處』（解脫的邊界）。 寂慧（菩薩名）問：『如來（佛的稱號）解脫的邊界在哪裡？』 金剛手（菩薩名）答：『如來解脫的邊界，在無明（對真理的無知）和有愛（對存在的執著）的邊界。』 寂慧問：『無明和有愛的邊界又在哪裡？』 金剛手答：『在畢竟無生無起（徹底沒有生起和消亡）的邊界。』 寂慧問：『畢竟無生無起的邊界又在哪裡？』 金剛手答：『在無法表達之處。』 寂慧問：『如果無法表達，那又如何開示（教導）呢？』 金剛手答：『如果有開示，那就不是無法表達了。』 寂慧問：『如何才是沒有開示呢？』金剛手答：『所有可以表達的都沒有開示。』 寂慧問：『如果沒有開示，那又如何有教令（教導和命令）呢？』 金剛手答：『如果有教令就沒有開示，如果沒有開示就沒有教令。』 寂慧問：『如何才能得到教令呢？』 金剛手答：『雖然有表達，但實際上沒有接受。』 寂慧問：『如何表達卻沒有接受呢？』 金剛手答：『如果不執著于文字，就沒有接受。』 寂慧問：『如何才能不執著于文字呢？』 金剛手答：『就是隨順真義。』 寂慧問：『這又如何是隨順真義呢？』 金剛手答：『就是對於真義而沒有任何見解。』 寂慧問：『如何對於真義沒有任何見解呢？』 金剛手答：『如果真義和非真義，都無法從中找到，就是沒有見解。』 寂慧問：『如果對於真義和非真義都無法找到，那又在尋求什麼呢？』 金剛手答：『正因為對於真義和非真義都無法找到，所以才沒有什麼可以尋求的。』
【English Translation】 English version 'The boundary of liberation.' Jihui (a Bodhisattva) asked: 'Where is the boundary of the Tathagata's (Buddha's title) liberation?' Vajrapani (a Bodhisattva) answered: 'The boundary of the Tathagata's liberation is at the boundary of ignorance (avidya, lack of knowledge of the truth) and craving (tanha, attachment to existence).' Jihui asked: 'Where is the boundary of ignorance and craving?' Vajrapani answered: 'It is at the boundary of ultimate non-arising and non-ceasing (no birth and no death).' Jihui asked: 'Where is the boundary of ultimate non-arising and non-ceasing?' Vajrapani answered: 'It is at the place where there is no expression.' Jihui asked: 'If there is no expression, then how can there be any teaching (instruction)?' Vajrapani answered: 'If there is teaching, then it is not without expression.' Jihui asked: 'How is it that there is no teaching?' Vajrapani answered: 'All that can be expressed has no teaching.' Jihui asked: 'If there is no teaching, then how can there be any instruction (commandment)?' Vajrapani answered: 'If there is instruction, there is no teaching; if there is no teaching, there is no instruction.' Jihui asked: 'How can one obtain instruction?' Vajrapani answered: 'Although there is expression, there is actually no reception.' Jihui asked: 'How can there be expression without reception?' Vajrapani answered: 'If one is not attached to words, there is no reception.' Jihui asked: 'How can one not be attached to words?' Vajrapani answered: 'It is to accord with the true meaning.' Jihui asked: 'How is this according with the true meaning?' Vajrapani answered: 'It is to have no view regarding the true meaning.' Jihui asked: 'How can one have no view regarding the true meaning?' Vajrapani answered: 'If both true meaning and non-true meaning cannot be found, then there is no view.' Jihui asked: 'If one cannot find true meaning and non-true meaning, then what is one seeking?' Vajrapani answered: 'Precisely because true meaning and non-true meaning cannot be found, there is nothing to seek.'
求。」
寂慧言：「若無法可求者，即於一切悉無求邪？」
金剛手言：「此中無有少法可求。何以故？以無法可求故，法即無法。」
寂慧言：「此中何者名為法邪？」
金剛手言：「若法之聲尚不可得，是中復何而有法邪？善男子！如是應知，若言法者，謂于文字不著不行，是故說言一切諸法無言無說。善男子！若有人言有所說者，彼即非說。以非說故，彼即無法亦非如理。」
寂慧言：「秘密主！若爾者，豈非如來諸所說法亦非說邪？」
金剛手言：「寂慧！豈非我先曾為汝說，世尊如來不說一字。以無說故，如來即以神通願力，隨眾生意示有所說。」
寂慧言：「設有說者，何過失邪？」
金剛手言：「有所說者，語業過失。」
寂慧言：「彼語業者復何過失？」
金剛手言：「文字思惟取著過失。」
寂慧言：「此復何能離過失邪？」
金剛手言：「一切法中，若有所說、若無所說，悉無少法而可表了，無表了故即離過失。又復於己無所開示亦離過失。」
寂慧言：「其過失者，何為根本？」
金剛手言：「彼過失者，取為根本。」
寂慧言：「取孰為本？」
金剛手言：「執著為本。」
寂
【現代漢語翻譯】 現代漢語譯本 寂慧問：『如果沒有任何法可以求，那麼對於一切事物就都不應該有所求了嗎？』 金剛手答：『這裡沒有任何少許的法可以求。為什麼呢？因為沒有法可以求，所以法即是無法。』 寂慧問：『這裡所說的法是指什麼呢？』 金剛手答：『如果連法的聲音都不可得，那又哪裡會有法呢？善男子！你應該知道，如果說有法，那是指對於文字不執著、不實行，所以說一切諸法無言無說。善男子！如果有人說有所說，那他就不是在說。因為不是在說，所以他所說的就不是法，也不符合真理。』 寂慧問：『秘密主！如果這樣，難道如來所說的一切法也不是說嗎？』 金剛手答：『寂慧！難道我之前沒有對你說過，世尊如來不說一字。因為沒有說，所以如來就以神通願力，隨著眾生的心意顯示有所說。』 寂慧問：『如果有所說，會有什麼過失呢？』 金剛手答：『有所說，就是語業的過失。』 寂慧問：『那語業又有什麼過失呢？』 金剛手答：『是文字思惟的執著過失。』 寂慧問：『那要如何才能遠離這些過失呢？』 金剛手答：『在一切法中，無論有所說還是無所說，都沒有少許的法可以表達，因為無法表達所以就遠離了過失。而且對於自己沒有開示，也遠離了過失。』 寂慧問：『這些過失的根本是什麼呢？』 金剛手答：『這些過失的根本是取。』 寂慧問：『取的根本是什麼呢？』 金剛手答：『執著是根本。』
【English Translation】 English version Jihui asked: 'If there is no dharma (law, teaching) to seek, then should one not seek anything at all?' Vajrapani (a Bodhisattva representing power) replied: 'There is not the slightest dharma to seek here. Why? Because there is no dharma to seek, therefore dharma is no-dharma.' Jihui asked: 'What is meant by dharma here?' Vajrapani replied: 'If even the sound of dharma cannot be obtained, then where can dharma exist? Good man! You should know that if one speaks of dharma, it means not being attached to or acting upon words. Therefore, it is said that all dharmas are without speech and without explanation. Good man! If someone says there is something spoken, then he is not speaking. Because it is not speaking, what he says is not dharma and is not in accordance with the truth.' Jihui asked: 'Secret Lord! If that is so, then are all the dharmas spoken by the Tathagata (Buddha) also not speaking?' Vajrapani replied: 'Jihui! Have I not told you before that the World Honored One, the Tathagata, does not speak a single word? Because there is no speaking, the Tathagata uses his spiritual power and vows to show that there is speaking according to the minds of sentient beings.' Jihui asked: 'If there is speaking, what is the fault?' Vajrapani replied: 'To speak is the fault of verbal karma (action).' Jihui asked: 'What is the fault of verbal karma?' Vajrapani replied: 'It is the fault of attachment to thinking about words.' Jihui asked: 'How can one be free from these faults?' Vajrapani replied: 'In all dharmas, whether there is speaking or no speaking, there is not the slightest dharma that can be expressed. Because there is no expression, one is free from fault. Furthermore, not revealing anything to oneself is also free from fault.' Jihui asked: 'What is the root of these faults?' Vajrapani replied: 'The root of these faults is grasping.' Jihui asked: 'What is the root of grasping?' Vajrapani replied: 'Attachment is the root.'
慧言：「執著孰為本？」
金剛手言：「虛妄分別為本。」
寂慧言：「虛妄分別孰為本？」
金剛手言：「增上所緣見為本。」
寂慧言：「增上所緣見孰為本？」
金剛手言：「色聲香味觸法即是增上所緣根本。」
寂慧言：「云何無所緣？」
金剛手言：「愛不相續即無所緣。寂慧當知，如佛所說，一切法中若斷于愛即無所緣。」
金剛手菩薩大秘密主說是法時，會中有五百苾芻得心解脫，二百菩薩得無生法忍。◎
◎入曠野大城受食品第十八之一
爾時金剛手菩薩大秘密主滿所思念得授記已，安慰其心生大歡喜踴躍慶快，前白佛言：「世尊！我今勤請世尊降赴我所居止秘密宮中，微伸供養期滿七日，並請菩薩、聲聞大眾。愿佛慈悲哀受我請。何以故？世尊！曠野大城中有多夜叉、羅剎、鳩盤茶、必舍左、乾闥婆、摩睺羅伽等異類眾生悉住于彼，令彼等眾得見佛已，于長夜中利益安樂，息除[彳*廣]戾恚惡之心；復令四大天王諸眷屬等，于長夜中獲大利益安隱而住。若佛世尊悲愍我故降赴我宮，菩薩、聲聞隨受微供，使令無量諸眾生類增長善根，復令我等圓滿意樂。」佛即默然而受其請。
爾時金剛手菩薩大秘密主知佛世尊默受請已，
【現代漢語翻譯】 現代漢語譯本 寂慧問道：『執著的根本是什麼？』 金剛手回答說：『虛妄分別（對事物虛假的、不真實的認知）是執著的根本。』 寂慧又問：『虛妄分別的根本是什麼？』 金剛手回答說：『以增上所緣見（強烈的、偏執的認知）為根本。』 寂慧再問：『增上所緣見的根本是什麼？』 金剛手回答說：『色、聲、香、味、觸、法（六種感官體驗）就是增上所緣的根本。』 寂慧問：『如何才能做到無所緣（沒有執著）？』 金剛手回答說：『愛不相續（不再產生執著的愛戀）就無所緣。寂慧，你要知道，正如佛所說，一切法中如果斷除了愛，就無所緣。』 金剛手菩薩大秘密主說完這些法時，在場的五百位比丘獲得了心解脫，二百位菩薩獲得了無生法忍（對無生無滅真理的領悟）。 ◎進入曠野大城接受供養 第十八之一 這時，金剛手菩薩大秘密主滿足了心願，得到佛的授記后，心中感到安慰，生起極大的歡喜，踴躍慶幸，於是上前對佛說：『世尊！我現在懇請世尊降臨到我所居住的秘密宮中，略盡供養，為期七日，並邀請菩薩、聲聞大眾一同前往。愿佛慈悲，接受我的邀請。為什麼呢？世尊！曠野大城中住著許多夜叉（守護神）、羅剎（惡鬼）、鳩盤茶（甕形鬼）、必舍左（食肉鬼）、乾闥婆（天樂神）、摩睺羅伽（大蟒神）等不同種類的眾生，讓他們得見佛后，在漫長的黑夜中獲得利益安樂，平息他們暴戾、嗔恨、邪惡的心；也讓四大天王及其眷屬等，在漫長的黑夜中獲得大利益，安穩地居住。如果佛世尊慈悲憐憫我，降臨到我的宮殿，菩薩、聲聞也接受我的微薄供養，就能使無量眾生增長善根，也使我們圓滿心願。』佛陀默然接受了他的邀請。 這時，金剛手菩薩大秘密主知道佛世尊已經默許了他的邀請，
【English Translation】 English version Jihui asked: 'What is the root of attachment?' Vajrapani replied: 'False discrimination (the false and unreal perception of things) is the root of attachment.' Jihui asked again: 'What is the root of false discrimination?' Vajrapani replied: 'The root is the view of intensified object of perception (strong, biased perception).' Jihui further asked: 'What is the root of the view of intensified object of perception?' Vajrapani replied: 'Form, sound, smell, taste, touch, and dharma (the six sensory experiences) are the root of intensified object of perception.' Jihui asked: 'How can one achieve no object of perception (no attachment)?' Vajrapani replied: 'When love does not continue (no longer generating clinging love), there is no object of perception. Jihui, you should know, as the Buddha said, if love is cut off in all dharmas, there is no object of perception.' When Vajrapani Bodhisattva, the great secret lord, finished speaking these teachings, five hundred Bhikshus in the assembly attained liberation of mind, and two hundred Bodhisattvas attained the forbearance of non-origination of dharmas (understanding of the truth of non-birth and non-death). ◎Entering the Great City of the Wilderness to Receive Offerings, Part 18-1 At this time, Vajrapani Bodhisattva, the great secret lord, having fulfilled his wish and received the Buddha's prediction, felt comforted in his heart, and great joy arose. He was delighted and went before the Buddha, saying: 'World Honored One! I now earnestly request that the World Honored One descend to my secret palace, where I reside, to offer a small offering for seven days, and invite the Bodhisattvas and Sravakas to come along. May the Buddha be compassionate and accept my invitation. Why is this? World Honored One! In the great city of the wilderness, there dwell many Yakshas (guardian deities), Rakshasas (evil spirits), Kumbhandas (pot-shaped ghosts), Pisacas (flesh-eating ghosts), Gandharvas (celestial musicians), Mahoragas (great serpent deities), and other kinds of beings. May they, upon seeing the Buddha, gain benefit and peace in the long night, and calm their violent, hateful, and evil hearts; also, may the Four Heavenly Kings and their retinues gain great benefit and dwell in peace during the long night. If the Buddha, out of compassion for me, descends to my palace, and the Bodhisattvas and Sravakas accept my humble offerings, it will enable countless beings to increase their roots of goodness, and also fulfill our wishes.' The Buddha silently accepted his invitation. At this time, Vajrapani Bodhisattva, the great secret lord, knowing that the World Honored One had silently accepted his invitation,
心生歡喜踴躍慶快，即時頭面頂禮佛足，右繞七匝速離佛會，還復所止曠野大城。
時金剛手菩薩大秘密主至自宮已乃起思念：「我今如何施設供養？復依何等境界莊嚴而為嚴飾，令欲、色界諸天子眾起希有心，復令十方世界所來集會大菩薩眾咸生歡喜，我亦于佛廣大施作妙供養事。」作是念已即自記憶：「往昔一時佛于夜分入三摩地，其名寂靜不思議廣大所行，我亦隨佛即入是定。東方去此過殑伽沙數等佛剎土已，到一世界名無邊功德寶莊嚴，彼有如來號莊嚴王。其佛剎中化主世尊為十千菩薩授菩提記。我于爾時見彼佛剎，不可思議天人莊嚴，超勝一切妙莊嚴事。我宜依彼無邊功德寶莊嚴世界所莊嚴相而為嚴飾，當爲世尊作供養事。」
爾時金剛手菩薩大秘密主即入大莊嚴王三摩地，於是三摩地中如實觀，睹彼無邊功德寶莊嚴世界種種殊妙莊嚴等事。如其所觀，即運神力於此曠野大城中施設莊嚴，與彼無異。而彼無邊功德寶莊嚴世界者，東西南北縱廣正等六十四由旬，以青琉璃而為其地，帝青大寶作其墻界，垂珠華瓔眾寶嚴飾，閻浮檀金而為蓮華，眾寶枝葉眾寶瓔珞間錯垂布。復有無數天妙寶衣，復有無數珠瓔嚴飾，復有無數殊妙繒彩，垂以無數妙寶華鬘燒香涂香眾妙寶瓶，亦復無數週匝遍散種種色華
【現代漢語翻譯】 現代漢語譯本：心中充滿歡喜，雀躍不已，立刻以頭面頂禮佛足，然後右繞佛七圈，迅速離開佛會，回到自己所住的曠野大城。 當時，金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）大秘密主回到自己的宮殿後，開始思考：『我現在應該如何設定供養？又應該依據何種境界來裝飾，才能讓欲界、色界諸天子眾生起稀有之心，又能讓十方世界前來的大菩薩眾都感到歡喜，我也能為佛陀廣大的施作美妙的供養之事。』這樣想著，他立刻回憶起：『過去有一次，佛陀在夜晚進入三摩地（Samadhi，禪定），其名為寂靜不可思議廣大所行，我也跟隨佛陀進入了這種禪定。在東方，越過恒河沙數般的佛剎土之後，到達一個名為無邊功德寶莊嚴的世界，那裡有一位如來，名為莊嚴王。那個佛剎中，教化之主世尊正在為一萬菩薩授菩提記（Bodhi，覺悟）。我當時見到那個佛剎，其天人莊嚴不可思議，超越一切美妙的莊嚴之事。我應該依據那個無邊功德寶莊嚴世界所莊嚴的景象來進行裝飾，以此來為世尊作供養之事。』 那時，金剛手菩薩大秘密主立即進入大莊嚴王三摩地。在三摩地中，他如實地觀察到那個無邊功德寶莊嚴世界種種殊勝美妙的莊嚴景象。按照他所觀察到的，他立即運用神力，在這個曠野大城中設定了與那個世界相同的莊嚴。那個無邊功德寶莊嚴世界，東西南北縱橫都是六十四由旬（Yojana，古印度長度單位），以青琉璃為地面，以帝青大寶為墻界，垂掛著珍珠華瓔等各種寶物裝飾，以閻浮檀金（Jambudvipa，一種黃金）為蓮花，各種寶物枝葉和瓔珞交錯垂布。還有無數天妙寶衣，無數珠瓔裝飾，無數殊妙的繒彩，垂掛著無數美妙的寶華鬘，燒香、涂香和各種美妙的寶瓶，也無數地周匝遍佈著各種顏色的花朵。
【English Translation】 English version: With hearts filled with joy and elation, they immediately prostrated themselves with their heads to the Buddha's feet, then circumambulated the Buddha seven times to the right, and quickly departed from the Buddha's assembly, returning to the vast city in the wilderness where they resided. At that time, Vajrapani Bodhisattva (a Buddhist guardian deity), the great secret lord, having returned to his palace, began to contemplate: 'How should I now arrange offerings? And upon what kind of realm should I base my decorations, so that the beings of the desire realm and the form realm, the heavenly sons, will develop a sense of wonder, and so that the great Bodhisattvas from the ten directions will all feel joy, and I can also perform wonderful offerings for the Buddha?' Thinking this, he immediately recalled: 'Once in the past, the Buddha entered Samadhi (meditative absorption) during the night, which was named the Silent, Inconceivable, Vast Practice, and I also followed the Buddha into this Samadhi. In the east, after passing through Buddha lands as numerous as the sands of the Ganges, I arrived at a world named Boundless Merit Treasure Adornment, where there was a Tathagata (Buddha) named Adornment King. In that Buddha land, the teaching master, the World Honored One, was bestowing predictions of Bodhi (enlightenment) upon ten thousand Bodhisattvas. At that time, I saw that Buddha land, its heavenly and human adornments were inconceivable, surpassing all wonderful adornments. I should base my decorations on the adorned appearance of that Boundless Merit Treasure Adornment world, and thereby make offerings to the World Honored One.' Then, Vajrapani Bodhisattva, the great secret lord, immediately entered the Samadhi of the Great Adornment King. In that Samadhi, he truly observed the various extraordinary and wonderful adornments of that Boundless Merit Treasure Adornment world. According to what he observed, he immediately used his divine power to set up decorations in this vast city in the wilderness that were identical to that world. That Boundless Merit Treasure Adornment world was sixty-four yojanas (an ancient Indian unit of distance) in length and width in all directions, with a ground of blue lapis lazuli, walls of imperial blue great jewels, adorned with hanging pearl garlands and various treasures, with lotuses of Jambudvipa gold (a type of gold), and various treasure branches and garlands hanging in an intricate pattern. There were also countless heavenly precious garments, countless pearl garlands, countless extraordinary and wonderful silks, hanging with countless wonderful treasure flower garlands, burning incense, fragrant ointments, and various wonderful treasure vases, also countless, scattered all around with flowers of various colors.
，人所觀者殊妙悅意，若身若心歡喜調暢。出現無邊功德寶聚，復現無量色相莊嚴。又有廣多百千莊嚴妙師子座，寶機承足寶繩交絡，寶華莊嚴垂真珠網，周匝盈積可八步量。又復佈設無數天衣，空中復有寶網垂覆。如是種種妙莊嚴事，于余廣多世界之中昔所未見昔所未聞。又復嚴辦百味精珍上妙飲食。又復佈列百千莊嚴妙師子座安處空中，一一師子座空中自然有妙寶蓋，各各垂覆殊妙莊嚴眾相具足。
爾時金剛手菩薩大秘密主于其定中安布如是殊妙勝相。施設莊嚴師子座已，從定而起，過於夜分至明旦時，嚴辦最上清凈食已，深心清凈將欲供養世尊如來、菩薩大眾。◎
佛說如來不思議秘密大乘經卷第十四 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十五
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯入曠野大城受食品第十八之餘
◎爾時，金剛手菩薩大秘密主又過夜分，即告四大天王言：「諸仁者！汝等當知，我今請佛並大菩薩、諸聲聞眾，降我所止秘密宮中，期滿七日微伸供養；以佛世尊悲愍我故而受我請。汝等各有力能廣多眷屬，於七晝夜中勿生放逸，勿起亂心，亦復且止諸餘作事，專一精
【現代漢語翻譯】 現代漢語譯本：人們所見之物極其美妙悅目，身心都感到歡喜舒暢。顯現出無邊的功德寶藏，又呈現出無數的色彩和莊嚴。還有許多裝飾精美的獅子座，用寶機承托，寶繩交錯纏繞，用寶花裝飾，垂掛著珍珠網，周圍堆積著大約八步的範圍。又鋪設了無數的天衣，空中還有寶網垂覆。如此種種美妙莊嚴的事物，在其他廣闊的世界中，過去從未見過，也從未聽說過。又準備了各種美味佳餚。又在空中排列了成百上千個裝飾精美的獅子座，每個獅子座的上方都自然有美妙的寶蓋，各自垂覆，各種美妙莊嚴的景象都具備。 這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主（Mahaguhyapati）在禪定中佈置瞭如此美妙殊勝的景象。佈置好莊嚴的獅子座后，從禪定中起身，過了夜半到了黎明時分，準備好最上等的清凈食物后，以清凈的深心，想要供養世尊如來（Tathagata）、菩薩大眾。 《佛說如來不思議秘密大乘經》卷第十四 大正藏第 11 冊 No. 0312 《佛說如來不思議秘密大乘經》 《佛說如來不思議秘密大乘經》卷第十五 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯入曠野大城受食品第十八之餘 這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主（Mahaguhyapati）又過了夜半，就告訴四大天王說：『諸位仁者！你們應當知道，我現在邀請佛陀以及大菩薩、諸聲聞眾，降臨我所居住的秘密宮中，期限為七天，略微表達供養；因為佛陀世尊（Bhagavan）慈悲憐憫我，所以接受我的邀請。你們各自都有能力帶領眾多眷屬，在這七天七夜中不要放逸，不要生起混亂的心，也暫時停止其他的事情，專心精進。』
【English Translation】 English version: What people see is extraordinarily wonderful and pleasing, both body and mind feel joyful and comfortable. There appear boundless treasures of merit, and countless colors and adornments are manifested. There are also many beautifully decorated lion thrones, supported by jeweled mechanisms, with jeweled ropes intertwined, adorned with jeweled flowers, and draped with pearl nets, piled up around an area of about eight steps. Moreover, countless heavenly garments are laid out, and jeweled nets hang down in the air. Such wonderful and magnificent things, in other vast worlds, have never been seen or heard before. Furthermore, various delicious delicacies are prepared. Hundreds and thousands of beautifully decorated lion thrones are arranged in the air, each lion throne naturally having a wonderful jeweled canopy above, each draped down, with all kinds of wonderful and magnificent appearances complete. At this time, Vajrapani Bodhisattva, the great secret lord (Mahaguhyapati), arranged such wonderful and excellent scenes in his samadhi. Having arranged the magnificent lion thrones, he arose from samadhi, and after midnight, at dawn, having prepared the most excellent pure food, with a pure and profound mind, he intended to offer it to the World Honored One, the Tathagata, and the great assembly of Bodhisattvas. The Sutra of the Unthinkable Secret Great Vehicle of the Tathagata, Volume 14 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Unthinkable Secret Great Vehicle of the Tathagata The Sutra of the Unthinkable Secret Great Vehicle of the Tathagata, Volume 15 Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by imperial decree, into the wilderness city, the remainder of the eighteenth chapter on receiving food. At this time, Vajrapani Bodhisattva, the great secret lord (Mahaguhyapati), after midnight again, immediately told the Four Great Heavenly Kings: 'Virtuous ones! You should know that I am now inviting the Buddha, as well as the great Bodhisattvas and the assembly of Shravakas, to descend into my secret palace, for a period of seven days, to offer a slight offering; because the World Honored One (Bhagavan) is compassionate towards me, he accepts my invitation. Each of you has the ability to lead many retinues, and during these seven days and nights, do not be negligent, do not give rise to a confused mind, and also temporarily cease other activities, and focus on diligent practice.'
勤供養于佛。乃至此曠野大城所止一切夜叉、羅剎、必隸多、鳩盤茶、必舍左、乾闥婆、摩睺羅伽等，並余所住諸眾生類，以我教敕悉告語之：『眾等應知。金剛手菩薩請佛世尊來降於此曠野大城，期滿七日作供養事。汝等宜應攝諸恚惡、發清凈心，復起廣大歡喜之意，嚴供世尊聽受正法。』」
爾時金剛手菩薩大秘密主即告長子金剛軍言：「賢者！汝今宜應以自神力往彼梵界，自梵眾天至色究竟天，于彼諸天各告語云：『金剛手菩薩大秘密主請佛世尊來降曠野大城秘密宮中，期滿七日作供養事。汝等諸天欲見佛者，宜速來此。』」
是時秘密主長子金剛軍受父教令，即如其命。
爾時金剛手菩薩大秘密主復告次子妙臂言：「賢者！汝今宜應以自神力往地居天至空居天，謂四大王天、忉利天、夜摩天、兜率天、化樂天、他化自在天，于彼諸天各告語云：『金剛手菩薩大秘密主請佛世尊來降曠野大城秘密宮中，期滿七日作供養事。汝等諸天欲見佛者，宜速來此。』」
是時次子妙臂受父教令，即如其命。
爾時于剎那間即有廣多無數百千欲界天子、色界天子，周匝充滿百千由旬之量，填塞空中。
爾時金剛手菩薩大秘密主又過夜分，即為世尊敷設臥具妙嚴飾已，右膝著地，合掌諦
【現代漢語翻譯】 現代漢語譯本： 『勤勉地供養佛陀。乃至這個曠野大城所居住的一切夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，惡鬼）、必隸多（Preta，餓鬼）、鳩盤茶（Kumbhanda，一種食人鬼）、必舍左（Pisacha，食肉鬼）、乾闥婆（Gandharva，天上的樂神）、摩睺羅伽（Mahoraga，大蟒神）等，以及其餘所居住的各種眾生，我以我的教令全部告知他們：『你們應當知道。金剛手菩薩（Vajrapani Bodhisattva）請佛世尊降臨到這個曠野大城，為期七日進行供養。你們應當收攝一切嗔恚和惡念，發起清凈的心，並且生起廣大的歡喜之意，莊嚴地供養世尊，聽受正法。』
那時，金剛手菩薩大秘密主就告訴長子金剛軍說：『賢者！你現在應當以你的神通力前往梵界，從梵眾天到色究竟天，在那些諸天那裡分別告知：『金剛手菩薩大秘密主請佛世尊降臨到曠野大城秘密宮中，為期七日進行供養。你們這些天人如果想見佛陀，應當迅速來到這裡。』
當時，秘密主的長子金剛軍接受父親的教令，立即遵照執行。
那時，金剛手菩薩大秘密主又告訴次子妙臂說：『賢者！你現在應當以你的神通力前往地居天到空居天，即四大王天、忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，夜摩天）、兜率天（Tusita，兜率天）、化樂天（Nirmanarati，化樂天）、他化自在天（Paranirmitavasavartin，他化自在天），在那些諸天那裡分別告知：『金剛手菩薩大秘密主請佛世尊降臨到曠野大城秘密宮中，為期七日進行供養。你們這些天人如果想見佛陀，應當迅速來到這裡。』
當時，次子妙臂接受父親的教令，立即遵照執行。
那時，在剎那間，就有廣多無數百千欲界天子、色界天子，周匝充滿百千由旬的範圍，填滿了空中。
那時，金剛手菩薩大秘密主又過了夜分，就為世尊鋪設臥具，精妙地裝飾完畢，右膝著地，合掌專注地
【English Translation】 English version: 'Diligently make offerings to the Buddha. Even to all the Yakshas (Yaksha, a type of guardian deity), Rakshasas (Rakshasa, a demon), Pretas (Preta, a hungry ghost), Kumbhandas (Kumbhanda, a type of man-eating ghost), Pisachas (Pisacha, a flesh-eating ghost), Gandharvas (Gandharva, a celestial musician), Mahoragas (Mahoraga, a great serpent deity), and other beings dwelling in this vast wilderness city, I command you to inform them all: 『You should know that Vajrapani Bodhisattva has invited the World Honored Buddha to descend upon this vast wilderness city for a seven-day offering. You should restrain all anger and evil thoughts, generate pure minds, and arise with great joy, solemnly making offerings to the World Honored One and listening to the true Dharma.』'
At that time, Vajrapani Bodhisattva, the great secret lord, then said to his eldest son, Vajrakumara: 『Virtuous one! You should now use your divine power to go to the Brahma realm, from the Brahma assembly heavens to the Akanistha heaven, and inform each of those heavens: 『Vajrapani Bodhisattva, the great secret lord, has invited the World Honored Buddha to descend upon the secret palace in the vast wilderness city for a seven-day offering. You gods who wish to see the Buddha should come here quickly.』'
At that time, Vajrakumara, the eldest son of the secret lord, received his father's command and immediately carried it out.
At that time, Vajrapani Bodhisattva, the great secret lord, then said to his second son, Subahu: 『Virtuous one! You should now use your divine power to go from the earth-dwelling heavens to the sky-dwelling heavens, namely the Four Great King heavens, Trayastrimsa heaven, Yama heaven, Tusita heaven, Nirmanarati heaven, and Paranirmitavasavartin heaven, and inform each of those heavens: 『Vajrapani Bodhisattva, the great secret lord, has invited the World Honored Buddha to descend upon the secret palace in the vast wilderness city for a seven-day offering. You gods who wish to see the Buddha should come here quickly.』'
At that time, Subahu, the second son, received his father's command and immediately carried it out.
At that moment, there were countless hundreds of thousands of desire realm gods and form realm gods, filling a hundred thousand yojanas in circumference, crowding the sky.
At that time, Vajrapani Bodhisattva, the great secret lord, after the night had passed, prepared a bed for the World Honored One, adorned it exquisitely, knelt on his right knee, and with palms joined attentively
誠向佛世尊，說妙伽陀而伸勤請：
「善來最勝人中尊， 善來人中無上士， 人中增勝愿降臨， 佛大牟尼時已至。 善來最勝二足尊， 善來二足尊最上， 二足增勝愿降臨， 佛大牟尼時已至。 佛大蓮華凈戒生， 精進定水常增長， 如蜂采華眾所歸， 寂靜蓮華愿來降。 最初安立四聖諦， 以慈悲眼遍觀察， 常能震吼無我音， 佛大師子愿來降。 戒為根本念為莖， 覺支華秀常茂盛， 解脫智果已周圓， 佛大樹王愿來降。 妙慧甚深復廣博， 湛然定水遍清涼， 眾行圓明大導師， 佛功德海愿來降。 大悲所成吉祥體， 大慧光明廣莊嚴， 蓮華開覺眾所歸， 佛日光明愿來降。 正語震伏諸邪論， 解脫藥樹救沉痾， 小根群鹿悉開明， 佛大山王愿來降。」
爾時世尊受金剛手菩薩大秘密主至誠勤請，知時已至，即告苾芻眾言：「汝等宜應著衣持缽往赴金剛手請，期滿七日作供養事。善哉行矣，今正是時。」付囑守護僧坊之者：「今此眾中，諸有已得神通之者菩薩、聲聞，各各隨應以自神力游空而往。若復未具神力之者，應當隨入如來清凈大圓光中游空而往。」
爾時世尊即于王舍大城鷲峰山中隱身不現，
【現代漢語翻譯】 現代漢語譯本 虔誠地向佛世尊，以美妙的偈頌表達懇切的祈請： 『善哉，人中最尊貴者，善哉，人中無上之士， 愿人中至尊降臨，佛陀大牟尼，時機已到。 善哉，二足中最尊貴者，善哉，二足尊中最上者， 愿二足至尊降臨，佛陀大牟尼，時機已到。 佛陀如蓮花般清凈，由戒律而生， 精進禪定之水常增長，如蜂採蜜般受眾生歸依， 愿寂靜的蓮花降臨。 最初安立四聖諦（苦、集、滅、道），以慈悲的目光遍觀一切， 常能發出無我之音，愿佛陀大師子降臨。 戒律為根本，正念為莖幹，覺悟之花常茂盛， 解脫智慧之果已圓滿，愿佛陀大樹王降臨。 妙慧深邃而廣博，清澈的禪定之水遍佈清涼， 眾行圓滿的大導師，愿佛陀功德之海降臨。 由大悲心成就的吉祥之身，大智慧的光明廣闊莊嚴， 如蓮花般開啟覺悟，受眾生歸依，愿佛陀如日光般降臨。 以正語降伏一切邪說，如解脫之藥樹救治沉疴， 使小根器的眾生開悟，愿佛陀大山王降臨。』 那時，世尊接受金剛手菩薩（Vajrapani Bodhisattva）大秘密主至誠懇切的祈請，知道時機已到，就告訴比丘（bhiksu）們說：『你們應當穿好衣服，拿著缽，前往金剛手的邀請，為期七日進行供養。很好，去吧，現在正是時候。』 並囑咐守護僧院的人：『現在這裡，凡是已經獲得神通的菩薩、聲聞（sravaka），各自應當運用自己的神通力，在空中前往。如果還沒有神通力的，應當進入如來清凈的大圓光中，在空中前往。』 那時，世尊就在王舍城（Rajagrha）的鷲峰山（Gridhrakuta）中隱身不見。
【English Translation】 English version With sincerity, I address the World Honored One, the Buddha, offering earnest supplication through wondrous verses: 'Welcome, most excellent among humans, welcome, unsurpassed one among humans, May the most superior among humans descend, Buddha, the Great Sage, the time has come. Welcome, most excellent among the two-legged, welcome, supreme among the two-legged, May the most superior among the two-legged descend, Buddha, the Great Sage, the time has come. The Buddha, pure as a lotus, born from precepts, The water of diligent meditation ever increases, like bees gathering honey, all beings take refuge, May the tranquil lotus descend. Initially establishing the Four Noble Truths (duhkha, samudaya, nirodha, marga), observing all with compassionate eyes, Constantly able to proclaim the sound of no-self, may the Buddha, the Great Lion, descend. Precepts as the root, mindfulness as the stem, the blossoms of enlightenment ever flourish, The fruit of liberation and wisdom is complete, may the Buddha, the Great Tree King, descend. Wondrous wisdom, profound and vast, the clear water of meditation pervades with coolness, The great guide, whose actions are complete and clear, may the Buddha, the ocean of merit, descend. Auspicious body formed by great compassion, the light of great wisdom, vast and adorned, Like a lotus opening to enlightenment, all beings take refuge, may the Buddha, the light of the sun, descend. Subduing all false doctrines with righteous speech, like a tree of liberation, curing deep-seated ailments, Enlightening beings of small capacity, may the Buddha, the Great Mountain King, descend.' At that time, the World Honored One, accepting the sincere and earnest request of Vajrapani Bodhisattva, the great secret lord, knowing the time had come, said to the bhiksus: 'You should put on your robes, take your bowls, and go to Vajrapani's invitation, for seven days of offerings. Very well, go, now is the time.' And he instructed those guarding the monastery: 'Now, among this assembly, those bodhisattvas and sravakas who have already attained supernatural powers, each should use their own supernatural powers to travel through the air. If there are those who do not yet have supernatural powers, they should enter the pure great light of the Tathagata and travel through the air.' At that time, the World Honored One then became invisible in the Vulture Peak Mountain (Gridhrakuta) in the great city of Rajagrha.
