T12n0357_如來莊嚴智慧光明入一切佛境界經

大正藏第 12 冊 No. 0357 如來莊嚴智慧光明入一切佛境界經

No. 357 [Nos. 358, 359]

如來莊嚴智慧光明入一切佛境界經卷上

元魏天竺三藏曇摩流支譯

如是我聞：

一時婆伽婆住王舍城鷲頭山中第四重上法界藏殿，與大比丘眾二萬五十人俱——皆是阿羅漢，諸漏已盡，無復煩惱，心得自在，善得心解脫、善得慧解脫，心善調伏，人中大龍，應作者作、所作已辦，離諸重檐，逮得己利，盡諸有結，善得正智，心解脫一切、心得自在，到第一彼岸。

復有阿若拘鄰等八大聲聞而為上首。

復有菩薩摩訶薩七十二億那由他，其名曰：文殊師利法王子菩薩摩訶薩、善財功德菩薩摩訶薩、佛勝德菩薩摩訶薩、藥王菩薩摩訶薩、藥上菩薩摩訶薩等。皆住不退轉地，轉大法輪，善能咨問大方廣寶積法門，位階十地，究竟法雲，智慧高大如須彌山，善修習空、無相、無愿，心不生相，一切皆得大甚深法、智慧光明、皆悉成就佛威儀行。此諸菩薩摩訶薩眾，皆是諸佛神力所加，從於他方百千萬億那由他諸佛世界而來集會，皆得成就諸神通業、皆悉安住法性實際。

爾時，世尊作如是念：「我今轉于無上法輪，欲令諸菩薩摩訶薩速

【現代漢語翻譯】現代漢語譯本：如是我聞：一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）鷲頭山（Gṛdhrakūṭa）中第四重上的法界藏殿，與二萬五千位大比丘眾在一起——他們都是阿羅漢（Arhat），諸漏已盡，不再有煩惱，心已得自在，善於獲得心解脫、善於獲得慧解脫，心已善調伏，是人中的大龍，應做的已做，所作已辦，脫離了所有重擔，獲得了自身的利益，斷盡了所有束縛，善於獲得正智，心解脫一切，心得自在，到達了第一彼岸。又有阿若拘鄰（Ajñāta Kauṇḍinya）等八大聲聞作為上首。又有七十二億那由他（nayuta，數量單位）菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），他們的名字是：文殊師利（Mañjuśrī）法王子菩薩摩訶薩、善財功德菩薩摩訶薩、佛勝德菩薩摩訶薩、藥王菩薩摩訶薩、藥上菩薩摩訶薩等。他們都安住于不退轉地，轉大法輪，善於請教大方廣寶積法門，位階十地，究竟法雲，智慧高大如須彌山（Sumeru），善於修習空、無相、無愿，心中不生執著，一切都獲得了大甚深法、智慧光明，都成就了佛的威儀行為。這些菩薩摩訶薩眾，都是諸佛神力所加持，從他方百千萬億那由他諸佛世界而來，都成就了各種神通事業，都安住在法性實際。那時，世尊生起這樣的念頭：『我今天要轉無上法輪，想要讓諸菩薩摩訶薩迅速……』

【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (the Blessed One) was dwelling in the Dharma Treasury Palace on the fourth level of Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with a great assembly of twenty-five thousand Bhikṣus (monks) – all of whom were Arhats (worthy ones), their outflows were exhausted, they were free from afflictions, their minds were liberated, they were skilled in attaining liberation of mind, skilled in attaining liberation of wisdom, their minds were well-tamed, they were great dragons among humans, they had done what was to be done, they had accomplished what was to be accomplished, they were free from all burdens, they had attained their own benefit, they had exhausted all fetters, they were skilled in attaining right knowledge, their minds were liberated from everything, their minds were free, they had reached the first shore. There were also eight great Śrāvakas (disciples), with Ajñāta Kauṇḍinya as their leader. There were also seventy-two billion nayutas (a unit of large number) of Bodhisattva-mahāsattvas (great Bodhisattvas), whose names were: Mañjuśrī (Gentle Glory) Dharma Prince Bodhisattva-mahāsattva, Sudhana Merit Bodhisattva-mahāsattva, Buddha Supreme Virtue Bodhisattva-mahāsattva, Medicine King Bodhisattva-mahāsattva, Medicine Superior Bodhisattva-mahāsattva, and others. They all dwelt in the stage of non-retrogression, turned the great Dharma wheel, were skilled in inquiring about the vast and extensive Dharma gate of the Ratnakūṭa (Jewel Heap), their stage was the tenth bhūmi (ground), they had reached the ultimate Dharma cloud, their wisdom was as high and vast as Mount Sumeru, they were skilled in practicing emptiness, signlessness, and wishlessness, their minds did not give rise to attachments, they had all attained the great profound Dharma, the light of wisdom, and they had all accomplished the majestic conduct of the Buddha. These Bodhisattva-mahāsattvas were all empowered by the divine power of the Buddhas, they had come from hundreds of thousands of millions of nayutas of Buddha worlds in other directions, they had all accomplished various miraculous deeds, and they all dwelt in the reality of the Dharma nature. At that time, the World Honored One had this thought: 『Today, I will turn the unsurpassed Dharma wheel, wishing to enable all Bodhisattva-mahāsattvas to quickly...』

疾生於大智慧力，又復欲令恒河沙等諸世界中有大威德、大神通力菩薩來集。」時佛世尊復作是念：「我為說大方廣法門，欲現瑞相放大光明。何以故？欲令一切諸來菩薩摩訶薩等皆悉咨問我所說法。」

爾時，世尊念已，放大光明雲，普照十方阿僧祇不可思議三千大千微塵數等世界。即時十方一一世界十十不可數佛國土百千萬億那由他微塵數等菩薩摩訶薩俱來雲集。一一菩薩各以菩薩神通力故，所有一切不可思議最勝供養供養諸佛。彼諸菩薩一一各以本願力故，在如來前升蓮華座，至心觀佛，瞻仰而住。

即時法界藏殿上有大寶蓮華藏高座從地踴出，縱廣億那由他阿僧祇由旬。其華形相上下相稱，以一切光明摩尼寶為體，電光摩尼寶為周匝欄楯，不可思議光明摩尼寶為莖，不可思議摩尼寶以為眷屬，過諸譬喻光明摩尼寶以為垂纓，自在王摩尼寶以為羅網，種種摩尼寶以為間錯，懸諸無量寶蓋幢幡。

彼大寶蓮華藏高座周匝俱放十阿僧祇百千萬億那由他光明。是光爾時遍照十方無量世界，即時十方，於一一方有十億不可說佛國土，百千萬億那由他微塵數等天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四大天王、釋提桓因、梵天王等皆來集會。

彼諸天等各各皆乘寶殿樓閣，

【現代漢語翻譯】現代漢語譯本：疾病產生於大智慧的力量，又想讓像恒河沙數一樣多的世界中具有大威德、大神通力的菩薩前來聚集。』這時，佛世尊又這樣想：『我將要宣說大方廣法門，想要顯現瑞相，放出大光明。為什麼呢？因為我想讓所有前來的菩薩摩訶薩（菩薩中的大菩薩）都來詢問我所說的法。』當時，世尊這樣想過後，就放出大光明雲，普遍照耀十方無數不可思議的三千大千世界，如同微塵數量一樣多的世界。立刻，十方每一個世界都有十個不可計數的佛國土，百千萬億那由他（極大的數量單位）微塵數一樣多的菩薩摩訶薩一同前來聚集。每一位菩薩都憑藉菩薩的神通力，用所有不可思議最殊勝的供養來供養諸佛。那些菩薩每一位都憑藉自己本來的願力，在如來面前升上蓮花座，至誠地觀看佛，瞻仰著佛而住。當時，法界藏殿上有一個巨大的寶蓮花藏高座從地面涌出，縱橫廣闊有億那由他阿僧祇（極大的數量單位）由旬（長度單位）。那蓮花的形狀上下對稱，以一切光明摩尼寶為本體，電光摩尼寶為周圍的欄桿，不可思議光明摩尼寶為莖，不可思議摩尼寶作為眷屬，超過一切比喻的光明摩尼寶作為垂下的纓絡，自在王摩尼寶作為羅網，各種摩尼寶交錯鑲嵌，懸掛著無數的寶蓋和幢幡。那巨大的寶蓮花藏高座的周圍都放出十阿僧祇百千萬億那由他光明。這光明當時遍照十方無量世界，立刻，十方每一方都有十億不可說的佛國土，百千萬億那由他微塵數一樣多的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、四大天王、釋提桓因（帝釋天）、梵天王等都前來聚集。那些天神等各自都乘坐著寶殿樓閣。

