T11n0315b_佛說普門品經

大正藏第 11 冊 No. 0315b 佛說普門品經

佛說普門品經

西晉竺法護譯

聞如是：

一時佛游王舍城靈鷲山，與大比丘眾比丘八百，菩薩四萬二千——得諸總持，神通已達，聖智弘暢，辯才無礙，三昧已定，無所不博。

時有菩薩名離垢藏，與九萬二千菩薩，從普華如來國——其世界名凈行——游詣忍界靈鷲山。

世尊遙見離垢藏菩薩與無數千大士眷屬圍繞游步虛空，佛心念曰：「斯離垢藏，間別由路，遠步諸國，宣普華如來、至真、等正覺命，來受普門品，今當聚會諸菩薩眾。」

於時大聖即如其像，顯揚言教示現感應，令無央數無限世界諸菩薩眾尋時悉來，至斯忍土，詣靈鷲山。行到佛所，稽首足下，卻住一面。

靈鷲山中諸菩薩眾，閑居宴者，悉來集會，禮畢卻坐。

離垢藏菩薩，應時化作七寶蓮華，其葉有千，持詣能仁如來、至真、等正覺，稽首奉上。啟曰：「普華如來、至真、等正覺，凈行世界聖尊，敬問無量：『游步康強，力勢輕履，起居安隱，多所救濟。』今見遣來，宣承敬詣，啟受普門不可思議清凈之品，為開士說。」

時離垢藏菩薩大士問訊，問訊畢退，在虛空結跏趺坐，與諸開士坐寶蓮華。

爾時

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛在王舍城靈鷲山，與大比丘眾八百人，菩薩四萬二千人在一起。這些菩薩都獲得了各種總持（dharani，記憶和理解能力），神通已經達到，聖智廣大通暢，辯才無礙，三昧（samadhi，禪定）已經穩定，無所不通。當時，有一位菩薩名叫離垢藏（Vimalagarbha），與九萬二千位菩薩，從普華如來（Puspaketu Tathagata）的國土——那個世界名為凈行（Sucharita）——來到娑婆世界（Sahaloka）的靈鷲山。世尊遠遠地看見離垢藏菩薩與無數千位大士眷屬圍繞著在虛空中行走，佛心中想：『這位離垢藏菩薩，從遙遠的地方，經過許多國家，宣揚普華如來、至真、等正覺的教誨，前來接受《普門品》，現在應當聚集諸位菩薩。』這時，大聖（佛）就如他所想的那樣，顯揚教誨，示現感應，讓無數無限世界的菩薩們立刻都來到這個娑婆世界，到達靈鷲山。他們走到佛的面前，頂禮佛足，然後退到一邊站立。靈鷲山中的菩薩們，那些閑居安坐的，都來了，禮拜完畢後坐下。離垢藏菩薩，當時化作七寶蓮花，花葉有千片，拿著去獻給能仁如來（Sakyamuni Tathagata）、至真、等正覺。他頂禮並獻上蓮花，說道：『普華如來、至真、等正覺，凈行世界的聖尊，恭敬地問候您：『行走安康，身輕體健，起居安穩，多所救濟。』現在派遣我前來，宣揚並恭敬地前來，請求接受《普門不可思議清凈之品》，為開士們宣說。』當時，離垢藏菩薩大士問訊，問訊完畢後退下，在虛空中結跏趺坐，與諸位開士坐在寶蓮花上。這時

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of eight hundred Bhikshus and forty-two thousand Bodhisattvas. These Bodhisattvas had all attained various dharanis (retentive and comprehensive powers), their supernormal powers were fully developed, their sacred wisdom was vast and unobstructed, their eloquence was unimpeded, their samadhi (meditative concentration) was stable, and they were universally knowledgeable. At that time, there was a Bodhisattva named Vimalagarbha (Storehouse of Purity), who, along with ninety-two thousand Bodhisattvas, came from the land of Puspaketu Tathagata (Flower Banner Thus Come One)—a world named Sucharita (Pure Conduct)—to Mount Gridhrakuta in the Sahaloka (Endurance World). The World-Honored One, seeing from afar Bodhisattva Vimalagarbha and his countless thousands of great Bodhisattva attendants walking in the sky, thought in his heart: 『This Vimalagarbha, having traveled from afar through many countries, proclaiming the teachings of Puspaketu Tathagata, the Truly Enlightened One, has come to receive the Universal Gateway Chapter. Now, I should gather all the Bodhisattvas.』 Then, the Great Sage (Buddha), just as he had thought, manifested his teachings and displayed his responsive powers, causing countless Bodhisattvas from limitless worlds to immediately come to this Sahaloka and arrive at Mount Gridhrakuta. They approached the Buddha, bowed at his feet, and then stood to one side. The Bodhisattvas on Mount Gridhrakuta, those who were dwelling in quietude, all came, paid their respects, and sat down. Bodhisattva Vimalagarbha, at that time, transformed into seven-jeweled lotuses, each with a thousand petals, and presented them to Sakyamuni Tathagata (Sage of the Sakyas Thus Come One), the Truly Enlightened One. He bowed and offered the lotuses, saying: 『Puspaketu Tathagata, the Truly Enlightened One, the Holy One of the Sucharita world, respectfully inquires: 『Are you walking in good health, light in body and strong, your daily life peaceful, and are you providing much salvation?』 Now, he has sent me to proclaim and respectfully come to request to receive the Universal Gateway of Inconceivable Purity Chapter, to expound it for the Bodhisattvas.』 At that time, Bodhisattva Vimalagarbha inquired, and after inquiring, he withdrew, sat cross-legged in the sky, and sat on the jeweled lotuses with the other Bodhisattvas. Then

溥首童真于會中起，更整衣服，偏袒右肩，長跪叉手，而白佛言：「善哉，世尊！愿說普門不可思議道品法源，為諸菩薩分別演之！憶念往古過去久遠世時，從普門如來、至真、等正覺，聞斯經典，興立八十四萬百千億垓三昧，久逮七十七億百千諸垓總持門行。唯愿，世尊！愍諸菩薩，重宣揚之。」

佛告溥首童真：「諦聽！善思念之！」

答曰：「唯然，世尊！愿樂欲聞。」

溥首與諸菩薩受教而聽。

佛告溥首：「若有菩薩，欲學普門所入之法等意分別，游入於色等意分別，游入音聲等意分別，游入臭香等意分別，游入眾味等意分別，游入細滑等意分別，游入心性等意分別，游入女人等意分別，游入男子等意分別，游入童女等意分別，游入童子等意分別，游入諸天等意分別，游入諸龍等意分別，游入鬼神等意分別，游揵沓和等意分別，游阿須倫等意分別，游迦樓羅等意分別，游真陀羅等意分別，游摩休勒等意分別，游入地獄等意分別，游入餓鬼等意分別，游入畜生等意分別，游入貪淫等意分別，游入瞋怒等意分別，游入愚癡等意分別，游諸不善等意分別，游諸德本等意分別，游諸有為等意分別，游諸無為等意分別。溥首！諸開士所可週游，一切悉備，游居平等，具足至道，是為學入普門

【現代漢語翻譯】現代漢語譯本溥首童真（菩薩名）從法會中起身，整理好衣物，露出右肩，長跪合掌，對佛說：『太好了，世尊！愿您為諸位菩薩分別演說普門不可思議的道品法源！我憶念過去久遠世時，從普門如來（佛名）、至真、等正覺那裡，聽聞這部經典，發起八十四萬百千億垓三昧（禪定），長久以來獲得了七十七億百千諸垓總持門行（記憶和理解佛法的能力）。唯愿世尊，憐憫諸位菩薩，再次宣揚這部經典。』佛告訴溥首童真：『仔細聽！好好思考！』溥首童真回答說：『是的，世尊！我們很樂意聽聞。』溥首童真和諸位菩薩接受教誨，靜心聆聽。佛告訴溥首：『如果有菩薩，想要學習普門所入之法，就要分別理解：游入於色（物質現象）的分別，游入音聲的分別，游入臭香的分別，游入眾味的分別，游入細滑的分別，游入心性的分別，游入女人的分別，游入男子的分別，游入童女的分別，游入童子的分別，游入諸天（天神）的分別，游入諸龍（龍神）的分別，游入鬼神的分別，游入揵沓和（香神）的分別，游入阿須倫（非天）的分別，游入迦樓羅（金翅鳥神）的分別，游入真陀羅（樂神）的分別，游入摩休勒（大蟒神）的分別，游入地獄的分別，游入餓鬼的分別，游入畜生的分別，游入貪淫的分別，游入瞋怒的分別，游入愚癡的分別，游入諸不善的分別，游入諸德本的分別，游入諸有為（因緣和合的事物）的分別，游入諸無為（不依賴因緣的事物）的分別。溥首！諸位開士所能周遊的一切都具備，游居於平等，具足至高之道，這就是學習進入普門。』