菩薩、聲聞恭敬圍繞，放大光明普遍照曜，天人天女導前從后歌詠稱讚，奏百千種俱胝那庾多鼓吹音樂震動大地，天雨種種殊妙寶華。于佛剎中廣現種種佛大威力、佛大神通、佛大施作、佛大變化、佛大吉祥、佛大勝光、佛大威儀、佛大遊戲等相，游空自在，往詣于彼曠野大城。
是時世尊處虛空中猶如鵝王，進止安詳自在而行。彼欲色界諸天子眾，遙見世尊高處空中猶如鵝王宛轉自在，咸生歡喜適悅慶快；又如日輪初出清凈可愛，如圓滿月瑩潔光明眾星圍繞，如帝釋天主天眾圍繞，如大梵王梵眾圍繞，天眾見已即起清凈希有之心，各持種種天妙香華供養于佛。所謂天優缽羅華、俱母陀華、奔拏利迦華、曼陀羅華、摩訶曼陀羅華、波利質多羅華、摩訶波利質多羅華、曼殊沙華、摩訶曼殊沙華、可愛華、大可愛華、輪大輪華、陸生諸華，及余殊妙最勝香華具有百葉或千葉者，及焰光華、光味華、遍香華、常香華、常開華、悅目華，此如是等並余無量勝妙香華，遍散佛上。又復安立殊妙幡幢，奏以百千殊妙音樂。
爾時世尊現如是等殊妙勝相香華幢蓋、鼓奏音樂眾莊嚴事，于須臾頃即至曠野大城，而先暫適毗沙門天王宮。佛及菩薩、聲聞大眾，從空而下入彼宮中。
爾時大地普遍震動，而復柔軟殊妙可
【現代漢語翻譯】 現代漢語譯本：菩薩和聲聞恭敬地圍繞著佛陀，佛陀放出巨大的光明普遍照耀，天人和天女在前後引導，歌唱讚美，演奏著成百上千、俱胝那庾多（俱胝：一千萬；那庾多：一億）種鼓吹音樂，震動大地，天空中降下各種殊勝美妙的寶華。在佛的剎土中，廣泛顯現佛的大威力、佛的大神通、佛的大施作、佛的大變化、佛的大吉祥、佛的大勝光、佛的大威儀、佛的大遊戲等種種景象，在空中自由自在地遊行，前往那片曠野大城。 這時，世尊在虛空中如同鵝王一般，進退安詳自在地行走。那些欲界諸天子們，遠遠看見世尊在高空中如同鵝王一般自在地盤旋，都感到歡喜、愉悅和慶幸；又像初升的太陽一樣清凈可愛，像圓滿的月亮一樣晶瑩光明，眾星圍繞，像帝釋天主被天眾圍繞，像大梵天王被梵眾圍繞。天眾看到后，立即生起清凈稀有的心，各自拿著各種天上的美妙香花供養佛陀。這些香花包括天優缽羅華（青蓮花）、俱母陀華（白蓮花）、奔拏利迦華（紅蓮花）、曼陀羅華（天上的白色花）、摩訶曼陀羅華（大曼陀羅花）、波利質多羅華（天上的紅色花）、摩訶波利質多羅華（大波利質多羅花）、曼殊沙華（天上的柔軟花）、摩訶曼殊沙華（大曼殊沙花）、可愛華、大可愛華、輪大輪華、陸地上生長的各種花，以及其他殊勝美妙、具有百葉或千葉的香花，還有焰光華、光味華、遍香華、常香華、常開華、悅目華等，這些以及其他無量勝妙的香花，遍灑在佛陀身上。又安立了殊勝美妙的幡幢，演奏著成百上千種殊勝美妙的音樂。 這時，世尊顯現出如此殊勝美妙的景象，用香花、幢蓋、鼓樂等莊嚴的事物，在很短的時間內就到達了曠野大城，並先暫時前往毗沙門天王（北方守護神）的宮殿。佛陀以及菩薩、聲聞大眾，從空中降落進入宮殿之中。 這時，大地普遍震動，而且變得柔軟、殊勝、令人愉悅。
【English Translation】 English version: Bodhisattvas and Śrāvakas respectfully surrounded the Buddha, who emitted great light that illuminated everywhere. Devas and celestial maidens led the way, singing praises, playing hundreds of thousands of koṭi-nayuta (koṭi: ten million; nayuta: one hundred million) kinds of drums and musical instruments, shaking the earth, and celestial flowers of various exquisite and wonderful kinds rained down. In the Buddha's realm, various manifestations of the Buddha's great power, great spiritual abilities, great actions, great transformations, great auspiciousness, great victorious light, great majesty, and great play were widely displayed. He traveled freely in the sky, going towards that great city in the wilderness. At that time, the World Honored One moved in the sky like a king of geese, advancing and retreating with peace and freedom. Those devas of the desire realm, seeing from afar the World Honored One high in the sky like a king of geese, circling freely, all felt joy, pleasure, and happiness. He was like the newly risen sun, pure and lovely, like the full moon, bright and clear, surrounded by stars, like Indra, the lord of the devas, surrounded by his retinue, like Mahābrahmā, the great Brahma king, surrounded by his retinue. Upon seeing this, the devas immediately arose with pure and rare minds, each holding various celestial fragrant flowers to offer to the Buddha. These flowers included celestial utpala (blue lotus), kumuda (white lotus), pundarika (red lotus), mandara (white celestial flower), mahamandara (great mandara flower), parijata (red celestial flower), mahaparijata (great parijata flower), manjushaka (soft celestial flower), mahamanjushaka (great manjushaka flower), lovely flowers, great lovely flowers, wheel-like flowers, various flowers that grow on land, and other exquisite and wonderful fragrant flowers with hundreds or thousands of petals, as well as flame-light flowers, light-taste flowers, pervasive-fragrance flowers, constant-fragrance flowers, ever-open flowers, and pleasing-to-the-eye flowers. These and other immeasurable, excellent, and wonderful fragrant flowers were scattered all over the Buddha. Furthermore, they set up exquisite and wonderful banners and canopies, and played hundreds of thousands of exquisite and wonderful musical instruments. At that time, the World Honored One manifested such exquisite and wonderful appearances, with fragrant flowers, banners, canopies, and the sounds of drums and music as adornments. In a very short time, he arrived at the great city in the wilderness, and first temporarily went to the palace of Vaiśravaṇa (the northern guardian king). The Buddha and the assembly of Bodhisattvas and Śrāvakas descended from the sky and entered the palace. At that time, the earth shook universally, and became soft, exquisite, and delightful.
愛，亦不嬈惱一切眾生。
爾時四大天王知佛世尊已至曠野大城之中，各從所守方分與諸眷屬，持以種種殊妙香華速來佛所。時四天王到已，頭面頂禮佛足，即以所持殊妙香華散於佛上而伸供養，合掌諦誠退住一面；彼諸眷屬亦各至誠頂禮佛足合掌而住。佛即略為四天王等眷屬眾會宣說法要。
是時會中即有十千夜叉、羅剎、龍、乾闥婆、鳩盤茶等，睹佛勝相，悉發阿耨多羅三藐三菩提心。彼四大天王宮嬪眷屬中有十千天女，發阿耨多羅三藐三菩提心。
爾時金剛手菩薩大秘密主與自眷屬，各各持以如無邊功德莊嚴世界之中殊妙香華、涂香末香、寶幢幡蓋，鼓吹歌音作諸伎樂，速詣毗沙門天王宮中佛世尊所。到已頭面頂禮佛足右繞七匝，即以所持妙香華等諸供養具，嚴潔諦誠供養世尊。諸眷屬等奏妙音樂，嚴奉肅恭歸命頂禮，迎導世尊並諸菩薩、聲聞大眾，入自宮中。到已如次請各就座。
爾時世尊處彼殊妙種種莊嚴師子之座，並諸菩薩、聲聞大眾亦各就座。
爾時金剛手菩薩大秘密主即告帝釋、梵王、護世天等並餘一切諸天子言：「汝等宜應各務精勤，隨喜成辦嚴供世尊，當令汝等增長施福。」
爾時諸天子眾見是最勝境界殊妙莊嚴師子座已，生希有心，咸作是言：「此之勝
【現代漢語翻譯】 現代漢語譯本：愛，也不去惱害任何眾生。
那時，四大天王（指持國天王、增長天王、廣目天王、多聞天王）得知佛陀世尊已經來到曠野大城之中，各自從自己所守護的方位，帶領著眷屬，拿著各種殊勝美妙的香和花，迅速來到佛陀所在之處。當時，四大天王到達后，頭面頂禮佛足，隨即把所持的殊勝美妙的香和花散在佛陀身上，以此表達供養，合掌虔誠地退到一旁站立；他們的眷屬也都各自至誠頂禮佛足，合掌站立。佛陀隨即為四大天王等眷屬大眾宣說了佛法的要義。
這時，法會之中，有十千夜叉（一種守護神）、羅剎（一種惡鬼）、龍、乾闥婆（一種天神，負責奏樂）、鳩盤茶（一種食人鬼）等，看到佛陀殊勝的相貌，都發起了無上正等正覺之心（阿耨多羅三藐三菩提心）。四大天王的宮嬪眷屬中有十千天女，也發起了無上正等正覺之心。
那時，金剛手菩薩（佛教中一位重要的菩薩）大秘密主和他的眷屬，各自拿著如同無邊功德所莊嚴的世界中殊勝美妙的香花、涂香、末香、寶幢、幡蓋，敲鼓吹奏歌唱各種樂器，迅速來到毗沙門天王（多聞天王）的宮中，佛陀世尊所在之處。到達后，頭面頂禮佛足，右繞佛陀七圈，隨即把所持的妙香花等各種供養物品，莊嚴潔凈地虔誠供養世尊。他的眷屬們演奏美妙的音樂，莊嚴恭敬地歸命頂禮，迎接引導世尊以及各位菩薩、聲聞大眾，進入自己的宮中。到達后，依次請大家就座。
那時，世尊坐在那裡殊勝美妙、各種莊嚴的獅子座上，各位菩薩、聲聞大眾也都各自就座。
那時，金剛手菩薩大秘密主就告訴帝釋（忉利天之主）、梵王（色界天之主）、護世天等以及其餘一切天子們說：『你們應當各自努力精進，隨喜成就供養世尊的功德，應當讓你們增長佈施的福報。』
那時，各位天子大眾看到這是最殊勝的境界，殊妙莊嚴的獅子座后，生起了稀有的心，都這樣說：『這殊勝的
【English Translation】 English version: Love, also not to harass any living beings.
At that time, the Four Heavenly Kings (Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa) knew that the Buddha, the World Honored One, had arrived in the great city in the wilderness. Each of them, from their respective directions, along with their retinues, carrying various exquisite and wonderful incense and flowers, quickly came to where the Buddha was. When the Four Heavenly Kings arrived, they bowed their heads to the Buddha's feet, and then scattered the exquisite and wonderful incense and flowers they carried onto the Buddha, thus expressing their offerings. They stood aside with their palms together in sincere reverence. Their retinues also sincerely bowed their heads to the Buddha's feet and stood with their palms together. The Buddha then briefly expounded the essence of the Dharma to the Four Heavenly Kings and their retinues.
At this time, in the assembly, there were ten thousand Yakshas (a type of guardian deity), Rakshasas (a type of demon), dragons, Gandharvas (a type of celestial musician), Kumbhandas (a type of flesh-eating demon), and others. Seeing the Buddha's magnificent appearance, they all generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Among the palace consorts and retinues of the Four Heavenly Kings, there were ten thousand celestial maidens who also generated the mind of Anuttara-samyak-sambodhi.
At that time, Vajrapani Bodhisattva (a major Bodhisattva in Buddhism), the great secret lord, and his retinue, each carrying exquisite and wonderful incense, flowers, scented powders, banners, and canopies, as well as playing drums, singing, and performing various musical instruments, quickly went to the palace of King Vaiśravaṇa (also known as Dhubeshvara), where the Buddha, the World Honored One, was. Upon arriving, they bowed their heads to the Buddha's feet, circumambulated the Buddha seven times, and then offered the exquisite incense, flowers, and other offerings with solemn purity and sincerity to the World Honored One. Their retinue played beautiful music, respectfully paid homage, and welcomed and guided the World Honored One, as well as all the Bodhisattvas and Śrāvakas (disciples), into their palace. After arriving, they invited everyone to take their seats in order.
At that time, the World Honored One sat on the exquisite, magnificent, and adorned lion throne, and all the Bodhisattvas and Śrāvakas also took their respective seats.
At that time, Vajrapani Bodhisattva, the great secret lord, then said to Indra (the lord of the Trayastriṃśa Heaven), Brahma (the lord of the Form Realm), the guardian deities of the world, and all the other celestial beings: 'You should each strive diligently, rejoice in accomplishing the merits of offering to the World Honored One, and you should increase the blessings of your generosity.'
At that time, all the celestial beings, upon seeing this most supreme realm, the exquisite and magnificent lion throne, developed a rare and precious mind, and all said: 'This magnificent
相何力致邪？為佛世尊威神力邪？為金剛手大秘密主威神力邪？」即聞空中有聲告言：「諸仁者！此是大秘密主威神所致。東方去此過殑伽沙數等佛土已，有世界名無邊功德寶莊嚴，佛號莊嚴王。金剛手菩薩大秘密主見彼世界種種殊勝妙莊嚴事，以秘密主威神力故，令此宮中同彼世界勝莊嚴相。」
爾時世尊安處勝妙師子座已，即時曠野大城所居一切夜叉、羅剎、必舍左、鳩盤茶、乾闥婆、摩睺羅伽等眾，皆悉來詣佛世尊所，頭面著地頂禮佛足，合掌虔恭退住一面。
爾時金剛手菩薩大秘密主即告四大天王並餘一切諸眾會言：「汝等宜應咸來助我同發至誠，嚴以清凈殊妙飲食奉上世尊，使令汝等獲大利益。」
爾時金剛手菩薩大秘密主即與眷屬眾會，自手清潔嚴辦最上百味精珍，菩薩深心清凈如來所應供養，發最勝心，奉上世尊並諸菩薩、聲聞大眾，悉令充足。飯食事訖，而復奉上清凈香水盥手滌器，乃于佛前退坐聽法。
是時曠野大城所居一切夜叉、羅剎、必舍左等，各各諦誠瞻仰世尊，合掌虔恭歸命頂禮。
佛說如來不思議秘密大乘經卷第十五 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十六
譯經三藏
【現代漢語翻譯】 現代漢語譯本：『這是什麼力量造成的呢？是佛世尊的威神力嗎？還是金剛手大秘密主的威神力呢？』當時就聽到空中有聲音說：『各位仁者！這是大秘密主的威神力所致。東方越過恒河沙數那樣多的佛土，有一個世界名為無邊功德寶莊嚴，佛號莊嚴王。金剛手菩薩大秘密主見到那個世界種種殊勝美妙的莊嚴景象，以秘密主的威神力，使這個宮殿也如同那個世界一樣殊勝莊嚴。』 當時，世尊安坐在殊勝美妙的獅子座上，這時，曠野大城所居住的一切夜叉（Yaksha，一種鬼神）、羅剎（Rakshasa，惡鬼）、必舍左（Pisacha，食人鬼）、鳩盤茶（Kumbhanda，甕形鬼）、乾闥婆（Gandharva，天樂神）、摩睺羅伽（Mahoraga，大蟒神）等眾，都來到佛世尊所在之處，頭面著地頂禮佛足，合掌虔誠地退到一旁站立。 當時，金剛手菩薩大秘密主就告訴四大天王以及其餘一切與會大眾說：『你們應當都來幫助我，一同發出至誠之心，用清凈殊妙的飲食供奉世尊，使你們獲得大利益。』 當時，金剛手菩薩大秘密主就與眷屬大眾，親自清潔地準備最上等的百味精美食物，以菩薩深心清凈如來所應受的供養，發出最殊勝的心意，供奉世尊以及諸菩薩、聲聞大眾，使他們都得到充足的飲食。用飯完畢后，又奉上清凈的香水，用來洗手和清洗器皿，然後在佛前退坐聽法。 這時，曠野大城所居住的一切夜叉、羅剎、必舍左等，各自以真誠的心瞻仰世尊，合掌虔誠地歸命頂禮。 《佛說如來不思議秘密大乘經》卷第十五 大正藏第 11 冊 No. 0312 《佛說如來不思議秘密大乘經》 《佛說如來不思議秘密大乘經》卷第十六 譯經三藏
【English Translation】 English version: 'What power caused this? Is it the majestic power of the Buddha, the World Honored One? Or is it the majestic power of Vajrapani (the Diamond Hand) the Great Secret Lord?' Then a voice was heard in the sky, saying: 'O virtuous ones! This is caused by the majestic power of the Great Secret Lord. To the east, beyond Buddha lands as numerous as the sands of the Ganges, there is a world named Boundless Merit Treasure Adornment, where the Buddha is named Adornment King. Vajrapani Bodhisattva, the Great Secret Lord, having seen the various supremely wonderful and adorned sights of that world, by the majestic power of the Secret Lord, has caused this palace to be as supremely adorned as that world.' At that time, the World Honored One, having settled upon the supremely wonderful lion throne, immediately all the Yakshas (a type of nature spirit), Rakshasas (a type of demon), Pisachas (flesh-eating demons), Kumbhandas (a type of grotesque dwarf), Gandharvas (celestial musicians), Mahoragas (great serpent spirits), and other beings dwelling in the great city of the wilderness, all came to where the Buddha, the World Honored One, was. They prostrated themselves with their heads to the ground at the Buddha's feet, joined their palms together in reverence, and respectfully withdrew to stand to one side. At that time, Vajrapani Bodhisattva, the Great Secret Lord, then said to the Four Great Heavenly Kings and all the other assembled beings: 'You should all come and assist me in sincerely offering pure and wonderful food to the World Honored One, so that you may obtain great benefit.' At that time, Vajrapani Bodhisattva, the Great Secret Lord, together with his retinue and assembly, personally and cleanly prepared the finest hundred flavors of exquisite delicacies. With the pure mind of a Bodhisattva, as is proper for the Tathagata to receive offerings, he generated the most supreme intention and offered them to the World Honored One, as well as to all the Bodhisattvas and the assembly of Sravakas (hearers), ensuring that they were all fully satisfied. After the meal, they further offered pure fragrant water for washing hands and cleaning utensils, and then withdrew to sit before the Buddha to listen to the Dharma. At this time, all the Yakshas, Rakshasas, Pisachas, and others dwelling in the great city of the wilderness, each with sincere hearts, gazed upon the World Honored One, joined their palms together in reverence, and took refuge in him with prostrations. The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume Fifteen Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Buddha's Inconceivable Secret Great Vehicle The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume Sixteen Translated by the Tripitaka Master
朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
護世品第十九之一
爾時金剛手菩薩大秘密主勸請世尊宣說正法，作是白言：「惟愿世尊！為未發菩提心眾生隨宜說法令入法理，即當發起大菩提心住不退轉。又此夜叉、羅剎、必舍左、乾闥婆、隱密神、摩睺羅伽等諸眾會，令彼長夜利益安樂善行相應，獲得勝中最勝高顯，而不減失諸善法分。」
爾時世尊普告金剛手菩薩大秘密主等諸眾會言：「諸仁者！汝等諦聽極善作意，我今宣說，為令一切悉入法理諸修善行善男子、善女人等，普令獲得最勝高顯，于善法分而不壞失。」於是金剛手菩薩大秘密主等諸眾會一心善聽。
佛告大眾：「諸仁者！若善男子、善女人深發阿耨多羅三藐三菩提心已，即能具信廣多清凈，欲見諸聖、樂聞正法，善舍無吝、手出無盡，善樂積集施作福行，舍心具足。于佈施中樂行平等，無障礙心、無濁染心，信有業報，離諸分別疑惑猶豫，善惡業果而不壞失。如是知已，于命緣等不應作者而悉不作，不殺生、不偷盜、不邪染、不妄言、不綺語、不兩舌、不惡口、不貪、不瞋、不邪見，於此十善業道堅持積集，于其十種不善業道舍而不作，普行凈信，與沙門婆羅門及有戒有德者正道法中同修凈行。于諸善法多聞勤
【現代漢語翻譯】 現代漢語譯本 朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
護世品第十九之一
爾時，金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）大秘密主勸請世尊宣說正法，說道：『唯愿世尊！為尚未發起菩提心的眾生，隨其根性宣說佛法，令他們進入佛法真理，從而發起大菩提心，住于不退轉的境界。又爲了這些夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，惡鬼）、必舍左（Pisaca，食人鬼）、乾闥婆（Gandharva，天樂神）、隱密神（Guhyaka，守護神）、摩睺羅伽（Mahoraga，大蟒神）等諸位大眾，令他們長久獲得利益安樂，與善行相應，獲得殊勝、最殊勝、高顯的果報，而不減損他們所擁有的善法。』
這時，世尊普遍告知金剛手菩薩大秘密主等諸位大眾說：『諸位仁者！你們仔細聽，用心思考，我現在要宣說，爲了讓一切眾生都進入佛法真理，所有修習善行的善男子、善女人等，普遍獲得最殊勝、高顯的果報，在善法方面不遭受破壞和損失。』於是，金剛手菩薩大秘密主等諸位大眾一心專注地聽著。
佛告訴大眾說：『諸位仁者！如果善男子、善女人深深地發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）之後，就能具備廣大的清凈信心，渴望見到諸位聖者，樂於聽聞正法，樂於佈施而不吝嗇，樂於付出而不求回報，樂於積累善行，樂於施捨，心懷慈悲。在佈施中樂於平等對待一切眾生，沒有障礙之心，沒有污濁之心，相信業報的存在，遠離各種分別、疑惑和猶豫，相信善惡業的果報不會消失。明白這些道理后，對於那些不應該做的事情，比如殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見等，都應該不做。對於這十善業道，要堅持積累，對於十種不善業道，要捨棄而不去做。普遍奉行清凈的信仰，與沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）以及有戒律、有德行的人，在正道佛法中共同修習清凈的行為。對於各種善法，要多聞勤
【English Translation】 English version Translated by the Court Gentleman for Consultation, Acting Vice President of the Court of Imperial Sacrifices, Great Master Guangfan, the Purple-Robed Śramaṇa, Your Servant Weijing, etc., under Imperial Decree.
Chapter Nineteen, Part One: Protecting the World
At that time, Vajrapani Bodhisattva, the Great Lord of Secrets, urged the World Honored One to proclaim the true Dharma, saying, 'May the World Honored One, for the sake of sentient beings who have not yet generated the Bodhi mind, expound the Dharma according to their capacities, enabling them to enter the principles of the Dharma, and thereby generate the great Bodhi mind and dwell in the state of non-retrogression. Furthermore, may these assemblies of Yakshas, Rakshasas, Pisacas, Gandharvas, Guhyakas, Mahoragas, and others, for a long time, attain benefits and happiness, be in accordance with virtuous conduct, obtain the most excellent, the most supreme, and the most exalted results, and not diminish their shares of virtuous Dharma.'
At that time, the World Honored One universally addressed the assembly of Vajrapani Bodhisattva, the Great Lord of Secrets, and others, saying, 'Virtuous ones, listen attentively and focus your minds well. I shall now proclaim, so that all may enter the principles of the Dharma, and all virtuous men and women who cultivate virtuous conduct may universally obtain the most excellent and exalted results, and not be destroyed or lose their shares of virtuous Dharma.' Thereupon, the assembly of Vajrapani Bodhisattva, the Great Lord of Secrets, and others, listened attentively with one mind.
The Buddha addressed the assembly, saying, 'Virtuous ones, if virtuous men and women deeply generate the mind of Anuttara-samyak-sambodhi, they will possess great and pure faith, desire to see the sages, delight in hearing the true Dharma, be generous without stinginess, give without end, delight in accumulating meritorious deeds, be generous in giving, and have a compassionate heart. In giving, they will delight in treating all beings equally, without hindrance, without defilement, believe in the existence of karmic retribution, be free from all discrimination, doubt, and hesitation, and believe that the results of good and evil karma will not be lost. Having understood this, they should not do what should not be done, such as killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, greed, hatred, and wrong views. They should uphold and accumulate these ten virtuous paths of action, abandon and not do the ten non-virtuous paths of action, universally practice pure faith, and together with Sramanas, Brahmanas, and those who have precepts and virtues, cultivate pure conduct in the true Dharma. They should be diligent in learning about all virtuous Dharmas.'
行，深固作意善行相應，寂靜調伏常說愛語，攝伏他論修善離惡，無高無下無毀無譽，隨起正念住等引心，閉三有門息滅諸病，離諸重擔超越疑惑出離諸有。如是知者，即于諸佛及聲聞弟子，若沙門若婆羅門善知識所，隨其所應親近恭敬承事尊奉。彼等善知識所聽受正法示教利喜，謂說佈施感大富果，持戒生天，多聞大慧凈觀不亂，此行佈施即是佈施報，此行慳吝即是慳吝報，此持戒即是持戒報，此毀戒即是毀戒報，此忍辱即是忍辱報，此瞋恚即是瞋恚報，此精進即是精進報，此懈怠即是懈怠報，此禪定即是禪定報，此散亂即是散亂報，此勝慧即是勝慧報，此惡慧即是惡慧報，此身善作即是身善作報，此身惡作即是身惡作報，此語善作即是語善作報，此語惡作即是語惡作報，此意善作即是意善作報，此意惡作即是意惡作報，此是善此是不善，此應作此不應作，此業作已於長夜中得利益安樂善行相應，此業作已於長夜中無利苦惱得不善行相應。如是等法，于善知識所聞其所說示教利喜。又復觀察知是法器，即為宣說甚深之法，謂空無相無愿加行等法。復說無生無起、無我無人無眾生無壽者甚深緣起之法，此法是有此即有得，此法是無此即無得。此法若有此即是生，此法若無此即是滅。此是無明緣行、行緣識、識緣名色、
名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是即一大苦蘊生。若法不有此即無得，即是滅法，謂無明滅即行滅、行滅即識滅、識滅即名色滅、名色滅即六處滅、六處滅即觸滅、觸滅即受滅、受滅即愛滅、愛滅即取滅、取滅即有滅、有滅即生滅、生滅即老死憂悲苦惱滅，如是即一大苦蘊滅。此等諸法若生若滅，于勝義諦中無有少法可得。何以故？一切法緣生故，無主宰、無作者、無受者，因緣故轉。然於是中無法可轉，亦非無轉亦無異法。隨轉和合施設三界，但以煩惱業轉故有施設。愚迷之者于不實法中觀以為實，智者應知無有少法作者可得，以作者不可得故，無法可轉亦非無轉。如是所說甚深之法，若能聞已不生疑惑，是人即入一切法無障礙性，不著色、受、想、行、識，不著眼色、耳聲、鼻香、舌味、身觸、意法，眼識乃至意識，信一切法自性本空，信一切法自性本離。
「諸仁者！彼信不退菩薩，信是法故即不減失見佛聞法承事凈眾，在在所生常得見佛，聽受正法承事凈眾，常生有佛世時。隨彼生已，發起精進勤求善法。以精進故，于白衣舍無義利事，謂妻子男女、奴婢眷屬及所作用，而悉棄捨，及盛年戲樂不生愛著，起賢善心，愿于諸佛世尊清凈教中正信
【現代漢語翻譯】 現代漢語譯本：名色（nama-rupa，精神和物質現象）緣六處（ayatana，感覺器官），六處緣觸（sparsha，感官接觸），觸緣受（vedana，感受），受緣愛（trishna，渴愛），愛緣取（upadana，執取），取緣有（bhava，存在），有緣生（jati，出生），生緣老死憂悲苦惱，如此便產生一大苦蘊（dukkha-skandha，苦的集合）。如果這些法不存在，那麼它們的結果也無法產生，這就是滅法。也就是說，無明（avidya，無知）滅則行（samskara，意志行為）滅，行滅則識（vijnana，意識）滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如此便一大苦蘊滅。這些法，無論是生起還是滅去，在勝義諦（paramartha-satya，究竟真理）中，沒有絲毫的法可以被獲得。為什麼呢？因為一切法都是因緣（hetu-pratyaya，原因和條件）所生，沒有主宰者、沒有創造者、沒有承受者，都是因緣和合而運轉。然而，在這運轉之中，沒有一個法可以被轉移，也不是沒有轉移，也沒有一個不同的法。隨著因緣的運轉和合，才有了三界（triloka，欲界、色界、無色界）的施設，只是因為煩惱（klesha，精神污染）和業（karma，行為）的運轉才有了這些施設。愚昧的人在不真實的法中執著為真實，而智者應當知道，沒有絲毫的法是創造者可以獲得的。因為創造者不可得，所以沒有法可以被轉移，也不是沒有轉移。像這樣所說的甚深之法，如果能夠聽聞后不生疑惑，這個人就進入了一切法無障礙的境界，不執著於色（rupa，物質）、受、想（samjna，知覺）、行、識，不執著于眼色、耳聲、鼻香、舌味、身觸、意法，眼識乃至意識，相信一切法的自性本空（shunyata，空性），相信一切法的自性本離（vivikta，遠離）。 諸位仁者！那些信心不退轉的菩薩，因為相信這個法，就不會減少見到佛、聽聞佛法、承事清凈僧眾的機會。無論他們轉生到哪裡，都能常見到佛，聽受正法，承事清凈僧眾，常常出生在有佛住世的時代。隨著他們的出生，他們會發起精進，勤求善法。因為精進的緣故，他們會捨棄在家俗人那些沒有意義的事情，比如妻子兒女、奴婢眷屬以及各種世俗的活動，並且不會對盛年時的享樂產生愛戀，而是生起賢善之心，希望在諸佛世尊清凈的教法中獲得正信。
【English Translation】 English version: Nama-rupa (mind and matter) conditions the six ayatanas (sense bases), the six ayatanas condition sparsha (contact), sparsha conditions vedana (feeling), vedana conditions trishna (craving), trishna conditions upadana (grasping), upadana conditions bhava (becoming), bhava conditions jati (birth), and jati conditions old age, death, sorrow, lamentation, pain, grief, and despair. Thus arises this whole mass of suffering (dukkha-skandha). If these dharmas (phenomena) did not exist, then their results would not arise, and this is the cessation of dharma. That is, with the cessation of avidya (ignorance), samskara (volitional formations) cease; with the cessation of samskara, vijnana (consciousness) ceases; with the cessation of vijnana, nama-rupa ceases; with the cessation of nama-rupa, the six ayatanas cease; with the cessation of the six ayatanas, sparsha ceases; with the cessation of sparsha, vedana ceases; with the cessation of vedana, trishna ceases; with the cessation of trishna, upadana ceases; with the cessation of upadana, bhava ceases; with the cessation of bhava, jati ceases; with the cessation of jati, old age, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this whole mass of suffering ceases. These dharmas, whether they arise or cease, in paramartha-satya (ultimate truth), there is not a single dharma that can be obtained. Why is that? Because all dharmas arise from hetu-pratyaya (causes and conditions), there is no controller, no creator, no receiver, they all function due to the combination of causes and conditions. However, within this functioning, there is no dharma that can be transferred, nor is there no transfer, nor is there a different dharma. It is with the functioning and combination of conditions that the three realms (triloka) are established, and these establishments exist only because of the functioning of klesha (afflictions) and karma (action). The foolish cling to unreal dharmas as if they were real, while the wise should know that there is not a single dharma that can be obtained as a creator. Because a creator cannot be obtained, there is no dharma that can be transferred, nor is there no transfer. If one can hear these profound dharmas and not have doubts, that person enters the unobstructed nature of all dharmas, not clinging to rupa (form), vedana, samjna (perception), samskara, or vijnana, not clinging to eye and form, ear and sound, nose and smell, tongue and taste, body and touch, or mind and dharma, from eye consciousness to mind consciousness, believing that the self-nature of all dharmas is shunyata (emptiness), believing that the self-nature of all dharmas is vivikta (seclusion). O noble ones! Those Bodhisattvas who have unwavering faith, because they believe in this dharma, will not diminish their opportunities to see the Buddha, hear the Dharma, and serve the pure Sangha. Wherever they are reborn, they will always see the Buddha, hear the true Dharma, serve the pure Sangha, and be born in times when a Buddha is present in the world. Following their birth, they will generate diligence and diligently seek good dharmas. Because of their diligence, they will abandon the meaningless affairs of lay life, such as wives, children, servants, and various worldly activities, and they will not develop attachment to the pleasures of youth. Instead, they will generate virtuous minds, wishing to obtain right faith in the pure teachings of all Buddhas and World Honored Ones.