【English Translation】 English version: 'Diseases arise from the power of great wisdom, and I also wish to have Bodhisattvas with great virtue and great supernatural powers from worlds as numerous as the sands of the Ganges River come and gather.' At that time, the Buddha, the World Honored One, thought again: 'I am about to expound the Dharma of Great Vaipulya, and I wish to manifest auspicious signs and emit great light. Why is that? Because I want all the Bodhisattva-Mahasattvas (great Bodhisattvas among Bodhisattvas) who come to inquire about the Dharma I am teaching.' Then, after the World Honored One had thought this, he emitted great clouds of light, which universally illuminated the countless, inconceivable three thousand great thousand worlds, as numerous as dust particles, in the ten directions. Immediately, in each of the ten directions, there were ten incalculable Buddha lands, and Bodhisattva-Mahasattvas as numerous as hundreds of millions of nayutas (a very large unit of number) of dust particles, came together and gathered. Each Bodhisattva, by virtue of their Bodhisattva supernatural powers, made offerings to all the Buddhas with all the most inconceivable and supreme offerings. Each of those Bodhisattvas, by virtue of their original vows, ascended lotus seats in front of the Tathagata, sincerely gazed at the Buddha, and stood in reverence. At that time, a great jeweled lotus treasury high seat emerged from the ground in the Dharma Realm Treasury Palace, extending across billions of nayutas of asankhyeyas (a very large unit of number) of yojanas (a unit of length). The shape of the lotus was symmetrical above and below, with all luminous mani jewels as its substance, electric light mani jewels as its surrounding railings, inconceivable luminous mani jewels as its stems, inconceivable mani jewels as its retinue, luminous mani jewels surpassing all metaphors as its hanging tassels, the Sovereign King mani jewel as its net, various mani jewels interspersed, and countless jeweled canopies and banners suspended. Around that great jeweled lotus treasury high seat, ten asankhyeyas of hundreds of millions of nayutas of light were emitted. At that time, this light illuminated countless worlds in the ten directions, and immediately, in each of the ten directions, there were ten billion inexpressible Buddha lands, and gods, dragons, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), the Four Heavenly Kings, Shakra Devanam Indra (Indra), Brahma Kings, and others, as numerous as hundreds of millions of nayutas of dust particles, all came and gathered. Those gods and others each rode on jeweled palaces and pavilions.

一一皆有不可思議阿僧祇天女作百千萬億那由他種種伎樂娛樂，而來到于佛所。復有諸天、龍等，各各皆乘華殿樓閣來詣佛所。復有諸天、龍等，各各皆乘憂羅伽娑羅栴檀香殿樓閣來詣佛所。復有諸天、龍等，各各皆乘真珠寶殿樓閣來詣佛所。復有諸天、龍等，各各皆乘種種彩殿樓閣來詣佛所。復有諸天、龍等，各各皆乘金剛光明摩尼寶殿樓閣來詣佛所。復有諸天、龍等，各各皆乘閻浮那提金寶殿樓閣來詣佛所。復有諸天、龍等，各各皆乘集一切光明摩尼寶殿樓閣來詣佛所。復有諸天、龍等，各各皆乘自在王摩尼寶珠殿樓閣來詣佛所。復有諸天、龍等，各各皆乘如意寶珠殿樓閣來詣佛所。復有諸天、龍等，各各皆乘帝釋王頸下瓔珞摩尼寶珠殿樓閣來詣佛所。復有諸天、龍等，各各皆乘持清凈大海普放千光明大摩尼寶珠殿樓閣來詣佛所。

如是等輩，各各皆有不可思議阿僧祇天女，作百千萬億那由他種種伎樂娛樂，而來到于佛所。到已，俱作過一切世間不可思議、不可稱、不可量、不可數種種伎樂，供養如來。彼諸天等以本願力，隨座所須自然具足，卻坐一面，至心觀佛，瞻仰而住。

爾時，三千大千世界大地即成閻浮檀金，種種摩尼寶樹莊嚴世界，種種天華樹、種種衣服樹、種種憂羅伽娑羅栴檀樹、種種

【現代漢語翻譯】現代漢語譯本每一處都有不可思議的阿僧祇（無數）天女，她們演奏著百千萬億那由他（極大的數量）種類的音樂，前來佛陀所在之處。又有諸天、龍等，各自乘坐著華麗的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著優羅伽娑羅（一種香木）栴檀香的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著真珠寶的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著各種色彩的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著金剛光明摩尼寶的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著閻浮那提金（一種黃金）的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著聚集一切光明摩尼寶的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著自在王摩尼寶珠的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著如意寶珠的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著帝釋王（天帝）頸下瓔珞摩尼寶珠的宮殿樓閣來到佛陀所在之處。又有諸天、龍等，各自乘坐著持有清凈大海普放千光明大摩尼寶珠的宮殿樓閣來到佛陀所在之處。像這樣的一群，每一位都有不可思議的阿僧祇天女，她們演奏著百千萬億那由他種類的音樂，前來佛陀所在之處。到達后，他們一起演奏超越一切世間不可思議、不可稱量、不可計數種類的音樂，供養如來。那些天人等憑藉他們本來的願力，隨著座位所需自然具備，然後退坐一旁，至誠地觀看著佛陀，瞻仰而住。這時，三千大千世界的大地立刻變成閻浮檀金，各種摩尼寶樹莊嚴著世界，各種天華樹、各種衣服樹、各種優羅伽娑羅栴檀樹、各種

【English Translation】 English version Each and every place was filled with an inconceivable number of Asamkhya (countless) celestial maidens, who played a hundred million nayutas (an extremely large number) of various kinds of music, and came to the place where the Buddha was. There were also devas (gods), nagas (dragons), and others, each riding on magnificent palaces and pavilions, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of Uraka-sara (a kind of fragrant wood) sandalwood, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of genuine jewels, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions of various colors, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of Vajra (diamond) light and Mani jewels, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of Jambunada gold (a kind of gold), who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of Mani jewels that gathered all light, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of the Mani jewel of the Free King, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of wish-fulfilling jewels, who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of the Mani jewel from the necklace of King Sakra (the king of the gods), who came to the place where the Buddha was. There were also devas, nagas, and others, each riding on palaces and pavilions made of the great Mani jewel that holds the pure ocean and emits a thousand lights, who came to the place where the Buddha was. Such beings, each had an inconceivable number of Asamkhya celestial maidens, who played a hundred million nayutas of various kinds of music, and came to the place where the Buddha was. Having arrived, they together played music of all kinds that surpassed all worldly comprehension, immeasurable, and countless, offering it to the Tathagata (Buddha). Those devas and others, by the power of their original vows, naturally had whatever they needed at their seats, and then retreated to sit on one side, sincerely gazing at the Buddha, looking up and remaining there. At that time, the earth of the three thousand great thousand worlds immediately transformed into Jambunada gold, and various Mani jewel trees adorned the world, along with various celestial flower trees, various clothing trees, various Uraka-sara sandalwood trees, and various

香樹莊嚴世界，電光摩尼寶以為羅網，遍覆三千大千世界，建大寶幢，懸諸幡蓋。彼諸樹中一一皆有百千萬億那由他阿僧祇天女，皆現半身，兩手俱持百千萬億諸寶瓔珞供養而住。

爾時，彼大寶蓮華藏大師子座中出妙音聲而說偈言：

「我依佛力生，　　本願今成就，　愿人王來坐，　　奉戴兩足尊。　我此身唯寶，　　華凈眾所樂，　寶成由佛力，　　愿尊滿我願，　坐師子華藏，　　嚴世界及我，　說法多眾聞，　　逮得師子座。　我身千光明，　　照無量世界，　愿尊坐我上，　　生我歡喜心。　於此說法處，　　已坐八億佛，　愿尊今速坐，　　攝受利益我。」

爾時，世尊從本座起，即升大寶蓮華藏大師子座結加趺坐，觀察一切菩薩摩訶薩眾，欲為菩薩說勝妙法，即便現相。即時一切菩薩摩訶薩眾作是思惟：「文殊師利法王子應為我等咨問如來、應、正遍知不生不滅法門，以我等輩從久遠來已曾聞此勝妙法門。」