【English Translation】 English version Then, Pǔshǒu Tongzhen (a Bodhisattva) arose from the assembly, adjusted his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'Excellent, World Honored One! May you explain the inconceivable Dharma source of the Universal Gate (Pǔmén) for the Bodhisattvas! I recall in the distant past, from the time of Pǔmén Tathagata (a Buddha), the Perfectly Enlightened One, I heard this scripture and established eight hundred and forty million billion 'gai' samadhis (meditative states), and for a long time, I have attained seventy-seven billion 'gai' dharani (powers of memory and understanding). May the World Honored One, out of compassion for the Bodhisattvas, proclaim it again.' The Buddha said to Pǔshǒu Tongzhen: 'Listen carefully! Think well about it!' Pǔshǒu Tongzhen replied: 'Yes, World Honored One! We are eager to hear.' Pǔshǒu Tongzhen and the Bodhisattvas received the teaching and listened attentively. The Buddha said to Pǔshǒu: 'If there are Bodhisattvas who wish to learn the Dharma of the Universal Gate, they should understand the distinctions of: entering into the distinctions of form (material phenomena), entering into the distinctions of sound, entering into the distinctions of smell, entering into the distinctions of taste, entering into the distinctions of touch, entering into the distinctions of mind, entering into the distinctions of women, entering into the distinctions of men, entering into the distinctions of young girls, entering into the distinctions of young boys, entering into the distinctions of devas (gods), entering into the distinctions of nagas (dragons), entering into the distinctions of ghosts and spirits, entering into the distinctions of gandharvas (celestial musicians), entering into the distinctions of asuras (demigods), entering into the distinctions of garudas (mythical birds), entering into the distinctions of kinnaras (celestial musicians), entering into the distinctions of mahoragas (serpent deities), entering into the distinctions of hell, entering into the distinctions of hungry ghosts, entering into the distinctions of animals, entering into the distinctions of greed, entering into the distinctions of anger, entering into the distinctions of ignorance, entering into the distinctions of all unwholesome things, entering into the distinctions of all virtuous roots, entering into the distinctions of all conditioned things, entering into the distinctions of all unconditioned things. Pǔshǒu! All that the Bodhisattvas can traverse is complete, dwelling in equality, possessing the supreme path, this is learning to enter the Universal Gate.'

定法。」

佛告溥首童真：「何謂菩薩等意分別游入於色？曉瞭解色，如水之沫而不可得，不可護持，無有堅固，則為等意觀無有色；是謂菩薩等游於色。」又告溥首：「何謂菩薩等意分別游入音聲？如人呼聲，而有響應，尋即消滅，則無形像不知所生。一切無有若干之事，而無差特，亦無有相，已了無相，人所言者虛無無實，已曉諸音，深山響報，則乃等觀；是為等觀游入諸音聲。」

又告溥首：「何謂菩薩等意分別游入臭香？周遊往返百億劫數，鼻之所嗅而無有厭，如大海淵無有充滿，其香之像而不可獲，為虛偽法無有真諦，設求審誠無合會處，斯無所有而不可持。鼻處無實，慌惚若空，如幻士化，假使分明，則為等觀游入嗅香。」

又告溥首：「何謂菩薩等意分別游入眾味？至於喉咽，不知鹹味，亦無不味，從因緣別，其舌所甘，猶緣會合，曉覺無念，則為等觀游入眾味。」

又告溥首：「何謂菩薩等意分別游入細滑？其細滑者，志有所存，緣求服之，其柔軟者而不可得。已睹斯緣，細滑䩕[革*亢]無所適住，計于細滑，則無有成，亦無所有所依。因著被服乃有所倚，斯為等觀游入細滑。」

又告溥首：「何謂菩薩等意分別游入心法？假三界人悉令集會，立在一處，使求執心

【現代漢語翻譯】現代漢語譯本佛陀告訴溥首童真：『什麼是菩薩以平等心分別游入於色法？』了知色法，如同水中的泡沫一樣不可得，不可執持，沒有堅固性，這就是以平等心觀察色法為空無；這稱為菩薩以平等心遊入於色法。又告訴溥首：『什麼是菩薩以平等心分別游入于音聲？』如同人發出聲音，會有迴響，但隨即消散，沒有形狀，不知從何處產生。一切事物都沒有差別，也沒有相狀，已經了知無相，人們所說的話虛妄不實，已經明瞭各種聲音，如同深山中的迴響，這就是以平等心觀察；這稱為以平等心遊入于各種音聲。又告訴溥首：『什麼是菩薩以平等心分別游入于香臭？』即使周遊往返百億劫數，鼻子所聞到的氣味也不會感到厭倦，如同大海深淵永遠不會充滿，香的形象不可捉摸，是虛假的法，沒有真實性，即使尋求真實也找不到結合之處，這些都是虛無而不可執持的。鼻子的感受是虛幻的，恍惚如空，如同幻術師所變，即使看起來分明，這也是以平等心遊入于香臭。又告訴溥首：『什麼是菩薩以平等心分別游入于各種味道？』當味道到達喉嚨時，不知是鹹味，也不是不鹹的味道，而是由因緣而產生差別，舌頭所感受到的甘美，也是因緣和合，覺悟到無念，這就是以平等心遊入于各種味道。又告訴溥首：『什麼是菩薩以平等心分別游入于細滑？』對於細滑的觸感，心有所執著，想要追求和擁有，但其柔軟的本質是不可得的。已經看到這種因緣，細滑的觸感沒有固定的住所，執著于細滑，則一無所成，也沒有任何可以依靠的。因為穿著衣服才有所依靠，這就是以平等心遊入于細滑。又告訴溥首：『什麼是菩薩以平等心分別游入於心法？』假設三界所有的人都聚集在一起，讓他們去執著心

【English Translation】 English version The Buddha said to Pǔshǒu (Pure Head) the youth: 'What is it that a Bodhisattva equally contemplates and enters into form? Understanding form, like a bubble in water, unattainable, ungraspable, without solidity, this is to equally contemplate form as void; this is called a Bodhisattva equally entering into form.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into sound? Like a person making a sound, there is a response, which immediately vanishes, without shape, not knowing where it arises. All things are without difference, without characteristics, having already understood no-characteristics, what people say is false and unreal, having understood all sounds, like an echo in a deep mountain, this is to contemplate equally; this is called equally entering into all sounds.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into smell? Even if traveling back and forth for hundreds of millions of kalpas, the nose will not be tired of smelling, like the deep ocean never being full, the image of smell is unattainable, it is a false dharma without truth, even if seeking truth, there is no place to combine, these are all void and ungraspable. The sensation of the nose is unreal, vague like emptiness, like a magician's illusion, even if it appears clear, this is to equally contemplate and enter into smell.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into all tastes? When the taste reaches the throat, it is not known as salty, nor as not salty, but arises from conditions, what the tongue feels as sweet, is also a combination of conditions, realizing no-thought, this is to equally contemplate and enter into all tastes.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into smoothness? Regarding smoothness, the mind is attached, wanting to pursue and possess it, but its soft nature is unattainable. Having seen this condition, the smoothness has no fixed abode, clinging to smoothness, nothing is achieved, and there is nothing to rely on. Because of wearing clothes, there is something to rely on, this is to equally contemplate and enter into smoothness.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into mind-dharma? Suppose all the people in the three realms were gathered together, and they were made to grasp the mind.'

，莫知所在。不見形像，亦無猶豫，亦無合散，不知所住，現若干色，于內無處，處無所住，如幻士化，虛而不實，則為等觀游入心法。」

又告溥首：「何謂菩薩等意分別游入女人？察於四大，則無女人，識癡惑者，迷於愛慾，荒于虛無。計女人者，猶如幻士化現女像，因彼所行，從其所樂，女人如幻，起色慾意。彼無有女，癡者惑之。能別如斯，諸女無相，解脫平等，而現女色，則為等觀游入女人。」

又告溥首：「何謂菩薩等意分別游入男子？如令男子等自發意，吾為雄夫，興念斯為女人，欲心無色，無實可獲，不見女像，等惟諸色，發起女想。設所思想，斯男斯女，等如野馬、水月，則無男女。了男無形，虛偽而立，已能平等，則能現女，則為等觀游入男子。」

又告溥首：「何謂菩薩等意分別游入童男？若如樹木，設無有芽則無根莖，設無根莖則無華實，設無女人則無童子。緣號童子，想于無知，覺女無生，不有子性，解一切無，則為等觀游入童子。」

又告溥首：「何謂菩薩等意分別游入童女？如彼拔樹，根終不生，其明智者不于求果，丑達別誼，曉發一切勇猛無想，枯竭眾流，斯為童女。了女如此，所現平等，則為等觀游入童女。」

又告溥首：「何謂菩薩等意分別游

【現代漢語翻譯】現代漢語譯本：不知它在哪裡。看不見它的形象，也沒有猶豫，也沒有聚合或分散，不知道它住在哪裡，它顯現出各種顏色，但在內心沒有固定的位置，位置也沒有固定的住所，就像魔術師變幻出來的東西一樣，虛幻而不真實，這就是等觀游入心法。又告訴溥首（Pu Shou）：『什麼是菩薩以平等心分別游入女人？觀察四大（地、水、火、風），就沒有女人，是那些被癡迷迷惑的人，迷戀于愛慾，沉溺於虛無。認為有女人的人，就像魔術師變幻出女人的形象，因為他們所做的事情，順從他們的慾望，女人就像幻象一樣，產生淫慾的想法。那裡沒有女人，是愚癡的人被迷惑了。能夠這樣分辨，所有的女人都沒有真實的相狀，解脫是平等的，而顯現出女人的形象，這就是等觀游入女人。』又告訴溥首：『什麼是菩薩以平等心分別游入男子？比如讓男子自己產生想法，『我是男子漢』，產生這樣的想法是因為有女人，慾望沒有顏色，沒有真實的東西可以獲得，看不見女人的形象，只是看到各種顏色，就產生了對女人的想法。假設所想的是男人或女人，就像野馬（指沙漠中的熱氣幻影）和水中的月亮一樣，實際上沒有男人和女人。瞭解男人沒有固定的形態，是虛假的建立，已經能夠平等對待，就能顯現出女人的形象，這就是等觀游入男子。』又告訴溥首：『什麼是菩薩以平等心分別游入童男？如果像樹木一樣，如果沒有芽，就沒有根莖，如果沒有根莖，就沒有花和果實，如果沒有女人，就沒有童子。因為被稱為童子，就認為他們無知，覺悟到女人沒有出生，沒有孩子的本性，理解一切都是空無，這就是等觀游入童子。』又告訴溥首：『什麼是菩薩以平等心分別游入童女？就像拔掉樹木，根永遠不會再生長一樣，那些有智慧的人不會去追求結果，醜陋的人明白不同的含義，明白一切勇猛無想的道理，枯竭眾流（指斷絕煩惱），這就是童女。瞭解女人是這樣的，所顯現的是平等的，這就是等觀游入童女。』又告訴溥首：『什麼是菩薩以平等心分別游入