出家。得出家已近善知識，與善知識同登善道，而能獲得諸善意樂。聽聞善法，隨所聞已真實修行，不以語飾勝慧具足，發起精進勤求多聞。隨所聞法，為他廣說無所希求，所得名聞利養無愛著心，以如實語為他說法，隨聞隨住亦然。如實為他說法，使聽法者獲得大慈，於一切眾生起大悲心。于彼多聞而不厭舍，于身命緣少欲喜足寂靜圓滿，增長善行樂閑寂處。隨所聞法審觀其義，于諸義理攝而無散。不著于文歸趣實義，普為一切天人世間非但為己勤修勝行。廣為眾生勤求無上最勝之智，令他眾生於佛智中得不放逸。
「此復云何名不放逸？所謂最初調攝諸根見眼色等，不取于相、不著相好，諸色境中於味于染如實知故，常求出離。耳聲、鼻香、舌味、身觸、意法亦然，智了知已，不取于相、不著相好，于味于染如實知故，常求出離。此名不放逸。複次不放逸者，能于自心善調伏已，亦復隨應攝護他心，煩惱染愛而善息除，法愛隨轉，欲尋瞋尋害尋止而不行，貪瞋癡等諸不善根亦悉不行，復能制止身語意業諸不善行，不深固作意而亦不起。以要言之，一切罪不善法皆悉除斷，此名不放逸。
「諸仁者！此如是等不放逸法，菩薩勤行即得凈信而不放逸。大秘密主！汝等當知，信之一法廣多清凈，即能常時專
【現代漢語翻譯】 現代漢語譯本 出家。出家后親近善知識（指引修行的人），與善知識一同走上善道，從而獲得各種善的意樂。聽聞善法，聽聞后真實地修行，不以言語修飾，具備殊勝的智慧，發起精進，勤求多聞。隨所聽聞的法，為他人廣泛宣說，不求回報，對於所獲得的名聲和利益沒有貪戀之心，用真實的話語為他人說法，隨聽隨住也是如此。如實地為他人說法，使聽法的人獲得大慈，對一切眾生生起大悲心。對於多聞不感到厭倦，對於身命的緣分少欲知足，寂靜圓滿，增長善行，樂於獨處。隨所聽聞的法，仔細觀察其中的含義，對於各種義理能夠攝持而不散亂。不執著于文字，歸向真實的意義，普遍地為一切天人世間，而不僅僅是爲了自己，勤修殊勝的修行。廣泛地為眾生勤求無上最殊勝的智慧，使其他眾生在佛的智慧中不放逸。 『什麼是不放逸呢？』所謂最初調攝諸根，看到眼睛所見的顏色等，不執取其表象，不執著于其美好，對於各種色境中的味道和污染如實地瞭解，常常尋求出離。耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感受到的觸覺、以及意念所想的法也是如此，用智慧瞭解后，不執取其表象，不執著于其美好，對於其中的味道和污染如實地瞭解，常常尋求出離。這叫做不放逸。其次，不放逸的人，能夠很好地調伏自己的心，也能夠相應地攝護他人的心，煩惱的染愛能夠很好地止息，法愛隨之增長，慾望的尋思、嗔恨的尋思、傷害的尋思停止而不實行，貪婪、嗔恨、愚癡等各種不善的根源也都不再產生，還能制止身、語、意所產生的各種不善行為，不深入地執著于這些行為，這些行為也不會產生。總而言之，一切罪惡和不善的法都全部斷除，這叫做不放逸。 『諸位仁者！』像這樣不放逸的法，菩薩勤奮修行就能獲得清凈的信心而不放逸。大秘密主！你們應當知道，信心這一法廣大而清凈，能夠常常專注于
【English Translation】 English version Renunciation. Having renounced, one draws near to a Kalyāṇamitra (spiritual friend), and together with the Kalyāṇamitra, ascends the path of virtue, thereby obtaining various virtuous aspirations. One listens to the good Dharma, and having heard it, practices it truthfully, not embellishing with words, possessing superior wisdom, initiating diligence, and diligently seeking extensive learning. According to the Dharma one has heard, one widely proclaims it to others without seeking anything in return, having no attachment to the fame and gain one might receive, speaking truthfully to others, and abiding by what one has heard. One speaks the Dharma truthfully to others, causing those who hear it to obtain great loving-kindness, and to generate great compassion for all beings. One does not tire of extensive learning, is content with little desire regarding the conditions of life, is peaceful and complete, increases virtuous conduct, and delights in secluded places. According to the Dharma one has heard, one carefully examines its meaning, and one grasps the various meanings without scattering them. One does not cling to the words, but returns to the true meaning, universally practicing superior conduct for all beings in the realms of gods and humans, and not just for oneself. One diligently seeks the unsurpassed and most excellent wisdom for the sake of all beings, enabling other beings to be non-negligent in the Buddha's wisdom. 『What is non-negligence?』 It is said that initially, one controls the senses, seeing colors with the eyes, etc., not grasping at their appearances, not clinging to their beauty, truly understanding the taste and defilement in various color objects, and constantly seeking liberation. The same is true for sounds heard by the ears, fragrances smelled by the nose, tastes savored by the tongue, touches felt by the body, and the dharmas thought by the mind. Having understood with wisdom, one does not grasp at their appearances, does not cling to their beauty, truly understanding the taste and defilement in them, and constantly seeking liberation. This is called non-negligence. Furthermore, a non-negligent person is able to well-subdue their own mind, and also correspondingly protect the minds of others, well-ceasing the defilements of love, and allowing love for the Dharma to grow. The thoughts of desire, the thoughts of anger, and the thoughts of harm are stopped and not acted upon. The roots of unwholesome actions such as greed, anger, and ignorance are also not produced. Furthermore, one is able to restrain the unwholesome actions of body, speech, and mind, not deeply clinging to these actions, and these actions do not arise. In short, all sinful and unwholesome dharmas are completely eliminated. This is called non-negligence. 『Noble ones!』 Such non-negligent dharmas, when diligently practiced by a Bodhisattva, lead to pure faith and non-negligence. Great Secret Lord! You should know that the Dharma of faith is vast and pure, and is able to constantly focus on
求善法。若具信補特伽羅，於他世中離惡趣怖，亦復不墮諸惡作心，而常獲得眾聖稱讚。
「複次秘密主！住法行人即能獲得正法善趣常樂見佛，安住聖道得大自在。得自在已，復令他人普皆圓滿自在之法，住菩提心得如來智。又秘密主！若人慾得最勝妙樂，應當畢竟善修正行修涅槃法。大秘密主！今此眾會皆承宿善根力故來集此，善修正行於諸善根而不減失。云何善根得不減失？謂修不放逸行。是故若天若人所有善根皆不減失。何以故？彼不放逸心善護諸境故，能離一切貪愛慾染，近習法愛，即能制止欲瞋害尋，復能息除不深固作意諸不善法，離貪瞋癡，于身語意粗重過失而悉止息，乃至一切諸善法分若有減失皆悉不行。此名不放逸。若人信解不放逸法，即能隨順諸精進事，以精進不放逸故，是人乃能積集修作凈信功德。由修凈信及不放逸精進法故，即能修作正念正知。以正念正知故，即於一切菩提分法而不壞失。若具凈信、不放逸、精進、正念正知者，即能勤修深固之法。
「大秘密主！菩薩若於深固法中得解脫者，即于有于無如實能知。此中雲何是有？云何是無？謂正修聖解脫法，此即是有；若不正修聖解脫法，此即是無。若有業有報，此即是有；若無業無報，此即是無。若世俗諦中眼耳鼻舌身意
【現代漢語翻譯】 現代漢語譯本：尋求善法。如果具有信心的補特伽羅（指人），在來世能夠遠離惡趣的恐懼，也不會墮入各種惡行的念頭，並且常常獲得諸位聖者的稱讚。 「再者，秘密主！修行佛法的人能夠獲得正法，往生善道，常常見到佛，安住在聖道上，獲得大自在。獲得自在之後，又能使他人普遍圓滿自在之法，安住菩提心，獲得如來智慧。又，秘密主！如果有人想要獲得最殊勝的快樂，應當徹底地修習正行，修習涅槃之法。大秘密主！現在這裡的眾會，都是承蒙過去善根的力量才聚集在這裡，應當好好修習正行，使各種善根不減退。如何才能使善根不減退呢？就是修習不放逸的行為。因此，無論是天人還是人類，所有的善根都不會減退。為什麼呢？因為他們不放逸的心能夠很好地守護各種境界，能夠遠離一切貪愛和慾望的污染，親近修習對佛法的愛，就能制止慾望、嗔恨和傷害的念頭，還能消除不深入思考的各種不善法，遠離貪婪、嗔恨和愚癡，對於身語意粗重的過失都能停止，乃至一切善法的部分如果有減退，都不會去做。這叫做不放逸。如果有人相信並理解不放逸的法，就能隨順各種精進的事情，因為精進不放逸的緣故，這個人才能積累修習清凈的信心功德。由於修習清凈的信心和不放逸的精進法，就能修習正念和正知。因為有正念和正知，就能對於一切菩提分法而不破壞和失去。如果具備清凈的信心、不放逸、精進、正念和正知，就能勤奮修習深固的法。 「大秘密主！菩薩如果從深固的法中獲得解脫，就能如實地知道有和無。這裡什麼是『有』？什麼是『無』？就是正確地修習聖解脫法，這就是『有』；如果不正確地修習聖解脫法，這就是『無』。如果有業有報，這就是『有』；如果沒有業沒有報，這就是『無』。如果世俗諦中，眼耳鼻舌身意
【English Translation】 English version: Seek good dharmas. If a person (Pudgala) with faith can, in the next life, be free from the fear of evil realms, will not fall into thoughts of evil deeds, and will always receive praise from the saints. Furthermore, Secret Lord! A practitioner of the Dharma can obtain the true Dharma, be reborn in good realms, always see the Buddha, abide in the holy path, and attain great freedom. Having attained freedom, they can also enable others to universally perfect the Dharma of freedom, abide in the Bodhi mind, and attain the wisdom of the Tathagata. Moreover, Secret Lord! If someone desires to attain the most supreme bliss, they should thoroughly cultivate right practice and the Dharma of Nirvana. Great Secret Lord! The assembly here today has gathered due to the power of past good roots. They should cultivate right practice well so that their good roots do not diminish. How can good roots not diminish? It is by cultivating non-negligence. Therefore, whether they are gods or humans, all their good roots will not diminish. Why? Because their non-negligent mind can well guard all realms, can be free from all greed and defilement of desire, draw near to the love of the Dharma, and can restrain thoughts of desire, hatred, and harm. They can also eliminate all unwholesome dharmas that are not deeply considered, be free from greed, hatred, and delusion, and stop the gross faults of body, speech, and mind. Even if there is any diminution of any part of the good dharmas, they will not do it. This is called non-negligence. If someone believes in and understands the Dharma of non-negligence, they can follow all diligent practices. Because of diligence and non-negligence, this person can accumulate and cultivate the merits of pure faith. By cultivating pure faith and the Dharma of diligent non-negligence, they can cultivate right mindfulness and right knowledge. Because of right mindfulness and right knowledge, they will not destroy or lose any of the Bodhi-part dharmas. If one possesses pure faith, non-negligence, diligence, right mindfulness, and right knowledge, they can diligently cultivate the profound dharmas. Great Secret Lord! If a Bodhisattva attains liberation from the profound dharmas, they can truly know what is 'existence' and what is 'non-existence'. Here, what is 'existence'? What is 'non-existence'? It is when one correctly cultivates the holy Dharma of liberation, this is 'existence'; if one does not correctly cultivate the holy Dharma of liberation, this is 'non-existence'. If there is karma and retribution, this is 'existence'; if there is no karma and no retribution, this is 'non-existence'. If, in the conventional truth, the eyes, ears, nose, tongue, body, and mind
，此即是有；勝義諦中眼耳鼻舌身意，此即是無。菩薩于大菩提發起精進即有；于大菩提懈怠即無。顛倒所起五蘊即有；無因所起之法即無。色是無常、是苦、是壞滅法即有；色是常、是堅牢、是相續、是不壞滅、是安住法即無。受想行識是無常、是苦、是壞滅法即有；受想行識是常是堅牢、是相續、是不壞滅、是安住法即無。無明緣行即有；不實無明行即無。行緣識即有；不實行識即無。識緣名色即有；不實識名色即無。名色緣六處即有；不實名色六處即無。六處緣觸即有；不實六處觸即無。觸緣受即有；不實觸受即無。受緣愛即有；不實受愛即無。愛緣取即有；不實愛取即無。取緣有即有；不實取有即無。有緣生即有；不實生有即無。生緣老死憂悲苦惱即有；不實生老死憂悲苦惱即無。佈施得大富即有；佈施感貧窮即無。持戒生天即有；持戒墮惡趣即無。多聞具大慧即有；多聞成染慧即無。禪觀不散亂即有；禪觀散亂即無。不深固作意生起煩惱即有；深固作意生起煩惱即無。不起增上慢人趣證涅槃即有；增上慢人得佛授記即無。於一切處通達空即有；于內執我即無。以智勤行得解脫即有；我慢相應出離者即無。又若我人眾生壽者，于不實五蘊中求其實法即無。
「複次大秘密主！勤行不放逸深固作意菩薩，
【現代漢語翻譯】 現代漢語譯本： 『此即是有』是指在世俗諦中，眼、耳、鼻、舌、身、意（六根）的存在；『勝義諦中此即是無』是指在勝義諦（究竟真理）中，六根的自性是空無的。菩薩爲了成就大菩提（無上覺悟）而發起精進心，『此即是有』；如果對大菩提懈怠，『此即是無』。由顛倒妄想產生的五蘊（色、受、想、行、識），『此即是有』；無因無緣產生的法，『此即是無』。色是無常、是苦、是壞滅之法，『此即是有』；色是常、是堅牢、是相續、是不壞滅、是安住之法，『此即是無』。受、想、行、識是無常、是苦、是壞滅之法，『此即是有』；受、想、行、識是常、是堅牢、是相續、是不壞滅、是安住之法，『此即是無』。無明（對真理的無知）緣起行（意志行為），『此即是有』；不真實的無明緣起行，『此即是無』。行緣起識（意識），『此即是有』；不真實的行緣起識，『此即是無』。識緣起名色（精神和物質），『此即是有』；不真實的識緣起名色，『此即是無』。名色緣起六處（六根），『此即是有』；不真實的名色緣起六處，『此即是無』。六處緣起觸（感官接觸），『此即是有』；不真實的六處緣起觸，『此即是無』。觸緣起受（感受），『此即是有』；不真實的觸緣起受，『此即是無』。受緣起愛（渴愛），『此即是有』；不真實的受緣起愛，『此即是無』。愛緣起取（執取），『此即是有』；不真實的愛緣起取，『此即是無』。取緣起有（存在），『此即是有』；不真實的取緣起有，『此即是無』。有緣起生（出生），『此即是有』；不真實的有緣起生，『此即是無』。生緣起老、死、憂、悲、苦、惱，『此即是有』；不真實的生緣起老、死、憂、悲、苦、惱，『此即是無』。佈施能獲得大富，『此即是有』；佈施導致貧窮，『此即是無』。持戒能生天界，『此即是有』；持戒墮入惡道，『此即是無』。多聞能具足大智慧，『此即是有』；多聞成為染污的智慧，『此即是無』。禪定觀修不散亂，『此即是有』；禪定觀修散亂，『此即是無』。不以深固的作意（專注）生起煩惱，『此即是有』；以深固的作意生起煩惱，『此即是無』。不起增上慢（未證言證）的人趣向涅槃（解脫），『此即是有』；增上慢的人得到佛的授記，『此即是無』。在一切處通達空性，『此即是有』；在內心執著有我，『此即是無』。以智慧勤奮修行而獲得解脫，『此即是有』；與我慢相應而出離的人，『此即是無』。此外，如果認為我、人、眾生、壽者（四種執著）在不真實的五蘊中存在真實的法，『此即是無』。 『複次，大秘密主！』勤奮修行、不放逸、深固作意的菩薩，
【English Translation】 English version: 'This exists' refers to the existence of the eye, ear, nose, tongue, body, and mind (the six sense bases) in conventional truth; 'This does not exist in ultimate truth' refers to the emptiness of the inherent nature of the six sense bases in ultimate truth. When a Bodhisattva initiates diligence for the sake of achieving Great Bodhi (supreme enlightenment), 'this exists'; if one is lazy towards Great Bodhi, 'this does not exist'. The five aggregates (form, feeling, perception, mental formations, and consciousness) that arise from delusion, 'this exists'; a dharma that arises without cause, 'this does not exist'. Form is impermanent, is suffering, is subject to destruction, 'this exists'; form is permanent, is solid, is continuous, is not subject to destruction, is abiding, 'this does not exist'. Feeling, perception, mental formations, and consciousness are impermanent, are suffering, are subject to destruction, 'this exists'; feeling, perception, mental formations, and consciousness are permanent, are solid, are continuous, are not subject to destruction, are abiding, 'this does not exist'. Ignorance (lack of knowledge of the truth) conditions volitional activities, 'this exists'; unreal ignorance conditions volitional activities, 'this does not exist'. Volitional activities condition consciousness, 'this exists'; unreal volitional activities condition consciousness, 'this does not exist'. Consciousness conditions name and form (mind and matter), 'this exists'; unreal consciousness conditions name and form, 'this does not exist'. Name and form condition the six sense bases, 'this exists'; unreal name and form condition the six sense bases, 'this does not exist'. The six sense bases condition contact, 'this exists'; unreal six sense bases condition contact, 'this does not exist'. Contact conditions feeling, 'this exists'; unreal contact conditions feeling, 'this does not exist'. Feeling conditions craving, 'this exists'; unreal feeling conditions craving, 'this does not exist'. Craving conditions grasping, 'this exists'; unreal craving conditions grasping, 'this does not exist'. Grasping conditions becoming, 'this exists'; unreal grasping conditions becoming, 'this does not exist'. Becoming conditions birth, 'this exists'; unreal becoming conditions birth, 'this does not exist'. Birth conditions old age, death, sorrow, lamentation, pain, and distress, 'this exists'; unreal birth conditions old age, death, sorrow, lamentation, pain, and distress, 'this does not exist'. Giving alms leads to great wealth, 'this exists'; giving alms leads to poverty, 'this does not exist'. Upholding precepts leads to rebirth in heaven, 'this exists'; upholding precepts leads to falling into evil realms, 'this does not exist'. Extensive learning leads to great wisdom, 'this exists'; extensive learning becomes defiled wisdom, 'this does not exist'. Meditative contemplation without distraction, 'this exists'; meditative contemplation with distraction, 'this does not exist'. Not generating afflictions with deep and firm intention, 'this exists'; generating afflictions with deep and firm intention, 'this does not exist'. A person without arrogance (claiming to have attained what has not been attained) approaches Nirvana (liberation), 'this exists'; an arrogant person receives a prediction of Buddhahood, 'this does not exist'. Understanding emptiness in all places, 'this exists'; clinging to a self within, 'this does not exist'. Attaining liberation through diligent practice with wisdom, 'this exists'; one who departs with pride, 'this does not exist'. Furthermore, if one believes that a self, a person, a sentient being, or a life span (the four attachments) exist as real dharmas within the unreal five aggregates, 'this does not exist'. 'Furthermore, Great Secret Lord! A Bodhisattva who diligently practices, is not negligent, and has deep and firm intention,
于有于無如實了知，世間一切智者許可。如實知已，雖行於有而不取著，雖行於無亦不取著，即能通達諸佛世尊所說實義。◎
佛說如來不思議秘密大乘經卷第十六 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯◎護世品第十九之二
「複次大秘密主！如來於一切法中總略而說有四法印。何等為四？一者諸行無常，為諸沙門婆羅門及長壽天執常語者破常想故。二者諸行是苦，為諸天人計樂想者破樂想故。三者諸法無我，為彼執我諸外道等破其我想。四者涅槃寂靜，為諸增上慢者起尋求行破彼增上慢故。此言無常者，即是畢竟無有常法增語。此言苦者，即是遠離愿求增語。此言無我者，即是空相增語。涅槃寂靜者，即是無相作證增語。大秘密主！此如是法，若諸菩薩深固信解勤行修習，即于善法而不減失，速能圓滿菩提分法。」
爾時護世四大天王前白佛言：「世尊！我等四王皆名護世，當以何法而能護世？」
佛告四大天王言：「汝諸仁者！當修正法行即能護世。其正法行者，所謂十善。何等為十？一者不殺，二者于自富樂而生喜足無其份量，三者
【現代漢語翻譯】 現代漢語譯本：對於『有』和『無』如實地了知，這是世間一切智者所認可的。如實知曉之後，即使身處『有』的境地也不執著，即使身處『無』的境地也不執著，這樣就能通達諸佛世尊所說的真實義理。
《佛說如來不思議秘密大乘經》卷第十六 大正藏第11冊 No. 0312 《佛說如來不思議秘密大乘經》
《佛說如來不思議秘密大乘經》卷第十七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯◎護世品第十九之二
『再者，大秘密主（指金剛手菩薩）！如來在一切法中總括而言，有四法印。是哪四種呢？第一是諸行無常，這是爲了破除那些沙門、婆羅門以及長壽天執著于常的觀念。第二是諸行是苦，這是爲了破除那些天人執著於樂的觀念。第三是諸法無我，這是爲了破除那些執著於我的外道等。第四是涅槃寂靜，這是爲了破除那些增上慢者（自以為是的人）尋求修行而產生的增上慢。這裡所說的無常，實際上是強調沒有永恒不變的法。這裡所說的苦，實際上是強調遠離願望和追求。這裡所說的無我，實際上是強調空相。涅槃寂靜，實際上是強調無相的證悟。大秘密主！如果菩薩們能夠深刻地信解這些法，並勤奮地修行，就不會在善法上有所減損，並且能夠迅速圓滿菩提的修行。』
這時，護世四大天王上前對佛說：『世尊！我們四王都名為護世，應當用什麼法來護持世間呢？』
佛告訴四大天王說：『你們各位仁者！應當修正法之行，就能護持世間。所謂正法之行，就是十善。哪十種呢？第一是不殺生，第二是對自己的富足快樂感到滿足而不貪求更多，第三是』
【English Translation】 English version: To truly understand 'existence' and 'non-existence' as they are, is acknowledged by all wise beings in the world. Having truly understood, one does not cling to 'existence' even when experiencing it, nor does one cling to 'non-existence' even when experiencing it, thus one can comprehend the true meaning spoken by all Buddhas and World Honored Ones.
The Sutra of the Immeasurable Secret Great Vehicle of the Tathagata, Volume 16 Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Immeasurable Secret Great Vehicle of the Tathagata
The Sutra of the Immeasurable Secret Great Vehicle of the Tathagata, Volume 17
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Da Shi, and the Purple-robed Shramana, Chen Wei Jing, etc., under Imperial Decree. Chapter 19, Part 2: Protecting the World
'Furthermore, Great Secret Lord (referring to Vajrapani Bodhisattva)! The Tathagata, in all dharmas, generally speaks of four Dharma Seals. What are the four? First, all conditioned things are impermanent, which is to break the notion of permanence held by Shramanas, Brahmins, and long-lived gods. Second, all conditioned things are suffering, which is to break the notion of pleasure held by gods and humans. Third, all dharmas are without self, which is to break the notion of self held by those who adhere to self, such as the heretics. Fourth, Nirvana is tranquility, which is to break the arrogance of those who are conceited and seek practice. The term 'impermanent' actually emphasizes that there is no permanent dharma. The term 'suffering' actually emphasizes being free from desires and pursuits. The term 'no-self' actually emphasizes the aspect of emptiness. Nirvana is tranquility, actually emphasizes the realization of no-form. Great Secret Lord! If Bodhisattvas deeply believe and understand these dharmas and diligently practice them, they will not diminish in good dharmas and will quickly perfect the practices of Bodhi.'
At that time, the Four Heavenly Kings who protect the world came forward and said to the Buddha: 'World Honored One! We four kings are all named protectors of the world. What dharma should we use to protect the world?'
The Buddha told the Four Heavenly Kings: 'You virtuous ones! You should practice the righteous dharma, and then you can protect the world. The so-called righteous dharma is the ten good deeds. What are the ten? First is not killing, second is being content with one's own wealth and happiness without craving more, third is'
於他妻室不起染污，四者不破他眾，五者不出惡言，六者所言如實，七者言無綺飾，八者於他富樂無所希望，九者止息瞋恚，十者正見清凈。諸仁者！此十善法乃能護世。
「復有八法而能護世。何等為八？一者如說能行，二者於一切處尊重師長，三者順行正道，四者心意質直，五者心常柔軟，六者於一切眾生常起慈心，七者不作諸罪，八者集諸善根。如是八法乃能護世。
「復有六法而能護世。何等為六？一者行慈身業，于師尊所及善知識同梵行者乃至一切眾生，悉起尊重愛樂意念，是為第一身業和敬。二者行慈語業，于師尊所及善知識同梵行者乃至一切眾生，悉起尊重愛樂意念，是為第二語業和敬。三者行慈意業，于師尊所及善知識同梵行者乃至一切眾生，悉起尊重愛樂意念，是為第三意業和敬。四者依法所得一切利養，少略乃至缽中之食，與彼知識同梵行者，周普均平等同受用，又復尊重愛樂意念，是為第四利養和敬。五者于戒修法無斷無缺圓具無濁，所應受者不生貪取，智所稱讚離諸譏毀，以如是等凈戒之法，與善知識同梵行者共所修持，又復尊重愛樂意念，是為第五戒修和敬。六者于諸正見出離法中及勝抉擇分，隨何等法修其正行，即當如應與善知識同梵行者共所修作，又復尊重愛樂意念，是
【現代漢語翻譯】 現代漢語譯本： 『不染指他人妻室，不破壞他人群體，不說惡語，言語真實，不花言巧語，不覬覦他人財富，止息怒火，持有清凈的正見。諸位仁者！這十種善法能夠守護世間。』 『還有八種法能夠守護世間。是哪八種呢？一是能如所說而行，二是在一切地方尊重師長，三是順應正道而行，四是心意正直，五是心常柔軟，六是對一切眾生常起慈悲之心，七是不做各種罪惡之事，八是積聚各種善根。這八種法能夠守護世間。』 『還有六種法能夠守護世間。是哪六種呢？一是行慈愛的身業，對於師長、善知識、同修梵行者乃至一切眾生，都生起尊重愛樂的意念，這是第一種身業和敬。二是行慈愛的語業，對於師長、善知識、同修梵行者乃至一切眾生，都生起尊重愛樂的意念，這是第二種語業和敬。三是行慈愛的意業，對於師長、善知識、同修梵行者乃至一切眾生，都生起尊重愛樂的意念，這是第三種意業和敬。四是依法所得的一切利益供養，哪怕是少許乃至缽中的食物，都與那些善知識、同修梵行者普遍平等地共同享用，並且尊重愛樂，這是第四種利養和敬。五是在戒律修行方面沒有斷缺，圓滿具足，沒有污濁，對於應該接受的戒律不生貪取，為智者所稱讚，遠離各種譏諷譭謗，以這樣的清凈戒律之法，與善知識、同修梵行者共同修持，並且尊重愛樂，這是第五種戒修和敬。六是在各種正見、出離法以及殊勝的抉擇方面，無論修習哪種法，都應當如理如法地與善知識、同修梵行者共同修習，並且尊重愛樂，這是第六種見解和敬。』
【English Translation】 English version: 'Not defiling another's wife, not breaking up others' groups, not speaking evil words, speaking truthfully, not using flowery language, not hoping for others' wealth and happiness, ceasing anger, and holding pure right views. O virtuous ones! These ten good dharmas are able to protect the world.' 'There are also eight dharmas that are able to protect the world. What are the eight? First, being able to act as spoken; second, respecting teachers and elders in all places; third, following the right path; fourth, having an honest mind; fifth, having a constantly gentle heart; sixth, always arising with a compassionate heart towards all sentient beings; seventh, not committing various evil deeds; and eighth, accumulating various roots of goodness. These eight dharmas are able to protect the world.' 'There are also six dharmas that are able to protect the world. What are the six? First, practicing loving-kindness in bodily actions, towards teachers, virtuous friends, fellow practitioners, and even all sentient beings, arising with thoughts of respect and love, this is the first bodily action of harmony and respect. Second, practicing loving-kindness in verbal actions, towards teachers, virtuous friends, fellow practitioners, and even all sentient beings, arising with thoughts of respect and love, this is the second verbal action of harmony and respect. Third, practicing loving-kindness in mental actions, towards teachers, virtuous friends, fellow practitioners, and even all sentient beings, arising with thoughts of respect and love, this is the third mental action of harmony and respect. Fourth, all benefits and offerings obtained according to the Dharma, even a small amount or even food in the bowl, should be shared equally and universally with those virtuous friends and fellow practitioners, with respect and love, this is the fourth sharing of benefits and harmony. Fifth, in the practice of precepts, being without breaks or deficiencies, complete and pure, not being greedy for what should be received, praised by the wise, and free from all ridicule and slander, with such pure precepts, practicing together with virtuous friends and fellow practitioners, with respect and love, this is the fifth practice of precepts and harmony. Sixth, in all right views, the Dharma of liberation, and the superior discernment, whatever Dharma is practiced, it should be practiced together with virtuous friends and fellow practitioners, with respect and love, this is the sixth view and harmony.'
為第六同見和敬。諸仁者！此六和法乃能護世。
「復有四法而能護世。何等為四？一者不貪，以不貪故不墮惡趣。二者不瞋，以不瞋故不墮惡趣。三者不癡，以不癡故不墮惡趣。四者不怖，以不怖故不墮惡趣。諸仁者！如是四法乃能護世。
「復有二法而能護世。何等為二？一者有慚，二者有愧。具是二法即能護世。
「復有一法而能護世。何等為一？謂真實行。以真實故即能護世。又復善語又無諂曲，此等一法皆能護世。諸仁者！如是等法，汝等勤行即能護世，自能護已復令他人亦能護世。」◎
◎去來品第二十
爾時世尊即作是念：「我今宜應為此眾會宣說秘密大明章句，令其眾會善根相應，大菩提法久住世間。」作是念已，即告金剛手菩薩大秘密主言：「我昔曾於阿波邏羅龍王宮中，及大菩提場初成道時，以利益心攝受世間。我時宣說大明章句，汝能記念耶？」
金剛手菩薩白佛言：「世尊！我能記念。」
佛言：「秘密主！汝今說彼大明章句。」
是時金剛手菩薩大秘密主從座而起，前詣佛所，胡跪合掌頂禮佛足，即說秘密大明章句曰：
「怛[寧*也]他(引)(句) 賀虎羅(引)(二) 虎羅嚩帝(引)(三) 虎賀啰拏(引)(四) 薩
【現代漢語翻譯】 現代漢語譯本 第六是共同的見解和尊敬。諸位仁者！這六種和合之法能夠守護世間。
『又有四種法能夠守護世間。是哪四種呢？第一是不貪，因為不貪的緣故就不會墮入惡道。第二是不嗔，因為不嗔的緣故就不會墮入惡道。第三是不癡，因為不癡的緣故就不會墮入惡道。第四是不怖，因為不怖的緣故就不會墮入惡道。諸位仁者！這四種法能夠守護世間。
『又有兩種法能夠守護世間。是哪兩種呢？第一是有慚，第二是有愧。具備這兩種法就能守護世間。
『又有一種法能夠守護世間。是哪一種呢？就是真實的行為。因為真實的緣故就能守護世間。還有善語和沒有諂媚虛偽，這些一種法都能守護世間。諸位仁者！像這些法，你們勤奮修行就能守護世間，自己能夠守護自己，還能讓其他人也能守護世間。』
◎去來品第二十
那時，世尊就生起這樣的念頭：『我現在應該為這個大眾宣說秘密的大明咒語，使這個大眾的善根相應，使大菩提法長久住世。』生起這個念頭后，就告訴金剛手菩薩（Vajrapani Bodhisattva）大秘密主說：『我過去曾在阿波邏羅龍王（Apalala Dragon King）的宮殿中，以及在大菩提樹下初成道時，以利益眾生的心來攝受世間。我當時宣說了大明咒語，你能夠記得嗎？』
金剛手菩薩（Vajrapani Bodhisattva）對佛說：『世尊！我能夠記得。』
佛說：『秘密主！你現在說出那個大明咒語。』
這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主從座位上站起來，走到佛前，右膝跪地，合掌頂禮佛足，就說了秘密的大明咒語：
『怛[寧*也]他(引)(句) 賀虎羅(引)(二) 虎羅嚩帝(引)(三) 虎賀啰拏(引)(四) 薩』
【English Translation】 English version The sixth is shared views and respect. Noble ones! These six principles of harmony can protect the world.
'Furthermore, there are four principles that can protect the world. What are the four? First is non-greed, because of non-greed, one will not fall into evil realms. Second is non-anger, because of non-anger, one will not fall into evil realms. Third is non-ignorance, because of non-ignorance, one will not fall into evil realms. Fourth is non-fear, because of non-fear, one will not fall into evil realms. Noble ones! These four principles can protect the world.'
'Furthermore, there are two principles that can protect the world. What are the two? First is having shame, and second is having remorse. Possessing these two principles can protect the world.'
'Furthermore, there is one principle that can protect the world. What is the one? It is truthful conduct. Because of truthfulness, one can protect the world. Also, kind speech and the absence of flattery and deceit, these single principles can all protect the world. Noble ones! These principles, if you diligently practice them, can protect the world. You can protect yourselves and also enable others to protect the world.'
◎Chapter Twenty on Going and Coming
At that time, the World Honored One had this thought: 'I should now proclaim the secret great mantra to this assembly, so that the good roots of this assembly may be in accordance, and the great Bodhi Dharma may abide in the world for a long time.' Having had this thought, he then said to Vajrapani Bodhisattva (金剛手菩薩), the great secret lord: 'In the past, in the palace of the Apalala Dragon King (阿波邏羅龍王), and when I first attained enlightenment under the great Bodhi tree, I embraced the world with a mind of benefiting beings. At that time, I proclaimed the great mantra, can you remember it?'
Vajrapani Bodhisattva (金剛手菩薩) said to the Buddha: 'World Honored One! I can remember it.'
The Buddha said: 'Secret Lord! Now speak that great mantra.'