爾時，文殊師利法王子見如來相、知諸菩薩摩訶薩眾心思惟已，即白佛言：「世尊！何等法門名不生不滅？」

即說偈言：

「佛說無生滅，　　彼釋何等相？　何法不生滅？　　愿說喻相應。　菩薩為智慧，　　承諸佛神力，　無量世

【現代漢語翻譯】現代漢語譯本香樹莊嚴的世界，用電光摩尼寶（一種珍貴的寶石）做成羅網，遍佈三千大千世界，建立巨大的寶幢，懸掛著各種幡蓋。那些樹中，每一棵都有百千萬億那由他（極大的數量單位）阿僧祇（無數）天女，她們都顯現半身，雙手拿著百千萬億的各種寶瓔珞供養而住。這時，在那大寶蓮華藏大師子座中發出美妙的聲音，並說偈語：『我依靠佛的力量而生，本來的願望現在成就，愿人王（指佛）來坐，接受我奉戴兩足尊（佛的尊稱）。』『我這身體唯有寶物構成，蓮花清凈，眾人喜愛，寶物的成就依靠佛的力量，愿您滿足我的願望，坐上師子華藏，莊嚴世界和我。』『說法讓眾多人聽聞，獲得師子座。我身發出千道光明，照耀無量世界，愿您坐在我身上，讓我生起歡喜心。』『在這個說法的地方，已經有八億佛坐過，愿您現在快快坐下，攝受並利益我。』這時，世尊從原來的座位起身，立即升上大寶蓮華藏大師子座，結跏趺坐，觀察一切菩薩摩訶薩（大菩薩）眾，想要為菩薩們說殊勝微妙的法，隨即顯現瑞相。當時，一切菩薩摩訶薩眾都這樣思惟：『文殊師利（智慧第一的菩薩）法王子應該為我們請問如來、應供、正遍知（佛的稱號）關於不生不滅的法門，因為我們這些人都從很久以前就聽聞過這個殊勝微妙的法門。』這時，文殊師利法王子見到如來的瑞相，知道各位菩薩摩訶薩的心思后，就對佛說：『世尊！什麼樣的法門叫做不生不滅？』隨即說偈語：『佛說沒有生滅，請解釋那是什麼樣的相？什麼法是不生不滅的？希望您用比喻來說明。菩薩爲了智慧，承蒙諸佛的神力，在無量世中』

【English Translation】 English version The world was adorned with fragrant trees, with nets made of electric light mani jewels (a precious gem) covering the three thousand great thousand worlds, erecting great jeweled banners, and hanging various canopies. In each of those trees, there were hundreds of millions of nayutas (an extremely large unit of number) of asankhyas (countless) celestial maidens, all appearing with their upper bodies visible, holding hundreds of millions of various jeweled ornaments in both hands as offerings. At that time, from within the great jeweled lotus treasury lion throne, a wonderful sound arose, and it spoke in verses: 'I am born by the power of the Buddha, my original vow is now fulfilled, may the king of men (referring to the Buddha) come and sit, accepting my offering to the two-footed honored one (a respectful title for the Buddha).' 'My body is made only of jewels, the lotus is pure, and beloved by all, the accomplishment of the jewels relies on the power of the Buddha, may you fulfill my wish, sit on the lion's lotus treasury, adorn the world and me.' 'Preach the Dharma so that many may hear, and attain the lion's throne. My body emits a thousand rays of light, illuminating countless worlds, may you sit upon me, and bring joy to my heart.' 'In this place of Dharma preaching, eight hundred million Buddhas have already sat, may you now quickly sit down, embrace and benefit me.' At this time, the World Honored One rose from his original seat, immediately ascended the great jeweled lotus treasury lion throne, sat in full lotus posture, observed all the Bodhisattva Mahasattvas (great Bodhisattvas), desiring to preach the supreme and wonderful Dharma to the Bodhisattvas, and then manifested auspicious signs. At that time, all the Bodhisattva Mahasattvas thought thus: 'Manjushri (the Bodhisattva foremost in wisdom), the Dharma Prince, should ask the Tathagata, the Arhat, the Samyaksambuddha (titles of the Buddha) about the Dharma gate of non-birth and non-death, because we have all heard this supreme and wonderful Dharma gate from a long time ago.' At this time, Manjushri, the Dharma Prince, seeing the auspicious signs of the Tathagata, and knowing the thoughts of all the Bodhisattva Mahasattvas, then said to the Buddha: 'World Honored One! What kind of Dharma gate is called non-birth and non-death?' Then he spoke in verses: 'The Buddha speaks of no birth and no death, please explain what that is like? What Dharma is without birth and death? I hope you can explain with analogies. Bodhisattvas, for the sake of wisdom, relying on the divine power of all Buddhas, in countless eons'

界來，　　愿說勝妙法。」

爾時，佛告文殊師利法王子言：「善哉善哉。文殊師利！汝能問佛此甚深義。文殊師利！汝為安隱無量眾生、能與無量眾生種種快樂，復能憐愍無量眾生、廣能利益無量眾生、與無量眾生人天之樂、為諸菩薩摩訶薩等究竟佛地。文殊師利！汝於此義莫驚、怖畏。文殊師利！我為汝說不生不滅法，當依智解。文殊師利！不生不滅法者，即是如來、應、正遍知。

「文殊師利！譬如大地大毗琉璃所成，形相猶如三十三天所住之處。彼大地中見三十三天釋提桓因並善法堂影現分明，及見天王釋提桓因天中所有五欲境界、戲樂等事，一切皆見。爾時，諸天唱告一切男子、女人、童男、童女，作如是言：『汝等可來觀此天王釋提桓因善法之堂及天王所有五欲境界、戲樂之具。』復作是言：『諸善男子、善女人等！汝當佈施、持戒、種諸善根，皆當得此善法堂處及以天中五欲境界、戲樂之具，當作天王，並得果報及神通力，如釋提桓因，隨其所有五欲境界，畢竟成就、必得受用。』

「文殊師利！爾時，彼諸善男子、善女人、童男、童女等，于彼大毗琉璃地中見三十三天釋提桓因善法之堂及五欲境界、戲樂之具影現分明，即各散華，合掌供養，作如是言：『如彼釋提桓因身並善法堂

【現代漢語翻譯】『請您開示殊勝微妙的佛法。』

這時，佛陀告訴文殊師利（Manjusri，智慧的象徵）法王子說：『太好了，太好了。文殊師利！你能夠向佛陀請問如此深奧的道理。文殊師利！你爲了使無量眾生得到安穩，能夠給予無量眾生種種快樂，又能憐憫無量眾生，廣泛地利益無量眾生，給予無量眾生人天之樂，爲了諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）等最終成就佛的境界。文殊師利！你對於這個道理不要感到驚訝、恐懼。文殊師利！我為你宣說不生不滅的佛法，應當依靠智慧去理解。文殊師利！所謂不生不滅的佛法，就是如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟的人）。』

『文殊師利！譬如有一塊巨大的由大毗琉璃（Vaidurya，一種寶石）構成的大地，它的形狀就像三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）所居住的地方。在那塊大地上，可以清楚地看到三十三天的帝釋天（Sakra，天神之王）和善法堂的影像，以及天王帝釋天在天界所擁有的五欲（色、聲、香、味、觸）境界、嬉戲娛樂等一切事物。那時，諸天向一切男子、女人、童男、童女宣告說：『你們可以來觀看天王帝釋天的善法堂以及天王所擁有的五欲境界、嬉戲娛樂的器具。』又說：『諸位善男子、善女人等！你們應當佈施、持戒、種下各種善根，都將得到這善法堂的住所，以及天界的五欲境界、嬉戲娛樂的器具，成為天王，並獲得果報和神通力，就像帝釋天一樣，隨其所擁有的五欲境界，最終成就、必定能夠享用。』

『文殊師利！那時，那些善男子、善女人、童男、童女等，在那塊大毗琉璃地上看到三十三天的帝釋天善法堂以及五欲境界、嬉戲娛樂的器具的影像清晰地顯現，就各自散花，合掌供養，說：『就像那帝釋天身和善法堂』

【English Translation】 'May you explain the supreme and wonderful Dharma.'

At that time, the Buddha said to Manjusri (Manjusri, symbol of wisdom), the Dharma Prince: 'Excellent, excellent. Manjusri! You are able to ask the Buddha about such profound meaning. Manjusri! You are for the peace and security of immeasurable beings, able to give immeasurable beings all kinds of happiness, and also able to have compassion for immeasurable beings, broadly benefiting immeasurable beings, giving immeasurable beings the happiness of humans and gods, and for all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great bodhisattvas) and others to ultimately achieve the Buddha's realm. Manjusri! You should not be surprised or afraid of this meaning. Manjusri! I will explain to you the Dharma of non-birth and non-death, which should be understood through wisdom. Manjusri! The so-called Dharma of non-birth and non-death is the Tathagata (Tathagata, title of the Buddha), Arhat (Arhat, one who is worthy of respect), and Samyaksambuddha (Samyaksambuddha, fully enlightened one).'

'Manjusri! For example, there is a vast land made of great Vaidurya (Vaidurya, a type of gemstone), its shape resembling the place where the Trayastrimsa (Trayastrimsa, a heaven in Buddhist cosmology) heaven dwells. On that land, one can clearly see the image of Sakra (Sakra, king of the gods) of the Trayastrimsa heaven and the Sudharma Hall, as well as all the things of the five desires (form, sound, smell, taste, touch), amusements, and so on that King Sakra has in the heavens. At that time, the gods proclaimed to all men, women, boys, and girls, saying: 'You may come and see the Sudharma Hall of King Sakra and the five desires, amusements, and tools that the king possesses.' They also said: 'All good men and good women! You should give alms, uphold the precepts, and plant all kinds of good roots, and you will all obtain this place of the Sudharma Hall, as well as the five desires, amusements, and tools of the heavens, become a king of the gods, and obtain the karmic rewards and supernatural powers, just like Sakra, according to the five desires that he possesses, ultimately achieving and surely being able to enjoy them.'