【English Translation】 English version: It is not known where it is. Its form is not seen, nor is there hesitation, nor is there gathering or scattering, it is not known where it dwells, it manifests various colors, but there is no fixed place within, and the place has no fixed abode, like something conjured by a magician, illusory and unreal, this is the equal contemplation entering the mind dharma. He further told Pu Shou: 'What is it that a Bodhisattva enters into a woman with equal intention? Observing the four great elements (earth, water, fire, wind), there is no woman, it is those who are deluded by ignorance, infatuated with love and desire, and indulging in emptiness. Those who think there is a woman are like a magician conjuring a woman's image, because of what they do, following their desires, women are like illusions, giving rise to lustful thoughts. There is no woman there, it is the foolish who are deluded. Being able to discern like this, all women have no real form, liberation is equal, and manifesting a woman's form, this is equal contemplation entering into a woman.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a man with equal intention? For example, let a man generate the thought himself, 'I am a man,' generating this thought because there are women, desire has no color, there is nothing real to be obtained, not seeing the image of a woman, only seeing various colors, then generating thoughts about women. Suppose what is thought is a man or a woman, like a mirage (referring to the heat haze in the desert) and the moon in the water, in reality there are no men and women. Understanding that a man has no fixed form, is a false construct, already able to treat them equally, then able to manifest a woman's form, this is equal contemplation entering into a man.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a young boy with equal intention? If it is like a tree, if there is no bud, there is no root and stem, if there is no root and stem, there are no flowers and fruits, if there is no woman, there is no young boy. Because they are called young boys, it is thought that they are ignorant, realizing that women have no birth, and do not have the nature of a child, understanding that everything is empty, this is equal contemplation entering into a young boy.' He further told Pu Shou: 'What is it that a Bodhisattva enters into a young girl with equal intention? Just like pulling out a tree, the roots will never grow again, those who are wise do not seek results, the ugly understand different meanings, understand the principle of all courageous non-thought, drying up the streams (referring to cutting off afflictions), this is a young girl. Understanding that a woman is like this, what is manifested is equal, this is equal contemplation entering into a young girl.' He further told Pu Shou: 'What is it that a Bodhisattva enters into

入諸天？諸天嚴凈，功德自然，其意鮮潔，宮殿綺飾，無造立者，心樹妙華，無下種者，福苶幻化，生無思議，凈光流離滅度凈，了天虛偽成立慌惚，勝說平等現諸天像，是為菩薩游入諸天。」

又告溥首：「何為菩薩等意分別游入諸龍？見無求生，興云七日，雨所沾潤，不在內外，遍閻浮提漸歸大海，所滿水所由來，眾生如是學若干緣，現種種罪福，自然眾生無所有，愚冥之人以虛為實，睹龍平等，是為菩薩等游諸龍。」

又告溥首：「何謂菩薩等意分別游入鬼神？心如門開，與色有像，其身高大，心為一類。心不可畏難，因會有恐懼，見法無有實，眾想不可議，無實為空，說平等寂，而現鬼像，是為菩薩等游鬼神。」

又告溥首：「何謂菩薩等意分別游入揵沓和？其法無往，而音說往，曉無往來，等說揵沓和，是為菩薩等觀游入揵沓和。」

又告溥首：「何謂菩薩等意分別游入阿須倫？不以事因，阿須倫心等，無起、無滅、無生，而現平等，是為菩薩等觀游入于阿須倫。」

又告溥首：「何謂菩薩等意分別游入迦留羅？造受無受，立辭名號，設無名色等觀迦留羅，是為菩薩游入迦留羅。」

又告溥首：「何謂菩薩等意分別游入真陀羅？法無作而作，則立真陀羅，分別無所生

【現代漢語翻譯】現代漢語譯本：進入諸天（devas）境界是怎樣的呢？諸天境界莊嚴清凈，功德自然而生，其意念純潔，宮殿華麗，並非人為建造；心樹開出美妙的花朵，無需播種；福報的顯現如幻化一般，其產生不可思議；清凈的光芒流轉，最終歸於寂滅的清凈；了知諸天的虛妄不實，其成立如夢幻泡影；以平等之心顯現諸天之相，這就是菩薩游入諸天境界的方式。佛陀又告訴溥首（Pǔshǒu）：菩薩如何以平等心分別游入諸龍（nāga）的境界呢？他們看到諸龍不求生存，興起雲彩七日，降下雨水滋潤大地，雨水既不在內也不在外，遍佈閻浮提（Jambudvīpa），逐漸歸入大海；所充滿的水從何而來？眾生也是如此，學習各種因緣，顯現種種罪與福；自然的眾生本無所有，愚昧之人卻以虛妄為真實；菩薩了知諸龍的平等性，這就是菩薩以平等心遊入諸龍境界的方式。佛陀又告訴溥首：菩薩如何以平等心分別游入鬼神（bhūta）的境界呢？他們的心如同敞開的門，與色相相應，其身形高大，心念為同一類；心本不可畏懼，因緣和合而產生恐懼；見到諸法並無實體，各種想法不可思議；無實體即為空性，宣說平等寂靜，而顯現鬼神之相，這就是菩薩以平等心遊入鬼神境界的方式。佛陀又告訴溥首：菩薩如何以平等心分別游入揵沓和（gandharva）的境界呢？其法本無往來，而以音聲宣說往來；了知無有往來，平等宣說揵沓和，這就是菩薩以平等心觀察游入揵沓和境界的方式。佛陀又告訴溥首：菩薩如何以平等心分別游入阿須倫（asura）的境界呢？不以因緣之事，阿須倫的心平等，無有生起、無有滅亡、無有產生，而顯現平等，這就是菩薩以平等心觀察游入阿須倫境界的方式。佛陀又告訴溥首：菩薩如何以平等心分別游入迦留羅（garuḍa）的境界呢？造作而無所受，設立辭藻名號，假設無名無色等來觀察迦留羅，這就是菩薩游入迦留羅境界的方式。佛陀又告訴溥首：菩薩如何以平等心分別游入真陀羅（caṇḍāla）的境界呢？法本無造作而顯現造作，因此設立真陀羅，分別無所生

【English Translation】 English version: How do Bodhisattvas enter the realms of the devas (gods)? The realms of the devas are solemn and pure, their merits arise naturally, their thoughts are pure, their palaces are magnificent, not built by human hands; the mind-trees bloom with wonderful flowers, without the need for planting; the manifestation of blessings is like an illusion, their arising is inconceivable; pure light flows, ultimately returning to the purity of extinction; understanding the falsity of the devas, their existence is like a dream bubble; manifesting the appearance of the devas with an equal mind, this is how Bodhisattvas enter the realms of the devas. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the nāgas (dragons) with an equal mind? They see that the nāgas do not seek to live, they raise clouds for seven days, and rain falls to nourish the earth, the rain is neither inside nor outside, it covers Jambudvīpa, gradually returning to the ocean; where does the water that fills it come from? Sentient beings are also like this, learning various causes and conditions, manifesting various sins and blessings; natural sentient beings have nothing, but ignorant people take the false as real; Bodhisattvas understand the equality of the nāgas, this is how Bodhisattvas enter the realms of the nāgas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the bhūtas (ghosts and spirits) with an equal mind? Their minds are like open doors, corresponding to forms, their bodies are tall, their thoughts are of the same kind; the mind is not inherently fearful, fear arises from conditions; seeing that all dharmas have no substance, various thoughts are inconceivable; no substance is emptiness, proclaiming equality and stillness, while manifesting the appearance of ghosts and spirits, this is how Bodhisattvas enter the realms of the bhūtas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the gandharvas (celestial musicians) with an equal mind? Their dharma has no coming or going, but they speak of coming and going through sound; understanding that there is no coming or going, equally speaking of the gandharvas, this is how Bodhisattvas observe and enter the realms of the gandharvas with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the asuras (demigods) with an equal mind? Not through the affairs of causes and conditions, the minds of the asuras are equal, without arising, without ceasing, without birth, and manifesting equality, this is how Bodhisattvas observe and enter the realms of the asuras with an equal mind. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the garuḍas (mythical birds) with an equal mind? Creating without receiving, establishing words and names, assuming no name and no form to observe the garuḍas, this is how Bodhisattvas enter the realms of the garuḍas. The Buddha then told Pǔshǒu: How do Bodhisattvas enter the realms of the caṇḍālas (outcasts) with an equal mind? The dharma is originally without creation, but appears as creation, therefore establishing the caṇḍālas, distinguishing that there is no arising

，平等真陀羅，是為菩薩等觀游入于真陀羅。」

又告溥首：「何謂菩薩等意分別游入摩休勒？其法所名，立若干人法，無有所相，為虛分別，諸想無想，自然說平等音現摩休勒，是為菩薩等觀游入于摩休勒。」又告溥首：「何謂菩薩等意分別游入地獄？地獄無主，空無造者，從己想，想無興，所有地獄清凈鮮潔無垢，智覺如幻，本無所有無相，無相無所有，別如虛空，平等寂然而現地獄，是為菩薩等游地獄。」