At that time, Vajrapani Bodhisattva (金剛手菩薩), the great secret lord, rose from his seat, went before the Buddha, knelt on his right knee, joined his palms, and bowed his head to the Buddha's feet, and then spoke the secret great mantra:
'Tadyatha (引)(sentence) Hohura (引)(two) Huravati (引)(three) Hoharaṇa (引)(four) Sarva'
吳(引)拏(引)(五) 左左左左左(引)(六) 你布拏(引)(七) 芻怛剎多(引)(八) 剎野剎夜(引)(九) 多(引)剎野薩摩(引)(十) 設末你葛啰(引)(十一) 賀盧(十二) 賀盧嚩帝(十三) 尸羅嚩帝(十四) 緊阿(引)尾設野帝(十五) 你薩啰尼(引)(十六) 惹惹(十七) 惹惹末帝(十八) 阿嚩吒(引)(十九) 你嚩吒(引)(二十) 嚩栗多(二合、引)奴娑(引)哩尼(引)(二十一) 部(引)多(引)奴塞蜜哩(三合)帝(二十二) 呼(引)禰嚩多(引)奴塞蜜哩(三合)帝(二十三) 呼(引)那(引)誐(引)喃(引)(二十四) 藥叉(引)𧹞(引)(二十五) 巘馱哩嚩(二合、引)𧹞(引)(二十六) 摩呼(引)啰誐(引)𧹞(引)(二十七) 莎悉底(二合)哩婆(二合)嚩都(引)薩哩嚩(二合)薩埵(引)喃(引)(二十八) 尾計囕都(引)摩訶(引)缽哩嚩(二合)多(引)(二十九) 三咩他旦(引)馱啰尼(引)(三十) 誐哩惹(二合、引)都(引)三母捺啰(二合)尾誐壹帝(三十一)」
金剛手菩薩大秘密主說是秘密章句時，一切魔宮皆悉振動，大地傾搖大海騰涌，一切眾會皆悉戰怖，咸詣佛所頂禮求救。是時
【現代漢語翻譯】 現代漢語譯本 『吳拏』，『左左左左左』，『你布拏』，『芻怛剎多』，『剎野剎夜』，『多剎野薩摩』，『設末你葛啰』，『賀盧』，『賀盧嚩帝』，『尸羅嚩帝』，『緊阿尾設野帝』，『你薩啰尼』，『惹惹』，『惹惹末帝』，『阿嚩吒』，『你嚩吒』，『嚩栗多奴娑哩尼』，『部多奴塞蜜哩帝』，『呼禰嚩多奴塞蜜哩帝』，『呼那誐喃』，『藥叉𧹞』（夜叉，一種鬼神），『巘馱哩嚩𧹞』（乾闥婆，天上的樂神），『摩呼啰誐𧹞』（摩睺羅伽，大蟒神），『莎悉底哩婆嚩都薩哩嚩薩埵喃』（愿一切眾生安樂），『尾計囕都摩訶缽哩嚩多』，『三咩他旦馱啰尼』，『誐哩惹都三母捺啰尾誐壹帝』。 當金剛手菩薩大秘密主說出這些秘密章句時，一切魔宮都震動起來，大地傾斜搖晃，大海翻騰涌動，所有集會的人都感到恐懼，紛紛前往佛陀那裡頂禮，請求救助。這時，
【English Translation】 English version 'Wu Na', 'Zuo Zuo Zuo Zuo Zuo', 'Ni Bu Na', 'Chu Da Cha Duo', 'Cha Ye Cha Ye', 'Duo Cha Ye Sa Mo', 'She Mo Ni Ge La', 'He Lu', 'He Lu Wa Di', 'Shi Luo Wa Di', 'Jin A Wei She Ye Di', 'Ni Sa La Ni', 'Re Re', 'Re Re Mo Di', 'A Wa Zha', 'Ni Wa Zha', 'Wa Li Duo Nu Suo Li Ni', 'Bu Duo Nu Se Mi Li Di', 'Hu Ni Wa Duo Nu Se Mi Li Di', 'Hu Na Ga Nan', 'Yak Sha (Yaksa, a type of ghost or spirit)', 'Gan Ta Li Wa (Gandharva, a celestial musician)', 'Mo Hu La Ga (Mahoraga, a great serpent deity)', 'Swa Si Di Li Po Wa Du Sa Li Wa Sa Duo Nan' (May all beings be well), 'Wei Ji Lan Du Mo He Bo Li Wa Duo', 'San Mei Ta Dan Tuo Luo Ni', 'Ga Li Re Du San Mu Na La Wei Ga Yi Di'. When the great secret master Vajrapani Bodhisattva spoke these secret verses, all the demon palaces shook, the earth tilted and trembled, the great sea surged and roared, and all the assemblies were terrified, and they all went to the Buddha to prostrate and seek help. At this time,
世尊復以一足按地，大千世界皆悉動搖。時諸眾會俱向佛所作是白言：「救我，世尊！救我，善逝！我等一切驚怖戰悼。」
佛言：「勿怖勿怖。此是諸佛大明章句威神境界，能使大地振動、大海騰涌，日住虛空亦復動搖。」
爾時世尊即為金剛手菩薩及諸眾會，如其所應略說法要。是時會中有八萬人發大菩提心，有無量人住有學地。
爾時金剛手菩薩大秘密主長子金剛軍，持妙寶網覆于佛上，前白佛言：「世尊！菩薩云何能于阿耨多羅三藐三菩提得不退轉？」
佛言：「善男子！菩薩若能具修十法，即于阿耨多羅三藐三菩提得不退轉。何等為十？一者常行無礙大慈，二者常起無倦大悲，三者精進辦諸事業，四者善修空三摩地，五者現前通達勝慧，六者於一切處皆善通達，七者能以妙智清凈三世，八者以無礙方便觀實業報，九者雖了知空而植眾德本，十者如其所說自性清凈而善入聖道。菩薩若具如是十法，即于阿耨多羅三藐三菩提得不退轉。」
時金剛軍復白佛言：「世尊！菩薩當修何法，于佛不思議門聞已安然不生驚怖？」
佛言：「善男子！菩薩當修八法，即能于佛不思議門聞已安然不生驚怖。何等為八？一者增長勝慧，二者增長妙智，三者常為善友之所攝受，四者具大信
【現代漢語翻譯】 現代漢語譯本：
世尊再次用一隻腳按住地面，整個大千世界都震動起來。當時，所有在場的眾人都向佛陀說道：『救救我們，世尊！救救我們，善逝（佛的稱號）！我們都感到驚恐害怕。』 佛陀說：『不要害怕，不要害怕。這是諸佛大光明章句的威神境界，能夠使大地震動、大海翻騰，太陽停留在空中也會搖動。』 這時，世尊就為金剛手菩薩（執金剛杵的菩薩）和在場的眾人，根據他們各自的情況，簡略地講說了佛法的要義。當時，會中有八萬人發起了無上菩提心，有無數人安住于有學之地。 這時，金剛手菩薩，大秘密主的長子金剛軍，拿著精美的寶網覆蓋在佛陀的上方，向前對佛陀說道：『世尊！菩薩如何才能在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉呢？』 佛陀說：『善男子！菩薩如果能夠圓滿修習十種法，就能在阿耨多羅三藐三菩提中得到不退轉。是哪十種呢？第一，常常實行無礙的大慈；第二，常常生起不倦的大悲；第三，精進地辦理各種事業；第四，善於修習空三摩地（禪定）；第五，當下通達殊勝的智慧；第六，在一切處都能善於通達；第七，能夠用微妙的智慧清凈三世（過去、現在、未來）；第八，用無礙的方便觀察真實的業報；第九，雖然了知空性，卻仍然種植各種功德的根本；第十，如其所說，自性清凈而善於進入聖道。菩薩如果具足這十種法，就能在阿耨多羅三藐三菩提中得到不退轉。』 這時，金剛軍又對佛陀說：『世尊！菩薩應當修習什麼法，才能在聽到佛陀不可思議的法門后，安然不生驚恐呢？』 佛陀說：『善男子！菩薩應當修習八種法，就能在聽到佛陀不可思議的法門后，安然不生驚恐。是哪八種呢？第一，增長殊勝的智慧；第二，增長微妙的智慧；第三，常常被善友所攝受；第四，具足大信
【English Translation】 English version:
The World Honored One then pressed the ground with one foot, and the entire great chiliocosm shook. At that time, all the assembly turned towards the Buddha and said, 'Save us, World Honored One! Save us, Sugata (a title of the Buddha)! We are all terrified and trembling.' The Buddha said, 'Do not be afraid, do not be afraid. This is the majestic realm of the great luminous verses of all Buddhas, which can cause the earth to shake, the great ocean to surge, and even the sun to tremble in the sky.' Then, the World Honored One, for Vajrapani Bodhisattva (the Bodhisattva holding the vajra) and the assembly, briefly explained the essentials of the Dharma according to their respective capacities. At that time, eighty thousand people in the assembly generated the supreme Bodhi mind, and countless people dwelled in the stage of learning. Then, Vajrakumara, the eldest son of Vajrapani Bodhisattva, the great secret lord, held a wonderful jeweled net over the Buddha and said to the Buddha, 'World Honored One! How can a Bodhisattva attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Buddha said, 'Good man! If a Bodhisattva can fully cultivate ten dharmas, he will attain non-retrogression in Anuttara-samyak-sambodhi. What are the ten? First, always practice unobstructed great loving-kindness; second, always generate tireless great compassion; third, diligently carry out all undertakings; fourth, skillfully cultivate the samadhi of emptiness; fifth, directly realize supreme wisdom; sixth, be skillful in understanding in all places; seventh, be able to purify the three times (past, present, and future) with subtle wisdom; eighth, observe the real karmic retribution with unobstructed skillful means; ninth, although knowing emptiness, still plant the roots of all virtues; tenth, as it is said, one's own nature is pure and one is skillful in entering the holy path. If a Bodhisattva possesses these ten dharmas, he will attain non-retrogression in Anuttara-samyak-sambodhi.' Then, Vajrakumara again said to the Buddha, 'World Honored One! What dharma should a Bodhisattva cultivate so that upon hearing the inconceivable gate of the Buddha, he will remain calm and not be frightened?' The Buddha said, 'Good man! A Bodhisattva should cultivate eight dharmas, and then upon hearing the inconceivable gate of the Buddha, he will remain calm and not be frightened. What are the eight? First, increase supreme wisdom; second, increase subtle wisdom; third, always be embraced by good friends; fourth, possess great faith
解，五者善達如幻無生之法，六者信解無常之法，七者心行平等猶如虛空，八者于諸法中善知障礙所起之相。菩薩若具如是八法，即能于佛不思議門聞已安然不生驚怖。」
金剛軍復白佛言：「菩薩當修何法，即能于諸所作而得自在？」
佛言：「善男子！菩薩當修四法，即能于諸所作而得自在。何等為四？一者善修現前無滅之法具五神通，二者善觀勝解脫門具四禪定，三者超勝梵世具四梵行，四者以方便慧於一切處善修無生。菩薩若具如是四法，即能于諸所作而得自在。」
金剛軍復白佛言：「菩薩有幾種法門？」
佛言：「善男子！菩薩有四種法門。何等為四？一者智門，善入一切眾生根性。二者慧門，能善分別宣說句義。三者陀羅尼門，善入一切言音總持。四者無礙解門，能善宣說諸無盡法。此為菩薩四種法門。」
金剛軍復白佛言：「菩薩有幾種力？」
佛言：「善男子！菩薩有九種力。何等為九？一者定力，大悲起故。二者精進力，不退轉故。三者多聞力，勝慧生故。四者信解力，圓滿解脫故。五者修習力，離散亂故。六者忍力，善護眾生故。七者菩提心力，降伏諸魔故。八者大悲力，成熟眾生故。九者無生忍力，圓滿十力故。如是名為菩薩九力。」
當佛世
【現代漢語翻譯】 現代漢語譯本：『第五，善於通達如幻無生的法；第六，信解無常的法；第七，心行平等猶如虛空；第八，對於諸法，善於知曉障礙生起的現象。菩薩如果具備這八種法，就能在聽聞佛陀不可思議的法門后，安然不生驚恐。』 金剛軍菩薩又對佛說：『菩薩應當修習什麼法，才能在所作所為中獲得自在？』 佛說：『善男子！菩薩應當修習四種法，就能在所作所為中獲得自在。是哪四種呢？第一，善於修習現前不滅的法，具備五神通；第二，善於觀察勝解脫門，具備四禪定；第三，超越梵世，具備四梵行；第四，以方便智慧在一切處善於修習無生。菩薩如果具備這四種法，就能在所作所為中獲得自在。』 金剛軍菩薩又對佛說：『菩薩有幾種法門？』 佛說：『善男子！菩薩有四種法門。是哪四種呢？第一是智門，善於深入一切眾生的根性；第二是慧門，能夠善於分別宣說句義；第三是陀羅尼（Dharani）門，善於深入一切言語聲音的總持；第四是無礙解門，能夠善於宣說諸無盡的法。這就是菩薩的四種法門。』 金剛軍菩薩又對佛說：『菩薩有幾種力？』 佛說：『善男子！菩薩有九種力。是哪九種呢？第一是定力，因為大悲心而生起；第二是精進力，因為不退轉；第三是多聞力，因為殊勝的智慧而生起；第四是信解力，爲了圓滿解脫；第五是修習力，爲了遠離散亂；第六是忍力，爲了善於守護眾生；第七是菩提心力，爲了降伏諸魔；第八是大悲力，爲了成熟眾生；第九是無生忍力，爲了圓滿十力。這稱為菩薩的九種力。』 當佛在世時
【English Translation】 English version: 『Fifth, being skilled in understanding the dharma of illusion-like non-arising; sixth, having faith and understanding in the dharma of impermanence; seventh, having a mind that acts with equality, like empty space; eighth, in all dharmas, being skilled in knowing the appearance of arising obstacles. If a Bodhisattva possesses these eight dharmas, they will be able to hear the Buddha's inconceivable teachings and remain calm without fear.』 Vajrakaya (the Diamond Army) Bodhisattva then asked the Buddha, 『What dharma should a Bodhisattva cultivate to attain freedom in all their actions?』 The Buddha said, 『Good man! A Bodhisattva should cultivate four dharmas to attain freedom in all their actions. What are the four? First, being skilled in cultivating the dharma of non-extinction in the present moment, possessing the five supernormal powers; second, being skilled in observing the gate of supreme liberation, possessing the four dhyanas (meditative absorptions); third, transcending the Brahma world, possessing the four Brahma Viharas (divine abidings); fourth, with skillful means and wisdom, being skilled in cultivating non-arising in all places. If a Bodhisattva possesses these four dharmas, they will attain freedom in all their actions.』 Vajrakaya Bodhisattva then asked the Buddha, 『How many dharma gates does a Bodhisattva have?』 The Buddha said, 『Good man! A Bodhisattva has four dharma gates. What are the four? First is the gate of wisdom, being skilled in penetrating the nature of all sentient beings; second is the gate of insight, being able to skillfully distinguish and explain the meaning of phrases; third is the Dharani (mantra) gate, being skilled in penetrating the total retention of all speech and sounds; fourth is the gate of unobstructed eloquence, being able to skillfully explain all the inexhaustible dharmas. These are the four dharma gates of a Bodhisattva.』 Vajrakaya Bodhisattva then asked the Buddha, 『How many powers does a Bodhisattva have?』 The Buddha said, 『Good man! A Bodhisattva has nine powers. What are the nine? First is the power of samadhi (concentration), arising from great compassion; second is the power of diligence, because of non-retrogression; third is the power of learning, because of the arising of superior wisdom; fourth is the power of faith and understanding, for the sake of complete liberation; fifth is the power of cultivation, for the sake of being free from distraction; sixth is the power of patience, for the sake of skillfully protecting sentient beings; seventh is the power of the Bodhi mind, for the sake of subduing all demons; eighth is the power of great compassion, for the sake of maturing sentient beings; ninth is the power of non-arising forbearance, for the sake of perfecting the ten powers. These are called the nine powers of a Bodhisattva.』 When the Buddha was in the world
尊說是法時，彼長子金剛軍得無生法忍。證是忍已，復白佛言：「惟愿世尊威神建立，令此正法于金剛手菩薩大秘密主宮中而得久住，使彼具法器眾生獲得聞慧光明照觸，乃至如來般涅槃后，于閻浮提中廣令流佈使不隱沒。」
爾時世尊受金剛軍勸請已，即告金剛手菩薩大秘密主言：「秘密主！汝今宜應宣說，我于大菩提場初成道時，護諸菩薩、降伏攝受諸魔軍眾所有秘密大明章句，建立加護，令正法眼久住世間，攝伏諸魔邪異外法。」
爾時金剛手菩薩大秘密主承佛教敕，從座而起，偏袒右肩右膝著地，合掌恭敬頂禮世尊，說大明曰：
「怛[寧*也]佗(引)(一句) 虎盧(二) 虎羅(引)(三) 虎梨(四) 提(引)哩(五) 訶(引)哩(引)底(六) 阿酤(引)設羅剎曳(七) 左梨(八) 左羅嚩帝(九) 娑(引)哩(十) 芻哩(十一) 羼(引)帝末利(十二) 翅彌(十三) 羼(引)帝葛哩(十四) 剎彌(十五) 設彌(十六) 扇(引)帝葛哩(十七) 虎呼(引)(十八) 阿梨(十九) 詰詰哩(二十) 珂哩(二十一) 阿(引)尾設你(二十二) 啰娑(二十三) 啰娑你(二十四) 惹曳(二十五) 惹野嚩帝(二十六) 體哩(二合)(二十七)
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講佛法時，他的長子金剛軍（Vajrasena）獲得了無生法忍（anutpattika-dharma-ksanti）。證得此忍后，他再次對佛陀說：『唯愿世尊以您的威神之力，使這正法在金剛手菩薩（Vajrapani）大秘密主（Mahaguhyadhipati）的宮殿中長久住世，讓那些具備法器根性的眾生能夠獲得聞慧的光明照耀，乃至如來（Tathagata）般涅槃之後，在閻浮提（Jambudvipa）中廣泛流傳而不隱沒。』 那時，世尊接受了金剛軍的勸請，就對金剛手菩薩大秘密主說：『秘密主！你現在應當宣說，我最初在大菩提樹下成道時，爲了守護諸菩薩、降伏攝受諸魔軍眾所用的所有秘密大明咒語，建立加持，使正法之眼長久住世，攝伏諸魔邪異外道。』 那時，金剛手菩薩大秘密主領受佛陀的教敕，從座位上起身，袒露右肩，右膝著地，合掌恭敬地頂禮世尊，說了大明咒語： 『怛[寧*也]佗（tadyatha）(引)(一句) 虎盧（hulu）(二) 虎羅（hura）(引)(三) 虎梨（huri）(四) 提（dhi）(引)哩（ri）(五) 訶（ha）(引)哩（ri）(引)底（ti）(六) 阿酤（aku）(引)設羅剎曳（sarakshaye）(七) 左梨（cari）(八) 左羅嚩帝（caravati）(九) 娑（sa）(引)哩（ri）(十) 芻哩（ksuri）(十一) 羼（san）(引)帝末利（timati）(十二) 翅彌（ksimi）(十三) 羼（san）(引)帝葛哩（tikari）(十四) 剎彌（ksami）(十五) 設彌（sami）(十六) 扇（san）(引)帝葛哩（tikari）(十七) 虎呼（huhu）(引)(十八) 阿梨（ari）(十九) 詰詰哩（kikkiri）(二十) 珂哩（kari）(二十一) 阿（a）(引)尾設你（visani）(二十二) 啰娑（rasa）(二十三) 啰娑你（rasani）(二十四) 惹曳（jaye）(二十五) 惹野嚩帝（jayavati）(二十六) 體哩（tri）(二合)(二十七)』
【English Translation】 English version: When the Buddha was expounding the Dharma, his eldest son, Vajrasena, attained the forbearance of non-origination (anutpattika-dharma-ksanti). Having attained this forbearance, he again said to the Buddha: 'May the World Honored One, through your divine power, establish this true Dharma to abide long in the palace of Vajrapani, the great secret lord, so that those beings with the capacity for Dharma may receive the illumination of wisdom through hearing, and even after the Tathagata's Parinirvana, it may be widely propagated in Jambudvipa and not be concealed.' Then, the World Honored One, having accepted Vajrasena's request, said to Vajrapani, the great secret lord: 'Secret Lord! You should now proclaim the secret great mantra verses that I used when I first attained enlightenment under the Bodhi tree, to protect all Bodhisattvas, subdue and gather all the demon armies, establish protection, so that the eye of the true Dharma may abide long in the world, and subdue all demonic, heretical, and external paths.' Then, Vajrapani, the great secret lord, receiving the Buddha's command, rose from his seat, bared his right shoulder, placed his right knee on the ground, and with palms joined respectfully bowed to the World Honored One, and spoke the great mantra: 'tadyatha (引)(one) hulu (two) hura (引)(three) huri (four) dhi (引)ri (five) ha (引)ri (引)ti (six) aku (引)sarakshaye (seven) cari (eight) caravati (nine) sa (引)ri (ten) ksuri (eleven) san (引)timati (twelve) ksimi (thirteen) san (引)tikari (fourteen) ksami (fifteen) sami (sixteen) san (引)tikari (seventeen) huhu (引)(eighteen) ari (nineteen) kikkiri (twenty) kari (twenty-one) a (引)visani (twenty-two) rasa (twenty-three) rasani (twenty-four) jaye (twenty-five) jayavati (twenty-six) tri (compound)(twenty-seven)'
阿(引)嚩哩帝(二合)(二十八) 尾嚩哩帝(二合)(二十九) 阿嚩哩多(二合)你(三十) 梅(引)底哩(二合、引)部(引)多(引)喃(引)僧誐啰(二合)呼(引)(三十一) 捺彌(三十二) 捺摩三缽你(三十三) 帝(引)蘭拏(二合)多(引)啰曳(引)(三十四) 部(引)莎焰莎悉帝(二合)禰尾毗逾(二合、引)(三十五) 那(引)倪毗逾(二合、引)(三十六) 藥翅毗逾(二合、引)(三十七) 巘馱哩尾(二合)毗逾(二合、引)(三十八) 藥叉西毗逾(二合、引)(三十九) 摩奴賒(引)摩奴試毗藥(二合)(四十) 莎悉底(二合)哩婆(二合)嚩都(引)薩捺(引)蘇欠(四十一)」
說是大明時，一切山王皆悉振動，大地傾搖大海騰涌，所有一切邪異外法皆悉攝伏歸正法語，善護一切正法寶藏。一切天眾互相慶悅，說伽陀曰：
「秘密大明宣說已， 能令正法久住世， 三千世界悉傾搖， 求人中尊愿救護。 大師善說真實語， 普為眾會施無畏， 威神建立此法門， 能令正法久住世。」
爾時世尊于金剛手菩薩宮中住經七日，廣為無量一切眾生作利益已，乃至曠野大城一切情品廣大周遍無不蒙益，即離本宮還處空中，菩薩聲
【現代漢語翻譯】 現代漢語譯本 『阿嚩哩帝』(Avarti，轉動)，『尾嚩哩帝』(Vivari，轉變)，『阿嚩哩多你』(Avartani，使轉動者)，『梅底哩部多喃』(Maitri-bhutanam，慈愛眾生)『僧誐啰呼』(Samgrahah，攝受)，『捺彌』(Damye，調伏)，『捺摩三缽你』(Dama-sampadi，調伏成就)，『帝蘭拏多啰曳』(Taranataraye，引導解脫)，『部莎焰莎悉帝』(Bhushayasvasti，愿吉祥)『禰尾毗逾』(Devibhyah，諸天)，『那倪毗逾』(Nagibhyah，諸龍)，『藥翅毗逾』(Yakshibhyah，諸夜叉)，『巘馱哩尾毗逾』(Gandharvibhyah，諸乾闥婆)，『藥叉西毗逾』(Yakshasibhyah，諸女夜叉)，『摩奴賒摩奴試毗藥』(Manushya-manushibhyah，諸人與女人)，『莎悉底哩婆嚩都』(Svasti-rbhavatu，愿吉祥)『薩捺蘇欠』(Satsukham，真實安樂)。 當宣說此大明咒時，一切山王都震動，大地傾斜搖晃，大海翻騰涌動，所有一切邪門外道都被攝伏，歸於正法，善加守護一切正法寶藏。一切天眾互相慶賀，並說偈頌： 『秘密大明已宣說，能令正法久住世，三千世界皆震動，祈求人中尊救護。大師善說真實語，普為眾會施無畏，威神建立此法門，能令正法久住世。』 那時，世尊在金剛手菩薩的宮殿中住了七天，為無量一切眾生廣作利益，乃至曠野大城一切有情眾生都普遍蒙受利益。之後，世尊離開本宮，回到空中，菩薩們發出聲音。
【English Translation】 English version 'Avarti' (turning), 'Vivari' (transforming), 'Avartani' (the one who causes turning), 'Maitri-bhutanam' (beings of loving-kindness), 'Samgrahah' (embracing), 'Damye' (taming), 'Dama-sampadi' (accomplishment of taming), 'Taranataraye' (leading to liberation), 'Bhushayasvasti' (may there be well-being), 'Devibhyah' (to the gods), 'Nagibhyah' (to the nagas), 'Yakshibhyah' (to the yakshas), 'Gandharvibhyah' (to the gandharvas), 'Yakshasibhyah' (to the female yakshas), 'Manushya-manushibhyah' (to men and women), 'Svasti-rbhavatu' (may there be well-being), 'Satsukham' (true happiness). When this great mantra was spoken, all the mountain kings shook, the earth tilted and trembled, the great ocean surged, and all heretical and external paths were subdued, returning to the true Dharma, and all the treasures of the true Dharma were well protected. All the heavenly beings rejoiced with each other and spoke the following verses: 'The secret great mantra has been proclaimed, which can make the true Dharma abide in the world for a long time. The three thousand worlds all shake. We pray that the honored one among humans will protect us. The great master speaks the true words well, bestowing fearlessness to all the assemblies. The majestic power establishes this Dharma gate, which can make the true Dharma abide in the world for a long time.' At that time, the World Honored One stayed in the palace of Bodhisattva Vajrapani for seven days, extensively benefiting countless beings, even in the wilderness and great cities, all sentient beings universally received benefit. Then, the World Honored One left the palace and returned to the sky, and the Bodhisattvas made sounds.
聞人天大眾恭敬圍繞，復有無數百千夜叉、羅剎、阿修羅、迦樓羅等前後導從，梵王、帝釋、護世天等，布光明網、奏妙音樂、雨眾異花。時諸剎土皆悉振動，以佛威德神通勢力加持神變及威儀事，譬如鵝王遊戲自在，漸吹還詣鷲峰山中。金剛手菩薩大秘密主以佛威神而隨佛后。
佛說如來不思議秘密大乘經卷第十七 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十八
譯經三藏朝散大夫試光祿卿光梵大師 賜紫沙門臣惟凈等奉 詔譯
勇力菩薩先行品第二十一
爾時世尊與諸菩薩、聲聞大眾游止鷲峰山中，于日後分離本住處，為諸大眾隨宜說法。
時阿阇世王知佛世尊已復山中，宮嬪眷屬並王舍城中六萬人眾，各持種種上妙香花、涂香末香等諸供養，出王舍大城詣鷲峰山佛世尊所。到已頭面頂禮佛足，各住一面。時阿阇世王前白佛言：「世尊！我諸所作，隨宜安處。我子來白父王：『當知世尊大師于金剛手菩薩宮中赴請已竟，今已還復鷲峰山中。』我乃思念希有世尊。佛於一切眾生大悲隨轉，于眾生聚中無一眾生如來世尊起厭舍者，于曠野大城金剛手宮中赴請受供還復來此，廣為眾產生熟利益世尊。彼金剛手菩薩大
【現代漢語翻譯】 現代漢語譯本：當時，天界的大眾恭敬地圍繞著佛陀，還有無數的夜叉（守護神）、羅剎（惡鬼）、阿修羅（非天）、迦樓羅（金翅鳥）等在前後引導跟隨。梵天王、帝釋天、護世天等散佈著光明之網，演奏著美妙的音樂，降下各種奇特的花朵。這時，各個佛國都震動起來，這是因為佛陀的威德神通力量加持，以及佛陀的神變和威儀所致。佛陀就像鵝王一樣遊戲自在，漸漸地飛回了鷲峰山中。金剛手菩薩（執金剛杵的菩薩）這位大秘密主，也憑藉佛陀的威神之力跟隨在佛陀身後。
《佛說如來不思議秘密大乘經》卷第十七 大正藏第11冊 No. 0312 《佛說如來不思議秘密大乘經》
《佛說如來不思議秘密大乘經》卷第十八
譯經三藏朝散大夫試光祿卿光梵大師 賜紫沙門臣惟凈等奉 詔譯
勇力菩薩先行品第二十一
那時，世尊與諸菩薩、聲聞大眾在鷲峰山中游止，在日落後離開各自的住所，為大眾隨宜說法。
當時，阿阇世王（古印度摩揭陀國王）得知佛陀世尊已經回到山中，就帶著宮中的嬪妃眷屬以及王舍城中的六萬人眾，各自拿著各種上等的香花、涂香、末香等供品，出王舍大城前往鷲峰山佛陀世尊所在之處。到達后，他們頭面頂禮佛足，各自站在一邊。這時，阿阇世王上前對佛陀說：『世尊！我所做的一切，都隨順安處。我的兒子來告訴我：『應當知道，世尊大師在金剛手菩薩的宮殿中應邀赴宴已經結束，現在已經回到鷲峰山中。』我因此思念著稀有的世尊。佛陀對一切眾生都懷有大悲心，隨順眾生而轉，在眾生聚集的地方，沒有一個眾生是如來世尊會厭棄捨離的。在曠野大城金剛手菩薩的宮殿中應邀受供后，又回到這裡，廣泛地為眾產生熟利益，世尊。那位金剛手菩薩大』
【English Translation】 English version: At that time, the great assembly of heavenly beings respectfully surrounded the Buddha, and there were also countless Yakshas (guardian spirits), Rakshasas (demons), Asuras (demigods), Garudas (mythical birds), and others leading and following in front and behind. Brahma Kings, Indra, the Guardian Devas, and others spread nets of light, played wonderful music, and rained down various extraordinary flowers. At that time, all the Buddha lands shook, due to the Buddha's majestic power, spiritual abilities, blessings, divine transformations, and dignified presence. The Buddha, like a king of geese, played freely and gradually flew back to Mount Gridhrakuta. Vajrapani Bodhisattva (the Bodhisattva holding the vajra), the great secret lord, also followed behind the Buddha by the power of the Buddha's divine might.
The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Scroll 17 Taisho Tripitaka Vol. 11 No. 0312 The Sutra of the Buddha's Inconceivable Secret Great Vehicle
The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Scroll 18
Translated by Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, and the Shramana Chen Wei Jing, who was granted the purple robe, and others, by imperial decree.
Chapter 21: The Preliminary Practices of the Courageous Bodhisattva
At that time, the World Honored One, together with the Bodhisattvas and the great assembly of Shravakas, was dwelling on Mount Gridhrakuta. After sunset, they separated from their respective abodes to teach the Dharma to the assembly according to their needs.
At that time, King Ajatashatru (King of Magadha in ancient India), knowing that the Buddha had returned to the mountain, led his palace consorts and attendants, along with sixty thousand people from the city of Rajagriha, each carrying various superior fragrant flowers, scented powders, and other offerings, and went out of the great city of Rajagriha to the place where the Buddha was on Mount Gridhrakuta. Upon arriving, they bowed their heads to the Buddha's feet and stood to one side. Then, King Ajatashatru stepped forward and said to the Buddha, 'World Honored One! All that I do is in accordance with what is appropriate. My son came to tell me, 『You should know that the World Honored One, the great master, has finished attending the invitation in the palace of Vajrapani Bodhisattva and has now returned to Mount Gridhrakuta.』 Therefore, I am thinking of the rare World Honored One. The Buddha has great compassion for all sentient beings, turning in accordance with them. Among the gathering of sentient beings, there is not a single sentient being that the Tathagata would reject or abandon. After accepting offerings in the palace of Vajrapani Bodhisattva in the great wilderness city, he has returned here to widely mature and benefit sentient beings, World Honored One. That Vajrapani Bodhisattva, the great'
秘密主，甚為希有，具大威力，能善宣說如來法律生大歡喜。而金剛手者，往昔曾於何佛、如來、應供、正等正覺所植種德本，乃能成辦如是辯才？」
佛告阿阇世王言：「大王當知，彼不種善根眾生於如是事極難信解，而彼決定種善根者乃能於此生其信解。大王！假使十方如殑伽沙數等諸世界，尚能算數知其邊際；彼金剛手菩薩大秘密主于佛世尊所親近供養修諸梵行成就辯才，假使諸佛世尊而亦不能算其邊際。以是緣故，大王！當知昔因緣者。我念過去阿僧祇劫，復過於前廣大無量不思議劫，時有如來、應供、正等正覺出現世間，號曰多聞明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名極嚴，劫名無毀。時彼世尊為彼清凈大菩薩眾宣說正法。彼佛告言：『諸善男子！汝等當知，若有菩薩能發大精進者，即于身命而悉棄捨。』時彼會中有一菩薩名曰勇力，前白佛言：『如是世尊！如是善逝！如佛所言。若有菩薩發精進者，即于身命而悉棄捨。如我解佛所說義，菩薩若生懈怠，豈能速證阿耨多羅三藐三菩提果？何以故？能發精進諸菩薩者，于生死中不起厭倦之意，而彼菩薩于生死中常當稱讚、不樂涅槃，但為成熟諸眾生故。世尊！菩薩勤行為利眾生故，具精進信解，于生死中自得其樂，不
【現代漢語翻譯】 現代漢語譯本：秘密主（指金剛手菩薩），您真是太稀有了，具有如此強大的威力，能夠如此善巧地宣說如來的教法，令眾生生起極大的歡喜。這位金剛手菩薩，在過去曾於哪位佛、如來、應供、正等正覺那裡種下如此深厚的功德根本，才能夠成就如此卓越的辯才呢？ 佛陀告訴阿阇世王說：『大王您應當知道，那些沒有種下善根的眾生，對於這樣的事情是極難相信和理解的，而那些決定種下善根的人，才能夠對此生起信心和理解。大王！即使十方如恒河沙數般多的世界，尚且可以計算出它們的邊際；而這位金剛手菩薩大秘密主，在佛世尊那裡親近供養，修習清凈的梵行，成就辯才，即使諸佛世尊也無法計算出他的功德邊際。因此，大王！您應當瞭解他過去所種的因緣。我回憶過去無量阿僧祇劫，甚至超過之前廣大無量不可思議的劫數，那時有一位如來、應供、正等正覺出現於世間，名號為多聞明行足（具足多聞和修行）、善逝（善於逝往涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（調御眾生的大丈夫）、天人師（天人和人類的導師）、佛、世尊。他的世界名為極嚴，劫名為無毀。當時，那位世尊為清凈的大菩薩眾宣說正法。那位佛陀說道：『各位善男子！你們應當知道，如果有菩薩能夠發起大精進心，就會捨棄自己的身命。』當時，在法會中有一位菩薩，名叫勇力，向前對佛說：『是的，世尊！是的，善逝！正如佛所說，如果有菩薩發起精進心，就會捨棄自己的身命。依我理解佛所說的意義，菩薩如果產生懈怠，又怎麼能夠快速證得阿耨多羅三藐三菩提（無上正等正覺）的果位呢？為什麼呢？能夠發起精進心的菩薩，在生死輪迴中不會產生厭倦的心意，而這些菩薩在生死輪迴中常常讚歎，不樂於涅槃，只是爲了成熟一切眾生。世尊！菩薩勤奮修行是爲了利益眾生，具足精進的信心和理解，在生死輪迴中自得其樂，不』
【English Translation】 English version: Secret Lord (referring to Vajrapani Bodhisattva), you are truly rare, possessing such great power, able to skillfully expound the Tathagata's teachings, causing great joy to arise in beings. This Vajrapani Bodhisattva, in the past, with which Buddha, Tathagata, Arhat, Samyak-sambuddha did he plant such profound roots of merit, that he is able to achieve such outstanding eloquence? The Buddha told King Ajatasatru, 'Great King, you should know that those beings who have not planted roots of goodness find it extremely difficult to believe and understand such matters, while those who have determined to plant roots of goodness are able to generate faith and understanding in this. Great King! Even if the worlds in the ten directions were as numerous as the sands of the Ganges River, it would still be possible to calculate their boundaries; but this Vajrapani Bodhisattva, the great secret lord, in the presence of the World Honored One, has drawn near, made offerings, cultivated pure conduct, and achieved eloquence, even the World Honored Ones cannot calculate the extent of his merits. Therefore, Great King! You should understand the causes and conditions he planted in the past. I recall countless asamkhya kalpas in the past, even beyond the vast, immeasurable, and inconceivable kalpas before that, there was a Tathagata, Arhat, Samyak-sambuddha who appeared in the world, named Much-Hearing, Perfect in Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. His world was named Utterly Strict, and the kalpa was named Undestroyed. At that time, that World Honored One expounded the true Dharma to the pure great Bodhisattva assembly. That Buddha said, 'Good men! You should know that if a Bodhisattva can generate great diligence, he will abandon his own life.' At that time, in the assembly, there was a Bodhisattva named Valiant Strength, who stepped forward and said to the Buddha, 'Yes, World Honored One! Yes, Well-Gone! As the Buddha has said, if a Bodhisattva generates diligence, he will abandon his own life. According to my understanding of the meaning of what the Buddha has said, if a Bodhisattva becomes lazy, how can he quickly attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Why is that? Bodhisattvas who can generate diligence will not develop a sense of weariness in the cycle of birth and death, and these Bodhisattvas often praise the cycle of birth and death, not delighting in Nirvana, but only for the sake of maturing all beings. World Honored One! Bodhisattvas diligently cultivate for the benefit of all beings, possessing diligence, faith, and understanding, finding joy in the cycle of birth and death, not'
樂涅槃之樂。所以者何？菩薩為利諸眾生故，隨其所應諸有施作，亦隨所應皆獲其樂。若住涅槃而何能作？是故諸菩薩于生死境界中自得其樂，而即不取涅槃境界。世尊！菩薩于生死境界中所得樂者，謂即勤行利眾生故，而常得見無量諸佛，常聞無量清凈正法，常能成熟無量眾生。菩薩以住生死境界故，即能隨入眾生境界，而於涅槃境界之中不著舍行。菩薩住生死境界者，以怖墮于非境界中。何以故？非境界中不復能作利眾生事，不能安住如來境界。以不能住如來境界故，不能長養一切眾生。此中何名非境界邪？所謂聲聞、緣覺之地。若樂住者，即棄捨眾生不能成熟。何以故？聲聞、緣覺境界是為菩薩非境界故，以聲聞、緣覺怖畏生死。若能攝受無量生死者，唯除清凈大菩薩爾，是故菩薩能于生死境界中住。』
「大王當知，時彼多聞如來贊勇力菩薩言：『善哉正士！善說此語，復善尊重菩薩境界所作諸行，而不復墮非境界中。』勇力菩薩白彼佛言：『云何是菩薩自境界邪？』彼佛答言：『善男子！菩薩自境界者，謂能攝受無量生死不生怖畏，稱讚菩薩廣大勝行而不樂住聲聞、緣覺之地，以無礙智和合三界，若損若益能善增長一切善根，以增益智成眾德本，而復能以盡智成就無盡福行。雖觀無生而善成辦有生之
【現代漢語翻譯】 現代漢語譯本 樂於涅槃的快樂。這是為什麼呢？菩薩爲了利益一切眾生，根據他們各自的情況施予幫助，也根據他們各自的情況獲得快樂。如果安住于涅槃，又怎麼能有所作為呢？因此，菩薩在生死輪迴的境界中自己獲得快樂，而不立即進入涅槃的境界。世尊！菩薩在生死輪迴的境界中所獲得的快樂，是指他們勤奮地利益眾生，因此常常能夠見到無量的諸佛，常常能夠聽聞無量清凈的正法，常常能夠成熟無量的眾生。菩薩因為安住于生死輪迴的境界，就能深入眾生的境界，而在涅槃的境界中不執著于捨棄的行為。菩薩安住于生死輪迴的境界，是因為害怕墮入非境界之中。為什麼呢？因為在非境界中就不能再做利益眾生的事情，不能安住于如來的境界。因為不能安住于如來的境界，就不能增長一切眾生。這裡所說的非境界是什麼呢？就是指聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人）的境界。如果樂於安住於此，就放棄了眾生，不能使他們成熟。為什麼呢？因為聲聞、緣覺的境界對於菩薩來說是非境界，因為聲聞、緣覺畏懼生死。如果能夠攝受無量的生死，只有清凈的大菩薩才能做到，因此菩薩能夠在生死輪迴的境界中安住。 大王應當知道，當時那位多聞如來讚歎勇力菩薩說：『善哉，正士！你說的很好，又善於尊重菩薩境界所作的各種行為，而不墮入非境界之中。』勇力菩薩對那位佛說：『什麼是菩薩的自境界呢？』那位佛回答說：『善男子！菩薩的自境界，是指能夠攝受無量的生死而不生畏懼，稱讚菩薩廣大殊勝的修行而不樂於安住于聲聞、緣覺的境界，以無礙的智慧調和三界（欲界、色界、無色界），無論是損害還是利益都能很好地增長一切善根，以增長的智慧成就各種功德的根本，並且能夠以盡智成就無盡的福德行為。雖然觀察到無生，但能很好地成就各種有生的
【English Translation】 English version They delight in the bliss of Nirvana. Why is that? Because Bodhisattvas, for the benefit of all sentient beings, act according to what is appropriate for each, and also obtain joy according to what is appropriate for each. If they dwell in Nirvana, how can they act? Therefore, Bodhisattvas find joy in the realm of birth and death, and do not immediately enter the realm of Nirvana. World Honored One! The joy that Bodhisattvas obtain in the realm of birth and death is that they diligently work for the benefit of sentient beings, and thus are always able to see countless Buddhas, always able to hear countless pure and righteous teachings, and always able to mature countless sentient beings. Because Bodhisattvas dwell in the realm of birth and death, they are able to enter into the realms of sentient beings, and in the realm of Nirvana, they do not cling to the act of abandoning. Bodhisattvas dwell in the realm of birth and death because they fear falling into a non-realm. Why is that? Because in a non-realm, they can no longer do things that benefit sentient beings, and cannot abide in the realm of the Tathagata. Because they cannot abide in the realm of the Tathagata, they cannot nurture all sentient beings. What is meant by a non-realm here? It refers to the realm of Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who practice by realizing the Dharma on their own). If one delights in dwelling there, one abandons sentient beings and cannot mature them. Why is that? Because the realm of Sravakas and Pratyekabuddhas is a non-realm for Bodhisattvas, because Sravakas and Pratyekabuddhas fear birth and death. If one can embrace countless births and deaths, only pure great Bodhisattvas can do so, therefore Bodhisattvas can dwell in the realm of birth and death. Great King, you should know that at that time, the well-learned Tathagata praised the Bodhisattva of Courageous Strength, saying: 'Excellent, righteous one! You have spoken well, and you also respect the various actions done in the realm of Bodhisattvas, and do not fall into a non-realm.' The Bodhisattva of Courageous Strength asked that Buddha: 'What is the self-realm of a Bodhisattva?' That Buddha replied: 'Good man! The self-realm of a Bodhisattva is that they can embrace countless births and deaths without fear, praise the vast and excellent practices of Bodhisattvas, and do not delight in dwelling in the realm of Sravakas and Pratyekabuddhas. With unobstructed wisdom, they harmonize the three realms (the desire realm, the form realm, and the formless realm), and whether it is harm or benefit, they can well increase all good roots. With increasing wisdom, they accomplish the root of all virtues, and they can also accomplish endless meritorious actions with exhaustive wisdom. Although they observe no-birth, they can well accomplish various births.'