'Manjusri! At that time, those good men, good women, boys, and girls, seeing the clear images of the Sudharma Hall of Sakra of the Trayastrimsa heaven and the five desires, amusements, and tools appearing on that great Vaidurya land, each scattered flowers, joined their palms in worship, and said: 'Just like that Sakra's body and the Sudharma Hall'

及彼天中五欲境界，我亦應得。』

「文殊師利！而彼眾生皆悉不知三十三天善法之堂、釋提桓因及五欲境界如是等事，一切皆依大毗琉璃地中而現。何以故？大毗琉璃地清凈故，一切影像悉現其中。文殊師利！而彼眾生為求天王帝釋身故，所有修行佈施、持戒、種諸善根，皆悉迴向三十三天。文殊師利！而大毗琉璃地中實無有彼三十三天善法堂、釋提桓因及以五欲境界等事，以大毗琉璃寶地清凈映象現故。彼三十三天善法之堂、釋提桓因五欲境界，以不實故，不生、不滅，以大毗琉璃寶地清凈映象現故。

「文殊師利！如是，如是。一切眾生依清凈心如實修行見如來身，文殊師利！一切眾生依如來加力故見如來身。而如來身不實，不生、不滅，非有物、非無物，非可見、非不可見，非可觀、非不可觀，非有心、非無心，非可思議、非不可思議，非有、非無。

「文殊師利！一切眾生依于如來清凈法身映象力故得見如來清凈法身，奉施寶衣、散華、燒香，合掌供養而作是言：『我亦應得如來、應、正遍知清凈法身。』文殊師利！而彼一切眾生為求如來清凈法身，佈施、持戒、種諸善根，以此善根求如來智，迴向阿耨多羅三藐三菩提。

「文殊師利！如彼大毗琉璃地映象中三十三天帝釋王身不

【現代漢語翻譯】現代漢語譯本：'以及那天界中的五種慾望境界，我也應該能夠得到。'

『文殊師利！而那些眾生都不知道三十三天（忉利天）的善法堂、釋提桓因（帝釋天）以及五欲境界等事，這一切都依存於大毗琉璃地中而顯現。為什麼呢？因為大毗琉璃地清凈，一切影像都顯現在其中。文殊師利！而那些眾生爲了求得天王帝釋的身軀，所有修行的佈施、持戒、種下各種善根，都回向於三十三天。文殊師利！而大毗琉璃地中實際上並沒有三十三天的善法堂、釋提桓因以及五欲境界等事，只是因為大毗琉璃寶地清凈的映象顯現罷了。那三十三天的善法堂、釋提桓因的五欲境界，因為不是真實的，所以不生不滅，只是因為大毗琉璃寶地清凈的映象顯現。』

『文殊師利！是這樣的，是這樣的。一切眾生依靠清凈的心如實修行，才能見到如來的身軀。文殊師利！一切眾生依靠如來的加持力才能見到如來的身軀。而如來的身軀不是真實的，不生不滅，非有物、非無物，非可見、非不可見，非可觀、非不可觀，非有心、非無心，非可思議、非不可思議，非有、非無。』

『文殊師利！一切眾生依靠如來清凈法身的映象力量，才能見到如來清凈的法身，奉獻寶衣、散花、燒香，合掌供養，並說：『我也應該能夠得到如來、應供、正遍知的清凈法身。』文殊師利！而那些一切眾生爲了求得如來清凈的法身，佈施、持戒、種下各種善根，以此善根求如來的智慧，迴向于阿耨多羅三藐三菩提（無上正等正覺）。』

『文殊師利！就像那大毗琉璃地映象中的三十三天帝釋王的身軀不是真實的，'

【English Translation】 English version: 'and the realm of the five desires in that heaven, I should also be able to attain.'

'Manjushri! But those beings are all unaware of the Hall of Good Dharma of the Thirty-Three Heavens (Trayastrimsha), Shakra Devanam Indra (Indra, King of Gods), and the realm of the five desires, etc. All of these appear based on the great Vaidurya (Beryl) ground. Why is that? Because the great Vaidurya ground is pure, all images appear within it. Manjushri! And those beings, in order to seek the body of the heavenly king Shakra, all their practices of giving, keeping precepts, and planting various roots of goodness, are all dedicated to the Thirty-Three Heavens. Manjushri! But in the great Vaidurya ground, there are actually no such things as the Hall of Good Dharma of the Thirty-Three Heavens, Shakra Devanam Indra, and the realm of the five desires, etc. It is only because of the pure mirror image of the great Vaidurya treasure ground that they appear. The Hall of Good Dharma of the Thirty-Three Heavens, the realm of the five desires of Shakra Devanam Indra, because they are not real, do not arise or cease, but appear because of the pure mirror image of the great Vaidurya treasure ground.'

'Manjushri! It is so, it is so. All beings, relying on a pure mind, practice diligently and see the body of the Tathagata (Buddha). Manjushri! All beings, relying on the power of the Tathagata, see the body of the Tathagata. But the body of the Tathagata is not real, does not arise or cease, is neither a thing nor not a thing, neither visible nor invisible, neither observable nor unobservable, neither with mind nor without mind, neither conceivable nor inconceivable, neither existent nor non-existent.'

'Manjushri! All beings, relying on the mirror image power of the pure Dharma body of the Tathagata, are able to see the pure Dharma body of the Tathagata, offering precious garments, scattering flowers, burning incense, joining their palms in worship, and saying: 『I should also be able to attain the pure Dharma body of the Tathagata, the Arhat, the Samyaksambuddha (Perfectly Enlightened One).』 Manjushri! And all those beings, in order to seek the pure Dharma body of the Tathagata, give, keep precepts, and plant various roots of goodness, and with these roots of goodness, seek the wisdom of the Tathagata, dedicating it to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

'Manjushri! Just like the body of the heavenly king Shakra of the Thirty-Three Heavens in the mirror image of the great Vaidurya ground is not real,'

動、不生，心不戲論、不分別、不分別無分別，不思、無思，不思議、無念，寂滅、寂靜，不生、不滅，不可見、不可聞、不可嗅、不可味、不可觸，無諸相，不可覺、不可知。如是，文殊師利！如來、應、正遍知清凈法身亦復如是，不動、不生，心不戲論、不分別、不分別無分別，不思、無思，不思議、無念，寂滅、寂靜，不生、不滅，不可見、不可聞、不可嗅、不可味、不可觸，無諸相，不可覺、不可知。

「文殊師利！如來法身不生、不滅，不去、不來，以此為體，如鏡中像。世間所見，隨諸眾生種種信力，如來示現種種異身：隨彼眾生感有長短，如來現身命有修促；隨彼眾生於大菩提有能信力，如來現身；隨彼眾生聞法能信受，如來現身；隨彼眾生信心能知三乘之法，如來現身；隨彼眾生得解脫力，如來現身。

「文殊師利！譬如虛空有大妙法鼓，依三十三天功德力生，離善法堂，在虛空中，過一切諸天眼識境界，不可見、不可觀。文殊師利！彼大妙法鼓於何時出聲？文殊師利！以彼諸天耽著五欲境界，常不捨離，增長放逸，不入善法堂聞法思義。釋提桓因亦耽著五欲境界，常不捨離，增長放逸，不入善法堂，不升高座為天說法。爾時，彼大妙法鼓——不可見、不可觀，過眼境界——住虛空中出

【現代漢語翻譯】現代漢語譯本：

'不動'、'不生'，心不戲論、不分別、不分別無分別，不思、無思，不思議、無念，寂滅、寂靜，不生、不滅，不可見、不可聞、不可嗅、不可味、不可觸，無諸相，不可覺、不可知。文殊師利（Manjusri，菩薩名）！如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者）清凈法身（Dharmakaya，佛的法性之身）亦復如是，不動、不生，心不戲論、不分別、不分別無分別，不思、無思，不思議、無念，寂滅、寂靜，不生、不滅，不可見、不可聞、不可嗅、不可味、不可觸，無諸相，不可覺、不可知。

'文殊師利！如來法身不生、不滅，不去、不來，以此為體，如鏡中像。世間所見，隨諸眾生種種信力，如來示現種種異身：隨彼眾生感有長短，如來現身命有修促；隨彼眾生於大菩提（Mahabodhi，偉大的覺悟）有能信力，如來現身；隨彼眾生聞法能信受，如來現身；隨彼眾生信心能知三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之法，如來現身；隨彼眾生得解脫力，如來現身。

'文殊師利！譬如虛空有大妙法鼓，依三十三天（Trayastrimsa，欲界第二天）功德力生，離善法堂，在虛空中，過一切諸天眼識境界，不可見、不可觀。文殊師利！彼大妙法鼓於何時出聲？文殊師利！以彼諸天耽著五欲境界，常不捨離，增長放逸，不入善法堂聞法思義。釋提桓因（Sakra devanam Indra，帝釋天）亦耽著五欲境界，常不捨離，增長放逸，不入善法堂，不升高座為天說法。爾時，彼大妙法鼓——不可見、不可觀，過眼境界——住虛空中出聲。' English version:

'Unmoving', 'unborn', the mind does not engage in conceptual play, does not discriminate, does not discriminate non-discrimination, does not think, is without thought, is inconceivable, is without notion, is extinction, is stillness, is unborn, is un-extinguished, cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, cannot be touched, is without characteristics, cannot be perceived, cannot be known. Manjusri! The Tathagata's, Arhat's, Samyaksambuddha's pure Dharmakaya is also like this: unmoving, unborn, the mind does not engage in conceptual play, does not discriminate, does not discriminate non-discrimination, does not think, is without thought, is inconceivable, is without notion, is extinction, is stillness, is unborn, is un-extinguished, cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, cannot be touched, is without characteristics, cannot be perceived, cannot be known.