又告溥首：「何謂菩薩等意分別游入餓鬼？餓鬼無形、無名，本無處所，因慳致之，慳無所住，不解所有，計吾我人，知悉無本，了無餓鬼，是為菩薩等游餓鬼。」

又告溥首：「何謂菩薩等意分別游入畜生？如雲霧像，現若干色，彼則無貌，悉無所有，心思虛無，等如陰霧，種種色像，畜生志性，罪福如幻，迷惑虛妄而說畜形，等說寂聲，是為菩薩等游畜生。」

又告溥首：「何謂菩薩等意分別游入貪淫？欲從想起，所想無有、無實、無像、無貌、無住，處不可得，貪淫如空，愚癡顛倒思想塵勞，法無塵垢，欲虛如空，至於十方求不可見，貪淫無形，愚冥貪懼，不得安隱，無難懷懼。譬如丈夫無獲懷懼，怖舍馳走，得無見空，一切皆空。彼無解脫，愚癡顛倒，反造逆想，闇冥不解

【現代漢語翻譯】現代漢語譯本：『平等真陀羅（Samata-cintadhara，平等思維），這就是菩薩以平等觀進入真陀羅（cintadhara，思維）的方式。』佛陀又告訴溥首：『菩薩如何以平等意念分別進入摩休勒（Mahoraga，大蟒蛇）？其法所指，設立若干人法，實則無有任何實在的相狀，皆是虛妄分別。諸想與無想，自然發出平等之音，顯現摩休勒，這就是菩薩以平等觀進入摩休勒的方式。』佛陀又告訴溥首：『菩薩如何以平等意念分別進入地獄？地獄並無主宰，空無創造者，皆由自身妄想而生，妄想本無興起。所有地獄皆清凈鮮潔，毫無垢染，智慧覺悟如幻，本無所有，無相，無相即無所有，如同虛空，平等寂靜而顯現地獄，這就是菩薩以平等觀遊歷地獄的方式。』佛陀又告訴溥首：『菩薩如何以平等意念分別進入餓鬼？餓鬼無形、無名，本無處所，因慳吝而生。慳吝無所住，不理解萬法實相，執著於我、人等概念，實則了無根本，並無餓鬼存在。這就是菩薩以平等觀遊歷餓鬼的方式。』佛陀又告訴溥首：『菩薩如何以平等意念分別進入畜生？如同雲霧之像，顯現種種顏色，實則並無真實形貌，一切皆無所有。心思虛妄，如同陰霧，顯現種種色像。畜生的心性，罪福皆如幻象，因迷惑虛妄而說有畜生之形。平等宣說寂靜之聲，這就是菩薩以平等觀遊歷畜生道的方式。』佛陀又告訴溥首：『菩薩如何以平等意念分別進入貪淫？慾望從妄想生起，所想之物並無真實、無像、無貌、無住，其處不可得。貪淫如同虛空，愚癡顛倒的思想如同塵勞，而法本無塵垢。慾望虛幻如空，乃至十方都不可見。貪淫無形，愚昧昏暗，貪戀恐懼，不得安穩，無故懷懼。譬如男子無所獲而懷懼，恐懼而逃走，得到的是無所見之空，一切皆空。他們不求解脫，愚癡顛倒，反而造作相反的妄想，在黑暗中不理解真理。』

【English Translation】 English version: 『Samata-cintadhara (equal thought), this is how Bodhisattvas enter into cintadhara (thought) with equal contemplation.』 The Buddha further told Pu Shou: 『How do Bodhisattvas enter into Mahoraga (great serpent) with equal intention and discrimination? The Dharma that is spoken of, establishes various human and Dharma concepts, but in reality, there are no real forms, all are false discriminations. All thoughts and non-thoughts naturally emit the sound of equality, manifesting Mahoraga, this is how Bodhisattvas enter into Mahoraga with equal contemplation.』 The Buddha further told Pu Shou: 『How do Bodhisattvas enter into hell with equal intention and discrimination? Hell has no master, it is empty and without a creator, it arises from one's own delusions, and delusions have no origin. All hells are pure and immaculate, without any defilement, wisdom and enlightenment are like illusions, originally without existence, without form, without form is without existence, like empty space, equal and tranquil, and hell manifests, this is how Bodhisattvas travel through hell with equal contemplation.』 The Buddha further told Pu Shou: 『How do Bodhisattvas enter into hungry ghosts with equal intention and discrimination? Hungry ghosts have no form, no name, and originally no place, they arise from stinginess. Stinginess has no abode, not understanding the true nature of all dharmas, clinging to the concepts of self, person, etc., in reality, there is no root, and no hungry ghosts exist. This is how Bodhisattvas travel through hungry ghosts with equal contemplation.』 The Buddha further told Pu Shou: 『How do Bodhisattvas enter into animals with equal intention and discrimination? Like the image of clouds and mist, manifesting various colors, but in reality, there are no real forms, all are without existence. The mind is illusory, like a dark mist, manifesting various forms and images. The nature of animals, merits and demerits are like illusions, due to delusion and falsehood, the form of animals is spoken of. Equally proclaiming the sound of tranquility, this is how Bodhisattvas travel through the animal realm with equal contemplation.』 The Buddha further told Pu Shou: 『How do Bodhisattvas enter into lust with equal intention and discrimination? Desire arises from delusion, what is thought of has no reality, no form, no appearance, no abode, its place cannot be found. Lust is like empty space, foolish and inverted thoughts are like dust and toil, but the Dharma has no defilement. Desire is illusory like empty space, even in the ten directions it cannot be seen. Lust is formless, ignorant and dark, greedy and fearful, unable to find peace, and fearful for no reason. For example, a man who has gained nothing is fearful, runs away in fear, and what he gets is the emptiness of not seeing, all is empty. They do not seek liberation, foolish and inverted, instead creating opposite delusions, in the darkness not understanding the truth.』

，法如虛空，去來今佛，解諸貪慾，貪慾無脫，愛想悉空，其譏貪淫，則求脫欲，斯皆無本，本自然凈。見佛道場，平等無想，睹眾如者，彼慕離欲，所想虛危，乃離諸想，如所發念，僥脫貪淫，謂當度欲。想無所求，不壞本際，貪慾無思，本凈如斯，則不想脫。假令度欲，則謂為凈，貪慾空無，計此無二，愚冥相二，行者深觀如幻，是則失句。發諸想念，貪慾無起，假號愛慾，無染著名，諸名無礙，知欲無得，睹真究空，不懷貪慾，不知見脫，貪慾佛法等如泥洹，解貪慾陰，等離吾我，知貪慾寂，等御憺怕，平等欲陰，見如幻化，是為菩薩等游貪淫。」

又告溥首：「何謂菩薩等意分別游入瞋恚？恚從對起，因緣生對，無我號我，立無量事。如樹木生，結恨急毒，聲自然空，無想無有。如閑居樹，相揩火然，因緣離散，火滅不現，虛無起身，粗聲亦爾。因欲稱量，則不興恚。不從聲起，不虛內身，亦不外來。所由因空，從他緣起，因對而立，各各分別，則無瞋恚。如風種過，有恨為慢，若知方便，因想立緣。穢聲如是，恚因空生，恚還自燒，而危其身，別瞋怒想，竟無形像，平等察聲，聽瞋怒音，恨本際等，無本無持，分別法界，則睹平等，是為菩薩等游瞋怒。」

又告溥首：「何謂菩薩等意分別游入

【現代漢語翻譯】現代漢語譯本：『法』就像虛空一樣，無論是過去、現在還是未來的佛，都能解脫一切貪慾。貪慾本身無法被解脫，愛慾和妄想都是空無的。那些批評貪淫的人，實際上是在尋求脫離慾望，但這都是沒有根基的，其本性本來就是清凈的。當看到佛的道場時，應保持平等無想的狀態。看到眾生都像『如』一樣，他們渴望脫離慾望，但這種想法是虛妄而不真實的。因此，要遠離一切妄想。如果發念想要僥倖脫離貪淫，認為這樣就能度脫慾望，那是因為他們有所求。實際上，不應破壞其本來的狀態。貪慾本身沒有思想，其本性本來就是清凈的，所以不應該想著去脫離它。如果認為度脫慾望就是清凈，那是因為他們認為貪慾是空無的，並執著于這種『空無』的觀念。愚昧的人會執著于『有』和『無』的二元對立。修行者應該深刻地觀察，認識到一切都如幻象一般，否則就會偏離正道。如果能做到不起任何妄想，貪慾就不會產生。所謂的愛慾，實際上是沒有染著和執著的。一切名相都是無礙的。要認識到慾望是不可得的，要看到真正的空性，不懷有貪慾。不要認為有所謂的『脫離』。貪慾、佛法和涅槃都是一樣的，就像泥土一樣。要理解貪慾的陰影，要平等地遠離『我』和『我的』概念。要認識到貪慾的寂靜，要平等地控制自己的心，保持平靜。要平等地看待慾望的陰影，將其視為幻化。這就是菩薩平等地游于貪淫之道。佛陀又告訴溥首（Pu Shou）：『什麼是菩薩以平等心分別游入嗔恚？』嗔恚是從對立產生的，因緣和合而產生對立。沒有『我』卻執著于『我』，從而產生無數的事情。就像樹木生長一樣，嗔恨會像毒藥一樣迅速蔓延。聲音本身是空無的，沒有思想，也沒有存在。就像兩棵樹木互相摩擦會產生火焰一樣，因緣離散，火焰就會熄滅，不再顯現。虛無會產生身體，粗暴的聲音也是如此。如果能用慾望來衡量，就不會產生嗔恚。嗔恚不是從聲音產生的，也不是從內在的身體產生的，也不是從外在來的。它是由空性引起的，從其他因緣而生，因對立而存在，各自進行分別，這樣就不會有嗔恚。就像風吹過種子一樣，有嗔恨就會產生傲慢。如果知道方便法門，就會明白嗔恨是因妄想而產生的。污穢的聲音也是如此。嗔恚因空而生，嗔恚也會反過來燒燬自己，危害自身。分別嗔怒的想法，最終是沒有形體的。平等地觀察聲音，聽嗔怒的聲音，嗔恨的本性是平等的，沒有根基，也沒有執著。分別法界，就能看到平等。這就是菩薩平等地游于嗔怒之道。佛陀又告訴溥首：『什麼是菩薩以平等心分別游入