法，雖知無眾生而善成熟一切眾生，雖知諸法離性而善攝受正法，雖知諸佛國土自性如空而以妙智嚴凈佛土，雖觀諸佛法身無相而善勤求如來所有殊妙相好，雖觀諸法本無造作而以妙智于眾德本所作精進，雖觀有為法不實而於諸事業少求少作復能善為一切眾生隨宜施設，雖觀身心離著而以妙智說法無厭，雖離憒鬧而從禪定所生不著禪味，雖復覺了甚深之法而以妙智隨諸眾生種種行轉善說法要。雖知無生，以智善思普攝三有。雖以智觀諸法皆空而善護所得之果，雖觀聲聞、緣覺境界而善求如來解脫輕安之法，雖不厭舍諸菩薩行而常善觀諸佛境界。善男子！此即是為彼諸菩薩自境界門。』
「複次大王！彼時勇力菩薩于彼多聞如來所，聞說如是清凈境界法已，生希有心，白彼佛言：『希有世尊！能善說此諸大菩薩自境界門清凈正法。如我解佛所說義，即是具善巧方便菩薩入一切法自境界門。譬如虛空，一切色象境界普照無著，一切色象亦無障礙，虛空境界亦無障礙。具善巧方便菩薩亦復如是，現前覺了彼一切法自境界故。又如虛空普照一切色象境界而無障礙，所有一切毒樹藥樹、棘刺之樹花果香樹，彼等一切生長於空，然彼虛空無染無凈、無違無順。具善巧方便菩薩亦復如是，從慧出生彼一切法自境界門，謂異生法
【現代漢語翻譯】 現代漢語譯本：『雖然知道沒有眾生，卻能善巧地成熟一切眾生；雖然知道諸法離於自性，卻能善巧地攝受正法；雖然知道諸佛國土的自性如同虛空，卻能以微妙的智慧莊嚴清凈佛土；雖然觀察諸佛的法身無相，卻能精勤地尋求如來所有的殊妙相好；雖然觀察諸法本來沒有造作，卻能以微妙的智慧在眾德之本上精進修行；雖然觀察有為法不真實，卻能在諸事業上少求少作，又能善巧地為一切眾生隨宜施設；雖然觀察身心離於執著，卻能以微妙的智慧說法而不厭倦；雖然遠離喧鬧，卻能從禪定所生而不執著禪味；雖然覺悟了甚深的法，卻能以微妙的智慧隨順眾生種種的行轉而善巧說法要。雖然知道無生，卻能以智慧善巧地思惟，普遍地攝受三有。雖然以智慧觀察諸法皆空，卻能善巧地守護所得的果報；雖然觀察聲聞、緣覺的境界，卻能善巧地尋求如來解脫輕安之法；雖然不厭舍諸菩薩的修行，卻能常常善巧地觀察諸佛的境界。善男子！這就是那些菩薩的自境界門。』 『再者，大王！那時，勇力菩薩在那位多聞如來處，聽聞了這樣清凈的境界法后，生起了稀有的心，對佛說：『希有啊，世尊！您能善巧地說出這些大菩薩的自境界門清凈正法。依我理解佛所說的意義，這就是具足善巧方便的菩薩進入一切法自境界門。譬如虛空，一切色象的境界普遍照耀而沒有執著，一切色象也沒有障礙，虛空的境界也沒有障礙。具足善巧方便的菩薩也是這樣，現前覺悟了一切法的自境界。又如虛空普遍照耀一切色象的境界而沒有障礙，所有一切毒樹、藥樹、荊棘之樹、花果香樹，它們都生長在虛空中，然而虛空沒有染污也沒有清凈，沒有違逆也沒有順從。具足善巧方便的菩薩也是這樣，從智慧出生一切法的自境界門，即是說異生法（凡夫的法）
【English Translation】 English version: 'Although knowing there are no sentient beings, they skillfully mature all sentient beings; although knowing all dharmas are devoid of inherent nature, they skillfully embrace the true Dharma; although knowing the nature of all Buddha lands is like space, they adorn and purify Buddha lands with wondrous wisdom; although observing the formless Dharmakaya of all Buddhas, they diligently seek all the exquisite marks and characteristics of the Tathagata; although observing that all dharmas are originally uncreated, they diligently practice the roots of all virtues with wondrous wisdom; although observing that conditioned dharmas are unreal, they seek and do little in worldly affairs, yet they can skillfully provide for all sentient beings according to their needs; although observing that body and mind are free from attachment, they preach the Dharma tirelessly with wondrous wisdom; although detached from clamor, they do not cling to the taste of meditation arising from samadhi; although realizing profound dharmas, they skillfully preach the essential Dharma according to the various practices of sentient beings with wondrous wisdom. Although knowing there is no birth, they skillfully contemplate with wisdom and universally embrace the three realms of existence. Although observing with wisdom that all dharmas are empty, they skillfully protect the fruits they have attained; although observing the realms of Sravakas and Pratyekabuddhas, they skillfully seek the Dharma of liberation and ease of the Tathagata; although not weary of abandoning the practices of all Bodhisattvas, they constantly and skillfully observe the realms of all Buddhas. Good man! This is the self-realm gate for those Bodhisattvas.' 'Furthermore, great king! At that time, the Bodhisattva of Courage and Strength, having heard such pure realm dharmas from the Tathagata of Great Learning, developed a rare mind and said to the Buddha: 'It is rare, World Honored One! You are able to skillfully explain the pure and true Dharma of the self-realm gate of these great Bodhisattvas. As I understand the meaning of what the Buddha has said, this is the gate through which Bodhisattvas with skillful means enter the self-realm of all dharmas. For example, like space, the realm of all forms and appearances shines universally without attachment, and all forms and appearances are without obstruction, and the realm of space is also without obstruction. Bodhisattvas with skillful means are also like this, directly realizing the self-realm of all dharmas. Also, like space that universally illuminates the realm of all forms and appearances without obstruction, all poisonous trees, medicinal trees, thorny trees, and fragrant trees with flowers and fruits, all grow in space, yet space is neither defiled nor pure, neither contrary nor compliant. Bodhisattvas with skillful means are also like this, from wisdom arises the self-realm gate of all dharmas, that is to say, the dharmas of ordinary beings.'
、有學法、無學法、緣覺法、菩薩法、如來法等。何以故？彼一切法現所證故。又如世間草木叢林，而火不能為其作護。何以故？火若上騰悉皆燒爇，極熾焰故。菩薩亦復如是，於一切法自境界中，慧光發明極炎熾故。又如金剛堅固之身，火不能燒、刀不能斷、毒不能中、他力不能伏。菩薩亦復如是，非聲聞習、非緣覺習、非一切眾生諸煩惱習而能染故；菩薩隨諸習染，悉以勤行增上慧力咸開曉故。又如水清摩尼寶珠，而能清彼諸濁水故。菩薩亦復如是，以勝慧寶普能清凈一切眾生諸煩惱垢。又如有藥名曰離毒，不與一切惡毒同處，而能息除一切毒故。菩薩亦復如是，具方便慧力故，不與一切眾生煩惱及自煩惱而共同處，復能止息一切眾生諸煩惱毒。此如是等，皆是一切法自境界門。』
「大王！當知彼勇力菩薩說是法時，有八千人發阿耨多羅三藐三菩提心，二百菩薩得無生法忍。大王！當知彼時多聞如來法中勇力菩薩者，豈異人乎？即此會中金剛手菩薩大秘密主是。此大士者，能于彼時被堅固精進之鎧，于多佛所親近恭敬深種善根。」
阿阇世王問答品第二十二之一
爾時阿阇世王即起是念：「此金剛手菩薩大秘密主，右手所持大金剛杵幾何輕重？而秘密主有大力勢能善執持。」
時金剛
【現代漢語翻譯】 現代漢語譯本：有學法（指需要學習才能證悟的法）、無學法（指無需再學習即能證悟的法）、緣覺法（指緣覺所修的法）、菩薩法（指菩薩所修的法）、如來法（指如來所證的法）等。為什麼呢？因為這一切法都是菩薩當下所證悟的。又像世間的草木叢林，火不能保護它們。為什麼呢？因為火向上燃燒會全部燒燬，火焰極其熾烈。菩薩也是這樣，在一切法的自境界中，智慧的光芒顯發，極其熾盛。又像金剛堅固的身體，火不能燒，刀不能斷，毒不能侵，其他力量不能制伏。菩薩也是這樣，不是聲聞的習氣、不是緣覺的習氣、不是一切眾生的煩惱習氣所能染污的；菩薩隨順各種習氣染污，都以勤奮的修行和增上的智慧力量來開導覺悟。又像清澈的水和摩尼寶珠，能夠凈化那些渾濁的水。菩薩也是這樣，以殊勝的智慧寶珠普遍能夠清凈一切眾生的煩惱垢染。又像有一種藥名叫離毒，不與一切惡毒同處，而能消除一切毒害。菩薩也是這樣，因為具有方便智慧的力量，不與一切眾生的煩惱以及自己的煩惱共同存在，又能止息一切眾生的各種煩惱毒害。這些都是一切法自境界的法門。 大王！應當知道，那位勇力菩薩在說這些法的時候，有八千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），二百位菩薩得到了無生法忍（對諸法不生不滅的體悟）。大王！應當知道，那時在如來法中被稱為勇力菩薩的，難道是其他人嗎？就是這次法會中的金剛手菩薩大秘密主。這位大士，能夠在過去世披上堅固精進的鎧甲，在許多佛所親近恭敬，深深種下善根。 阿阇世王問答品第二十二之一 當時，阿阇世王心中生起這樣的念頭：『這位金剛手菩薩大秘密主，右手所持的大金剛杵有多重？而這位秘密主有如此大的力量能夠很好地執持它。』 這時，金剛手菩薩知道阿阇世王心中的想法，就對阿阇世王說：
【English Translation】 English version: There are the dharmas of the learned (those who need to learn to attain enlightenment), the dharmas of the unlearned (those who do not need further learning to attain enlightenment), the dharmas of Pratyekabuddhas (those who attain enlightenment on their own), the dharmas of Bodhisattvas (those who practice the Bodhisattva path), and the dharmas of Tathagatas (those who have attained Buddhahood). Why is this so? Because all these dharmas are directly realized by the Bodhisattva. Furthermore, like the grasses and forests of the world, fire cannot protect them. Why is this so? Because if fire rises, it will burn everything, its flames being extremely fierce. Bodhisattvas are also like this; in the realm of their own understanding of all dharmas, the light of wisdom shines forth, extremely blazing. Moreover, like a vajra (diamond) body that is firm and solid, fire cannot burn it, swords cannot cut it, poison cannot harm it, and other forces cannot subdue it. Bodhisattvas are also like this; they cannot be tainted by the habits of Sravakas (hearers), the habits of Pratyekabuddhas, or the habits of the afflictions of all sentient beings. Bodhisattvas, following the various habits and defilements, use diligent practice and the power of increasing wisdom to enlighten and awaken all. Furthermore, like clear water and a mani (wish-fulfilling) jewel, they can purify turbid water. Bodhisattvas are also like this; with the precious jewel of superior wisdom, they can universally purify the defilements of all sentient beings. Moreover, like a medicine called 'poison-remover,' it does not coexist with any poison, yet it can eliminate all poisons. Bodhisattvas are also like this; because they possess the power of skillful means and wisdom, they do not coexist with the afflictions of all sentient beings or their own afflictions, and they can also stop the various poisons of afflictions of all sentient beings. These are all gateways to the realm of the self-understanding of all dharmas. Great King! You should know that when that courageous Bodhisattva was speaking these dharmas, eight thousand people generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and two hundred Bodhisattvas attained the Kshanti (acceptance) of the non-arising of dharmas (the realization of the non-arising and non-ceasing nature of all phenomena). Great King! You should know, is the courageous Bodhisattva in the Tathagata's dharma at that time someone different? It is the Vajrapani (Vajra-in-hand) Bodhisattva, the great secret lord, in this assembly. This great being, in past lives, was able to wear the armor of firm diligence, and in the presence of many Buddhas, he drew near, paid respect, and deeply planted roots of goodness. Chapter 22, Part 1: King Ajatasatru's Questions and Answers At that time, King Ajatasatru had this thought: 'How heavy is the great vajra (diamond) club held in the right hand of this Vajrapani Bodhisattva, the great secret lord? And this secret lord has such great power to hold it well.' Then, Vajrapani Bodhisattva, knowing the thoughts in King Ajatasatru's mind, said to King Ajatasatru:
手菩薩大秘密主知其所念，即告阿阇世王言：「大王！當知此金剛杵亦輕亦重。」
王言：「以何緣故亦輕亦重？」
金剛手言：「為欲調伏憍慢貢高諸眾生故，此杵即重；為示無慢正直諸眾生故，此杵即輕。」
時金剛手菩薩即以所持大金剛杵置之於地——當置地時，以神力故，三千大千世界六種振動——即告阿阇世王言：「大王！汝今宜應以此地中大金剛杵而自舉之。」
時阿阇世王即時以自堅固勇力欲舉其杵，竭其力勢不能動搖一毛端量。即生希有尊重之心前詣佛所，合掌白佛言：「世尊！我昔曾於戰陣之所取被甲大象，一手執持舉擲于遠。此金剛杵其量微小，我今竭自力勢不能動搖，況復舉邪！以何緣故其事如是？」
佛言：「大王！無自惱心，此金剛杵至極重故。」
時阿阇世王即白帝釋天主言：「憍尸迦！今宜舉此地中所置大金剛杵。」
時帝釋天主即時以自勇猛神力欲舉其杵，盡竭其力不能動搖。即生希有尊重之心，前詣佛所而白佛言：「世尊！我若與彼阿修羅王鬥戰之時，我力堅勝勇銳無敵，右手取彼毗摩質多羅阿修羅王所有大車，量廣七百由旬，我時執持如迅風行。此金剛杵竭自勢力不能動搖，豈非世尊廣大威神所制止邪？」
佛言：「憍尸迦
【現代漢語翻譯】 現代漢語譯本 手持金剛杵（Vajrapani）的大秘密主菩薩知道阿阇世王（Ajatasatru）的心念，就告訴阿阇世王說：『大王！你應該知道這金剛杵（vajra）既輕又重。』 阿阇世王問：『因為什麼緣故，它既輕又重呢？』 金剛手菩薩說：『爲了調伏那些驕慢貢高的眾生，這金剛杵就顯得很重；爲了向那些沒有驕慢、正直的眾生顯示，這金剛杵就顯得很輕。』 這時，金剛手菩薩就把他所持的大金剛杵放在地上——當金剛杵放在地上時，因為神力的緣故，三千大千世界發生了六種震動——然後告訴阿阇世王說：『大王！你現在應該試著把這地上的大金剛杵舉起來。』 當時，阿阇世王立刻用自己堅固的勇力想要舉起那金剛杵，用盡全力也不能使它動搖一絲一毫。他立刻生起了稀有和尊重的心，來到佛陀面前，合掌對佛陀說：『世尊！我過去曾在戰場上抓起披甲的大象，用一隻手舉起來扔到遠處。這金剛杵的體積很小，我現在用盡全力也不能使它動搖，更何況舉起來呢！因為什麼緣故會這樣呢？』 佛陀說：『大王！不要煩惱，這金剛杵極其沉重。』 當時，阿阇世王就對帝釋天主（Indra）說：『憍尸迦（Kausika，帝釋天的別名）！現在你應該舉起這放在地上的大金剛杵。』 當時，帝釋天主立刻用自己勇猛的神力想要舉起那金剛杵，用盡全力也不能使它動搖。他立刻生起了稀有和尊重的心，來到佛陀面前對佛陀說：『世尊！我如果和阿修羅王（Asura）戰鬥時，我的力量堅強、勇猛、銳利、無敵，右手可以拿起毗摩質多羅（Vemacitrin）阿修羅王所有的大車，那車寬七百由旬，我當時拿著它就像迅風一樣。這金剛杵我用盡全力也不能使它動搖，難道不是世尊您廣大的威神所制止的嗎？』 佛陀說：『憍尸迦！』
【English Translation】 English version The great secret lord Bodhisattva Vajrapani, knowing what was in King Ajatasatru's mind, said to him, 'Great King! You should know that this vajra is both light and heavy.' The king asked, 'For what reason is it both light and heavy?' Vajrapani said, 'To subdue the arrogant and haughty beings, this vajra is heavy; to show those beings who are without arrogance and are upright, this vajra is light.' Then, Bodhisattva Vajrapani placed the great vajra he was holding on the ground—when it was placed on the ground, due to his divine power, the three thousand great thousand worlds shook in six ways—and then he said to King Ajatasatru, 'Great King! You should now try to lift this great vajra from the ground.' At that time, King Ajatasatru immediately tried to lift the vajra with his own firm strength, but he could not move it even a hair's breadth despite exerting all his power. He immediately developed a rare and respectful heart, went before the Buddha, and with his palms together, said to the Buddha, 'World Honored One! In the past, I have seized armored elephants on the battlefield, lifted them with one hand, and thrown them far away. This vajra is small in size, but now I cannot move it even with all my strength, let alone lift it! For what reason is this so?' The Buddha said, 'Great King! Do not trouble yourself, this vajra is extremely heavy.' Then, King Ajatasatru said to Indra, the lord of the gods, 'Kausika! Now you should lift this great vajra placed on the ground.' At that time, Indra immediately tried to lift the vajra with his own courageous divine power, but he could not move it despite exerting all his strength. He immediately developed a rare and respectful heart, went before the Buddha, and said to the Buddha, 'World Honored One! When I fight with the Asura King, my strength is firm, courageous, sharp, and invincible. With my right hand, I can take the great chariot of the Asura King Vemacitrin, which is seven hundred yojanas wide, and I can hold it as if it were a swift wind. I cannot move this vajra even with all my strength. Is it not because of the vast divine power of the World Honored One that it is restrained?' The Buddha said, 'Kausika!'
！此亦非我神力所制，但為彼金剛杵至極重故。憍尸迦！于汝意云何？須彌山王至極重邪？」
天主白佛言：「須彌山王至極重大，喻所不及。」
佛言天主：「此金剛杵金剛所成，重複過彼須彌山王。而金剛手菩薩能以此杵擲碎輪圍諸山猶如糠秕，以其金剛大力勢故。」
爾時帝釋天主即白尊者大目乾連言：「佛說尊者于聲聞眾中神通第一。愿今尊者舉此地中大金剛杵。」
尊者大目乾連即自思念：「我若於此人天大眾之前不能舉動此金剛杵，豈非於我生慢心邪？」作是念已，運自神力方欲前舉彼金剛杵，即時三千大千世界六種振動，海水騰涌，大地普皆怖畏振擊，唯金剛杵不動不搖。是時尊者大目乾連前詣佛所頂禮佛足，作是白言：「佛說我于聲聞眾中神通第一，具大威神名稱力勢，能以四大海水置於掌中，亦能轉此三千大千世界，猶如有人以一金錢轉于指端；又能空中止其日月，制彼威光不令轉動；又能取彼須彌山王擲過梵世，又能調伏難陀、烏波難陀二大龍王，又能于彼陽焰世界周行乞食。此金剛杵其量微小，然我亦復不能動搖。世尊！豈非我今神力減邪？」
佛言：「大目乾連！非汝神力有所減少，但為菩薩威力加持，一切聲聞、緣覺悉不能動，況餘眾生。又目乾連！假使
【現代漢語翻譯】 現代漢語譯本：'這也不是我的神力所製造的，只是因為這金剛杵極其沉重。憍尸迦（Indra的別名）！你認為如何？須彌山王（Mount Sumeru）極其沉重嗎？' 天主（Indra）對佛說：'須彌山王極其沉重，無法比擬。' 佛對天主說：'這金剛杵由金剛製成，其重量超過須彌山王。而金剛手菩薩（Vajrapani Bodhisattva）能用此杵將輪圍諸山（Chakravada mountains）擊碎，如同糠秕，因為他有金剛般的大力。' 這時，帝釋天主（Indra）對尊者大目乾連（Mahamaudgalyayana）說：'佛說尊者在聲聞眾中神通第一。希望尊者現在能舉起這地上的大金剛杵。' 尊者大目乾連心想：'如果我在這人天大眾面前不能舉起這金剛杵，豈不是會讓我生起慢心？' 這樣想著，他運用自己的神力想要舉起那金剛杵，頓時三千大千世界發生六種震動，海水翻騰，大地普遍感到恐懼和震動，唯獨金剛杵不動不搖。這時，尊者大目乾連來到佛前，頂禮佛足，說道：'佛說我在聲聞眾中神通第一，具有大威神力，能將四大海水置於掌中，也能轉動這三千大千世界，如同有人用一枚金錢在指尖轉動；還能在空中停止日月，控制它們的光芒不讓它們轉動；還能取來須彌山王投擲過梵世（Brahma world），還能調伏難陀（Nanda）、烏波難陀（Upananda）二大龍王，還能在陽焰世界（Mirage world）中周行乞食。這金剛杵雖然很小，但我卻不能動搖它。世尊！難道是我現在的神力減弱了嗎？' 佛說：'大目乾連！不是你的神力有所減少，而是因為菩薩的威力加持，一切聲聞、緣覺（Pratyekabuddha）都不能動它，更何況其他眾生。又，目乾連！假使'
【English Translation】 English version: 'This is not made by my divine power either, but because this vajra is extremely heavy. Kausika (another name for Indra)! What do you think? Is Mount Sumeru extremely heavy?' The Lord of Gods (Indra) said to the Buddha, 'Mount Sumeru is extremely heavy, beyond comparison.' The Buddha said to the Lord of Gods, 'This vajra is made of diamond, and its weight surpasses Mount Sumeru. And Vajrapani Bodhisattva can use this vajra to smash the Chakravada mountains like chaff, because of his great diamond power.' At this time, the Lord of Gods, Indra, said to the Venerable Mahamaudgalyayana, 'The Buddha said that the Venerable is the foremost in supernatural powers among the Sravakas. May the Venerable now lift this great vajra on the ground.' The Venerable Mahamaudgalyayana thought to himself, 'If I cannot lift this vajra in front of this assembly of humans and gods, wouldn't it cause me to develop arrogance?' Having thought this, he used his divine power to try to lift the vajra, and immediately the three thousand great thousand worlds shook in six ways, the seawater surged, and the earth was universally frightened and shaken, but the vajra remained unmoved. At this time, the Venerable Mahamaudgalyayana went before the Buddha, prostrated at the Buddha's feet, and said, 'The Buddha said that I am the foremost in supernatural powers among the Sravakas, possessing great divine power, able to place the four great seas in my palm, and also able to turn this three thousand great thousand worlds, just like someone turning a coin on their fingertip; I can also stop the sun and moon in the sky, controlling their light so they do not move; I can also take Mount Sumeru and throw it over the Brahma world, and I can also subdue the two great dragon kings Nanda and Upananda, and I can also go begging for food in the Mirage world. This vajra is small in size, yet I cannot move it. World Honored One! Is it that my divine power has diminished?' The Buddha said, 'Mahamaudgalyayana! It is not that your divine power has diminished, but because of the power and blessing of the Bodhisattva, all Sravakas and Pratyekabuddhas cannot move it, let alone other beings. Also, Mahamaudgalyayana! If'
殑伽沙數諸佛剎中所有須彌山王悉能振動，唯金剛杵隨置地方不能動搖。」
目乾連白佛言：「世尊！金剛手菩薩具大力勢而能戲擲此金剛杵，誠哉希有。」
佛言：「大目乾連！假使三千大千世界諸須彌山尚能合入一須彌山，悉能動搖；此金剛杵而不能動。」
爾時尊者大目乾連生希有心，前白佛言：「希有世尊！此金剛手菩薩大秘密主具大力勢，善能持彼大金剛杵。此秘密主為即父母所生力邪？為神力邪？」
佛言：「大目乾連！父母所生之力隨所入處皆有份量，而諸菩薩神通力者無盡無限。我若開示，使天人世間咸生迷惑。」
爾時世尊普遍觀察諸眾會已，告金剛手菩薩大秘密主言：「汝今宜應自當舉其地中所置大金剛杵。」
時金剛手菩薩大秘密主神力振動三千大千世界已，即以左手舉取其杵，戲擲空中旋繞七匝，杵旋空已，即時接置安右手中。一切眾會生希有心，合掌頂禮大秘密主，咸作是言：「希有秘密主！能具如是廣大力勢，善持最勝大金剛杵，普愿一切眾生皆悉獲得如是勝力。」
時阿阇世王復白佛言：「世尊！菩薩具修幾法，即能獲得如是勝力？」
佛言：「大王！菩薩若修十法，獲斯勝力。何等為十？一者，菩薩寧捨身命，終不棄捨無上正法
【現代漢語翻譯】 現代漢語譯本： 『即使恒河沙數佛剎中的所有須彌山王都能被震動，唯有金剛杵無論放置何處都不能動搖。』 目犍連（佛陀的十大弟子之一，以神通著稱）對佛說：『世尊！金剛手菩薩（佛教中一位重要的護法神）具有如此強大的力量，能夠隨意拋擲這金剛杵（一種象徵力量的法器），真是稀有啊。』 佛說：『大目犍連！即使三千大千世界的所有須彌山都能合併成一座須彌山，並且能夠被震動，這金剛杵也是不能被動搖的。』 當時，尊者大目犍連心生稀有之感，向前對佛說：『稀有啊，世尊！這位金剛手菩薩大秘密主（金剛手菩薩的別稱，意為掌握秘密教義的菩薩）具有如此強大的力量，能夠很好地持有那巨大的金剛杵。這位秘密主的力量是父母所生的力量呢？還是神力呢？』 佛說：『大目犍連！父母所生的力量無論在何處都有其限度，而諸菩薩的神通力量是無盡無限的。如果我詳細解釋，會使天人世間都產生迷惑。』 這時，世尊普遍觀察了所有在場的眾會，告訴金剛手菩薩大秘密主說：『你現在應該自己舉起放置在地上的那根大金剛杵。』 當時，金剛手菩薩大秘密主以神力震動了三千大千世界，然後用左手舉起那金剛杵，在空中拋擲旋轉了七圈，金剛杵在空中旋轉之後，立即被他接住並安放在右手中。所有在場的眾會都心生稀有之感，合掌向大秘密主頂禮，都說：『稀有啊，秘密主！能夠具有如此廣大的力量，善於持有最殊勝的大金剛杵，普遍希望一切眾生都能獲得這樣的殊勝力量。』 當時，阿阇世王（古印度摩揭陀國國王）又對佛說：『世尊！菩薩修習多少法，才能獲得這樣的殊勝力量呢？』 佛說：『大王！菩薩如果修習十種法，就能獲得這種殊勝力量。是哪十種呢？第一，菩薩寧可捨棄生命，也終不放棄無上正法（佛教的最高真理）。』
【English Translation】 English version: 'Even if all the Sumeru Mountain Kings (a mythical cosmic mountain) in the countless Buddha lands of the Ganges River could be shaken, only the Vajra (a ritual weapon symbolizing power) cannot be moved from wherever it is placed.' Maudgalyayana (one of Buddha's ten great disciples, known for his supernatural powers) said to the Buddha, 'World Honored One! The Vajrapani Bodhisattva (an important protector deity in Buddhism) possesses such great power that he can casually throw this Vajra. It is truly rare.' The Buddha said, 'Great Maudgalyayana! Even if all the Sumeru Mountains of the three thousand great thousand worlds could merge into one Sumeru Mountain and be shaken, this Vajra cannot be moved.' At that time, the Venerable Maudgalyayana felt a sense of wonder and said to the Buddha, 'It is rare, World Honored One! This Vajrapani Bodhisattva, the Great Secret Lord (another name for Vajrapani Bodhisattva, meaning the Bodhisattva who holds secret teachings), possesses such great power and can hold that great Vajra well. Is this Secret Lord's power from his parents, or is it divine power?' The Buddha said, 'Great Maudgalyayana! The power from parents has its limits wherever it goes, but the supernatural powers of the Bodhisattvas are endless and limitless. If I were to explain it in detail, it would cause confusion among gods and humans.' At this time, the World Honored One observed all the assemblies present and said to the Vajrapani Bodhisattva, the Great Secret Lord, 'You should now lift the great Vajra that is placed on the ground yourself.' Then, the Vajrapani Bodhisattva, the Great Secret Lord, shook the three thousand great thousand worlds with his divine power, and then lifted the Vajra with his left hand, threw it into the air, and spun it seven times. After the Vajra had spun in the air, he immediately caught it and placed it in his right hand. All the assemblies present felt a sense of wonder, put their palms together, and bowed to the Great Secret Lord, saying, 'It is rare, Secret Lord! To possess such great power, to be able to hold the most supreme great Vajra, we universally hope that all beings can obtain such supreme power.' At that time, King Ajatasatru (the king of Magadha in ancient India) again said to the Buddha, 'World Honored One! How many practices must a Bodhisattva cultivate to obtain such supreme power?' The Buddha said, 'Great King! If a Bodhisattva cultivates ten practices, he will obtain this supreme power. What are the ten? First, a Bodhisattva would rather give up his life than abandon the supreme Dharma (the highest truth of Buddhism).'
。二者，於一切眾生作謙下想，不增慢心。三者，于彼劣弱眾生起愍念心，不生損害。四者，見飢渴眾生施妙飲食。五者，見怖畏眾生施其無畏。六者，見疾病眾生施藥救療。七者，見貧乏眾生惠令滿足。八者，見佛塔廟形像塗飾圓凈。九者，出歡喜言安慰眾生。十者，見彼負重疲睏苦惱眾生為除重擔。菩薩若具如是十法，即能獲得如是最勝之力。」
佛說如來不思議秘密大乘經卷第十八 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第十九
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯阿阇世王問答品第二十二之二
複次阿阇世王白佛言：「世尊！菩薩當修幾法，獲得自在之法趣向自在？」
佛言：「大王！菩薩當修八法，即得自在之法趣向自在。何等為八？一者出美善語心意質直，二者心常柔軟，三者心善愛樂，四者心常平正，五者無諂，六者無誑，七者不嫉，八者心常調暢。菩薩若具如是八法，即得自在之法趣向自在。」
阿阇世王復白佛言：「菩薩當修幾法，能于自在中住？」
佛言：「大王！菩薩當修四法，能于自在中住。何等為四？一者若生人間，愿為轉輪聖王，值佛出世。二者愿
【現代漢語翻譯】 現代漢語譯本 第二，對一切眾生抱持謙卑的想法，不增長傲慢之心。 第三，對那些弱小的眾生生起憐憫之心，不產生傷害。 第四，看到飢渴的眾生，給予美味的飲食。 第五，看到恐懼的眾生，給予他們無畏的安慰。 第六，看到生病的眾生，給予藥物救治。 第七，看到貧困的眾生，給予他們滿足。 第八，看到佛塔、寺廟和佛像，進行塗飾使其圓滿清凈。 第九，說出歡喜的話語來安慰眾生。 第十，看到那些負重疲憊、痛苦煩惱的眾生，為他們解除重擔。 菩薩如果具備這十種法，就能獲得最殊勝的力量。
《佛說如來不思議秘密大乘經》卷第十八 大正藏第 11 冊 No. 0312 《佛說如來不思議秘密大乘經》
《佛說如來不思議秘密大乘經》卷第十九
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉詔譯《阿阇世王問答品》第二十二之二
阿阇世王又對佛說：『世尊！菩薩應當修習多少法，才能獲得自在之法，趨向自在？』
佛說：『大王！菩薩應當修習八法，就能獲得自在之法，趨向自在。是哪八法呢？第一，說出美好善良的話語，心意正直；第二，心常柔軟；第三，心善於愛樂；第四，心常平等正直；第五，沒有諂媚；第六，沒有欺騙；第七，不嫉妒；第八，心常調和暢快。菩薩如果具備這八種法，就能獲得自在之法，趨向自在。』
阿阇世王又對佛說：『菩薩應當修習多少法，才能在自在中安住？』
佛說：『大王！菩薩應當修習四法，才能在自在中安住。是哪四法呢？第一，如果生在人間，愿成為轉輪聖王（擁有統治世界的理想君主），值遇佛陀出世。
【English Translation】 English version Secondly, to have a humble thought towards all sentient beings, not increasing arrogance. Thirdly, to have a compassionate heart towards those inferior and weak beings, not causing harm. Fourthly, upon seeing hungry and thirsty beings, to provide them with delicious food and drink. Fifthly, upon seeing fearful beings, to offer them fearlessness. Sixthly, upon seeing sick beings, to provide them with medicine and healing. Seventhly, upon seeing impoverished beings, to grant them fulfillment. Eighthly, upon seeing pagodas, temples, and Buddha images, to decorate them to make them complete and pure. Ninthly, to speak joyful words to comfort sentient beings. Tenthly, upon seeing those who are burdened, weary, suffering, and distressed, to relieve them of their heavy loads. If a Bodhisattva possesses these ten qualities, they can obtain the most supreme power.
'The Sutra of the Buddha's Inconceivable Secret Great Vehicle', Volume 18 Taisho Tripitaka Volume 11, No. 0312, 'The Sutra of the Buddha's Inconceivable Secret Great Vehicle'
'The Sutra of the Buddha's Inconceivable Secret Great Vehicle', Volume 19
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Da Shi, and the purple-robed Shramana, Chen Wei Jing, etc., under imperial decree, 'The Chapter of King Ajatasatru's Questions and Answers', Part 22, Section 2
King Ajatasatru then said to the Buddha, 'World Honored One! How many practices should a Bodhisattva cultivate in order to attain the Dharma of freedom and move towards freedom?'