'Manjusri! The Tathagata's Dharmakaya is unborn, un-extinguished, does not go, does not come, takes this as its essence, like an image in a mirror. As seen in the world, according to the various faith powers of all sentient beings, the Tathagata manifests various different bodies: according to whether sentient beings feel long or short lifespans, the Tathagata manifests a body with a long or short lifespan; according to whether sentient beings have the power of faith in Mahabodhi, the Tathagata manifests a body; according to whether sentient beings can believe and accept the Dharma they hear, the Tathagata manifests a body; according to whether sentient beings have the faith to understand the teachings of the Triyana, the Tathagata manifests a body; according to whether sentient beings attain the power of liberation, the Tathagata manifests a body.

'Manjusri! It is like a great wondrous Dharma drum in space, arising from the power of merit of the Trayastrimsa Heaven, away from the Hall of Good Dharma, in space, beyond the realm of the eye consciousness of all the gods, cannot be seen, cannot be observed. Manjusri! When does that great wondrous Dharma drum sound? Manjusri! Because those gods are attached to the realm of the five desires, constantly do not abandon them, increase their laxity, and do not enter the Hall of Good Dharma to hear the Dharma and contemplate its meaning. Sakra devanam Indra is also attached to the realm of the five desires, constantly does not abandon them, increases his laxity, does not enter the Hall of Good Dharma, and does not ascend the seat to preach the Dharma to the gods. At that time, that great wondrous Dharma drum—unseen, unobservable, beyond the realm of the eye—sounds in space.'

【English Translation】 'Unmoving', 'unborn', the mind does not engage in conceptual play, does not discriminate, does not discriminate non-discrimination, does not think, is without thought, is inconceivable, is without notion, is extinction, is stillness, is unborn, is un-extinguished, cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, cannot be touched, is without characteristics, cannot be perceived, cannot be known. Manjusri! The Tathagata's, Arhat's, Samyaksambuddha's pure Dharmakaya is also like this: unmoving, unborn, the mind does not engage in conceptual play, does not discriminate, does not discriminate non-discrimination, does not think, is without thought, is inconceivable, is without notion, is extinction, is stillness, is unborn, is un-extinguished, cannot be seen, cannot be heard, cannot be smelled, cannot be tasted, cannot be touched, is without characteristics, cannot be perceived, cannot be known. 'Manjusri! The Tathagata's Dharmakaya is unborn, un-extinguished, does not go, does not come, takes this as its essence, like an image in a mirror. As seen in the world, according to the various faith powers of all sentient beings, the Tathagata manifests various different bodies: according to whether sentient beings feel long or short lifespans, the Tathagata manifests a body with a long or short lifespan; according to whether sentient beings have the power of faith in Mahabodhi, the Tathagata manifests a body; according to whether sentient beings can believe and accept the Dharma they hear, the Tathagata manifests a body; according to whether sentient beings have the faith to understand the teachings of the Triyana, the Tathagata manifests a body; according to whether sentient beings attain the power of liberation, the Tathagata manifests a body. 'Manjusri! It is like a great wondrous Dharma drum in space, arising from the power of merit of the Trayastrimsa Heaven, away from the Hall of Good Dharma, in space, beyond the realm of the eye consciousness of all the gods, cannot be seen, cannot be observed. Manjusri! When does that great wondrous Dharma drum sound? Manjusri! Because those gods are attached to the realm of the five desires, constantly do not abandon them, increase their laxity, and do not enter the Hall of Good Dharma to hear the Dharma and contemplate its meaning. Sakra devanam Indra is also attached to the realm of the five desires, constantly does not abandon them, increases his laxity, does not enter the Hall of Good Dharma, and does not ascend the seat to preach the Dharma to the gods. At that time, that great wondrous Dharma drum—unseen, unobservable, beyond the realm of the eye—sounds in space.'

妙法聲。彼妙法聲遍聞三十三天而作是言：『諸天當知，一切色、聲、香、味、觸、法皆悉無常，莫行放逸，天報速退。諸天當知，一切行苦、一切行空、一切行無我。是故，諸天莫行放逸。若退天報，生余苦處。諸天當共議法、樂法、喜法、味法、順法、念法。諸天若欲不捨天報、五欲境界，應正修行。』

「文殊師利！彼法鼓聲，不可見、無色，不分別、無分別，過眼境界，不生、不滅，離音聲、語言，離心意、意識。文殊師利！爾時，三十三天聞妙鼓聲，即入善法堂，議法、樂法、喜法、味法、順法、念法，如說修行。于彼天退，生余勝處。釋提桓因亦入善法堂，升法高座，為諸天說法。

「文殊師利！若阿修羅共彼諸天鬥戰之時，三十三天力弱退散。爾時，法鼓于虛空中出如是聲，阿修羅聞甚大驚怖，退入大海。

「文殊師利！彼大法鼓，無形相、無作者，不可見、不可觀，元無實、不可思議，無心、無相，無色、無聲，無體、無二，過眼境界。文殊師利！三十三天依本行業，彼大妙鼓空中出聲，令彼諸天遠離一切諸障、憂惱，無染、寂靜。

「文殊師利！如彼空中大法鼓，身不可見、不可觀，元無實、不可思議，無心、無相，無色、無聲，無物、無二，過眼境界，依本行業，法鼓

【現代漢語翻譯】現代漢語譯本：美妙的法音。那美妙的法音傳遍三十三天（佛教宇宙觀中欲界天的第二層）並說道：『諸位天人應當知道，一切色（物質現象）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）、法（精神現象）都是無常的，不要放縱懈怠，天人的福報很快就會衰退。諸位天人應當知道，一切行為都是苦的，一切行為都是空的，一切行為都是無我的。因此，諸位天人不要放縱懈怠。如果天人的福報衰退，就會轉生到其他痛苦的地方。諸位天人應當共同討論佛法，喜愛佛法，歡喜佛法，品味佛法，順應佛法，憶念佛法。諸位天人如果想要不失去天人的福報和五欲（色、聲、香、味、觸）的境界，就應當如法修行。』文殊師利（菩薩名）！那法鼓的聲音，不可見，沒有顏色，不分別，沒有分別，超越了眼睛的感知範圍，不生不滅，脫離了聲音和語言，脫離了心意和意識。文殊師利！那時，三十三天聽到美妙的鼓聲，就進入善法堂，討論佛法，喜愛佛法，歡喜佛法，品味佛法，順應佛法，憶念佛法，如所說的那樣修行。那些天人從天界退去後，轉生到其他更殊勝的地方。釋提桓因（帝釋天，欲界天的統治者）也進入善法堂，登上法座，為諸天說法。文殊師利！如果阿修羅（一種好戰的神）與那些天人戰鬥時，三十三天因為力量弱小而潰散。那時，法鼓在虛空中發出這樣的聲音，阿修羅聽到后非常驚恐，退入大海。文殊師利！那大法鼓，沒有形狀，沒有製造者，不可見，不可觀察，原本沒有實體，不可思議，沒有心，沒有相，沒有顏色，沒有聲音，沒有實體，沒有對立，超越了眼睛的感知範圍。文殊師利！三十三天依靠他們過去的善業，那大妙鼓在空中發出聲音，使那些天人遠離一切障礙和憂惱，沒有污染，寂靜安寧。文殊師利！就像那虛空中的大法鼓一樣，身體不可見，不可觀察，原本沒有實體，不可思議，沒有心，沒有相，沒有顏色，沒有聲音，沒有物體，沒有對立，超越了眼睛的感知範圍，依靠過去的善業，法鼓