【English Translation】 English version: 'Dharma' is like empty space. Whether it is the Buddhas of the past, present, or future, they all liberate from all forms of greed. Greed itself cannot be liberated; love and delusion are all empty. Those who criticize lust are actually seeking to escape desire, but this is without foundation, as its nature is originally pure. When seeing the Buddha's Bodhimanda (place of enlightenment), one should maintain a state of equality and non-thought. Seeing all beings as 'suchness,' they yearn to escape desire, but this thought is illusory and unreal. Therefore, one should abandon all delusions. If one thinks of escaping lust by chance, believing that this will liberate them from desire, it is because they have attachments. In reality, one should not disrupt its original state. Greed itself has no thought; its nature is originally pure, so one should not think of escaping it. If one believes that escaping desire is purity, it is because they think greed is empty and cling to this concept of 'emptiness.' The ignorant cling to the duality of 'existence' and 'non-existence.' Practitioners should deeply observe and recognize that everything is like an illusion; otherwise, they will deviate from the right path. If one can refrain from any delusion, greed will not arise. So-called love and desire are actually without attachment or clinging. All names and forms are unobstructed. One should recognize that desire is unattainable, see true emptiness, and not harbor greed. Do not think there is such a thing as 'escape.' Greed, the Dharma, and Nirvana are all the same, like mud. Understand the shadow of greed, and equally abandon the concepts of 'I' and 'mine.' Recognize the stillness of greed, equally control your mind, and remain calm. Equally view the shadow of desire, seeing it as an illusion. This is how Bodhisattvas equally roam in the path of lust. The Buddha further told Pu Shou: 'What is it that Bodhisattvas equally enter into anger with a discerning mind?' Anger arises from opposition; causes and conditions come together to create opposition. There is no 'self,' yet one clings to 'self,' thus creating countless matters. Like the growth of trees, hatred spreads quickly like poison. Sound itself is empty, without thought or existence. Just as two trees rubbing together can create fire, when the causes and conditions disperse, the fire will extinguish and no longer appear. Emptiness gives rise to the body, and harsh sounds are the same. If one can measure with desire, anger will not arise. Anger does not arise from sound, nor from the inner body, nor does it come from the outside. It is caused by emptiness, arising from other causes and conditions, existing because of opposition, and each is distinguished separately. In this way, there will be no anger. Like the wind blowing seeds, hatred gives rise to arrogance. If one knows the expedient methods, one will understand that hatred arises from delusion. Foul sounds are the same. Anger arises from emptiness, and anger will also burn itself, harming oneself. Separating the thoughts of anger, ultimately there is no form. Equally observe sounds, listen to the sounds of anger, the nature of hatred is equal, without foundation, and without clinging. Distinguish the realms of Dharma, and one will see equality. This is how Bodhisattvas equally roam in the path of anger. The Buddha further told Pu Shou: 'What is it that Bodhisattvas equally enter into

愚癡？愚從無起，察癡無有，設無所有，狂無狂冥，人無蔽愿無礙，求空方面，造愚為虛。愚癡人所行最行難獲，諸法無明，因想為塵。譬如丈夫欲度虛空，億劫不得，知空本末，愚亦如是。本際無愚議，蔽冥不生塵，無所成滿，如度虛空不知方面，亦無具足，無能步度，如百千劫，習樂闇蔽，彼無厭足，不以飽滿。譬如童子吹氣滿胞，旋解口，察無所有。罪福如空胞，而習於愚，求不可得，懷來欲謂愚無底，斷根無形，無根無住，故不可盡。設愚難盡，斯不可得，猶是眾生，如幻不賜。設有造喻，三界生類，日度一切，令得泥洹。佛壽住世億劫難計，濟脫黎庶，人不可盡。因愚立種，人界無想，癡冥如幻，是不可得。佛與愚等，觀斯無二，設能等觀，則能念道，癡慧一等，無諸蔽礙，眾生群萌，等無愚議，癡不可計，思念意跡，其心無念，無有邊際，愚冥無限，由是叵得。志性無明，何從有起，癡已不起，闇冥何類？如癡無處，佛道亦爾，了無涯底，諸法無二。別聲平等，等察癡響，了空一等，愚冥如雲，分別平等，則曉定意。是為菩薩等游愚癡。」

又告溥首：「何謂菩薩等意分別游入不善？欲行無形，瞋行無處，不行癡行，知眾平等，諸塵悉平，得解虛無，所有了凈。如是是為菩薩等意游入于諸不善。」

【現代漢語翻譯】現代漢語譯本什麼是愚癡？愚癡從無中產生，觀察愚癡，它本不存在。假設它不存在，那麼狂妄和昏昧也就無從談起。人沒有了遮蔽，願望也就沒有了障礙。如果執著于空，反而會造出虛妄的愚癡。愚癡之人所做的事情最難獲得成就，因為他們對諸法無明，把妄想當作塵埃。譬如有人想要度過虛空，即使經過億劫也無法做到，因為他不知道虛空的本末。愚癡也是如此。愚癡的本源沒有可議論之處，遮蔽和昏昧不會產生塵埃，不會成就任何事物。就像想要度過虛空卻不知道方向，也沒有工具，無法跨越，即使經過百千劫，習慣於黑暗的遮蔽，他們也不會滿足，不會感到飽足。譬如一個孩子吹氣充滿氣泡，然後鬆開嘴，觀察氣泡，發現什麼都沒有。罪和福就像空泡，而人們卻習慣於愚癡，追求不可得的東西，懷著慾望，認為愚癡沒有底線。愚癡斷了根，沒有形狀，沒有根基，沒有住所，所以無法窮盡。假設愚癡難以窮盡，這也是不可能的，它就像眾生，如幻象一般不真實。假設有一個比喻，三界眾生，每天度化一切眾生，讓他們得到涅槃。佛的壽命住世億劫也難以計算，救度黎民百姓，人數也無法窮盡。因為愚癡而建立種種，人界沒有思想，癡迷如幻，是不可得的。佛與愚癡平等，觀察兩者沒有差別。如果能夠平等觀察，就能念道。愚癡和智慧平等，沒有遮蔽和障礙。眾生群萌，平等地沒有愚癡的議論。愚癡不可計數，思念的意念，其心沒有念頭，沒有邊際。愚昧昏暗無限，因此無法獲得。志向和本性沒有光明，從何而起？愚癡已經不起，昏暗又屬於哪一類？就像愚癡沒有處所，佛道也是如此，沒有邊際和底線，諸法沒有差別。分別的聲音是平等的，平等地觀察愚癡的響聲，瞭解空性是平等的。愚昧昏暗如雲，分別平等，就能明白禪定的意義。這就是菩薩平等地遊歷于愚癡之中。又告訴溥首：『什麼是菩薩平等地以分別心遊入不善？』想要行於無形，嗔恨沒有處所，不行於愚癡，知道眾生平等，一切塵埃都平等，得到解脫，虛無，所有都清凈。這樣就是菩薩平等地以分別心遊入于諸不善。

【English Translation】 English version What is ignorance? Ignorance arises from nothing; observing ignorance, it does not exist. If it does not exist, then arrogance and delusion would have no basis. When people have no obscurations, their wishes have no obstacles. If one clings to emptiness, one creates false ignorance. The actions of ignorant people are the most difficult to achieve, because they are ignorant of all dharmas, taking delusions as dust. For example, if a person wants to cross the void, even after countless eons, they cannot, because they do not know the beginning and end of the void. Ignorance is the same. The origin of ignorance has nothing to discuss; obscurations and delusions do not produce dust, and do not accomplish anything. It is like wanting to cross the void without knowing the direction, having no tools, and being unable to cross, even after hundreds of thousands of eons, being accustomed to the obscuration of darkness, they will not be satisfied, and will not feel full. For example, a child blows air into a bubble, then releases their mouth, observing the bubble, and finding nothing. Sin and merit are like empty bubbles, yet people are accustomed to ignorance, pursuing the unattainable, harboring desires, thinking that ignorance has no bottom. Ignorance, having cut off its roots, has no form, no foundation, no dwelling, so it cannot be exhausted. Assuming that ignorance is difficult to exhaust, this is also impossible; it is like sentient beings, unreal like illusions. Suppose there is an analogy, the sentient beings of the three realms, daily liberating all beings, allowing them to attain Nirvana. The Buddha's lifespan, dwelling in the world for countless eons, is difficult to calculate, saving the common people, the number of people is also inexhaustible. Because of ignorance, various things are established, the human realm has no thought, delusion is like an illusion, it is unattainable. The Buddha and ignorance are equal, observing the two, there is no difference. If one can observe equally, one can contemplate the path. Ignorance and wisdom are equal, without obscurations and obstacles. The multitude of sentient beings, equally, have no discussions of ignorance. Ignorance is countless, the thoughts of the mind, the mind has no thoughts, has no boundaries. Ignorance and delusion are infinite, therefore unattainable. Aspirations and nature have no light, from where do they arise? Ignorance has already not arisen, to what category does delusion belong? Just as ignorance has no place, the Buddha's path is also like this, without boundaries or bottom, all dharmas have no difference. Differentiated sounds are equal, equally observing the sound of ignorance, understanding emptiness is equal. Ignorance and delusion are like clouds, differentiating equally, one can understand the meaning of meditation. This is how Bodhisattvas equally travel through ignorance. Furthermore, he told Pǔshǒu: 『What is it that Bodhisattvas equally enter into non-virtue with discrimination?』 Wanting to act in the formless, anger has no place, not acting in ignorance, knowing that all beings are equal, all dust is equal, attaining liberation, emptiness, all is pure. This is how Bodhisattvas equally enter into all non-virtues with discrimination.