The Buddha said, 'Great King! A Bodhisattva should cultivate eight practices, and then they will attain the Dharma of freedom and move towards freedom. What are these eight? First, to speak beautiful and virtuous words with an upright mind; second, to have a constantly gentle heart; third, to have a heart that is good and loving; fourth, to have a constantly fair and upright heart; fifth, to be without flattery; sixth, to be without deceit; seventh, not to be jealous; eighth, to have a heart that is always harmonious and joyful. If a Bodhisattva possesses these eight qualities, they will attain the Dharma of freedom and move towards freedom.'
King Ajatasatru then said to the Buddha, 'How many practices should a Bodhisattva cultivate in order to abide in freedom?'
The Buddha said, 'Great King! A Bodhisattva should cultivate four practices in order to abide in freedom. What are these four? First, if born in the human realm, to wish to become a Chakravartin King (an ideal monarch who rules the world), and to encounter the Buddha's appearance in the world.
為帝釋，值佛出世。三者愿為娑婆界主大梵天王，值佛出世。四者愿為豪勝長者，值佛出世。菩薩若具如是四法，能于自在中住。」
阿阇世王白佛言：「世尊！凈信以何為畢竟？」
佛言：「大王！善知識為畢竟。」
王言：「多聞何為畢竟？」
佛言：「多聞慧為畢竟。」
王言：「佈施何為畢竟？」
佛言：「佈施大富為畢竟。」
王言：「持戒何為畢竟？」
佛言：「持戒能生善趣而為畢竟。」
王言：「忍辱何為畢竟？」
佛言：「忍辱隨護眾生而為畢竟。」
王言：「精進何為畢竟？」
佛言：「精進善能圓滿一切佛法而為畢竟。」
王言：「禪定何為畢竟？」
佛言：「禪定近寂為畢竟。」
王言：「勝慧何為畢竟？」
佛言：「勝慧息諸煩惱而為畢竟。」
王言：「聽法何為畢竟？」
佛言：「聽法斷諸疑惑而為畢竟。」
王言：「問法何為畢竟？」
佛言：「問法離諸雜說而為畢竟。」
王言：「居處閑寂何為畢竟？」
佛言：「居處閑寂得禪定神通而為畢竟。」
王言：「觀想何為畢竟？」
佛言：「觀想離念為畢竟。」
王言
【現代漢語翻譯】 現代漢語譯本 『（菩薩）發願成為帝釋（Indra，天神之王），在佛陀出世時值遇。第二種願望是成為娑婆世界（Saha world，我們所處的世俗世界）之主大梵天王（Mahābrahmā，色界之主），在佛陀出世時值遇。第三種願望是成為豪勝長者，在佛陀出世時值遇。菩薩如果具備這四種願望，就能安住在自在之中。』 阿阇世王（Ajatasatru，古印度摩揭陀國國王）對佛陀說：『世尊！真正的凈信究竟是什麼？』 佛陀說：『大王！善知識（kalyāṇa-mitra，指引修行的人）是真正的凈信。』 國王說：『多聞（bahuśruta，廣泛學習佛法）究竟是什麼？』 佛陀說：『多聞的智慧是究竟。』 國王說：『佈施（dāna，給予）究竟是什麼？』 佛陀說：『佈施能帶來大富是究竟。』 國王說：『持戒（śīla，遵守戒律）究竟是什麼？』 佛陀說：『持戒能使人往生善趣是究竟。』 國王說：『忍辱（kṣānti，忍耐）究竟是什麼？』 佛陀說：『忍辱能隨順守護眾生是究竟。』 國王說：『精進（vīrya，努力修行）究竟是什麼？』 佛陀說：『精進能圓滿一切佛法是究竟。』 國王說：『禪定（dhyāna，冥想）究竟是什麼？』 佛陀說：『禪定接近寂靜是究竟。』 國王說：『勝慧（prajñā，卓越的智慧）究竟是什麼？』 佛陀說：『勝慧能止息一切煩惱是究竟。』 國王說：『聽法（dharmaśravaṇa，聽聞佛法）究竟是什麼？』 佛陀說：『聽法能斷除一切疑惑是究竟。』 國王說：『問法（dharmapraśna，請教佛法）究竟是什麼？』 佛陀說：『問法能遠離各種雜亂的說法是究竟。』 國王說：『居處閑寂（araṇya-vāsa，居住在安靜的地方）究竟是什麼？』 佛陀說：『居處閑寂能獲得禪定和神通是究竟。』 國王說：『觀想（manasikāra，思維）究竟是什麼？』 佛陀說：『觀想能遠離妄念是究竟。』 國王說：
【English Translation】 English version '[A Bodhisattva] wishes to be Indra (the king of gods), encountering a Buddha when he appears in the world. The second wish is to be Mahābrahmā (the ruler of the form realm), the lord of the Saha world (the world we live in), encountering a Buddha when he appears in the world. The third wish is to be a wealthy and powerful elder, encountering a Buddha when he appears in the world. If a Bodhisattva possesses these four qualities, he can dwell in freedom.' King Ajatasatru asked the Buddha, 'World Honored One, what is the ultimate nature of pure faith?' The Buddha replied, 'Great King, good spiritual friends (kalyāṇa-mitra) are the ultimate nature of pure faith.' The King asked, 'What is the ultimate nature of extensive learning (bahuśruta)?' The Buddha replied, 'The wisdom from extensive learning is the ultimate.' The King asked, 'What is the ultimate nature of giving (dāna)?' The Buddha replied, 'Giving leads to great wealth, that is the ultimate.' The King asked, 'What is the ultimate nature of moral discipline (śīla)?' The Buddha replied, 'Moral discipline leads to rebirth in a good realm, that is the ultimate.' The King asked, 'What is the ultimate nature of patience (kṣānti)?' The Buddha replied, 'Patience protects and cares for all beings, that is the ultimate.' The King asked, 'What is the ultimate nature of diligence (vīrya)?' The Buddha replied, 'Diligence perfectly fulfills all the Buddha's teachings, that is the ultimate.' The King asked, 'What is the ultimate nature of meditation (dhyāna)?' The Buddha replied, 'Meditation leads to near tranquility, that is the ultimate.' The King asked, 'What is the ultimate nature of superior wisdom (prajñā)?' The Buddha replied, 'Superior wisdom extinguishes all afflictions, that is the ultimate.' The King asked, 'What is the ultimate nature of listening to the Dharma (dharmaśravaṇa)?' The Buddha replied, 'Listening to the Dharma cuts off all doubts, that is the ultimate.' The King asked, 'What is the ultimate nature of inquiring about the Dharma (dharmapraśna)?' The Buddha replied, 'Inquiring about the Dharma avoids all kinds of confused teachings, that is the ultimate.' The King asked, 'What is the ultimate nature of dwelling in solitude (araṇya-vāsa)?' The Buddha replied, 'Dwelling in solitude leads to obtaining meditation and supernatural powers, that is the ultimate.' The King asked, 'What is the ultimate nature of contemplation (manasikāra)?' The Buddha replied, 'Contemplation leads to the absence of thoughts, that is the ultimate.' The King asked,
：「無常聲何為畢竟？」
佛言：「無常聲離諸執著而為畢竟。」
王言：「苦聲何為畢竟？」
佛言：「苦聲無取為畢竟。」
王言：「無我聲何為畢竟？」
佛言：「無我聲滅我我所而為畢竟。」
王言：「寂靜聲何為畢竟？」
佛言：「寂靜聲隨止為畢竟。」
王言：「深固作意何為畢竟？」
佛言：「深固作意發起正見而為畢竟。」
王言：「若身心離何為畢竟？」
佛言：「身心離發起禪定神通而為畢竟。」
王言：「聖道何為畢竟？」
佛言：「聖道現前三昧果而為畢竟。」
王言：「信解何為畢竟？」
佛言：「信解解脫圓滿而為畢竟。」
王言：「諸佛出世何為畢竟？」
佛言：「諸佛出世成就一切菩提分法而為畢竟。」
王言：「如何是佛出世？」
佛言：「大王！隨發菩提心即是佛出世。」
王言：「云何發菩提心？」
佛言：「所謂大悲出生。」
王言：「云何大悲出生？」
佛言：「謂即發起凈信。」
王言：「云何發起凈信？」
佛言：「若發菩提心即是發凈信。」
王言：「當云何發彼菩提心？」
佛言：
【現代漢語翻譯】 現代漢語譯本： 國王問道：『無常的真諦究竟是什麼？』 佛陀回答說：『無常的真諦在於捨棄一切執著。』 國王問道：『苦的真諦究竟是什麼？』 佛陀回答說：『苦的真諦在於不執取任何事物。』 國王問道：『無我的真諦究竟是什麼？』 佛陀回答說：『無我的真諦在於滅除對「我」和「我所」的執著。』 國王問道：『寂靜的真諦究竟是什麼？』 佛陀回答說：『寂靜的真諦在於隨順止息。』 國王問道：『深固作意的真諦究竟是什麼？』 佛陀回答說：『深固作意的真諦在於發起正見。』 國王問道：『如果身心分離，其真諦究竟是什麼？』 佛陀回答說：『身心分離的真諦在於發起禪定和神通。』 國王問道：『聖道的真諦究竟是什麼？』 佛陀回答說：『聖道的真諦在於證得三昧（Samadhi）的果實。』 國王問道：『信解的真諦究竟是什麼？』 佛陀回答說：『信解的真諦在於解脫的圓滿。』 國王問道：『諸佛出世的真諦究竟是什麼？』 佛陀回答說：『諸佛出世的真諦在於成就一切菩提分法（Bodhipakkhiya-dhamma）。』 國王問道：『如何才是佛出世？』 佛陀回答說：『大王！隨發菩提心（Bodhicitta）即是佛出世。』 國王問道：『如何發起菩提心？』 佛陀回答說：『所謂大悲（Mahakaruna）生起。』 國王問道：『如何大悲生起？』 佛陀回答說：『謂即發起凈信。』 國王問道：『如何發起凈信？』 佛陀回答說：『若發菩提心即是發凈信。』 國王問道：『應當如何發起那菩提心？』 佛陀回答說：
【English Translation】 English version: King asked: 'What is the ultimate meaning of impermanence?' Buddha said: 'The ultimate meaning of impermanence is to be free from all attachments.' King asked: 'What is the ultimate meaning of suffering?' Buddha said: 'The ultimate meaning of suffering is to not grasp at anything.' King asked: 'What is the ultimate meaning of no-self?' Buddha said: 'The ultimate meaning of no-self is to extinguish the attachment to 「self」 and 「what belongs to self.」' King asked: 'What is the ultimate meaning of tranquility?' Buddha said: 'The ultimate meaning of tranquility is to follow cessation.' King asked: 'What is the ultimate meaning of profound intention?' Buddha said: 'The ultimate meaning of profound intention is to give rise to right view.' King asked: 'If body and mind are separated, what is the ultimate meaning?' Buddha said: 'The ultimate meaning of the separation of body and mind is to give rise to meditative concentration and supernormal powers.' King asked: 'What is the ultimate meaning of the Noble Path?' Buddha said: 'The ultimate meaning of the Noble Path is to realize the fruit of Samadhi (meditative absorption).' King asked: 'What is the ultimate meaning of faith and understanding?' Buddha said: 'The ultimate meaning of faith and understanding is the perfection of liberation.' King asked: 'What is the ultimate meaning of the Buddhas appearing in the world?' Buddha said: 'The ultimate meaning of the Buddhas appearing in the world is to accomplish all the factors of enlightenment (Bodhipakkhiya-dhamma).' King asked: 'How is it that a Buddha appears in the world?' Buddha said: 'Great King! The arising of Bodhicitta (the mind of enlightenment) is the appearance of a Buddha in the world.' King asked: 'How does one generate Bodhicitta?' Buddha said: 'It is said to arise from great compassion (Mahakaruna).' King asked: 'How does great compassion arise?' Buddha said: 'It is said to arise from pure faith.' King asked: 'How does one generate pure faith?' Buddha said: 'If one generates Bodhicitta, that is generating pure faith.' King asked: 'How should one generate that Bodhicitta?' Buddha said:
「深心不退轉是發菩提心。」
王言：「云何是深心不退轉？」
佛言：「即是所起大悲。」
王言：「云何能發大悲？」
佛言：「於一切眾生不生厭舍之心即是大悲。」
王言：「云何于眾生得不厭舍？」
佛言：「所謂不著己樂。」
王言：「云何是不著己樂？」
佛言：「謂於三寶常不捨離。」
王言：「云何能於三寶不捨離邪？」
佛言：「若能除去一切煩惱，即於三寶而不捨離。」
爾時阿阇世王重複肅恭前白佛言：「希有世尊！希有善逝！善說如來清凈法律。如來能善施設學處，復能隨順諸佛世尊所說正法，不壞因果遠離斷常，隨諸所說成辦事業，善惡果報俱無壞失，離諸虛誑如佛所說。如是最上廣大清凈教中，誰人敢破？復誰問難及生譭謗？唯除不種善根諸罪業者。世尊！我昔不曾深種善根于佛勤孝，不能出自血肉報佛深恩。愿佛今時威力加護，令我一切煩惱、一切罪業皆悉消滅。世尊！彼妙吉祥童真菩薩是善知識，長夜利樂，為我息除諸有惡作，法光照我，我亦不能報彼深恩。世尊大慈大善知識，能為我說普盡梵行最上正法。」
賢王天子品第二十三
爾時寂慧菩薩摩訶薩前白金剛手菩薩大秘密主言：「如佛世
【現代漢語翻譯】 現代漢語譯本 『深心不退轉』就是發菩提心（bodhicitta，覺悟之心）。 國王問道：『什麼是深心不退轉？』 佛陀回答說：『就是所生起的大悲心（mahākaruṇā，偉大的慈悲）。』 國王問道：『如何才能生起大悲心？』 佛陀回答說：『對於一切眾生不生厭惡捨棄之心，這就是大悲心。』 國王問道：『如何才能對眾生不生厭惡捨棄之心？』 佛陀回答說：『就是不執著于自己的快樂。』 國王問道：『什麼是不執著于自己的快樂？』 佛陀回答說：『就是對於三寶（triratna，佛、法、僧）常常不捨離。』 國王問道：『如何才能對三寶不捨離呢？』 佛陀回答說：『如果能夠去除一切煩惱，就能對三寶不捨離。』 這時，阿阇世王（Ajātaśatru）再次恭敬地向佛陀稟告說：『稀有啊，世尊！稀有啊，善逝（Sugata，佛的稱號）！您善說如來清凈的法律。如來能夠善巧地設立戒律，又能隨順諸佛世尊所說的正法，不壞因果，遠離斷見和常見，隨所說而成就事業，善惡果報都不會有壞失，遠離一切虛妄，如佛所說。在這樣最上廣大清凈的教法中，誰人敢於破壞？又有誰會質疑和誹謗呢？除非是不種善根的罪業之人。世尊！我過去不曾深深地種下善根，對佛陀勤勉孝順，不能用血肉之軀報答佛陀的深恩。愿佛陀現在以威力加持，使我的一切煩惱、一切罪業都完全消滅。世尊！那位妙吉祥童真菩薩（Mañjuśrīkumārabhūta）是我的善知識，長久以來利益安樂我，為我息滅各種惡行，以法光照耀我，我也無法報答他的深恩。世尊您是大慈大善的知識，能為我說盡梵行（brahmacarya，清凈的行為）的最上正法。』 賢王天子品第二十三 這時，寂慧菩薩摩訶薩（Śāntamati bodhisattva mahāsattva）向前稟告金剛手菩薩大秘密主（Vajrapāṇi bodhisattva mahāsattva）說：『如佛世』
【English Translation】 English version 'Profound mind without regression' is the arising of bodhicitta (the mind of enlightenment). The king asked: 'What is profound mind without regression?' The Buddha replied: 'It is the arising of great compassion (mahākaruṇā).' The king asked: 'How can one generate great compassion?' The Buddha replied: 'Not giving rise to a mind of aversion and abandonment towards all sentient beings, that is great compassion.' The king asked: 'How can one not have a mind of aversion and abandonment towards sentient beings?' The Buddha replied: 'It is by not being attached to one's own pleasure.' The king asked: 'What is not being attached to one's own pleasure?' The Buddha replied: 'It is to never be separated from the Three Jewels (triratna: Buddha, Dharma, Sangha).' The king asked: 'How can one not be separated from the Three Jewels?' The Buddha replied: 'If one can remove all afflictions, then one will not be separated from the Three Jewels.' At that time, King Ajātaśatru again respectfully reported to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata (the Well-Gone One)! You have well expounded the pure Dharma of the Tathagata. The Tathagata is able to skillfully establish precepts, and also follows the true Dharma spoken by all Buddhas, not destroying cause and effect, and being far from the views of annihilation and permanence. According to what is said, one accomplishes the task, and the results of good and evil will not be lost. It is far from all falsehood, as the Buddha has said. In such a supreme, vast, and pure teaching, who would dare to destroy it? And who would question or slander it? Except for those who do not plant good roots and are full of sinful deeds. World Honored One! In the past, I did not deeply plant good roots and was not diligent and filial towards the Buddha, and I cannot repay the Buddha's deep kindness with my flesh and blood. May the Buddha now, with his power, protect me, so that all my afflictions and all my sins may be completely extinguished. World Honored One! That Mañjuśrīkumārabhūta Bodhisattva is a good friend, who has long benefited and brought joy to me, extinguished my evil deeds, and illuminated me with the light of Dharma. I am also unable to repay his deep kindness. World Honored One, you are a great compassionate and good friend, who can speak to me the supreme true Dharma of the complete Brahmacarya (holy life).' Chapter Twenty-Three: The Virtuous King and Heavenly Prince At that time, Śāntamati Bodhisattva Mahāsattva reported to Vajrapāṇi Bodhisattva Mahāsattva, the great secret lord: 'As the Buddha'
尊化所化事，汝秘密主！可能隨作諸化事邪？」
金剛手菩薩言：「今佛現前為我作證！所有殑伽沙數等諸佛如來諸有化事，而我亦能隨佛施作，所謂種種色相遊戲神通，但以宿世深心清凈而為畢竟。」
爾時寂慧菩薩復白金剛手菩薩大秘密主言：「我今勸請大秘密主，愿以神力加持護念，令此正法於後時後分后五百歲廣宣流佈，使彼正法所攝諸大士等，得此正法墮于手中。」
金剛手菩薩言：「善男子！諸佛如來於此正法已共加持。何以故？今此正法即是文字所成，而彼文字無生無盡亦不隱沒，以其文字及所說義不能隱故。如來此說甚深正法亦不能隱。所以者何？無法可生，若法無生即法無滅。如是當知，如佛所言，若佛出世、若不出世，諸法常住，所謂法性、法界、法住，實際清凈，法如是故。如其所說，諸法緣生亦不相違。若法緣生不相違故，即是正法。以正法故，即不隱沒。如是所說乃名正法。」
寂慧菩薩言：「秘密主！云何能被精進鎧攝護正法？」
金剛手菩薩言：「若於一切法不相違，即能被精進鎧攝護正法。何以故？而此正法與一切法不相違故。」
寂慧菩薩言：「何法是相違？」
金剛手菩薩言：「文字相違故即法相違，而不復與生法相違。若彼不相
【現代漢語翻譯】 現代漢語譯本：『尊貴的秘密主，您所化現的事蹟，是否都能隨心所欲地展現呢？』 金剛手菩薩說：『現在佛陀就在面前為我作證！所有如恒河沙數般多的諸佛如來所擁有的化現事蹟，我也能隨佛陀一樣施展，比如各種各樣的色相、遊戲神通，但這都是因為我宿世深厚的清凈心所成就的。』 這時，寂慧菩薩又對金剛手菩薩大秘密主說：『我今天懇請大秘密主，希望您以神力加持護念，讓這正法在後世、後分、后五百歲時能夠廣泛流傳，使得那些被正法所攝受的大士們，能夠得到這正法並掌握在手中。』 金剛手菩薩說：『善男子！諸佛如來已經共同加持過這正法了。為什麼呢？因為這正法是由文字組成的，而那些文字是無生無滅、不會隱沒的，因為文字和所表達的意義都不會隱沒。如來所說的甚深正法也不會隱沒。為什麼呢？因為沒有法可以產生，如果法沒有產生，那麼法也就不會滅亡。應當知道，正如佛所說，無論佛陀出世還是不出世，諸法都是常住的，這就是所謂的法性（dharma-nature）、法界（dharma-realm）、法住（dharma-abiding），實際清凈，法就是這樣的。正如所說，諸法因緣而生，也不會互相違背。如果法因緣而生而不互相違背，那就是正法。因為是正法，所以不會隱沒。這樣所說的才叫做正法。』 寂慧菩薩說：『秘密主！如何才能被精進鎧甲攝護正法呢？』 金剛手菩薩說：『如果對於一切法都不互相違背，就能被精進鎧甲攝護正法。為什麼呢？因為這正法與一切法都不互相違背。』 寂慧菩薩說：『什麼法是互相違背的呢？』 金剛手菩薩說：『文字互相違背，就是法互相違背，但不再與生法互相違背。如果它們不互相違背，那就是正法。』
【English Translation】 English version: 『O venerable Lord of Secrets, are all the manifestations that you create able to be performed at will?』 Vajrapani Bodhisattva said, 『Now the Buddha is present to bear witness for me! All the manifestations that the Buddhas, as numerous as the sands of the Ganges, possess, I can also perform like the Buddha, such as various forms, playful supernormal powers, but this is all due to the profound purity of my mind from past lives.』 At that time, Jihui Bodhisattva again said to Vajrapani Bodhisattva, the great Lord of Secrets, 『I now beseech the great Lord of Secrets, may you, with your divine power, bless and protect, so that this Dharma can be widely propagated in the later times, the later periods, and the later five hundred years, so that those great beings who are embraced by this Dharma can obtain this Dharma and hold it in their hands.』 Vajrapani Bodhisattva said, 『Good man! The Buddhas have already jointly blessed this Dharma. Why? Because this Dharma is composed of words, and those words are neither born nor extinguished, nor do they disappear, because the words and the meanings they express do not disappear. The profound Dharma spoken by the Tathagata also does not disappear. Why? Because there is no dharma that can arise, and if a dharma does not arise, then that dharma will not perish. It should be known that, as the Buddha said, whether a Buddha appears in the world or not, all dharmas are permanent, which is called dharma-nature, dharma-realm, dharma-abiding, actual purity, and the dharma is thus. As it is said, the arising of all dharmas due to conditions does not contradict each other. If dharmas arise due to conditions and do not contradict each other, then that is the true Dharma. Because it is the true Dharma, it does not disappear. What is said in this way is called the true Dharma.』 Jihui Bodhisattva said, 『O Lord of Secrets! How can one be protected by the armor of diligence to safeguard the true Dharma?』 Vajrapani Bodhisattva said, 『If one does not contradict all dharmas, then one can be protected by the armor of diligence to safeguard the true Dharma. Why? Because this true Dharma does not contradict all dharmas.』 Jihui Bodhisattva said, 『What dharma is contradictory?』 Vajrapani Bodhisattva said, 『When words contradict each other, then the dharma contradicts each other, but it no longer contradicts the dharma of arising. If they do not contradict each other, then that is the true Dharma.』
違，是為攝護正法者。」
寂慧菩薩言：「彼攝護正法，有與一切世間相違不？」
金剛手菩薩言：「有。善男子！何以故？世間眾生取著諸見，有執空語者，彼即世間相違。又謂世間是常樂我凈，而世間者是無常，是苦、無我、不凈，彼即世間相違。又世間眾生順生死流逆正法流，彼即世間相違。又世間眾生尊現世法，護正法者尊他世法，彼即世間相違。又世間眾生取蘊處界，護正法者說一切法無取著故，彼即世間相違。寂慧當知，以是緣故，護正法者與彼世間相違。」
寂慧菩薩言：「大秘密主！汝當云何攝護正法？」
金剛手菩薩言：「如我攝護者，謂無我、無眾生、無法而乃攝護。」
寂慧菩薩言：「此復云何？」
金剛手菩薩言：「謂我離故、眾生離故、法離故，我眾生法不離故。過去離故、未來離故、現在離故，過去未來現在不離故。三世離故，三世不離故。諸佛離故，諸佛不離故。剎土離故，剎土不離故。法離故，法不離故。若能通達如是法者，即能攝護正法。」
爾時世尊贊金剛手菩薩大秘密主言：「善哉善哉！大士！汝善攝護正法。若於一切法無執無取，即能攝護正法。若於一切法有相戲論無取無集，乃至一切分別遍計悉無分別，即能攝護正法。」
【現代漢語翻譯】 現代漢語譯本 『違背』，這就是守護正法的人。」 寂慧菩薩問：『他們守護正法，會與一切世間相違背嗎？』 金剛手菩薩說：『會。善男子！為什麼呢？世間眾生執著于各種見解，有人執著于空無的說法，這即與世間相違背。又認為世間是常、樂、我、凈，而世間實際上是無常、苦、無我、不凈，這即與世間相違背。又世間眾生順著生死之流，而守護正法的人則逆著正法之流，這即與世間相違背。又世間眾生尊崇現世的法，而守護正法的人則尊崇來世的法，這即與世間相違背。又世間眾生執取五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界），而守護正法的人則說一切法都無執著，這即與世間相違背。寂慧，你要知道，因為這些緣故，守護正法的人與世間相違背。』 寂慧菩薩問：『大秘密主！您應當如何守護正法呢？』 金剛手菩薩說：『我所守護的方法，就是無我、無眾生、無法而守護。』 寂慧菩薩問：『這是什麼意思呢？』 金剛手菩薩說：『意思是說，我雖然是離的，眾生雖然是離的，法雖然是離的，但我、眾生、法卻不是離的。過去雖然是離的，未來雖然是離的，現在雖然是離的，但過去、未來、現在卻不是離的。三世（過去、現在、未來）雖然是離的，但三世卻不是離的。諸佛雖然是離的，但諸佛卻不是離的。剎土（佛的國土）雖然是離的，但剎土卻不是離的。法雖然是離的，但法卻不是離的。如果能夠通達這樣的法，就能守護正法。』 這時，世尊讚歎金剛手菩薩大秘密主說：『說得好啊，說得好啊！大士！你善於守護正法。如果對於一切法都沒有執著和取捨，就能守護正法。如果對於一切法都沒有虛妄的戲論，沒有取捨和積聚，乃至一切分別和遍計都無分別，就能守護正法。』
【English Translation】 English version 'To go against' is what those who protect the true Dharma do." The Bodhisattva Jihui (Silent Wisdom) asked: 'Does their protection of the true Dharma contradict everything in the world?' The Bodhisattva Vajrapani (Diamond Hand) said: 'Yes. Good man! Why is that? Because worldly beings are attached to various views. Some are attached to the idea of emptiness, which contradicts the world. Also, they believe the world is permanent, blissful, self, and pure, while the world is actually impermanent, suffering, selfless, and impure, which contradicts the world. Furthermore, worldly beings follow the flow of birth and death, while those who protect the true Dharma go against the flow of the true Dharma, which contradicts the world. Also, worldly beings honor the laws of the present life, while those who protect the true Dharma honor the laws of the next life, which contradicts the world. Moreover, worldly beings grasp at the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen dhatus (elements: eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), while those who protect the true Dharma say that all dharmas are without attachment, which contradicts the world. Jihui, you should know that for these reasons, those who protect the true Dharma contradict the world.' The Bodhisattva Jihui asked: 'Great Secret Lord! How should you protect the true Dharma?' The Bodhisattva Vajrapani said: 'The way I protect it is by protecting it without self, without sentient beings, and without dharmas.' The Bodhisattva Jihui asked: 'What does this mean?' The Bodhisattva Vajrapani said: 'It means that although the self is separate, sentient beings are separate, and dharmas are separate, the self, sentient beings, and dharmas are not separate. Although the past is separate, the future is separate, and the present is separate, the past, future, and present are not separate. Although the three times (past, present, future) are separate, the three times are not separate. Although the Buddhas are separate, the Buddhas are not separate. Although the Buddha-lands are separate, the Buddha-lands are not separate. Although the Dharma is separate, the Dharma is not separate. If one can understand such a Dharma, one can protect the true Dharma.' At that time, the World Honored One praised the Bodhisattva Vajrapani, the Great Secret Lord, saying: 'Excellent, excellent! Great being! You are skilled in protecting the true Dharma. If one has no attachment or grasping towards all dharmas, one can protect the true Dharma. If one has no false play of concepts towards all dharmas, no grasping or accumulation, and even all discriminations and conceptualizations are without discrimination, one can protect the true Dharma.'
爾時會中有一天子名曰賢王，前白佛言：「世尊！近止、近寂是佛所說。若如所說者，即一切所緣皆悉寂止而無所觀，以彼近寂不復和合發生諸法。雖法寂靜遍寂近寂，而復任持如來正法亦不棄捨。雖復任持，然於一切法無所任持亦無棄捨。」當彼天子說是法時，會中有千苾芻得心解脫，有千天子得法眼凈。
爾時寂慧菩薩白賢王天子言
「云何得是辯才？」
天子答言：「能斷一切習氣，離語言道、無所記說，勝義諦中無法可取，故得辯才。」
寂慧菩薩言：「天子！辯才云何出生？」
天子言：「無辯才故、離辯才故。所以者何？無辯才者，此說即是無和合義。離辯才者，此說即是離戲論義。複次善男子！如所說故，何有辯才可得？若為他表了識即不轉，若自表了識亦無住，以如是故乃得辯才。若於諸所緣以意表了者又無障礙，法性之中而無所住，故得辯才。又一切法中智無所轉，無有少法智可知解，故得辯才。又無住法中無出無入越諸染法，故得辯才。又一切法無生而生、無滅而滅，故得辯才。」
爾時寂慧菩薩白佛言：「希有世尊！此賢王天子具大辯才。」
佛言：「寂慧！此賢王天子從極樂世界阿閦佛剎中而來至此，欲聽金剛手菩薩大秘密主宣說如來秘
【現代漢語翻譯】 現代漢語譯本：當時，法會中有一位名叫賢王的天子，走到佛前說道：『世尊！「近止」（指接近寂靜的狀態）、「近寂」（指接近完全寂靜的狀態）是佛所說的教義。如果像您所說的那樣，那麼一切所緣（指感官和意識所接觸的對象）都將寂止而沒有任何觀察，因為這種接近寂靜的狀態不再與諸法和合而生。雖然法是寂靜的，普遍寂靜的，接近寂靜的，但它仍然保持著如來的正法，也不會捨棄。雖然保持著，但對於一切法，既沒有保持也沒有捨棄。』當這位天子說這些法時，法會中有上千位比丘獲得了心的解脫，有上千位天子獲得了法眼清凈。 當時，寂慧菩薩對賢王天子說：『您是如何獲得這種辯才的？』 天子回答說：『能夠斷除一切習氣，遠離語言之道，不作任何記說，在勝義諦（指最高的真理）中沒有法可以執取，所以獲得了辯才。』 寂慧菩薩說：『天子！辯才是如何產生的？』 天子說：『因為沒有辯才，所以遠離辯才。為什麼呢？沒有辯才，這說明就是沒有和合的意義。遠離辯才，這說明就是遠離戲論的意義。再者，善男子！如所說的那樣，哪裡有辯才可得呢？如果爲了向他人表達而產生認識，那麼這種認識就不會轉變；如果爲了自己認識而產生認識，那麼這種認識也不會停留。因為這樣，才能獲得辯才。如果對於一切所緣用意識去表達，那麼就沒有障礙，在法性（指事物的真實本性）之中也沒有停留，所以獲得了辯才。而且，在一切法中，智慧不會轉變，沒有絲毫法是智慧可以瞭解的，所以獲得了辯才。而且，在無住的法中，沒有出也沒有入，超越了一切染污之法，所以獲得了辯才。而且，一切法無生而生，無滅而滅，所以獲得了辯才。』 當時，寂慧菩薩對佛說：『稀有啊，世尊！這位賢王天子具有大辯才。』 佛說：『寂慧！這位賢王天子是從極樂世界阿閦佛（Akshobhya Buddha）剎土（Buddha-field）來到這裡的，想要聽金剛手菩薩（Vajrapani Bodhisattva）大秘密主宣說如來的秘密。』
【English Translation】 English version: At that time, in the assembly, there was a Deva (celestial being) named Virtuous King, who approached the Buddha and said, 'World Honored One! 「Near cessation」 (referring to a state close to tranquility) and 「near quiescence」 (referring to a state close to complete tranquility) are what the Buddha has taught. If it is as you say, then all objects of perception (referring to what the senses and consciousness come into contact with) will cease and there will be no observation, because this state of near quiescence no longer combines with the dharmas (phenomena) to arise. Although the dharma is tranquil, universally tranquil, and near tranquil, it still upholds the Tathagata』s (Buddha's) true dharma and does not abandon it. Although it upholds it, it neither upholds nor abandons any dharma.' When this Deva spoke these dharmas, a thousand Bhikshus (monks) in the assembly attained liberation of mind, and a thousand Devas attained the purity of the Dharma Eye. At that time, Bodhisattva Tranquil Wisdom said to Deva Virtuous King, 'How did you obtain this eloquence?' The Deva replied, 'By being able to cut off all habitual tendencies, by being apart from the path of language, by not making any pronouncements, and in the ultimate truth (referring to the highest truth), there is no dharma to grasp, therefore I obtained eloquence.' Bodhisattva Tranquil Wisdom said, 'Deva! How is eloquence born?' The Deva said, 'Because there is no eloquence, therefore there is separation from eloquence. Why is that? The absence of eloquence means that there is no meaning of combination. Separation from eloquence means that there is separation from conceptual proliferation. Furthermore, good man! As it is said, where is there eloquence to be obtained? If recognition arises to express it to others, then that recognition will not transform; if recognition arises for self-recognition, then that recognition will not abide. Because of this, one obtains eloquence. If one expresses all objects of perception with consciousness, then there is no obstruction, and there is no abiding in the nature of dharma (referring to the true nature of things), therefore one obtains eloquence. Moreover, in all dharmas, wisdom does not transform, and there is no dharma that wisdom can understand, therefore one obtains eloquence. Moreover, in the non-abiding dharma, there is neither coming nor going, transcending all defiled dharmas, therefore one obtains eloquence. Moreover, all dharmas are born without birth and cease without cessation, therefore one obtains eloquence.' At that time, Bodhisattva Tranquil Wisdom said to the Buddha, 'Rare indeed, World Honored One! This Deva Virtuous King possesses great eloquence.' The Buddha said, 'Tranquil Wisdom! This Deva Virtuous King came here from the Akshobhya Buddha's (Akshobhya Buddha) Buddha-field (Buddha-field) in the Land of Bliss, desiring to hear the great secret master Vajrapani Bodhisattva (Vajrapani Bodhisattva) proclaim the Tathagata's (Buddha's) secrets.'