【English Translation】 English version: The wonderful sound of Dharma. That wonderful sound of Dharma pervaded the Thirty-three Heavens (the second level of the Desire Realm in Buddhist cosmology) and said: 'O Devas, know that all forms (material phenomena), sounds, smells, tastes, touches, and dharmas (mental phenomena) are impermanent. Do not be negligent, for the rewards of the Devas will quickly decline. O Devas, know that all actions are suffering, all actions are empty, and all actions are without self. Therefore, O Devas, do not be negligent. If the rewards of the Devas decline, you will be reborn in other places of suffering. O Devas, you should discuss the Dharma together, love the Dharma, rejoice in the Dharma, savor the Dharma, accord with the Dharma, and remember the Dharma. If you Devas wish not to lose the rewards of the Devas and the realms of the five desires (form, sound, smell, taste, touch), you should practice diligently according to the Dharma.' Manjushri (a Bodhisattva)! That sound of the Dharma drum is invisible, without color, without discrimination, without distinction, beyond the realm of the eyes, neither arising nor ceasing, detached from sound and language, detached from mind and consciousness. Manjushri! At that time, the Thirty-three Heavens, upon hearing the wonderful sound of the drum, entered the Hall of Good Dharma, discussed the Dharma, loved the Dharma, rejoiced in the Dharma, savored the Dharma, accorded with the Dharma, and remembered the Dharma, practicing as it was said. Those Devas, having departed from the heavens, were reborn in other more excellent places. Shakra Devanam Indra (Indra, the ruler of the Desire Realm) also entered the Hall of Good Dharma, ascended the Dharma seat, and preached the Dharma to the Devas. Manjushri! If the Asuras (a type of warring god) were to fight with those Devas, the Thirty-three Heavens would scatter due to their weakness. At that time, the Dharma drum would emit such a sound in the void, and the Asuras, upon hearing it, would be greatly terrified and retreat into the ocean. Manjushri! That great Dharma drum has no form, no maker, is invisible, cannot be observed, originally has no substance, is inconceivable, has no mind, no form, no color, no sound, no entity, no duality, and is beyond the realm of the eyes. Manjushri! The Thirty-three Heavens, relying on their past good deeds, the great and wonderful drum emits a sound in the void, causing those Devas to be free from all obstacles and worries, without defilement, and peaceful. Manjushri! Just like that great Dharma drum in the void, the body is invisible, cannot be observed, originally has no substance, is inconceivable, has no mind, no form, no color, no sound, no object, no duality, and is beyond the realm of the eyes, relying on past good deeds, the Dharma drum

出聲，令三十三天遠離一切諸障、憂惱，無染、寂靜。文殊師利！如三十三天心放逸時，彼妙法鼓出大音聲，令三十三天遠離一切諸障、憂惱，無染、寂靜。

「文殊師利！如是，如來、應、正遍知清凈法身，一切世間所不能見，元無實、不可思議，無心、無相，無色、無體、無二，過眼境界。文殊師利！如彼眾生依本業行，隨心能信得聞法聲，而彼法聲能令眾生遠離一切諸障、憂惱，無染、寂靜。文殊師利！彼清凈法身無說、無體，而諸眾生依善根業力聞妙法聲，謂如來說法、謂世間有佛。文殊師利！一切眾生聞如來聲，能得一切樂具，已信者令得正解，聞聲正解是如來身。初發心菩薩及一切凡夫眾生聞如來說法、觀察如來，增長一切善根。文殊師利！如來、應、正遍知清凈法身不生、不滅，應如是知。

「文殊師利！譬如初夏，依諸眾生本業力故，大地所有種子、谷、草、叢林、藥木出生增長，為與眾生資生樂具。上虛空中出如是風，如是風者能生大云；生大云者能澍大雨；澍大雨者能滿大地；滿大地者能令一切諸種滋茂。爾時，一切閻浮提人皆大歡喜，生大踴躍而作是言：『此是大云、此是大雨。』文殊師利！于虛空中天不雨時，閻浮提人作如是言：『無雲、無雨。』文殊師利！隨何時中普興大云

【現代漢語翻譯】現代漢語譯本：發出聲音，使三十三天（佛教欲界六天中的第二天）遠離一切障礙、憂愁煩惱，達到無染、寂靜的狀態。文殊師利（菩薩名）！如同三十三天心生放逸之時，那美妙的法鼓發出巨大的聲音，使三十三天遠離一切障礙、憂愁煩惱，達到無染、寂靜的狀態。文殊師利！是這樣的，如來（佛的稱號）、應（應供）、正遍知（佛的智慧）的清凈法身，一切世間都不能看見，原本沒有實體、不可思議，無心、無相，無色、無體、無二，超越了眼見的境界。文殊師利！如同那些眾生依據他們本來的業力行為，隨心能夠相信並聽到佛法之聲，而那佛法之聲能夠使眾生遠離一切障礙、憂愁煩惱，達到無染、寂靜的狀態。文殊師利！那清凈法身無言說、無實體，而眾生依據善根業力聽到美妙的佛法之聲，就說如來說法，說世間有佛。文殊師利！一切眾生聽到如來的聲音，能夠得到一切快樂的資具，已經相信的人能夠得到正確的理解，聽到聲音並正確理解就是如來的法身。初發心的菩薩以及一切凡夫眾生聽到如來說法、觀察如來，增長一切善根。文殊師利！如來、應、正遍知的清凈法身不生不滅，應當這樣理解。文殊師利！譬如初夏，依據眾生本來的業力，大地上所有的種子、穀物、草、叢林、藥木都生長出來，為眾生提供生活所需的快樂資具。高空中出現這樣的風，這樣的風能夠產生大云；產生大云能夠降下大雨；降下大雨能夠充滿大地；充滿大地能夠使一切種子茂盛生長。那時，整個閻浮提（佛教傳說中的四大洲之一）的人都非常歡喜，生起極大的喜悅而說：『這是大云，這是大雨。』文殊師利！在天空中沒有下雨的時候，閻浮提的人會說：『沒有云，沒有雨。』文殊師利！無論何時普遍興起大云

【English Translation】 English version: Uttering a sound, it causes the Trayastrimsha Heaven (the second of the six heavens in the desire realm of Buddhism) to be free from all obstacles, worries, and afflictions, reaching a state of purity and tranquility. Manjushri (a Bodhisattva)! Just as when the minds of the Trayastrimsha Heaven become unrestrained, that wonderful Dharma drum emits a great sound, causing the Trayastrimsha Heaven to be free from all obstacles, worries, and afflictions, reaching a state of purity and tranquility. Manjushri! It is like this, the pure Dharma body of the Tathagata (an epithet of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), cannot be seen by all the world, originally without substance, inconceivable, without mind, without form, without color, without body, without duality, surpassing the realm of sight. Manjushri! Just as those sentient beings, based on their original karmic actions, are able to believe and hear the sound of the Dharma, and that sound of the Dharma can cause sentient beings to be free from all obstacles, worries, and afflictions, reaching a state of purity and tranquility. Manjushri! That pure Dharma body is without speech and without substance, yet sentient beings, based on the power of their good karmic roots, hear the wonderful sound of the Dharma, and say that the Tathagata is teaching the Dharma, that there is a Buddha in the world. Manjushri! All sentient beings who hear the voice of the Tathagata can obtain all the means of happiness, and those who have already believed can attain correct understanding. Hearing the voice and correctly understanding is the Dharma body of the Tathagata. Bodhisattvas who have just begun their practice and all ordinary sentient beings, upon hearing the Tathagata teach the Dharma and observing the Tathagata, increase all their good roots. Manjushri! The pure Dharma body of the Tathagata, Arhat, Samyaksambuddha, is neither born nor does it die, and should be understood in this way. Manjushri! For example, in early summer, based on the original karmic power of sentient beings, all the seeds, grains, grasses, forests, and medicinal trees on the earth grow and flourish, providing sentient beings with the means of happiness necessary for life. In the high sky, such a wind arises, and this wind can produce great clouds; the production of great clouds can bring down heavy rain; the heavy rain can fill the earth; and the filling of the earth can cause all seeds to grow luxuriantly. At that time, all the people of Jambudvipa (one of the four great continents in Buddhist cosmology) are very happy, and with great joy they say: 『These are great clouds, this is great rain.』 Manjushri! When it does not rain in the sky, the people of Jambudvipa will say: 『There are no clouds, there is no rain.』 Manjushri! Whenever great clouds universally arise

、遍澍大雨，時諸眾生咸作是言：『希有，大云。希有，大雨。普澍大雨充滿大地。』文殊師利！而彼虛空無雲、無雨。文殊師利！依因於風，彼虛空中能生大云、能生大雨。文殊師利！依因於風，彼虛空中無雲、無雨。何以故？以依眾生本業力故。

「文殊師利！如彼水聚于虛空中，風因緣住，依風而雨，而世間人稱言云雨。何以故？以依眾生本業力故，于虛空中澍大雨聚，充滿大地。文殊師利！彼虛空中無雲、無雨。文殊師利！彼大雲雨自性不生、不滅，離心意、意識，離去、來相。