又告溥首：「何謂菩薩等意游入諸善德本？眾生修善，心行若干，諸行一行，常了平等，已知平等，眾行如幻，別聲一等，則了語音。是為菩薩等游眾德。」

又告溥首：「何謂菩薩等意分別游入有為？所有無有，計不可量，無量難計，常曉平等，了無央數，無行無像，解脫等寂，睹一切安。是為菩薩等游有為。」

又告溥首：「何謂菩薩等意分別游入無為？本凈法寂，亦無合會，無明假聲，等察音聲，無言無教，皆了無為，眾著言聲，等觀如是。是為菩薩等游無為。」

又告溥首：「何謂菩薩等意分別游于平等？不處有為，不住無為，諸行平等，如空無礙。三界無本，何求泥洹？不出不入，乃至大安，度脫眾生，解不若干，法身如空，不合不散。是為菩薩等游平等。」

世尊說斯章句之頌，順如應時，不可思議。九萬九千菩薩得不起法忍，七十二億百千天人皆發無上正真道意，三百六十萬比丘漏盡意解，六千比丘尼皆發無上正真道意。二千二百清信士、千八百清信女，皆發無上正真道意。

爾時溥首童真，白世尊曰：「唯愿，大聖！演三昧號，菩薩由斯而致至德，諸根明瞭。聞是三昧所因名號，則當獲得一切法明靡不通達，而悉降伏一切迷惑邪見之眾。樂一文字，分別曉了

【現代漢語翻譯】現代漢語譯本佛陀又告訴溥首：『什麼是菩薩以平等心遊入各種善德的根本？眾生修習善行，心念各有不同，各種行為歸於一行，常能明瞭平等，已經知曉平等，各種行為如同幻象，不同的聲音歸於一等，就能明瞭語音的本質。這就是菩薩以平等心遊入各種善德。』佛陀又告訴溥首：『什麼是菩薩以平等心分別游入有為法？所有存在和不存在的事物，其數量不可衡量，無量難以計數，常能明瞭平等，知曉其無邊無際，無形無相，解脫寂靜，洞察一切安穩。這就是菩薩以平等心遊入有為法。』佛陀又告訴溥首：『什麼是菩薩以平等心分別游入無為法？其本性清凈寂靜，沒有聚合，沒有虛妄的名稱，平等地觀察聲音，沒有言語和教導，都能明瞭無為的本質，眾生執著于言語聲音，菩薩平等地觀察這些。這就是菩薩以平等心遊入無為法。』佛陀又告訴溥首：『什麼是菩薩以平等心遊于平等？不執著于有為法，不住于無為法，各種行為平等，如同虛空沒有障礙。三界沒有根本，為何要追求涅槃？不出生也不入滅，直至達到大安，度脫眾生，理解沒有差別，法身如同虛空，不合也不散。這就是菩薩以平等心遊于平等。』世尊說完這些偈頌，順應時機，不可思議。九萬九千菩薩獲得無生法忍，七十二億百千天人都發起了無上正等正覺之心，三百六十萬比丘漏盡意解，六千比丘尼都發起了無上正等正覺之心。二千二百清信士、一千八百清信女，都發起了無上正等正覺之心。這時，溥首童真對世尊說：『唯愿，大聖！演說三昧的名稱，菩薩由此而達到至高的德行，諸根明瞭。聽到這個三昧的名稱，就能獲得一切法明的通達，並且降伏一切迷惑邪見的眾生。樂於一個文字，分別明瞭。』

【English Translation】 English version Then the Buddha said to Pǔshǒu (普首, a Bodhisattva): 'What does it mean for a Bodhisattva to enter into the roots of all virtues with an equal mind? When sentient beings cultivate good deeds, their minds act in various ways, but all actions are unified into one, they constantly understand equality, they already know equality, all actions are like illusions, different sounds are unified into one, then they understand the essence of speech. This is how a Bodhisattva enters into all virtues with an equal mind.' Then the Buddha said to Pǔshǒu: 'What does it mean for a Bodhisattva to enter into conditioned phenomena with an equal mind? All that exists and does not exist is immeasurable, countless and difficult to calculate, they constantly understand equality, they know it is boundless, without form or image, liberated and tranquil, and they perceive all peace. This is how a Bodhisattva enters into conditioned phenomena with an equal mind.' Then the Buddha said to Pǔshǒu: 'What does it mean for a Bodhisattva to enter into unconditioned phenomena with an equal mind? Its nature is pure and tranquil, without aggregation, without false names, they observe sounds equally, without words or teachings, they understand the essence of unconditioned phenomena, sentient beings are attached to words and sounds, Bodhisattvas observe these equally. This is how a Bodhisattva enters into unconditioned phenomena with an equal mind.' Then the Buddha said to Pǔshǒu: 'What does it mean for a Bodhisattva to abide in equality with an equal mind? They are not attached to conditioned phenomena, nor do they dwell in unconditioned phenomena, all actions are equal, like the void without obstruction. The three realms have no root, why seek Nirvana? They neither arise nor cease, until they reach great peace, liberating sentient beings, understanding without difference, the Dharma body is like the void, neither united nor dispersed. This is how a Bodhisattva abides in equality with an equal mind.' After the World Honored One spoke these verses, which were timely and inconceivable, ninety-nine thousand Bodhisattvas attained the forbearance of the non-arising of phenomena, seventy-two billion hundred thousand devas all aroused the mind of unsurpassed, true, and complete enlightenment, three million six hundred thousand Bhikkhus attained the exhaustion of outflows and liberation of mind, six thousand Bhikkhunis all aroused the mind of unsurpassed, true, and complete enlightenment. Two thousand two hundred laymen and one thousand eight hundred laywomen all aroused the mind of unsurpassed, true, and complete enlightenment. At that time, Pǔshǒu, the pure youth, said to the World Honored One: 'May it be so, Great Sage! Please expound the name of the Samadhi, by which Bodhisattvas attain the highest virtue, and their faculties become clear. Upon hearing the name of this Samadhi, they will attain the understanding of all Dharmas without obstruction, and subdue all beings with delusion and wrong views. They delight in one word, and understand it clearly.'

一切諸文，以一切文而了一文，辯才之慧不可限量，為諸群生講說經法，分別曉了緣應法忍，以一切行入於一相，逮無量無限之義，曉了識義四分別辯。」

於是世尊，告溥首童真：「諦聽！善思念之！今當爲仁分別本末。」

答曰：「甚善！愿樂欲聞。」

佛言：「有三昧名離無量垢，假使菩薩逮得斯定，普見一切諸色清凈。」

佛告溥首：「有三昧名懷若干，假使菩薩逮得斯定，智慧光明，覆蔽一切日月之明。有三昧名成具光明，假使菩薩逮得斯定，威耀覆蔽帝釋梵王，三界之冥悉蒙安隱，諸天光耀忽不復現。有三昧名舍界，假使菩薩逮得斯定，處於眾會蠲除一切淫怒癡病。有三昧名莫能當，假使菩薩逮得斯定，照明一切八方上下諸佛國土。有三昧名諸法無所生，假使菩薩逮得斯定，總攬諸佛經語訓典，為眾會分別敷演。有三昧名念雷音，假使菩薩逮斯定者，言語音聲暢于梵天。有三昧名曉了一切應心所樂，假使菩薩逮斯定者，悅可眾生隨其所樂而令解脫。有三昧名無會現悅精進，假使菩薩逮斯定者，現見無為，無有限數，終始之惑，所聞所見莫不通達。有三昧名無念寶德樂於世界，假使菩薩逮斯定者，放諸神足施化眾生。有三昧名諸音緣會，假使菩薩逮斯定者，覺諸言音，以無數字了

【現代漢語翻譯】現代漢語譯本：『一切經文，都能用任何一種經文來理解另一種經文，辯才的智慧不可思議，為所有眾生講說佛法，分別明瞭因緣和合的法忍，以一切修行進入到同一真如實相，獲得無量無邊的意義，明瞭認識的意義和四種分別辯才。』於是世尊告訴溥首童真（菩薩名）說：『仔細聽！好好思考！現在我將為你分別講述根本和枝末。』溥首童真回答說：『很好！我非常樂意聽聞。』佛說：『有一種三昧（禪定）名為離無量垢，假設菩薩獲得這種禪定，就能普遍見到一切色法清凈。』佛告訴溥首：『有一種三昧名為懷若干，假設菩薩獲得這種禪定，智慧的光明就能覆蓋一切日月的光明。有一種三昧名為成具光明，假設菩薩獲得這種禪定，威德光耀就能覆蓋帝釋（天神名）和梵王（天神名），三界（欲界、色界、無色界）的黑暗都得到安穩，諸天的光芒忽然不再顯現。有一種三昧名為舍界，假設菩薩獲得這種禪定，處於大眾集會中能去除一切淫慾、嗔怒、愚癡的病患。有一種三昧名為莫能當，假設菩薩獲得這種禪定，就能照亮一切八方上下諸佛的國土。有一種三昧名為諸法無所生，假設菩薩獲得這種禪定，就能總攬諸佛的經文教誨，為大眾分別敷演。有一種三昧名爲念雷音，假設菩薩獲得這種禪定，言語音聲就能傳遍梵天。有一種三昧名為曉了一切應心所樂，假設菩薩獲得這種禪定，就能使眾生喜悅，隨順他們的喜好而令他們解脫。有一種三昧名為無會現悅精進，假設菩薩獲得這種禪定，就能現見無為法，沒有數量的限制，終始的迷惑都能通達，所聽所見沒有不通達的。有一種三昧名為無念寶德樂於世界，假設菩薩獲得這種禪定，就能放出各種神通，教化眾生。有一種三昧名為諸音緣會，假設菩薩獲得這種禪定，就能覺知各種言語音聲，以無數的了知