密正法。又此天子已得隨入一切法相陀羅尼故，于百劫中無所愿求，自然獲得無礙辯才，隨所宣說辯才無礙。」
總持功德贊說譬喻無盡品第二十四之一
爾時寂慧菩薩白佛言：「世尊！云何名為隨入一切法相陀羅尼？」
佛言：「寂慧！隨入法相者，即是文字無盡隨入之智，謂阿字門隨入一切法故。又阿字者，是即諸法出生之門。又阿字者，是即諸法初生后際。又阿字者，於一切處成辦事業，隨起語業，無所了知非無了知。以阿字門隨入一切法故，此說是名隨入法相陀羅尼門。
「複次寂慧！所言隨入者，於一切處無有少法如微塵許可出可入，無文字故。從何所來、復從何入、中亦何住，以其文字中無住故，而即無出何方而去。又以文字無和合故，即無文字而可記說，亦非無說無增無減。以無文字故，無有是法亦無非法而可分別。以無文字故，無法可生、無法可滅，無法可成、無法可壞。寂慧當知，如是文字算數，即是心之算數。如心算數，即是一切法算數。如一切法算數，即非算數。何以故？法無算數可得故。以無算數法可算數故，即一切法算數不可得。如是即能隨入法相，本來如是隨入無生，若入無生亦復無起，此即無有少法可入，是故諸法無入而入。寂慧！若能如是入諸算數，即于
【現代漢語翻譯】 現代漢語譯本：還有，這位天子因為已經獲得了隨入一切法相陀羅尼（一種能記住一切事物本質的禪定）的緣故，在一百劫（極長的時間單位）中沒有任何願望和追求，自然而然地獲得無礙的辯才，無論說什麼都能辯才無礙。
總持功德贊說譬喻無盡品第二十四之一
這時，寂慧菩薩問佛說：『世尊！什麼叫做隨入一切法相陀羅尼呢？』
佛說：『寂慧！隨入法相，就是文字無盡的隨入之智，意思是說，通過『阿』字門可以隨入一切法。而且，『阿』字是諸法出生的門戶。『阿』字也是諸法初生和後來的界限。『阿』字在一切處都能成就事業，隨著語言的產生，既不是無所知，也不是有所知。因為通過『阿』字門可以隨入一切法，所以這被稱為隨入法相陀羅尼門。
『再者，寂慧！所說的隨入，是指在一切處，沒有絲毫的法像微塵一樣可以出入，因為沒有文字的緣故。從哪裡來，又從哪裡進入，中間又住在哪裡呢？因為文字中沒有住處，所以也就沒有從哪裡出去，又到哪裡去。而且，因為文字沒有和合，所以沒有文字可以記錄和述說，也不是沒有述說，也不是增加，也不是減少。因為沒有文字，所以沒有法可以分別，也沒有非法可以分別。因為沒有文字，所以沒有法可以產生，沒有法可以滅亡，沒有法可以成就，沒有法可以壞滅。寂慧，你要知道，像這樣的文字算數，就是心的算數。像心的算數，就是一切法的算數。像一切法的算數，就不是算數。為什麼呢？因為法沒有算數可以得到。因為沒有算數之法可以算數，所以一切法的算數都不可得。像這樣就能隨入法相，本來就是這樣隨入無生，如果進入無生，也就沒有生起，這就沒有絲毫的法可以進入，所以諸法無入而入。寂慧！如果能夠這樣進入諸算數，就能在』
【English Translation】 English version: Moreover, this celestial being, having attained the Dharani (a meditative state of remembering) of entering into all aspects of phenomena, for a hundred kalpas (extremely long units of time) has no desires or pursuits, and naturally obtains unobstructed eloquence, and whatever he speaks, his eloquence is unimpeded.
Chapter 24, Part 1: Praise of the Merit of Total Retention and the Inexhaustible Parables
At that time, Bodhisattva Silent Wisdom asked the Buddha, 'World Honored One, what is called the Dharani of entering into all aspects of phenomena?'
The Buddha said, 'Silent Wisdom, entering into the aspects of phenomena is the wisdom of endlessly entering into words, meaning that through the 'A' letter gate, one can enter into all phenomena. Moreover, the 'A' letter is the gate of birth for all phenomena. The 'A' letter is also the boundary of the beginning and end of all phenomena. The 'A' letter can accomplish tasks in all places, and with the arising of speech, it is neither without knowledge nor with knowledge. Because through the 'A' letter gate one can enter into all phenomena, this is called the Dharani gate of entering into the aspects of phenomena.
'Furthermore, Silent Wisdom, what is meant by entering is that in all places, there is not the slightest phenomenon like a dust particle that can go out or come in, because there are no words. From where does it come, and where does it enter, and where does it dwell in the middle? Because there is no dwelling place in words, there is no going out from anywhere, nor going to anywhere. Moreover, because words have no combination, there are no words that can be recorded or spoken, nor is it without speaking, nor is it increasing, nor is it decreasing. Because there are no words, there is no phenomenon that can be distinguished, nor is there a non-phenomenon that can be distinguished. Because there are no words, there is no phenomenon that can arise, no phenomenon that can perish, no phenomenon that can be accomplished, and no phenomenon that can be destroyed. Silent Wisdom, you should know that such a calculation of words is the calculation of the mind. Like the calculation of the mind, it is the calculation of all phenomena. Like the calculation of all phenomena, it is not a calculation. Why? Because there is no calculation of phenomena that can be obtained. Because there is no calculable phenomenon that can be calculated, the calculation of all phenomena is unobtainable. In this way, one can enter into the aspects of phenomena, which is originally entering into non-birth. If one enters into non-birth, there is also no arising, and there is not the slightest phenomenon that can enter. Therefore, all phenomena enter without entering. Silent Wisdom, if one can enter into all calculations in this way, one can'
辯才而不能斷。何以故？法性無斷故。若如是通達，即能隨應為他說法，隨有所說現前作證。由如是隨入諸法相故，即是隨入眾生相。以其隨入眾生相故，即如所信解善說諸法。寂慧！得陀羅尼菩薩，其心離垢意樂清凈正行潔白，其心高勝所行善住妙慧最上，而獲神通堅固圓滿，不為魔軍之所破壞，降伏外道制諸煩惱解除怨結，身有力勢心無疲倦，辯才無盡演法無邊善說無際，勝智無礙具深妙慧，善說深法多聞如海，住三摩地如須彌山。所有眾會如師子王，世法清凈如彼蓮花，長養眾生如其大地，息煩惱愛猶如大水，成熟眾生猶如大火，於一切眾生起平等心猶如妙月，破煩惱癡暗猶如大日，除煩惱怨如勇力者，心善調伏猶如大龍，高振法音如大云吼，普施法雨如澍大雨，療治眾生諸煩惱病如大醫王，作大法王如王自在，善護世法如護世天，善觀天人如帝釋天主，心得自在具增上力猶如梵王，無所繫著猶如飛鳥，怖諸憒鬧猶如猴鹿，於一切眾生忍伏諸惡猶如慈母，教授藝能開諸學門猶如慈父，施諸法寶流注無盡如毗沙門天王。得福莊嚴具諸相好，人所樂觀見者歡喜，具七珍財無貧乏苦，攝諸無智稱讚智者，具智慧故離諸過失，善護諸天、善護諸龍及夜叉等，說法自在神通無礙，了知一切眾生意樂，隨入一切眾生根性。聽
法無厭，不求一切名聞利養說法無吝。無染著故具戒清凈，無怨害故忍力清凈，善能成辦諸事業故精進清凈，得自在故禪定清凈，潔白智故勝慧清凈，梵行最上故具四無量，善修出世靜慮等持，成就無上菩提聖道。以具如是諸相功德故，當得無上法王灌頂。寂慧當知，得陀羅尼菩薩尚獲如是無量功德，若復如來神力加持，諸有事業皆得。陀羅尼菩薩功德，經百千歲稱讚譬喻而不能盡。」
爾時寂慧菩薩白賢王天子言：「仁者！汝今快得善利，能善稱讚如來無量無邊功德。」
時賢王天子白寂慧菩薩言：「善男子！勝義諦中無有少法可得稱讚。何以故？法無有相，非形顯色，是故功德不能稱讚得其邊際。若形顯色中決定有相者，即可以言詞宣說稱讚。」
佛說如來不思議秘密大乘經卷第十九 大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經
佛說如來不思議秘密大乘經卷第二十
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯總持功德贊說譬喻無盡品第二十四之二
爾時賢王天子白佛言：「世尊！一切法無攝受、無我無取、無續無斷，然以方便隨宜所作。諸勤行者，以正方便現前得法。世尊！譬如大水積于地下，須假人力勤行施作，或開以
{ "translations": [ "現代漢語譯本：對於佛法沒有厭倦，不追求任何名聲和利益，說法時毫無吝嗇。因為沒有染著，所以持戒清凈；因為沒有怨恨和傷害，所以忍辱的力量清凈；因為善於成就各種事業，所以精進清凈；因為獲得自在，所以禪定清凈；因為智慧純潔明亮，所以殊勝的智慧清凈；因為梵行最為殊勝，所以具備四無量心（慈、悲、喜、舍）；善於修習出世間的靜慮和等持，成就無上的菩提聖道。因為具備這些相和功德，所以應當得到無上的法王灌頂。寂慧（菩薩名）應當知道，得到陀羅尼（總持）的菩薩尚且獲得如此無量的功德，如果再有如來的神力加持，那麼一切事業都能成就。陀羅尼菩薩的功德，即使經過百千年的稱讚和比喻也無法窮盡。」， "當時，寂慧菩薩對賢王天子說：『仁者！你現在真是獲得了極大的利益，能夠如此善巧地稱讚如來無量無邊的功德。』", "當時，賢王天子對寂慧菩薩說：『善男子！在勝義諦（最高真理）中，沒有任何少許的法可以被稱讚。為什麼呢？因為法沒有相狀，不是形狀和顏色，所以功德無法用稱讚來達到其邊際。如果形狀和顏色中確實有確定的相狀，那麼就可以用言辭來宣說和稱讚。』", "佛說如來不思議秘密大乘經卷第十九", "大正藏第 11 冊 No. 0312 佛說如來不思議秘密大乘經", "佛說如來不思議秘密大乘經卷第二十", "譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯總持功德贊說譬喻無盡品第二十四之二", "當時，賢王天子對佛說：『世尊！一切法沒有攝受、沒有我、沒有取、沒有延續也沒有斷滅，然而以方便隨順所作。那些勤奮修行的人，以正確的方便當下就能證得佛法。世尊！譬如大量的水積聚在地下，需要藉助人力勤奮地開鑿，或者開挖水井，或者引水渠，才能使水流出來。』" ], "english_translations": [ "English version: There is no weariness towards the Dharma, not seeking any fame or gain, and speaking the Dharma without any stinginess. Because of no attachment, one's precepts are pure; because of no resentment or harm, the power of patience is pure; because of being good at accomplishing all undertakings, diligence is pure; because of gaining freedom, meditative concentration is pure; because of pure and bright wisdom, superior wisdom is pure; because of the most supreme Brahma conduct, one possesses the four immeasurables (loving-kindness, compassion, joy, and equanimity); one is good at cultivating the worldly and other-worldly meditative absorptions and samadhi, and achieves the supreme path of Bodhi. Because one possesses these characteristics and merits, one should receive the supreme Dharma King's consecration. Jihui (name of a Bodhisattva) should know that even a Bodhisattva who has attained Dharani (total retention) already obtains such immeasurable merits, and if further empowered by the Buddha's divine power, all undertakings will be accomplished. The merits of a Dharani Bodhisattva cannot be exhausted even after hundreds of thousands of years of praise and metaphors.", "At that time, Bodhisattva Jihui said to Prince Xianwang: 'O Benevolent One! You have now truly obtained great benefit, being able to so skillfully praise the immeasurable and boundless merits of the Tathagata.'", "At that time, Prince Xianwang said to Bodhisattva Jihui: 'O Good Man! In the ultimate truth (paramartha satya), there is not even a single dharma that can be praised. Why? Because dharma has no form, not being shape or color, therefore merits cannot be praised to reach their limit. If there were indeed definite forms in shape and color, then it could be expressed and praised with words.'", "The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 19", "Taisho Tripitaka Volume 11, No. 0312, The Sutra of the Buddha's Inconceivable Secret Great Vehicle", "The Sutra of the Buddha's Inconceivable Secret Great Vehicle, Volume 20", "Translated by Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Guang Fan Da Shi, Cizisha Men, Chen Weijing, etc., under Imperial Decree. Chapter 24, Part 2: The Inexhaustible Praise and Metaphors of Dharani Merits", "At that time, Prince Xianwang said to the Buddha: 'World Honored One! All dharmas have no acceptance, no self, no grasping, no continuation, and no cessation, yet they are made according to convenience. Those who diligently practice, with the right means, can immediately attain the Dharma. World Honored One! For example, a large amount of water accumulates underground, and it requires human effort to diligently dig, either by digging wells or by diverting water channels, in order to make the water flow out.'" ] }
坑或鑿以井，由勤力故方獲其水；若無坑井水乃何得？勤行方便之者亦復如是，以勤力故於一切處勝智通達；若無勤力智從何得？是故求菩提者，常勤方便發起精進，即能現前獲得聖法。又如世間生盲之人，所生色象而不能見。眾生煩惱暗蔽亦然，于所生法而不能見。又如世間有目之人于黑暗中，若無明炬即不能見一切色象。修天眼者亦復如是，若無善知識說法教導，不能於法而生信解。又如已具凈天眼者，不假世間光明所照。菩薩亦復如是，所作已辦者不假他人而為教導。又如世人處胎藏者都無所見，亦復不見有所增長。發起精進菩薩亦復如是，雖修佛法亦不見菩提有所增長。又如大雪山王所有諸樹依之而生，諸樹必無中有破壞及彼焦枯。菩薩亦復如是，勤行方便修諸正法依智所生，亦不于中破壞減失。又如轉輪聖王出於世間七寶隨出，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏神寶、主兵神寶等。菩薩亦復如是，若發菩提心，七寶亦隨出，所謂佈施、持戒、忍辱、精進、禪定、勝慧、方便等。又如轉輪聖王統行四大洲界，于諸眾生平等愛念而無異想。菩薩亦復如是，以四攝法普攝眾生而無異想，四攝所謂佈施、愛語、利行、同事。又如轉輪聖王行王法化，一切悉無鬥戰爭訟。菩薩亦復如是，安居說法，悉無一切邪
【現代漢語翻譯】 現代漢語譯本 如同挖掘坑或鑿井，因為勤勞的緣故才能獲得水；如果沒有坑井，又怎麼能得到水呢？勤奮修行方便法門的人也是如此，因為勤勞的緣故，在一切處都能通達殊勝的智慧；如果沒有勤勞，智慧又從何而來呢？因此，尋求菩提的人，應當常常勤奮修行方便法門，發起精進，就能立刻獲得聖法。又如世間天生的盲人，對於所產生的色相都不能看見。眾生被煩惱的黑暗所遮蔽也是如此，對於所產生的法都不能看見。又如世間有眼睛的人在黑暗中，如果沒有明亮的火炬就不能看見一切色相。修習天眼的人也是如此，如果沒有善知識說法教導，就不能對佛法產生信心和理解。又如已經具備清凈天眼的人，不需要世間的光明照耀。菩薩也是如此，已經完成修行的人不需要他人來教導。又如世人在胎藏中什麼都看不見，也看不見有什麼增長。發起精進的菩薩也是如此，雖然修行佛法，也看不見菩提有什麼增長。又如大雪山王，所有樹木都依靠它生長，這些樹木必定不會中途破壞或焦枯。菩薩也是如此，勤奮修行方便法門，修習各種正法，依靠智慧所生，也不會中途破壞或減少。又如轉輪聖王（Chakravartin，擁有統治世界的理想君主）出現在世間，七寶（七種珍寶）也隨之出現，即輪寶（chakra-ratna，象徵統治的輪子）、象寶（hasti-ratna，神聖的白象）、馬寶（ashva-ratna，神駿的寶馬）、珠寶（mani-ratna，如意寶珠）、女寶（stri-ratna，賢淑的王后）、主藏神寶（grihapati-ratna，掌管財富的大臣）、主兵神寶（parinayaka-ratna，英勇的將軍）等。菩薩也是如此，如果發起菩提心，七寶也隨之出現，即佈施（dāna，慷慨施捨）、持戒（śīla，遵守戒律）、忍辱（kṣānti，忍耐寬容）、精進（vīrya，努力修行）、禪定（dhyāna，專注冥想）、勝慧（prajñā，殊勝的智慧）、方便（upāya，善巧的方法）等。又如轉輪聖王統治四大洲的疆界，對於所有眾生平等愛護，沒有分別的念頭。菩薩也是如此，用四攝法（catuḥ-saṃgraha-vastūni，四種攝受眾生的方法）普遍攝受眾生，沒有分別的念頭，四攝法即佈施、愛語（priya-vacana，和藹的言語）、利行（artha-carya，利益眾生的行為）、同事（samānārthatā，與眾生共同生活）。又如轉輪聖王施行王道教化，一切都沒有爭鬥訴訟。菩薩也是如此，安住于說法，一切都沒有邪見。
【English Translation】 English version Digging a pit or drilling a well, one obtains water through diligence; if there is no pit or well, how can water be obtained? Those who diligently practice skillful means are also like this; through diligence, they attain supreme wisdom in all places; if there is no diligence, from where does wisdom come? Therefore, those who seek Bodhi should always diligently practice skillful means, arouse vigor, and they will immediately obtain the sacred Dharma. Furthermore, like a person born blind in the world, they cannot see the forms and appearances that arise. Sentient beings obscured by the darkness of afflictions are also like this; they cannot see the dharmas that arise. Furthermore, like a person with eyes in the world, in darkness, if there is no bright torch, they cannot see any forms and appearances. Those who cultivate the divine eye are also like this; if there is no good teacher to explain and guide them, they cannot generate faith and understanding in the Dharma. Furthermore, like those who already possess a pure divine eye, they do not need the illumination of worldly light. Bodhisattvas are also like this; those who have completed their practice do not need others to teach them. Furthermore, like people in the womb who see nothing at all, they also do not see any growth. Bodhisattvas who arouse vigor are also like this; although they cultivate the Buddha Dharma, they do not see any growth in Bodhi. Furthermore, like the King of the Great Snow Mountains, all the trees depend on it for growth, and these trees will certainly not be destroyed or withered midway. Bodhisattvas are also like this; diligently practicing skillful means, cultivating all the correct dharmas, and relying on the wisdom that arises, they will not be destroyed or diminished midway. Furthermore, like the Chakravartin (ideal universal ruler) appearing in the world, the seven treasures (sapta ratnani) also appear, namely the wheel treasure (chakra-ratna, the wheel symbolizing dominion), the elephant treasure (hasti-ratna, a sacred white elephant), the horse treasure (ashva-ratna, a divine steed), the jewel treasure (mani-ratna, a wish-fulfilling jewel), the woman treasure (stri-ratna, a virtuous queen), the householder treasure (grihapati-ratna, a minister in charge of wealth), and the general treasure (parinayaka-ratna, a valiant general). Bodhisattvas are also like this; if they arouse the Bodhi mind, the seven treasures also appear, namely giving (dāna, generosity), morality (śīla, observing precepts), patience (kṣānti, forbearance), vigor (vīrya, diligent practice), meditation (dhyāna, focused contemplation), supreme wisdom (prajñā, transcendent wisdom), and skillful means (upāya, expedient methods). Furthermore, like the Chakravartin who rules the boundaries of the four continents, he loves all sentient beings equally, without any discriminatory thoughts. Bodhisattvas are also like this; they universally embrace sentient beings with the four means of attraction (catuḥ-saṃgraha-vastūni, four ways of gathering beings), without any discriminatory thoughts, the four means being giving, kind speech (priya-vacana, gentle words), beneficial action (artha-carya, actions that benefit others), and cooperation (samānārthatā, living in harmony with others). Furthermore, like the Chakravartin who rules with righteous laws, there is no fighting or litigation. Bodhisattvas are also like this; abiding in the Dharma, there is no wrong view.
外戰訟。又如三千大千世界，最初成立大須彌山及彼大海。菩薩亦復如是，初發菩提心，先以深固大悲建立。又如世間，日光出時先照高山。菩薩亦復如是，最初發起大智光明，令諸眾生髮起善根得智光照。又如大地受諸種子，而彼一切草木叢林依地而生平等滋長。得陀羅尼菩薩亦復如是，以無著心於一切眾生平等與法而無棄捨。」
爾時世尊贊賢王天子言：「善哉善哉！天子！汝今善能譬喻宣說諸菩薩法。天子當知，假使一切草木叢林名相等聚，法聚聲聚及形色聚，遍入一切眾生心行，普以一切名相分別，一切眾生周遍伺察，乃至眾生飲食受用，悉為譬喻，稱揚贊說彼得陀羅尼菩薩所有功德，而不能盡。天子！彼得陀羅尼菩薩者，諸有所說無有少法非佛語者。又復一切色相光明、聲香味觸法光明，無不現前。所得辯才不隨他聞而有系屬，不觀他相而有所說，於一切處隨其所向通達無盡亦復無邊。不以威力偏入一切，身無粗重、心無所緣，能于百千諸佛現前說法無染無著。而是菩薩以彼諸佛威神建立故，得陀羅尼智慧辯才，有所說法無染無著亦無退轉。天子當知，菩薩有三無著之法。何等為三？一者我無著，二者眾生無著，三者法無著。又有三種通達清凈。何等為三？一者法界清凈，二者真如清凈，三者實際清
【現代漢語翻譯】 現代漢語譯本：
外在的爭鬥和訴訟。又比如三千大千世界，最初形成時，先有大須彌山和它周圍的大海。菩薩也是這樣，最初發起菩提心時，先以深厚堅固的大悲心來建立基礎。又比如世間，太陽出來時先照耀高山。菩薩也是這樣，最初發起大智慧的光明，讓眾生髮起善根，得到智慧的光明照耀。又比如大地接受各種種子，所有的草木叢林都依賴大地生長，平等地滋養。得到陀羅尼（Dharani，總持）的菩薩也是這樣，以無執著的心平等地給予一切眾生佛法，而不會捨棄任何一個。 這時，世尊讚歎賢王天子說：『好啊，好啊！天子！你現在善於用比喻來宣說菩薩的法。天子應當知道，即使把一切草木叢林的名相、聚集，法的聚集、聲音的聚集以及形色的聚集，全部進入一切眾生的心行中，普遍用一切名相來分別，一切眾生都周遍地觀察，乃至眾生的飲食受用，都用來比喻，稱揚讚歎得到陀羅尼的菩薩的所有功德，也無法窮盡。天子！得到陀羅尼的菩薩，他們所說的一切，沒有哪一點不是佛的教誨。而且一切色相光明、聲音、香味、觸感、法光明，無不顯現。所獲得的辯才不依賴於聽聞他人而有束縛，不觀察他人的相貌而有所說，在一切地方，隨著所向都能通達無盡，也沒有邊際。不以威力偏向任何一方，身體沒有粗重感，心中沒有執著，能在百千諸佛面前說法，沒有污染，沒有執著。這位菩薩因為諸佛的威神加持，才得到陀羅尼的智慧和辯才，所說的一切沒有污染，沒有執著，也不會退轉。天子應當知道，菩薩有三種無執著之法。是哪三種呢？第一是我無執著，第二是眾生無執著，第三是法無執著。還有三種通達清凈。是哪三種呢？第一是法界清凈，第二是真如清凈，第三是實際清凈。』
【English Translation】 English version:
External battles and litigations. Furthermore, like the three thousand great thousand worlds, when they were first formed, the great Mount Sumeru (須彌山) and the surrounding great ocean came into being first. Bodhisattvas are also like this; when they first arouse the Bodhi mind, they first establish a foundation with deep and firm great compassion. Also, like in the world, when the sun rises, it first illuminates the high mountains. Bodhisattvas are also like this; when they first arouse the light of great wisdom, they cause all sentient beings to arouse good roots and receive the illumination of wisdom. Also, like the earth receiving all kinds of seeds, all the grasses, trees, and forests rely on the earth to grow and are nourished equally. Bodhisattvas who have attained Dharani (陀羅尼, total retention) are also like this; with a non-attached mind, they equally give the Dharma to all sentient beings without abandoning any of them. At that time, the World Honored One praised the wise king's son, saying: 'Excellent, excellent! Son of Heaven! You are now skilled in using metaphors to explain the Dharma of Bodhisattvas. Son of Heaven, you should know that even if all the names and forms of grasses, trees, and forests, the gatherings of Dharma, the gatherings of sounds, and the gatherings of forms and colors, were to enter into the minds and actions of all sentient beings, and were universally used to distinguish all names and forms, and all sentient beings were to observe them thoroughly, even the food and drink that sentient beings consume, were used as metaphors to praise and extol all the merits of Bodhisattvas who have attained Dharani, it would still be impossible to exhaust them. Son of Heaven! The Bodhisattvas who have attained Dharani, everything they say is nothing other than the Buddha's teachings. Moreover, all the lights of form, sound, smell, taste, touch, and Dharma are manifested. The eloquence they have attained is not dependent on hearing from others and is not bound by it, they do not observe the appearances of others when they speak, and in all places, they can understand endlessly and without limit wherever they go. They do not use power to favor any side, their bodies are not heavy, and their minds are not attached. They can preach the Dharma in front of hundreds of thousands of Buddhas without being tainted or attached. It is because of the power and blessing of the Buddhas that these Bodhisattvas attain the wisdom and eloquence of Dharani, and everything they say is without taint, without attachment, and without regression. Son of Heaven, you should know that Bodhisattvas have three non-attached Dharmas. What are the three? First, non-attachment to self; second, non-attachment to sentient beings; and third, non-attachment to Dharma. There are also three kinds of thorough purity. What are the three? First, the purity of the Dharma realm; second, the purity of Suchness; and third, the purity of Reality.'
凈。又有三種通達無盡。何等為三？一者法無盡，二者文字無盡，三者演說無盡。又有三種獲得通達加持之力。何等為三？一者辯才加持，二者法義加持，三者入法加持。又有三種成就歡喜。何等為三？一者慧歡喜，二者智歡喜，三者斷疑歡喜。又有三種速疾之法。何等為三？一者念速疾，二者慧速疾，三者行速疾。」
當佛說是總持功德贊說譬喻無盡法時，會中八百菩薩得入陀羅尼門。
囑累正法品第二十五
爾時金剛手菩薩大秘密主白佛言：「惟愿世尊！神力加持，令此正法於後時後分后五百歲閻浮提中廣宣流佈。」
佛言：「秘密主！我有密護正法秘密大明章句，汝能記念不？是章句者，我昔曾於寶月如來所親所聽聞。」
金剛手菩薩白佛言：「世尊！我亦記念。」
佛言：「秘密主！汝今宜應為此眾會，密護正法令久住世，當說往昔大明章句。」
爾時金剛手菩薩大秘密主，合掌頂禮十方一切諸佛，即說大明曰：
「怛寧*也佗(引)(一句) 惹野(二) 惹野末帝(三) 惹野設睹嚕(二合、引)(四) 阿梨(五) 阿末梨(六) 阿盧力帝(七) 末彌那末末散提(八) 烏諦(九) 烏怛末帝(十) 烏怛啰尼(十一) 阿
【現代漢語翻譯】 現代漢語譯本 還有三種通達無盡的境界。是哪三種呢？一是法無盡，二是文字無盡，三是演說無盡。還有三種獲得通達加持的力量。是哪三種呢？一是辯才加持，二是法義加持，三是入法加持。還有三種成就歡喜。是哪三種呢？一是慧歡喜，二是智歡喜，三是斷疑歡喜。還有三種迅速的方法。是哪三種呢？一是念速疾，二是慧速疾，三是行速疾。 當佛陀宣說總持功德讚歎譬喻無盡法時，會中有八百位菩薩證入了陀羅尼（Dharani，總持）之門。 囑累正法品第二十五 這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主對佛說：『世尊，我希望您以神力加持，使這正法在後世、後分、后五百年的閻浮提（Jambudvipa，我們所居住的這個世界）中廣泛流傳。』 佛陀說：『秘密主，我有一個秘密守護正法的秘密大明章句（mantra，真言），你能夠記住嗎？這個章句，我過去曾在寶月如來（Ratnachandra Tathagata）那裡親自聽聞。』 金剛手菩薩對佛說：『世尊，我也記得。』 佛陀說：『秘密主，你現在應該爲了這個法會，秘密守護正法使其長久住世，應當宣說過去的大明章句。』 這時，金剛手菩薩大秘密主，合掌頂禮十方一切諸佛，隨即說出大明咒語： 『怛[寧*也]（切身，下同）佗（引）（一句） 惹野（二） 惹野末帝（三） 惹野設睹嚕（二合、引）（四） 阿梨（五） 阿末梨（六） 阿盧力帝（七） 末彌那末末散提（八） 烏諦（九） 烏怛末帝（十） 烏怛啰尼（十一） 阿』
【English Translation】 English version Furthermore, there are three kinds of inexhaustible attainments. What are the three? First, the inexhaustibility of Dharma; second, the inexhaustibility of words; and third, the inexhaustibility of exposition. Furthermore, there are three kinds of powers of blessing that are attained. What are the three? First, the blessing of eloquence; second, the blessing of the meaning of Dharma; and third, the blessing of entering the Dharma. Furthermore, there are three kinds of achievements of joy. What are the three? First, the joy of wisdom; second, the joy of knowledge; and third, the joy of dispelling doubts. Furthermore, there are three kinds of swift methods. What are the three? First, the swiftness of mindfulness; second, the swiftness of wisdom; and third, the swiftness of practice. When the Buddha was expounding the inexhaustible Dharma of the praises and metaphors of the merits of Dharani (total retention), eight hundred Bodhisattvas in the assembly attained entry into the gate of Dharani. Chapter Twenty-Five: Entrusting the Right Dharma At that time, Vajrapani Bodhisattva, the great secret lord, said to the Buddha: 'World Honored One, I wish that you would bless us with your divine power, so that this Right Dharma may be widely propagated in Jambudvipa (the world we inhabit) in the later times, the later periods, and the later five hundred years.' The Buddha said: 'Secret Lord, I have a secret great mantra (mantra, a sacred utterance) chapter and verse for the secret protection of the Right Dharma. Can you remember it? This chapter and verse, I once personally heard from the Tathagata Ratnachandra (Jewel Moon Thus Come One).' Vajrapani Bodhisattva said to the Buddha: 'World Honored One, I also remember it.' The Buddha said: 'Secret Lord, you should now, for the sake of this assembly, secretly protect the Right Dharma so that it may abide in the world for a long time. You should recite the great mantra chapter and verse of the past.' At that time, Vajrapani Bodhisattva, the great secret lord, joined his palms and bowed in reverence to all the Buddhas of the ten directions, and then recited the great mantra: 'Tadyatha (thus it is) (one phrase) jaya (victory) (two) jaya mati (victory of wisdom) (three) jaya shatru (victory over enemies) (four) ari (noble) (five) amari (immortal) (six) alokite (illuminated) (seven) mama namah samti (my salutations) (eight) uti (arise) (nine) uta mati (arisen wisdom) (ten) uttarani (deliverance) (eleven) a'
(引)哩(十二) 阿(引)啰摩尼(十三) 阿哩怛摩尼(十四) 阿牟(引)梨(引)(十五) 牟羅(引)嚩窒帝(引)(十六) 牟(引)邏(引)努誐帝(十七) 阿窒(十八) 末窒(十九) 末窒帝(二十) 阿(引)尼(二十一) 摩(引)尼(二十二) 摩(引)尼帝(引)(二十三) 枯嚕(引)(二十四) 枯嚕(引)散提(二十五) 達哩摩(二合、引)努誐帝(二十六) 達哩摩(二合)怛翅(引)(二十七) 達哩摩(二合)缽啰(二合)尾(引)尸(引)(二十八) 薩哩(引)(二十九) 薩啰(引)薩哩(引)(三十) 阿毗禰(引)(三十一) 毗那散提(三十二) 伊呬(三十三) 伊喝你(三十四) 伊那努誐彌(引)(三十五) 你誐啰(二合)呬摩(引)啰(引)𧹞(引)(三十六) 你哩伽(二合、引)怛你底(引)哩他也(三合、引)喃(引)(三十七) 牟(引)喝那(引)達哩摩(二合)捺尾(二合)尸𧹞(引)(三十八) 尾馱末那(引)訖梨(二合、引)舍(引)喃(引)(三十九) 烏入嚩(二合、引)羅那(引)達哩摩(二合)你(引)底哩(二合、引)𧹞(引)(四十) 阿(引)犖(呂角切)叉(引)達(引)哩摩(二合)葛體迦(引)喃(引)
【現代漢語翻譯】 現代漢語譯本 哩（十二）啊啰摩尼（意為：無垢寶珠）（十三）啊哩怛摩尼（意為：聖寶珠）（十四）啊牟梨（十五）牟羅嚩窒帝（十六）牟邏努誐帝（十七）啊窒（十八）末窒（十九）末窒帝（二十）啊尼（二十一）摩尼（意為：寶珠）（二十二）摩尼帝（二十三）枯嚕（二十四）枯嚕散提（二十五）達哩摩努誐帝（意為：隨法行）（二十六）達哩摩怛翅（二十七）達哩摩缽啰尾尸（意為：入法）（二十八）薩哩（二十九）薩啰薩哩（三十）阿毗禰（三十一）毗那散提（三十二）伊呬（三十三）伊喝你（三十四）伊那努誐彌（三十五）你誐啰呬摩啰𧹞（三十六）你哩伽怛你底哩他也喃（三十七）牟喝那達哩摩捺尾尸𧹞（三十八）尾馱末那訖梨舍喃（三十九）烏入嚩羅那達哩摩你底哩𧹞（四十）啊犖叉達哩摩葛體迦喃
【English Translation】 English version li (12) a-ra-ma-ni (meaning: immaculate jewel) (13) a-ri-ta-ma-ni (meaning: holy jewel) (14) a-mu-li (15) mu-la-va-sti-te (16) mu-la-nu-ga-te (17) a-ti (18) ma-ti (19) ma-ti-te (20) a-ni (21) ma-ni (meaning: jewel) (22) ma-ni-te (23) ku-ru (24) ku-ru-san-dhi (25) dharma-nu-ga-te (meaning: following the Dharma) (26) dharma-tat-kshi (27) dharma-pra-vi-shi (meaning: entering the Dharma) (28) sar-ri (29) sa-ra-sar-ri (30) a-bhi-ne (31) vi-na-san-dhi (32) i-hi (33) i-ha-ni (34) i-na-nu-ga-mi (35) ni-ga-ra-hi-ma-ra-ya (36) ni-ri-ga-ta-ni-ti-ri-ya-tha-nam (37) mu-ha-na-dharma-na-dvi-shi-ya (38) vi-dha-ma-na-kli-sha-nam (39) u-jva-ra-na-dharma-ni-ti-ri-ya (40) a-ro-ksha-dharma-ka-ti-ka-nam
(四十一) 阿(引)尾設那(引)你哩嚩(二合、引)拏寫(四十二) 缽啰(二合)誐啰(二合)呼(引)冒(引)提缽哩左(引)哩迦(引)喃(引)(四十三) 缽哩三塞佗(二合、引)缽那(引)缽哩沙(二合)那(引)(四十四) 迦(引)夜(引)努缽啰(二合)那(引)喃(四十五) 達(引)哩摩(二合)設啰(二合)嚩尼迦(引)喃(引)(四十六) 三滿按(引)喝啰怛鍐(二合)(四十七) 薩藐誐多(引)喃(引)(四十八) 阿嚩路(引)葛喃(四十九) 薩藐葛缽啰(三合)帝缽那喃(引)(五十) 阿(引)穆契(引)婆(引)嚩怛鑁(二合)(五十一) 滿怛啰(二合)缽那(引)你摩(引)缽啰(二合)拏閃都(引)(五十二) 滿怛啰(二合)散提啰(引)𡁠(引)那烏那(引)喝蘭拏(五十三) 倪也(二合、引)那阿芻(引)拏多(引)(五十四) 阿那嚩蜜哩(二合)[寧*也]多(引)禰(引)舍那(引)莎婆(引)嚩怛鍐(二合)(五十五)」
金剛手菩薩大秘密主說是秘密大明章句已，時此三千大千世界皆悉振動。即此三千大千世界一切魔眾各與眷屬，同時來詣佛世尊所，曲躬合掌俱白佛言：「世尊！若諸法師能從口門出是大明章句者，我等諸魔皆往承事
【現代漢語翻譯】 現代漢語譯本 （四十一）阿尾設那（引）你哩嚩（二合、引）拏寫，（四十二）缽啰（二合）誐啰（二合）呼（引）冒（引）提缽哩左（引）哩迦（引）喃（引），（四十三）缽哩三塞佗（二合、引）缽那（引）缽哩沙（二合）那（引），（四十四）迦（引）夜（引）努缽啰（二合）那（引）喃，（四十五）達（引）哩摩（二合）設啰（二合）嚩尼迦（引）喃（引），（四十六）三滿按（引）喝啰怛鍐（二合），（四十七）薩藐誐多（引）喃（引），（四十八）阿嚩路（引）葛喃，（四十九）薩藐葛缽啰（三合）帝缽那喃（引），（五十）阿（引）穆契（引）婆（引）嚩怛鑁（二合），（五十一）滿怛啰（二合）缽那（引）你摩（引）缽啰（二合）拏閃都（引），（五十二）滿怛啰（二合）散提啰（引）𡁠（引）那烏那（引）喝蘭拏，（五十三）倪也（二合、引）那阿芻（引）拏多（引），（五十四）阿那嚩蜜哩（二合）[寧*也]多（引）禰（引）舍那（引）莎婆（引）嚩怛鍐（二合），（五十五） 金剛手菩薩（Vajrapani Bodhisattva，佛教中一位重要的菩薩，象徵力量和能量）大秘密主說是秘密大明章句已，時此三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）皆悉振動。即此三千大千世界一切魔眾各與眷屬，同時來詣佛世尊所，曲躬合掌俱白佛言：『世尊！若諸法師能從口門出是大明章句者，我等諸魔皆往承事』。
【English Translation】 English version (41) āveśanā nīrvāṇaśya, (42) pragrahodhi paricārikāṇāṃ, (43) parisaṃsthāpanā pariṣadanā, (44) kāyānuprapadanāṃ, (45) dharmaśravaṇikānāṃ, (46) samantāharatāṃ, (47) samyagatānāṃ, (48) avalokanaṃ, (49) samyakpratipadanāṃ, (50) āmukhe bhāvatāṃ, (51) mantrapranidhānapraṇāśantu, (52) mantrasaṃdhirāṇā unāharaṇa, (53) jñānākṣuṇatā, (54) anavamṛtatā deśanā svabhāvatāṃ, (55) When the great secret lord, Vajrapani Bodhisattva, had spoken this secret great mantra, the entire Trisahasra-Mahasahasra-lokadhatu shook. Then, all the demons in this Trisahasra-Mahasahasra-lokadhatu, each with their retinues, came to the World Honored One, bowed, joined their palms, and said to the Buddha: 'World Honored One! If any Dharma masters can utter this great mantra from their mouths, we demons will all go to serve them.'