「文殊師利！如是，諸菩薩摩訶薩依過去善根、修諸善行聞佛說法，得無障礙道；一切眾生、一切聲聞、辟支佛等種諸善根，求涅槃道。世間眾生便謂：『如來、應、正遍知出現於世，如來說法皆是真語、如語、不異語。』而諸天人稱言如來，文殊師利！以依眾生善根力故法身出聲，而諸天人作如是言：『如來說法。』文殊師利！實無如來。何以故？如來法身，無相、離相，無處、離處，不實、不生、不滅。文殊師利！而彼如來樂說辯才，為天人說法無有窮盡，隨所應聞皆令開解。

「文殊師利！始發心菩薩及以一切毛道凡夫，依于眾生本業力故，應見如來入涅槃者，如來即便入于涅槃，不可得見。而彼眾生起如

【現代漢語翻譯】現代漢語譯本：

大雨普降時，眾生都說：『稀有啊，這大云！稀有啊，這大雨！普降大雨，充滿了大地。』文殊師利（Manjusri，菩薩名）！然而那虛空中本無雲、無雨。文殊師利！是依靠風的因緣，那虛空中才能生出大云、才能降下大雨。文殊師利！也是依靠風的因緣，那虛空中才無雲、無雨。為什麼呢？因為這是依靠眾生各自的業力所致。

文殊師利！就像那水聚集在虛空中，因風的因緣而存在，依靠風而降雨，世間人就稱之為雲雨。為什麼呢？因為這是依靠眾生各自的業力，在虛空中降下大雨，充滿了大地。文殊師利！那虛空中本無雲、無雨。文殊師利！那大云大雨的自性是不生不滅的，遠離心意、意識，遠離來去之相。

文殊師利！就像這樣，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）依靠過去所種的善根，修習各種善行，聽聞佛陀說法，從而獲得無障礙的道；一切眾生、一切聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）等，種下各種善根，尋求涅槃之道。世間眾生便認為：『如來（Tathagata，佛的稱號）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）出現在世間，如來說法都是真語、實語、不虛妄的。』而諸天人稱讚如來，文殊師利！這是依靠眾生善根的力量，法身（Dharmakaya，佛的法性身）發出聲音，諸天人就說：『如來說法。』文殊師利！實際上並沒有如來。為什麼呢？如來的法身，無相、離相，無處、離處，不實、不生、不滅。文殊師利！然而如來樂於宣說辯才，為天人說法沒有窮盡，隨其所應聽聞的，都令其開悟。

文殊師利！初發心的菩薩以及一切毛道凡夫，依靠眾生各自的業力，如果應該見到如來入涅槃，如來就會示現入于涅槃，不可再見。而那些眾生就會生起這樣的想法：

【English Translation】 English version:

When a great rain falls, all beings say: 'How rare, this great cloud! How rare, this great rain! The great rain falls everywhere, filling the earth.' Manjusri! Yet, in that empty space, there is no cloud, no rain. Manjusri! It is due to the condition of the wind that great clouds can arise in that empty space, and great rain can fall. Manjusri! It is also due to the condition of the wind that there is no cloud, no rain in that empty space. Why is that? Because it is due to the power of the inherent karma of beings.

Manjusri! Just like water gathers in empty space, it exists due to the condition of the wind, and it rains because of the wind, and people in the world call it cloud and rain. Why is that? Because it is due to the power of the inherent karma of beings that great rain falls in empty space, filling the earth. Manjusri! In that empty space, there is no cloud, no rain. Manjusri! The nature of that great cloud and rain is neither born nor does it perish, it is apart from mind, intention, and consciousness, apart from the appearance of going and coming.

Manjusri! Just like this, the Bodhisattva-Mahasattvas, relying on the good roots they planted in the past, cultivate all kinds of good deeds, hear the Buddha's teachings, and thus attain the unobstructed path; all beings, all Sravakas, Pratyekabuddhas, etc., plant all kinds of good roots, seeking the path to Nirvana. People in the world then think: 'The Tathagata, Arhat, Samyaksambuddha appears in the world, and the teachings of the Tathagata are all true words, real words, and not false words.' And the gods and humans praise the Tathagata, Manjusri! It is due to the power of the good roots of beings that the Dharmakaya emits a sound, and the gods and humans say: 'The Tathagata is teaching.' Manjusri! In reality, there is no Tathagata. Why is that? The Dharmakaya of the Tathagata is without form, apart from form, without a place, apart from a place, unreal, unborn, and imperishable. Manjusri! Yet, the Tathagata delights in expounding eloquence, teaching the gods and humans without end, and according to what they should hear, he enables them to awaken.

Manjusri! Bodhisattvas who have just begun their practice and all ordinary beings, relying on the inherent karma of beings, if they should see the Tathagata enter Nirvana, the Tathagata will then manifest entering Nirvana, and cannot be seen again. And those beings will then have the thought that:

是心，便謂：『如來畢竟涅槃。』文殊師利！如來、應正遍知不生、不死，不起、不滅。文殊師利！如來、應、正遍知無始世來，證於常住大般涅槃。

「文殊師利！如彼大云不實、不生、不滅，虛妄故有，而諸眾生念想假名云、雨如是。文殊師利！如來不實、不生、不滅，本來不生，而諸眾生隨其心想，聞如來、應、正遍知現有說法。

「文殊師利！譬如大自在梵天王於十百千萬三千大千諸世界中自在無礙，下觀一切諸天宮殿，乃至觀於四天王等。爾時，彼大自在梵天王于彼十百千萬三千大千諸世界中為自在主，觀於一切諸天宮殿。文殊師利！時宮殿中一切諸天各各舍於五欲境界、一切伎樂，舍諸慾念，生大恭敬心，合掌供養大梵天王，瞻仰而住。文殊師利！而彼大自在梵天王于彼一切諸宮殿中暫時而現。爾時諸天為生梵世，所有善根迴向梵天。文殊師利！彼大自在梵天王十百千萬三千大千諸世界主，不退梵天，住持梵宮，依自在愿住持力故、一切眾生善根力故，應化梵天，日日觀察。一切天宮下至四天王天，各各舍於五欲境界、一切伎樂，舍諸慾念，生大恭敬心，合掌供養大梵天王，瞻仰而住。而彼大自在梵天王于彼一切諸宮殿中暫時現身，于本處不動。彼時諸天為生梵世，所有善根迴向梵天。

【現代漢語翻譯】現代漢語譯本：如果這樣想，就會說：『如來最終會涅槃。』文殊師利（Manjusri，菩薩名）！如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）是不生、不死的，不起、不滅的。文殊師利！如來、應、正遍知從無始以來，就證得了常住的大般涅槃（Mahaparinirvana，佛教的最高境界）。文殊師利！就像那巨大的雲朵，不是真實的，不生、不滅，因為虛妄而存在，但眾生卻以假名認為那是云、是雨。文殊師利！如來不是真實的，不生、不滅，本來就不生，但眾生卻隨自己的心念，聽到如來、應、正遍知在說法。文殊師利！譬如大自在梵天王（Mahasvarabrahma，色界最高天的天王）在十百千萬三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的最大世界）中自在無礙，向下觀察一切天宮，乃至觀察到四天王（Caturmaharajika，欲界第一層天）等。那時，這位大自在梵天王在十百千萬三千大千世界中作為自在的主宰，觀察一切天宮。文殊師利！那時，宮殿中一切諸天各自捨棄五欲（五種感官慾望）的境界、一切伎樂，捨棄各種慾望的念頭，生起極大的恭敬心，合掌供養大梵天王，瞻仰而住。文殊師利！而那位大自在梵天王在一切宮殿中只是暫時顯現。那時，諸天爲了能生到梵天界，將所有善根迴向給梵天。文殊師利！那位大自在梵天王是十百千萬三千大千世界的主宰，不退轉于梵天，住持梵宮，依靠自在的願力住持，也依靠一切眾生的善根之力，應化為梵天，日日觀察。一切天宮，下至四天王天，都各自捨棄五欲的境界、一切伎樂，捨棄各種慾望的念頭，生起極大的恭敬心，合掌供養大梵天王，瞻仰而住。而那位大自在梵天王在一切宮殿中只是暫時現身，在本處不動。那時，諸天爲了能生到梵天界，將所有善根迴向給梵天。