【English Translation】 English version: 'All scriptures can be understood by using any one scripture to understand another. The wisdom of eloquence is inconceivable. They explain the Dharma to all beings, clearly distinguishing the Dharma-patience of dependent origination, entering into the one true form through all practices, attaining immeasurable and limitless meanings, and understanding the meaning of consciousness and the four analytical eloquences.' Then, the World Honored One said to Bodhisattva Pu Shou (a Bodhisattva's name): 'Listen carefully! Think well! Now I will explain the root and branches for you.' Pu Shou replied: 'Very good! I am very eager to hear.' The Buddha said: 'There is a Samadhi (meditative state) called 'Separation from Immeasurable Defilements.' If a Bodhisattva attains this Samadhi, they can universally see all forms as pure.' The Buddha told Pu Shou: 'There is a Samadhi called 'Embracing Various Aspects.' If a Bodhisattva attains this Samadhi, the light of wisdom will cover the light of all suns and moons. There is a Samadhi called 'Accomplishing Complete Light.' If a Bodhisattva attains this Samadhi, their majestic radiance will cover Indra (a deity's name) and Brahma (a deity's name), and the darkness of the three realms (desire realm, form realm, formless realm) will all be at peace, and the light of the heavens will suddenly disappear. There is a Samadhi called 'Abandoning the Realm.' If a Bodhisattva attains this Samadhi, they can eliminate all diseases of lust, anger, and ignorance while in the assembly. There is a Samadhi called 'Unsurpassable.' If a Bodhisattva attains this Samadhi, they can illuminate all the Buddha lands in the eight directions, above and below. There is a Samadhi called 'All Dharmas are Unborn.' If a Bodhisattva attains this Samadhi, they can grasp all the Buddha's teachings and scriptures, and explain them to the assembly. There is a Samadhi called 'Remembering the Thunderous Sound.' If a Bodhisattva attains this Samadhi, their voice will reach the Brahma heavens. There is a Samadhi called 'Understanding All That Pleases the Mind.' If a Bodhisattva attains this Samadhi, they can please beings and liberate them according to their desires. There is a Samadhi called 'Joyful Diligence Without Meeting.' If a Bodhisattva attains this Samadhi, they can directly see the unconditioned, without limit, and all confusion from beginning to end will be understood, and nothing heard or seen will be misunderstood. There is a Samadhi called 'Non-Thought Treasure Virtue Joy in the World.' If a Bodhisattva attains this Samadhi, they can manifest various spiritual powers to teach beings. There is a Samadhi called 'Convergence of All Sounds.' If a Bodhisattva attains this Samadhi, they can perceive all sounds, with countless understandings.'

一文字，以一文字說無數字。有三昧名積眾善德，假使菩薩逮斯定者，分別罪福興顯平等，多所悅可一切眾生。便聞佛音、法音、眾音——聲聞音、緣覺音、菩薩音——度無極音，彼有所說亦無音聲。有三昧名起諸總持為一切王，假使菩薩逮得斯定，分別一切無量總持。有三昧名凈諸辯才，假使菩薩逮斯定者，寂除一切音聲言說，皆無言教亦無響應，無言無教亦無所有。」

於是溥首，白世尊曰：「唯然，大聖！鄙身寧應講斯典之功德乎？」

告曰：「宜講。」

溥首白佛：「假使菩薩聞斯經典而不狐疑，發心受持而諷誦讀，其人現在得妙辯才，聰明辯、欣豫辯、深妙辯、無合會辯，常行慈心加諸眾生，無毀傷意。所以者何？設使憂念所作所趣，奉行智諦，隨身未曾舍離。」

爾時世尊，贊溥首曰：「善哉，善哉！快說此言，誠如之意。譬如佈施獲致大富而不虛假；持戒生天亦不虛假。今斯經典亦復如茲，學致辯才，亦不虛設，悉得本志。猶如日光出照天下，眾冥悉除，斯經如是，諷誦學者，懷來辯才，靡不通達；喻如菩薩坐于道場，于佛樹下，逮得無上正真之道，成最正覺；菩薩如是，學誦斯經，必得辯才，除諸狐疑。是故，溥首！假使菩薩現欲興辯，曉練諸法，聞斯經典心不猶豫，即當

【現代漢語翻譯】現代漢語譯本一個字，用一個字來說明無數的道理。有一種三昧（samadhi，禪定）名為積聚眾善功德，假使菩薩能夠證得這種禪定，就能分辨罪與福，使平等顯現，讓一切眾生都感到喜悅。那時，他會聽到佛的聲音、法的聲音、大眾的聲音——聲聞（sravaka，佛陀的弟子）的聲音、緣覺（pratyekabuddha，獨自覺悟者）的聲音、菩薩（bodhisattva，追求覺悟的修行者）的聲音——以及無盡的度化之音，但他們所說的又好像沒有聲音。有一種三昧名為發起一切總持（dharani，記憶和理解佛法的能力）之王，假使菩薩能夠證得這種禪定，就能分辨一切無量的總持。有一種三昧名為清凈一切辯才，假使菩薩能夠證得這種禪定，就能寂滅一切聲音言語，沒有言教也沒有迴應，既無言語也無教導，什麼都沒有。這時，溥首（Pusya，菩薩名）對世尊說：『是的，大聖！我應該講述這部經典的功德嗎？』佛陀回答說：『應該講述。』溥首對佛說：『假使菩薩聽聞這部經典而不疑惑，發心受持並諷誦讀，這個人現在就能獲得美妙的辯才，包括聰明的辯才、欣悅的辯才、深妙的辯才、無礙的辯才，並且常常以慈悲心對待一切眾生，沒有傷害他們的意念。這是為什麼呢？因為他如果憂慮所作所為和所追求的目標，就會奉行智慧真理，並且終身不離。』這時，世尊讚歎溥首說：『說得好啊，說得好啊！你說的這些話，確實符合我的心意。譬如佈施能夠獲得大富，這不是虛假的；持戒能夠昇天，也不是虛假的。現在這部經典也是如此，學習它能夠獲得辯才，也不是虛假的，都能實現本來的願望。就像太陽出來照耀天下，一切黑暗都被消除一樣，這部經典也是如此，諷誦學習的人，心中就會產生辯才，沒有不通達的；譬如菩薩坐在道場，在菩提樹下，證得無上正真之道，成就最正覺；菩薩也是這樣，學習誦讀這部經典，必定能夠獲得辯才，消除一切疑惑。所以，溥首！假使菩薩現在想要興起辯才，通曉各種佛法，聽聞這部經典而不猶豫，就應當……』

【English Translation】 English version One word, using one word to explain countless principles. There is a samadhi (meditative state) called accumulating all virtuous merits. If a Bodhisattva (a being on the path to Buddhahood) attains this samadhi, they can distinguish between sin and merit, making equality manifest, and pleasing all sentient beings. At that time, they will hear the voice of the Buddha, the voice of the Dharma, the voice of the Sangha—the voice of the Sravakas (disciples of the Buddha), the voice of the Pratyekabuddhas (solitary realizers), the voice of the Bodhisattvas—and the endless sounds of deliverance, yet what they say is as if without sound. There is a samadhi called the king of arising all dharanis (memory and understanding of the Dharma). If a Bodhisattva attains this samadhi, they can distinguish all immeasurable dharanis. There is a samadhi called purifying all eloquence. If a Bodhisattva attains this samadhi, they can extinguish all sounds and speech, without teaching or response, neither speech nor teaching, nothing at all. Then, Pusya (a Bodhisattva's name) said to the World Honored One: 'Yes, Great Sage! Should I speak of the merits of this scripture?' The Buddha replied: 'You should speak.' Pusya said to the Buddha: 'If a Bodhisattva hears this scripture without doubt, and resolves to uphold and recite it, that person will now obtain wonderful eloquence, including intelligent eloquence, joyful eloquence, profound eloquence, and unobstructed eloquence. They will always treat all sentient beings with compassion, without any intention to harm them. Why is this? Because if they worry about what they do and what they seek, they will practice the truth of wisdom, and never abandon it throughout their lives.' At that time, the World Honored One praised Pusya, saying: 'Well said, well said! What you have said is indeed in accordance with my intention. For example, giving alms can lead to great wealth, and this is not false; upholding precepts can lead to rebirth in heaven, and this is not false either. This scripture is also like this; learning it can lead to eloquence, and this is not false either, all wishes will be fulfilled. Just as the sun comes out and illuminates the world, eliminating all darkness, this scripture is also like this. Those who recite and learn it will generate eloquence in their hearts, and there will be nothing they do not understand. Just as a Bodhisattva sits in the Bodhimanda (place of enlightenment), under the Bodhi tree, and attains the unsurpassed, true path, achieving the most perfect enlightenment; so too, a Bodhisattva who learns and recites this scripture will surely obtain eloquence and eliminate all doubts. Therefore, Pusya! If a Bodhisattva now wishes to develop eloquence and understand all the Dharmas, and hears this scripture without hesitation, they should...'