恭敬，令此大明最勝威力，一切天人不能破壞，我等常當密作護衛，無令一切伺得其便。」
爾時世尊普遍觀察諸眾會已，即說秘密大明章句曰：
「惹曳訥哩惹(二合)曳(一句) 惹野末帝(二) 設彌(三) 設睹嚕(二合、引)你哩伽(二合、引)怛你(四) 阿牟(引)梨(五) 牟(引)羅缽哩親你(六) 摩(引)啰塞(引)寧*也尾怛啰(二合、引)薩你(七) 穆吉底(二合)(八) 穆吉多(二合)嚩帝(九) 戍(引)提(十) 阿毗禰(十一) 婆野牟(引)左你(十二) 婆(引)嚕(引)喝尼(十三) 難帝尾㮈曳(二合、引)(十四) 尾[寧*也]缽啰(引)訖啰(二合)牟(引)(十五)」
即說伽陀曰：
「正法攝伏於他語， 以正法語善攝受， 於法寶藏常護持， 如來所說大明句。」
復說大明曰：
「阿彌(一句) 末彌(二) 末末親禰(三) 阿哩體(二合、引)(四) 阿哩佗(二合)你薩多(二合、引)啰尼(五)
「此是呼召四大天王大明章句。」
復說大明曰：
「提(引)哩(一句) 提(引)啰嚩帝(二) 虞(引)缽帝(二合、引)(三) 戍(引)毗(引)(四) 戍(引
【現代漢語翻譯】 現代漢語譯本：『我們恭敬地，令這大光明最殊勝的力量，一切天人和人都不能破壞，我們應當常常秘密地作護衛，不讓一切伺機者得到機會。』 那時，世尊普遍觀察了所有集會的大眾后，就說了秘密大明咒的章句： 『惹曳訥哩惹（二合）曳（一句），惹野末帝（二），設彌（三），設睹嚕（二合、引）你哩伽（二合、引）怛你（四），阿牟（引）梨（五），牟（引）羅缽哩親你（六），摩（引）啰塞（引）[寧也]（切身）尾怛啰（二合、引）薩你（七），穆吉底（二合）（八），穆吉多（二合）嚩帝（九），戍（引）提（十），阿毗禰（十一），婆野牟（引）左你（十二），婆（引）嚕（引）喝尼（十三），難帝尾㮈曳（二合、引）（十四），尾[寧也]缽啰（引）訖啰（二合）牟（引）（十五）。』 接著說了偈頌： 『正法能夠攝伏其他言語，用正法的語言善巧地攝受，對於法寶的寶藏常常護持，這是如來所說的大明咒句。』 又說了大明咒： 『阿彌（一句），末彌（二），末末親禰（三），阿哩體（二合、引）（四），阿哩佗（二合）你薩多（二合、引）啰尼（五）。』 『這是呼召四大天王的大明咒章句。』 又說了大明咒： 『提（引）哩（一句），提（引）啰嚩帝（二），虞（引）缽帝（二合、引）（三），戍（引）毗（引）（四），戍（引）』
【English Translation】 English version: 'Reverently, let this great and most supreme power of light be such that all gods and humans cannot destroy it. We should always secretly protect it, not allowing any opportunists to take advantage.' At that time, the World Honored One, having observed all the assemblies, then spoke the secret great mantra verses: 'Ra ye na ri ra ye (one phrase), ra ya ma di (two), sha mi (three), sha du ru (two combined, elongated) ni ri ga (two combined, elongated) da ni (four), a mu (elongated) li (five), mu (elongated) la ba ri qin ni (six), ma (elongated) ra sai (elongated) [ningya] (close to the body) wi da ra (two combined, elongated) sa ni (seven), mu ji di (two combined) (eight), mu ji da (two combined) wa di (nine), shu (elongated) di (ten), a bi ni (eleven), ba ya mu (elongated) zuo ni (twelve), ba (elongated) ru (elongated) ha ni (thirteen), nan di wi nai ye (two combined, elongated) (fourteen), wi [ningya] ba ra (elongated) ge ra (two combined) mu (elongated) (fifteen).' Then he spoke the gatha: 'The true Dharma subdues other words, with the true Dharma's language skillfully receiving, for the treasure of the Dharma, always protecting, these are the great mantra phrases spoken by the Tathagata.' Again, he spoke the great mantra: 'A mi (one phrase), ma mi (two), ma ma qin ni (three), a ri ti (two combined, elongated) (four), a ri ta (two combined) ni sa da (two combined, elongated) ra ni (five).' 'These are the great mantra verses for summoning the Four Great Heavenly Kings.' Again, he spoke the great mantra: 'Ti (elongated) ri (one phrase), ti (elongated) ra wa di (two), gu (elongated) ba di (two combined, elongated) (three), shu (elongated) bi (elongated) (four), shu (elongated)'
)婆嚩帝(引)(五) 設彌(六)
「此是呼召帝釋天主大明章句。」
說伽陀曰：
「具慈善順大忍力， 為悲愍故說大明， 喜舍二法悉具圓， 梵王帝釋咸呼召。」
復說大明曰：
「阿啰尼(引)(一句) 嚩啰尼(二) 珂溪(三) 阿牟(引)梨(四) 牟(引)羅輸(引)馱你(引)(五)
「此是攝伏諸魔大明章句。」
說伽陀曰：
「今此秘密大明句， 振動降伏一切魔， 人中聖主力加持， 善說斯經廣流演。 如來所說此正法， 當知於後末世時， 宣說明句密加持， 振動還復如今日。」
時諸魔眾咸來集會，說伽陀曰：
「諸說法師大智者， 我等諸魔當密護， 令于最後末世時， 得此正法墮于手。」
爾時世尊告金剛手菩薩大秘密主言：「汝應當知，今此正法如來威神已加持故，無人能於此正法中有所動轉。何以故？我念往昔過去世中有佛出世，號寶月如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名無毀，劫亦名無毀。彼佛法中有二法師，有大威德名稱力勢：一名慧上，二名諦授。彼二法師于寶月如來所，聽聞受持此大明章句滿足半劫，隨彼如
【現代漢語翻譯】 現代漢語譯本 婆嚩帝(引)(五)（bhava-te，有、存在） 設彌(六)（shamye，寂靜）
『這是呼召帝釋天主的大明咒語。』
說偈頌道：
『具足慈善順從大忍之力，爲了悲憫眾生而說此大明咒，喜舍兩種法門都圓滿具足，梵天王和帝釋天都應被此咒語呼召。』
又說大明咒語：
『阿啰尼(引)(一句)（arani，無垢） 嚩啰尼(二)（varani，勝妙） 珂溪(三)（khakhe，虛空） 阿牟(引)梨(四)（amuli，無根） 牟(引)羅輸(引)馱你(引)(五)（mula-shodhani，根源清凈）』
『這是攝伏一切魔的大明咒語。』
說偈頌道：
『現在這個秘密的大明咒語，能夠震動並降伏一切魔，人中聖者的力量加持，善說此經廣為流傳。如來所說的這個正法，應當知道在後來的末世之時，宣說此明咒秘密加持，其震動力量還像今天一樣。』
這時，眾魔都來了，說偈頌道：
『各位說法的大法師，大智慧者，我們這些魔眾應當秘密守護你們，使得在最後的末世之時，能夠得到這個正法。』
這時，世尊告訴金剛手菩薩大秘密主說：『你應該知道，現在這個正法因為如來的威神力加持，沒有人能夠在這個正法中有所動搖。為什麼呢？我回憶過去世有佛出世，號為寶月如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名為無毀，劫也名為無毀。那位佛的教法中有兩位法師，有很大的威德、名聲和力量：一位名叫慧上，一位名叫諦授。這兩位法師在寶月如來那裡，聽聞受持這個大明咒語長達半劫，隨著他們所』
【English Translation】 English version bhava-te (bhava-te, being) shamye (shamye, tranquility)
'This is the great mantra for summoning the Lord of Devas, Indra.'
A gatha is spoken:
'Possessing the power of great compassion, gentleness, and patience, this great mantra is spoken out of compassion. The two practices of joy and equanimity are fully complete. Brahma and Indra are all summoned by this mantra.'
Again, the great mantra is spoken:
'arani (arani, immaculate) varani (varani, excellent) khakhe (khakhe, space) amuli (amuli, rootless) mula-shodhani (mula-shodhani, root purification)'
'This is the great mantra for subduing all demons.'
A gatha is spoken:
'This secret great mantra now, shakes and subdues all demons. The power of the holy one among humans is added, this sutra is well spoken and widely spread. This righteous Dharma spoken by the Tathagata, know that in the later degenerate age, proclaiming this mantra with secret blessings, its shaking power will be like today.'
At that time, all the demons came and spoke a gatha:
'Great Dharma masters who preach the Dharma, great wise ones, we demons shall secretly protect you, so that in the final degenerate age, you may obtain this righteous Dharma.'
At that time, the World Honored One told the great secret master, Vajrapani Bodhisattva: 'You should know that this righteous Dharma is now blessed by the majestic power of the Tathagata, and no one can shake this righteous Dharma. Why? I recall that in the past, a Buddha appeared in the world, named Ratna-chandra Tathagata, Arhat, Samyak-sambuddha, Vidyacharanasampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. The world was named Undestroyed, and the kalpa was also named Undestroyed. In that Buddha's Dharma, there were two Dharma masters with great virtue, fame, and power: one named Wisdom-Superior, and the other named Truth-Bestower. These two Dharma masters, at the place of Ratna-chandra Tathagata, heard and upheld this great mantra for half a kalpa, following their'
來轉正法輪。彼時所有三千大千世界百俱胝魔眾，皆令成熟菩提聖法。」
寂慧菩薩前白佛言：「世尊！彼寶月如來為現住說法？為已涅槃邪？」
佛言：「寂慧！東方去此百萬俱胝佛剎，有佛國土其名無毀，佛號寶月，現住說法。彼佛壽量十千劫數。其佛剎中有諸魔眾佷惡難調，彼佛宣說大明章句而悉調伏；得調伏已，皆于菩提聖法成熟圓滿。秘密主！汝今當知，我亦曾於寶月如來法中凈修梵行成就菩提聖法。彼時慧上法師者，即我身是。彼時諦授法師者，即金剛手菩薩是。寂慧當知，我于彼時與金剛手菩薩同勤精進心不放逸，于彼佛世尊所尊重恭敬廣多供養，聽受彼佛宣說秘密大明章句，降伏諸魔攝護正法。」
爾時世尊普遍觀察諸眾會已，普告眾言：「汝諸仁者！誰當堪任於佛如來入涅槃后，以我阿僧祇劫積集菩提勝行最上正法，受持衛護不令隱沒？」
爾時會中有一萬二千菩薩為護法故，從座而起合掌頂禮，向佛世尊說伽陀曰：
「若人捐棄于身命， 所舍不求諸果報， 但為受持佛所宣， 最上清凈正法故。」
復有賢王等五千天子，合掌頂禮前白佛言：「世尊！我等咸愿受持如來菩提聖法。」時諸天子說伽他曰：
「普為一切眾生故， 發起堅固大悲心，
【現代漢語翻譯】 現代漢語譯本：來轉動正法之輪。那時，所有三千大千世界中數以百俱胝計的魔眾，都將因此而成熟，最終證得菩提聖法。
寂慧菩薩向前稟告佛陀說：『世尊！那寶月如來是現在住世說法，還是已經涅槃了呢？』
佛陀說：『寂慧！在東方，距離這裡有百萬俱胝佛剎的地方，有一個佛國，名為無毀，那裡的佛號為寶月，現在住世說法。那位佛的壽命有十千劫。他的佛國中有許多魔眾，他們非常兇惡難以調伏，但那位佛宣說了大明章句，將他們全部調伏；被調伏后，他們都在菩提聖法中成熟圓滿。秘密主！你現在應當知道，我也曾在寶月如來的教法中清凈修行梵行，成就了菩提聖法。那時，慧上法師就是我的前身。那時，諦授法師就是金剛手菩薩的前身。寂慧應當知道，我那時與金剛手菩薩一同勤奮精進，心不放逸，在那位佛世尊那裡尊重恭敬，廣行供養，聽受那位佛宣說秘密大明章句，降伏了諸魔，攝護了正法。』
這時，世尊普遍觀察了所有集會的大眾后，普告大眾說：『你們各位仁者！誰能夠擔當在佛如來入涅槃后，以我阿僧祇劫積聚的菩提殊勝之行，受持衛護這最上正法，不讓它隱沒呢？』
這時，會中有一萬二千位菩薩爲了護持正法，從座位上站起來，合掌頂禮，向佛世尊說了偈頌：
『如果有人捨棄自己的身命，所捨棄的不求任何果報，只是爲了受持佛所宣說的最上清凈正法。』
又有賢王等五千位天子，合掌頂禮，向前稟告佛陀說：『世尊！我們都願意受持如來的菩提聖法。』這時，諸位天子說了偈頌：
『爲了普度一切眾生，發起堅固的大悲心，』
【English Translation】 English version: To turn the wheel of the Dharma. At that time, all the hundreds of kotis of demons in the three thousand great thousand worlds will be matured in the sacred Dharma of Bodhi.
The Bodhisattva Jihui then addressed the Buddha, saying: 'World Honored One! Is that Tathagata Baoyue currently dwelling and teaching, or has he already entered Nirvana?'
The Buddha said: 'Jihui! To the east, a million kotis of Buddha lands away from here, there is a Buddha land named Wuhui (Undestroyed), where the Buddha is named Baoyue (Treasure Moon), and he is currently dwelling and teaching. That Buddha's lifespan is ten thousand kalpas. In his Buddha land, there are many demons who are very wicked and difficult to tame, but that Buddha proclaimed the great bright verses and subdued them all; having been subdued, they all matured and perfected in the sacred Dharma of Bodhi. Secret Lord! You should know now that I also practiced pure Brahma conduct in the Dharma of Tathagata Baoyue and achieved the sacred Dharma of Bodhi. At that time, the Dharma Master Huishang was my former self. At that time, the Dharma Master Dishou was the Bodhisattva Vajrapani. Jihui, you should know that at that time, I and the Bodhisattva Vajrapani diligently practiced together, with unremitting minds, and at that Buddha World Honored One's place, we respected and revered him, made extensive offerings, listened to that Buddha proclaim the secret great bright verses, subdued all the demons, and protected the true Dharma.'
At that time, the World Honored One, having observed all the assemblies, proclaimed to the assembly: 'All of you virtuous ones! Who is capable of undertaking, after the Tathagata Buddha enters Nirvana, to uphold and protect the supreme true Dharma, which I have accumulated through countless kalpas of Bodhi's virtuous practices, and not let it be hidden?'
At that time, twelve thousand Bodhisattvas in the assembly, for the sake of protecting the Dharma, rose from their seats, joined their palms, and bowed to the World Honored One, speaking in verses:
'If one abandons their own life, not seeking any reward for what is given, but only to uphold the supreme pure Dharma proclaimed by the Buddha.'
Then there were five thousand heavenly sons, including the virtuous kings, who joined their palms, bowed, and addressed the Buddha, saying: 'World Honored One! We all wish to uphold the sacred Dharma of Bodhi of the Tathagata.' At that time, the heavenly sons spoke in verses:
'For the sake of universally liberating all sentient beings, we generate a firm and great compassionate heart,'
我當受持此法門， 最上甚深佛所說。」
爾時帝釋天主、尸棄梵王、毗沙門天王，說伽陀曰：
「今此正法如妙藥， 能治一切眾生病， 我等當來悉護持， 愿佛知我眾心意。」
爾時金剛手菩薩大秘密主前白佛言：「世尊！我當受持如來於阿僧祇劫積集無上正等正覺菩提聖法。」即說伽他曰：
「諸法本來無文字， 無中假以文字說， 聖尊悲愍故敷宣， 我當受持而流演。」
爾時世尊告尸棄梵王言：「梵王當知，菩薩有三種最上供養承事，如來以其最上承事供養故，獲福無量。何等為三？一者發起阿耨多羅三藐三菩提心，二者任持諸佛正法，三者隨所聞法如實修行。大梵！如是三種最上供養，如來若住一劫乃至劫盡，或復壽命無量，此供養事所獲福報，廣說不能得其邊際。所以者何？若欲最上供養諸如來者，應當修此三種最上廣大清凈法之供養。
「複次大梵！若有人于如來所說正法之中而能受持一四句偈者，是即護持過去未來現在諸佛世尊菩提聖法。何以故？諸佛菩提從法出生，是故法之供養，超出世間財供養事。法供養者，諸供養中勝中最勝、最上第一。大梵！我念過去光明王族中有一太子名曰具慧，忽時一夜于其夢中，親所聽聞說二伽陀。聞已記念，
【現代漢語翻譯】 現代漢語譯本 『我應當受持這個法門，這是最上甚深，佛所說的。』
那時，帝釋天主（Indra，天神之王）、尸棄梵王（Śikhin，梵天神）和毗沙門天王（Vaiśravaṇa，北方守護神）說了偈頌：
『如今這正法如同妙藥，能醫治一切眾生的疾病，我們將來都會護持它，愿佛陀知曉我們眾人的心意。』
那時，金剛手菩薩（Vajrapāṇi，手持金剛杵的菩薩）大秘密主上前對佛說：『世尊！我應當受持如來在無數劫中積聚的無上正等正覺菩提聖法。』隨即說了偈頌：
『諸法本來沒有文字，在無中假借文字來說明，聖尊因為慈悲憐憫才宣說，我應當受持並使之流傳。』
那時，世尊告訴尸棄梵王說：『梵王應當知道，菩薩有三種最上等的供養承事，如來因為這最上等的承事供養，獲得無量的福報。是哪三種呢？第一是發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），第二是任持諸佛的正法，第三是隨所聽聞的法如實修行。大梵！像這三種最上等的供養，如來即使住世一劫乃至劫盡，或者壽命無量，這種供養所獲得的福報，廣說也無法窮盡其邊際。為什麼呢？如果想要最上等地供養諸如來，就應當修持這三種最上廣大清凈的法供養。』
『再者，大梵！如果有人在如來所說的正法中，能夠受持一個四句偈，這就是護持過去、未來、現在諸佛世尊的菩提聖法。為什麼呢？諸佛的菩提是從法中產生的，所以法的供養，超越世間財物的供養。法供養，在所有供養中是最殊勝、最上第一的。大梵！我記得過去光明王族中有一位太子名叫具慧，忽然有一天晚上，在他夢中，親自聽聞說了兩首偈頌。聽聞后就記住了，』
【English Translation】 English version 'I shall uphold this Dharma gate, which is the most supreme and profound, spoken by the Buddha.'
At that time, Indra (the lord of the gods), Śikhin (a Brahma god), and Vaiśravaṇa (the heavenly king of the north) spoke in verses:
'Now this true Dharma is like a wonderful medicine, able to cure all beings' illnesses. We shall all protect and uphold it in the future. May the Buddha know our minds.'
At that time, Vajrapāṇi (the bodhisattva holding the vajra) the great secret lord, addressed the Buddha, saying: 'World Honored One! I shall uphold the supreme, right, and perfect enlightenment Bodhi Dharma that the Tathagata has accumulated over countless kalpas.' Then he spoke in verses:
'All dharmas are originally without words, and are expressed through words in the absence of words. The Holy One compassionately proclaims them, and I shall uphold and propagate them.'
At that time, the World Honored One said to Śikhin: 'Brahma, you should know that there are three supreme offerings and services that a Bodhisattva can make. Because of these supreme offerings and services, the Tathagata obtains immeasurable blessings. What are the three? First, it is to generate the mind of anuttarā-samyak-saṃbodhi (supreme, right, and perfect enlightenment). Second, it is to uphold the true Dharma of all Buddhas. Third, it is to practice according to the Dharma one has heard. Great Brahma! These three supreme offerings, even if the Tathagata were to remain for one kalpa, until the end of a kalpa, or even for an immeasurable lifespan, the blessings obtained from these offerings cannot be fully described. Why is this? If one wishes to make the supreme offering to all Tathagatas, one should cultivate these three supreme, vast, and pure Dharma offerings.'
'Furthermore, Great Brahma! If someone can uphold even one four-line verse from the true Dharma spoken by the Tathagata, this is to protect the Bodhi Dharma of all Buddhas, past, future, and present. Why is this? The Bodhi of all Buddhas arises from the Dharma, therefore, the offering of Dharma surpasses the offering of worldly wealth. The offering of Dharma is the most excellent, the most supreme, and the foremost among all offerings. Great Brahma! I remember in the past, in the Bright King's clan, there was a prince named Gu Hui. Suddenly, one night in his dream, he personally heard two verses spoken. After hearing them, he remembered them,'
覺乃惟忖：『我今得大寶藏。』即時忽然高振其聲作如是言：『我今得大寶藏。』時王及后子問其故，太子即時具陳上事，乃為父母說是二伽陀曰：
「『世間財寶聚還散， 王官水火賊盜分， 諸佛多聞妙法財， 多俱胝劫不壞失。 常無放逸甘露法， 利眾生髮菩提心， 深固寂靜心亦然， 諸樂根本無所取。』
「大梵！彼時太子為其父母說夢中所聞二伽陀時，彼有八千人成熟菩提善根，四萬二千眾生悉得生天。以是緣故，所有多聞清凈法財，應當精勤依法修行，修正法故即能如應為他攝受。
「複次大梵！有二種法而能多作。何等為二？一者于諸眾生不興損害，二者勤求多聞而無厭足。若有能行此二法者，于正法眼而不斷滅。大梵！汝于賢劫諸如來所，勸請說法善護正法。而彼賢劫諸佛如來，若諸清凈眾生方得值遇出世，是故汝今勿應厭舍。何以故？大梵！濁惡時中若能於一晝夜受持正法者，獲福多於百千劫中清凈佛剎持正法者。是故大梵！汝應發起廣大精進！於此濁惡時中堅固護持如來正法。」
爾時世尊告尊者阿難言：「汝今宜應於此所說如來秘密金剛手品部惹啰陀羅尼門堅固受持，於後末世為他廣說。我今以是正法付囑于汝。汝于末世時中，所有具彼劣信解
【現代漢語翻譯】 現代漢語譯本 太子覺悟後心想：『我現在得到了大寶藏。』隨即高聲說道：『我現在得到了大寶藏。』當時國王、王后和王子們問他原因，太子便將之前的事情詳細地告訴了他們，併爲父母說了兩首偈頌： 『世間的財寶，聚攏了還會散去，會被王官、水火、盜賊所瓜分；而諸佛所說的廣博深奧的妙法，即使經過無數劫也不會壞失。 常常不放逸地修持甘露妙法，利益眾生，發起菩提心，內心深沉穩固、寂靜安寧，這才是諸樂的根本，不應執著于其他。 大梵！當時太子為父母講述夢中所聽到的兩首偈頌時，有八千人成熟了菩提善根，四萬二千眾生都得以昇天。因此，所有修習廣博清凈法財的人，應當精勤地依法修行，修正法后就能如理如實地為他人攝受。 再者，大梵！有兩種法能夠產生許多功德。是哪兩種呢？一是對於一切眾生不生起損害之心，二是勤求多聞佛法而不知滿足。如果有人能夠修行這兩種法，那麼正法的慧眼就不會斷滅。大梵！你在賢劫諸佛如來之處，勸請他們說法，善加守護正法。而賢劫諸佛如來，只有清凈的眾生才能值遇出世，所以你現在不應該厭倦捨棄。為什麼呢？大梵！在污濁的惡世中，如果有人能夠在一晝夜受持正法，所獲得的福德，比在百千劫清凈佛剎中受持正法還要多。所以，大梵！你應該發起廣大的精進心！在這個污濁的惡世中，堅定地護持如來的正法。 這時，世尊告訴尊者阿難說：『你現在應該牢記我所說的如來秘密金剛手品部惹啰陀羅尼法門，在後世末法時期為他人廣為宣說。我現在將這個正法囑託給你。你在末法時期，對於那些具有微弱信解的人，'
【English Translation】 English version The prince, having awakened, thought: 『I have now obtained a great treasure.』 Immediately, he raised his voice and said: 『I have now obtained a great treasure.』 At that time, the king, queen, and princes asked him the reason. The prince then explained the previous events in detail and spoke two gathas (verses) for his parents: 『Worldly treasures gather and disperse, they are divided by officials, water, fire, and thieves; but the wonderful Dharma spoken by the Buddhas, vast and profound, will not be lost even after countless kalpas (eons).』 『Constantly practicing the nectar-like Dharma without negligence, benefiting sentient beings, arousing the Bodhi mind, having a deep, firm, and peaceful mind, this is the root of all joys, and one should not be attached to anything else.』 「Great Brahma! When the prince spoke the two gathas he had heard in his dream to his parents, eight thousand people matured their roots of Bodhi, and forty-two thousand beings were all reborn in the heavens. Therefore, all those who cultivate the vast and pure Dharma treasure should diligently practice according to the Dharma. By correcting the Dharma, they can then properly and truly receive others. Furthermore, Great Brahma! There are two kinds of Dharma that can produce much merit. What are the two? One is not to cause harm to all sentient beings, and the other is to diligently seek to hear the Dharma without being satisfied. If someone can practice these two Dharmas, then the eye of the true Dharma will not be extinguished. Great Brahma! You, in the presence of all the Tathagatas (Buddhas) of the Bhadrakalpa (the current eon), urged them to preach the Dharma and to protect the true Dharma well. And the Tathagatas of the Bhadrakalpa, only pure beings can encounter their appearance in the world, so you should not be weary of abandoning it now. Why is that? Great Brahma! In the turbid and evil times, if someone can uphold the true Dharma for one day and night, the merit they obtain is more than upholding the true Dharma in a pure Buddha-land for hundreds of thousands of kalpas. Therefore, Great Brahma! You should arouse great diligence! In this turbid and evil time, firmly protect the true Dharma of the Tathagata. At that time, the World Honored One told the Venerable Ananda: 『You should now firmly uphold the secret Vajrapani (Diamond Hand) section of the Dharani (mantra) gate of the Tathagata that I have spoken, and widely proclaim it to others in the latter days of the Dharma. I now entrust this true Dharma to you. In the latter days, for those who have weak faith and understanding,』
者，不應為說此正法門使彼癡迷。何以故？於此正法罔徹源底故。若有于正法中得自在者，已善成辦諸勝事業是法器者，應當為說此正法門。彼得聞已不生驚怖。何以故？正法出生故。」
爾時尊者阿難前白佛言：「世尊！我今以佛威神力故受持此法，隨其力能流佈宣演。」
佛言：「阿難！汝今見此金剛手菩薩大士于佛正法勤力護持不？」
阿難白佛言：「唯然已見。」
佛言：「阿難！汝今亦然，於此正法隨宜攝受，堅固護持如應宣說。」
阿難白佛言：「此經何名？我等云何受持？」
佛言：「阿難！是經名曰『金剛手品』，亦名『宣說如來秘密』，亦名『不思議佛法』，亦名『無量福聚』。如是名字，汝當受持。
「複次阿難！汝今當知，若有住菩薩乘人，佛眼所觀者，能以眾寶廣大充滿諸佛剎中，乃至從地積于有頂，廣行佈施而不望報。若復有人不以財利之心如善所作，為他演說此正法者，福多於彼。此說是名如來秘密無量福聚。」
當佛說此囑累正法品時，會中有千俱胝人發阿耨多羅三藐三菩提心，九萬六千菩薩獲得忍法，八萬四千人得法眼凈，千六百苾芻得心解脫，千六百苾芻尼亦得心解脫。十方無量諸佛剎土皆悉振動，百千天人于虛空中鼓奏天樂
【現代漢語翻譯】 現代漢語譯本：對於那些不理解正法的人，不應該爲了讓他們迷惑而宣說這個正法之門。為什麼呢？因為他們對這個正法的根源和本質並不瞭解。如果有人在正法中獲得了自在，已經很好地完成了各種殊勝的事業，是堪當法器的人，才應該為他們宣說這個正法之門。他們聽聞之後不會感到驚恐。為什麼呢？因為他們是正法所生的緣故。 當時，尊者阿難向佛稟告說：『世尊！我現在依靠佛的威神力，受持這個法，會盡我所能地傳播和宣說。』 佛說：『阿難！你現在看到這位金剛手菩薩（Vajrapani Bodhisattva，執金剛杵的菩薩）大士，在佛的正法中勤奮努力地護持嗎？』 阿難稟告佛說：『是的，我已經看到了。』 佛說：『阿難！你現在也應該這樣，對於這個正法，要根據情況接受和領會，堅定地護持，並如理如實地宣說。』 阿難稟告佛說：『這部經叫什麼名字？我們應該如何受持？』 佛說：『阿難！這部經名為《金剛手品》（Vajrapani Chapter），也名為《宣說如來秘密》（Revealing the Tathagata's Secrets），也名為《不可思議佛法》（Inconceivable Buddha Dharma），也名為《無量福聚》（Immeasurable Accumulation of Merit）。你們應當受持這些名字。』 『此外，阿難！你現在應當知道，如果有安住于菩薩乘的人，被佛眼所觀察到，能夠用各種珍寶廣闊地充滿各個佛剎，乃至從地面堆積到有頂天，廣泛地進行佈施而不求回報。如果有人不以貪圖財利的心，而是以善心為他人演說這個正法，那麼他的福德比前者還要多。這被稱為如來的秘密和無量福聚。』 當佛宣說這個囑託正法品時，會中有千俱胝（koti，千萬）人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），九萬六千菩薩獲得了忍法（ksanti，安忍的智慧），八萬四千人得到了法眼凈（dharma-caksu-visuddhi，清凈的法眼），一千六百位比丘（bhiksu，出家男眾）得到了心解脫，一千六百位比丘尼（bhiksuni，出家女眾）也得到了心解脫。十方無量諸佛剎土都震動起來，百千天人在虛空中演奏天樂。
【English Translation】 English version: Those who do not understand the true Dharma should not be told this gate of the true Dharma to confuse them. Why? Because they do not understand the source and essence of this true Dharma. If there are those who have attained freedom in the true Dharma, who have already well accomplished various superior deeds, and who are vessels of the Dharma, then this gate of the true Dharma should be explained to them. After hearing it, they will not be frightened. Why? Because they are born of the true Dharma. At that time, the Venerable Ananda said to the Buddha, 'World Honored One, I now, relying on the Buddha's majestic power, uphold this Dharma and will propagate and explain it to the best of my ability.' The Buddha said, 'Ananda, do you now see this great Bodhisattva Vajrapani (Vajrapani Bodhisattva, the Bodhisattva holding the vajra), diligently protecting and upholding the Buddha's true Dharma?' Ananda replied to the Buddha, 'Yes, I have seen him.' The Buddha said, 'Ananda, you should also be like this, accepting and understanding this true Dharma according to the circumstances, firmly upholding it, and explaining it as it should be.' Ananda asked the Buddha, 'What is the name of this sutra? How should we uphold it?' The Buddha said, 'Ananda, this sutra is named the 'Vajrapani Chapter', also named 'Revealing the Tathagata's Secrets', also named 'Inconceivable Buddha Dharma', and also named 'Immeasurable Accumulation of Merit'. You should uphold these names.' 'Furthermore, Ananda, you should now know that if there are those who abide in the Bodhisattva vehicle, who are observed by the Buddha's eye, who can widely fill all Buddha lands with various treasures, even piling them up from the ground to the highest heaven, and who widely give without seeking reward. If there are those who, without a mind of greed for wealth, but with a good heart, explain this true Dharma to others, then their merit is greater than the former. This is called the Tathagata's secret and immeasurable accumulation of merit.' When the Buddha spoke this chapter on entrusting the true Dharma, in the assembly, a thousand kotis (koti, ten million) of people generated the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, the mind of unsurpassed perfect enlightenment), ninety-six thousand Bodhisattvas attained the ksanti (ksanti, the wisdom of patience), eighty-four thousand people attained the dharma-caksu-visuddhi (dharma-caksu-visuddhi, the pure Dharma eye), one thousand six hundred bhiksus (bhiksu, ordained monks) attained liberation of mind, and one thousand six hundred bhiksunis (bhiksuni, ordained nuns) also attained liberation of mind. The immeasurable Buddha lands in the ten directions all shook, and hundreds of thousands of devas played heavenly music in the sky.
、雨眾妙華，伸供養已咸作是言：「愿此正法久住世間，于閻浮提廣宣流佈。」
佛說此經已，金剛手菩薩大秘密主，及寂慧等諸菩薩眾，賢王等諸天子眾，阿阇世王等諸大國王，並余菩薩及阿難等諸大聲聞，乃至一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
佛說如來不思議秘密大乘經卷第二十
【現代漢語翻譯】 現代漢語譯本：他們散下無數美妙的鮮花，獻上供養后，都這樣說道：『愿這正法長久住世，在閻浮提（Jambudvipa，指我們所居住的這個世界）廣為流傳。』 佛陀說完這部經后，金剛手菩薩（Vajrapani，佛教的護法神）大秘密主，以及寂慧等各位菩薩，賢王等各位天子，阿阇世王（Ajatasatru，古印度摩揭陀國王）等各位大國王，還有其他菩薩和阿難（Ananda，佛陀的十大弟子之一）等各位大聲聞，乃至一切世間的天人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。 《如來不思議秘密大乘經》第二十卷，佛陀宣說完畢。
【English Translation】 English version: They rained down countless wonderful flowers, and after making offerings, they all said: 'May this true Dharma long abide in the world, and be widely propagated throughout Jambudvipa (the world we inhabit).' After the Buddha finished speaking this sutra, Vajrapani (a protector deity in Buddhism), the great secret lord, along with all the Bodhisattvas such as Silent Wisdom, all the Devas such as the Wise Kings, all the great kings such as King Ajatasatru (an ancient Indian king of Magadha), and other Bodhisattvas and great Sravakas such as Ananda (one of the ten major disciples of the Buddha), and even all the beings in the world including Devas, humans, Asuras (a type of divine being), Gandharvas (celestial musicians), etc., upon hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. The twentieth volume of the 'Tathagata's Inconceivable Secret Mahayana Sutra' has been spoken by the Buddha.