受持講說諷誦，為諸眾會廣演其誼。」

於是離垢藏菩薩，前白佛言：「佛滅度后，其有受持諷誦講說斯經法者，廣為眾會敷演其誼，鄙親當爲寡解所歸，使不狐疑，疾得辯才。」

於時弊魔愁毒垂淚，來詣佛所，白世尊曰：「唯無建立於斯經也！如來、至真、等正覺常懷大哀，其有苦患施以大安。善哉，大聖！愿除我戚，如昔世尊初坐樹下處於道場，今復重加說斯經典，我今憂鬱心懷懊惱，甚於如來始得佛道，所投濟時，我之反側不能自勝。一切皆當得不退轉，逮無上正真之道、成最正覺，其有黎庶耳聞斯經，聽音伏名，悉當得道至於滅度，空我境界，虛魔宮殿。大聖撫育安住垂安，興建大悲唯見矜濟。」

佛告魔曰：「波旬！莫恐，勿懷怖懼，一切眾生不悉滅度，如來亦不建立斯經。」

魔聞佛告，踴躍歡喜，善心生矣，忽然不現。

溥首白佛：「何故為魔而說斷教？」

佛告溥首：「斯經典者，住無所住，是故為魔而說斯言：『吾不建立斯經典也！』至誠不虛。一切諸法住無所住，不可逮得，無有言教，離於二事，本際平等，審諦無本，法界如稱，平若虛空，無適無莫，真正無異。今經流佈斯閻浮提，於此天下當有瑞應。」

世尊適建誠諦之教，自然空中音普廣聞

【現代漢語翻譯】『受持、講說、諷誦此經，為大眾廣泛闡釋其義理。』

這時，離垢藏菩薩上前對佛說：『佛陀滅度后，如果有人受持、諷誦、講說這部經典，併爲大眾廣泛闡釋其義理，我等應當為那些理解不深的人提供幫助，使他們不再疑惑，迅速獲得辯才。』

這時，魔王波旬（Mara Papiyas，佛教中的魔王）愁苦悲傷，流著眼淚來到佛陀面前，對世尊說：『請不要宣講這部經典！如來（Tathagata，佛的稱號）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，完全覺悟者）常懷大慈悲，對於受苦的眾生施以大安樂。善哉，大聖！愿您消除我的憂愁。如同過去世尊初坐菩提樹下，處於道場（Bodhimanda，覺悟之地），如今又再次宣說這部經典，我如今憂鬱懊惱，甚至比如來初得佛道時還要難受。您所救濟的眾生，我卻反而不能自持。一切眾生都將獲得不退轉（Avaivartika，不再退回輪迴）的境界，達到無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺），成就最正覺。那些平民百姓，只要聽到這部經典，聽聞其音，信奉其名，都將得道，最終達到涅槃（Nirvana，寂滅），我的境界將空無一物，魔宮也將虛空。大聖您撫育安住，垂憐安撫，興建大悲，只為救濟眾生。』

佛陀告訴魔王說：『波旬（Papiyas，魔王的名字）！不要害怕，不要心懷恐懼，一切眾生不會全部滅度，如來也不會建立這部經典。』

魔王聽到佛陀的教誨，歡喜踴躍，善心生起，忽然消失不見。

溥首菩薩（Pusya，菩薩名）問佛：『為何要對魔王說斷滅之教？』

佛陀告訴溥首：『這部經典，安住于無所住，所以才對魔王說：『我不建立這部經典！』這是至誠不虛的。一切諸法安住于無所住，不可執取，沒有言語教導，超越二元對立，本際平等，審諦無本，法界如秤，平如虛空，無有偏頗，真正無異。如今這部經典流佈於此閻浮提（Jambudvipa，我們所居住的世界），在這個天下將會有瑞應。』

世尊剛建立真實不虛的教誨，自然空中就響起了普遍廣大的聲音。

【English Translation】 'Receive, uphold, recite, and explain this sutra, and widely expound its meaning to all assemblies.'

Then, the Bodhisattva Vimalagarbha (Stainless Treasury) stepped forward and said to the Buddha, 'After the Buddha's Parinirvana (passing away), if there are those who receive, uphold, recite, and explain this sutra, and widely expound its meaning to all assemblies, we should assist those who do not understand deeply, so that they will no longer doubt and quickly gain eloquence.'

At that time, Mara Papiyas (the demon king in Buddhism) was sorrowful and tearful. He came to the Buddha and said, 'Please do not establish this sutra! The Tathagata (Buddha's title), Satya (Truth), Samyaksambuddha (Fully Enlightened One) always holds great compassion, and bestows great peace upon suffering beings. Well done, Great Sage! May you remove my sorrow. Just as in the past, when the World Honored One first sat under the Bodhi tree, in the Bodhimanda (place of enlightenment), now you are again expounding this sutra. I am now depressed and distressed, even more so than when the Tathagata first attained Buddhahood. The beings you save, I cannot control. All beings will attain the state of Avaivartika (non-retrogression), reach Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and achieve the most perfect enlightenment. Those common people, as long as they hear this sutra, hear its sound, and believe in its name, will all attain the path and eventually reach Nirvana (extinction of suffering), my realm will be empty, and my demon palace will be desolate. Great Sage, you nurture and dwell in peace, showing compassion and building great compassion, only for the sake of saving beings.'

The Buddha said to Mara, 'Papiyas! Do not be afraid, do not be fearful, not all beings will attain Nirvana, and the Tathagata will not establish this sutra.'

Upon hearing the Buddha's words, Mara rejoiced, a good heart arose, and he suddenly disappeared.

Bodhisattva Pusya (a Bodhisattva's name) asked the Buddha, 'Why did you speak the teaching of annihilation to Mara?'

The Buddha told Pusya, 'This sutra dwells in non-dwelling, therefore I said to Mara, 『I do not establish this sutra!』 This is sincere and not false. All dharmas dwell in non-dwelling, cannot be grasped, there is no verbal teaching, transcending duality, the original nature is equal, the truth is without origin, the Dharma realm is like a scale, flat like the void, without bias, truly without difference. Now this sutra is spreading in Jambudvipa (the world we live in), and there will be auspicious signs in this world.'

As soon as the World Honored One established the true and sincere teaching, a universal and vast sound naturally arose in the sky.

，誠如佛言，至誠不虛。

佛告阿難：「受斯普門品經之要，持諷誦讀宣示同學。」

又言阿難：「八十萬四千法品之藏，計比斯經典，等無差特。所以者何？無量之門法界諸要，如來分別曉了眾生，解斯經典而成佛道，然後講說八萬四千諸經品藏。是故，阿難！當受斯經訊息，將順諦持諷誦，為眾人說。」

佛說此已，離垢藏菩薩、溥首童真，賢者阿難，諸天、世人、揵沓和、阿須倫，聞經歡喜，稽首而退。

佛說普門品經

【現代漢語翻譯】現代漢語譯本：正如佛所說，至誠真實，絕無虛妄。佛告訴阿難：『接受這部《普門品經》的要義，受持、諷誦、讀誦，並向同修宣講。』佛又對阿難說：『八萬四千法門的寶藏，與這部經典相比，完全沒有差別。這是為什麼呢？因為無量法門的法界要義，如來都分別明瞭地開示給眾生，讓他們通過理解這部經典而成就佛道，然後才講說八萬四千諸經的寶藏。所以，阿難！你應當接受這部經的訊息，順應真理，受持、諷誦，併爲眾人宣說。』佛說完這些話后，離垢藏菩薩（離垢藏菩薩，意為遠離塵垢，蘊藏智慧的菩薩）、溥首童真（溥首童真，意為普遍引導眾生的童真菩薩）、賢者阿難，以及諸天、世人、揵沓和（揵沓和，又名乾闥婆，天界樂神）、阿須倫（阿須倫，又名阿修羅，非天神）等，聽聞此經后都歡喜踴躍，頂禮佛陀後退下。《佛說普門品經》

【English Translation】 English version: Just as the Buddha said, it is utterly sincere and not false. The Buddha told Ananda, 『Receive the essence of this 'Universal Gateway Chapter Sutra', uphold, recite, read, and proclaim it to your fellow practitioners.』 The Buddha further said to Ananda, 『The treasury of eighty-four thousand Dharma teachings, when compared to this scripture, is entirely without difference. Why is this so? Because the essential points of the Dharma realm of limitless gateways, the Tathagata has separately and clearly revealed to sentient beings, enabling them to attain Buddhahood through understanding this scripture, and then he expounds the treasury of eighty-four thousand scriptures. Therefore, Ananda! You should receive the message of this scripture, follow the truth, uphold, recite, and proclaim it to the multitude.』 After the Buddha spoke these words, Bodhisattva Lìgòuzàng (Bodhisattva Lìgòuzàng, meaning a Bodhisattva who is free from defilements and possesses wisdom), Pǔshǒu Tóngzhēn (Pǔshǒu Tóngzhēn, meaning a youthful Bodhisattva who universally guides sentient beings), the venerable Ananda, as well as the Devas, people of the world, Gandharvas (Gandharvas, celestial musicians), Asuras (Asuras, non-heavenly deities), and others, upon hearing this scripture, were filled with joy, bowed their heads in reverence to the Buddha, and withdrew. 'The Buddha Speaks the Universal Gateway Chapter Sutra'