【English Translation】 English version: If that is the thought, then it is said: 『The Tathagata (如來, one of the Buddha's titles) will ultimately attain Nirvana.』 Manjusri (文殊師利, a Bodhisattva)! The Tathagata, Arhat (應, one of the Buddha's titles), Samyaksambuddha (正遍知, one of the Buddha's titles) is not born, does not die, does not arise, and does not cease. Manjusri! The Tathagata, Arhat, Samyaksambuddha, from beginningless time, has realized the permanent Great Nirvana (大般涅槃, Mahaparinirvana, the ultimate state of enlightenment). Manjusri! Just like those great clouds, they are not real, they do not arise, and they do not cease. They exist because of illusion, yet sentient beings falsely name them as clouds and rain. Manjusri! The Tathagata is not real, does not arise, and does not cease. Originally, there is no birth, but sentient beings, according to their thoughts, hear that the Tathagata, Arhat, Samyaksambuddha is present and teaching the Dharma. Manjusri! For example, the Great Svarabrahma (大自在梵天王, Mahasvarabrahma, the king of the highest heaven in the Form Realm) is free and unobstructed in the ten hundred thousand three thousand great chiliocosms (十百千萬三千大千世界, Trisahasra-Mahasahasra-lokadhatu, the largest world system in Buddhist cosmology), looking down upon all the heavenly palaces, even observing the Four Heavenly Kings (四天王, Caturmaharajika, the first heaven in the Desire Realm). At that time, the Great Svarabrahma, as the sovereign in the ten hundred thousand three thousand great chiliocosms, observes all the heavenly palaces. Manjusri! At that time, all the devas (諸天, gods) in the palaces each abandon the realms of the five desires (五欲, five sensual desires), all music, and all thoughts of desire, generating great reverence, joining their palms in offering to the Great Brahma King, and gazing upon him. Manjusri! And that Great Svarabrahma only temporarily appears in all the palaces. At that time, the devas, in order to be born in the Brahma world, dedicate all their meritorious roots to Brahma. Manjusri! That Great Svarabrahma is the sovereign of the ten hundred thousand three thousand great chiliocosms, not retreating from the Brahma heaven, maintaining the Brahma palace, relying on the power of his free will, and also relying on the power of the meritorious roots of all sentient beings, he transforms into Brahma, observing daily. All the heavenly palaces, down to the Four Heavenly Kings' heaven, each abandon the realms of the five desires, all music, and all thoughts of desire, generating great reverence, joining their palms in offering to the Great Brahma King, and gazing upon him. And that Great Svarabrahma only temporarily appears in all the palaces, not moving from his original place. At that time, the devas, in order to be born in the Brahma world, dedicate all their meritorious roots to Brahma.

「文殊師利！而於彼處無實梵天。文殊師利！彼梵天空、彼梵天無、不實，無名字、無音聲，無住處、無體，不思議、無相，離心意、意識，不生、不滅。文殊師利！彼大梵天依本願善根住持力故、依彼諸天善根住持力故，于彼一切諸宮殿中暫時現身。文殊師利！而彼諸天不知梵天身空、無、不實，無名字、無音聲，無住處、無體，不思議、無相，離心意、意識，不生、不滅。

「如是，文殊師利！如來、應、正遍知空、無、不實，無名字、無音聲，無住處、無體，不思議、無相，離心意、意識，不生、不滅亦復如是。文殊師利！如來、應、正遍知依彼菩薩本願行力住持初發心菩薩、住一切聲聞、辟支佛乘。依一切毛道凡夫善根力故，如來應現百千萬相好莊嚴之身，如鏡中像，本處不動。文殊師利！初發心菩薩、一切聲聞、辟支佛及毛道凡夫，不知如來、應、正遍知空、無、不實、不可觀，無名字、無音聲，無住處、無體，不思議、無相，離心意、意識，不生、不滅。文殊師利！而如來百千萬億種種相好、莊嚴之身具足，如來一切種種諸威儀行，隨諸眾生種種信故，出大妙聲為眾生說法，能令眾生遠離一切諸障、憂惱，無染、寂靜，而如來一切平等舍心無分別、無異心。文殊師利！以是義故，言不生、不滅

【現代漢語翻譯】現代漢語譯本：『文殊師利（Manjusri，菩薩名）！在那地方並沒有真實的梵天（Brahma，印度教的創造神）。文殊師利！那梵天的天空、那梵天是虛無的、不真實的，沒有名字、沒有聲音，沒有住處、沒有實體，不可思議、沒有形相，脫離了心意、意識，不生不滅。文殊師利！那大梵天依靠他本來的願力善根的住持力量，依靠那些諸天的善根住持力量，在那些所有的宮殿中暫時顯現身形。文殊師利！而那些諸天不知道梵天的身體是空虛的、虛無的、不真實的，沒有名字、沒有聲音，沒有住處、沒有實體，不可思議、沒有形相，脫離了心意、意識，不生不滅。『就像這樣，文殊師利！如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者）也是空虛的、虛無的、不真實的，沒有名字、沒有聲音，沒有住處、沒有實體，不可思議、沒有形相，脫離了心意、意識，不生不滅。文殊師利！如來、應、正遍知依靠那些菩薩本來的願行力量，住持初發心的菩薩、住持一切聲聞（Sravaka，佛陀的弟子）、辟支佛（Pratyekabuddha，獨自覺悟者）的乘。依靠一切毛道凡夫的善根力量，如來應現百千萬相好莊嚴的身體，就像鏡子中的影像，本體處在不動的狀態。文殊師利！初發心的菩薩、一切聲聞、辟支佛以及毛道凡夫，不知道如來、應、正遍知是空虛的、虛無的、不真實的、不可見的，沒有名字、沒有聲音，沒有住處、沒有實體，不可思議、沒有形相，脫離了心意、意識，不生不滅。文殊師利！而如來百千萬億種種相好、莊嚴的身體是具足的，如來一切種種的威儀行為，隨著眾生種種的信仰，發出大妙的聲音為眾生說法，能夠使眾生遠離一切的障礙、憂愁煩惱，沒有污染、寂靜，而如來一切平等舍心沒有分別、沒有差異心。文殊師利！因為這個緣故，說不生不滅。

【English Translation】 English version: 『Manjusri! In that place, there is no real Brahma. Manjusri! That Brahma's sky, that Brahma is empty, unreal, without name, without sound, without dwelling place, without substance, inconceivable, without form, detached from mind, consciousness, neither born nor extinguished. Manjusri! That Great Brahma, relying on the power of his original vows and good roots, and relying on the power of the good roots of those devas, temporarily manifests his body in all those palaces. Manjusri! But those devas do not know that Brahma's body is empty, non-existent, unreal, without name, without sound, without dwelling place, without substance, inconceivable, without form, detached from mind, consciousness, neither born nor extinguished. 『Likewise, Manjusri! The Tathagata, Arhat, Samyaksambuddha is also empty, non-existent, unreal, without name, without sound, without dwelling place, without substance, inconceivable, without form, detached from mind, consciousness, neither born nor extinguished. Manjusri! The Tathagata, Arhat, Samyaksambuddha, relying on the power of the original vows and practices of those Bodhisattvas, upholds the Bodhisattvas who have just begun their practice, and upholds all Sravakas and Pratyekabuddhas. Relying on the power of the good roots of all ordinary beings, the Tathagata manifests a body adorned with hundreds of thousands of auspicious marks, like an image in a mirror, while the original body remains unmoved. Manjusri! The Bodhisattvas who have just begun their practice, all Sravakas, Pratyekabuddhas, and ordinary beings do not know that the Tathagata, Arhat, Samyaksambuddha is empty, non-existent, unreal, invisible, without name, without sound, without dwelling place, without substance, inconceivable, without form, detached from mind, consciousness, neither born nor extinguished. Manjusri! And the Tathagata's body, adorned with hundreds of thousands of auspicious marks, is complete. The Tathagata's various dignified behaviors, according to the various beliefs of sentient beings, emit great and wonderful sounds to teach the Dharma to sentient beings, enabling them to be free from all obstacles, worries, and afflictions, without defilement, and in peace. And the Tathagata's mind of equanimity is without discrimination or difference. Manjusri! For this reason, it is said to be neither born nor extinguished.』

者，是名如來。」

爾時，世尊而說偈言：

「如來常不生，　　諸法亦復然，　世間無實法，　　愚癡妄取相。　無漏善法中，　　無如及如來，　依彼善法力，　　現世如映象。

「文殊師利！譬如日光初出，先照最大山王，次照斫迦婆羅山、摩訶斫迦婆羅山，次照余大山，次照余黑山，次照高原、堆阜，后照深谷、卑下之處。文殊師利！而彼日光不分別、無分別、不思惟。何以故？文殊師利！彼日光明無心意、意識，不生、不滅，無相、離相，無念、離念，無戲論、無障礙、離障礙，不住此岸、不住彼岸，不高、不下，不縛、不脫，不知、非不知，無煩惱、非無煩惱，非實、非不實，不在此岸、不在彼岸，不在陸地、不在水中，不在兩岸、不在中流，無覺、離覺，無色、非無色。文殊師利！依于大地有高、下、中，日光隨地有高、下、中。

「文殊師利！如來、應正遍知亦復如是，不分別、無分別、不思惟。文殊師利！何以故？如來、應、正遍知離心意、意識，不生、不滅，無相、離相，無念、離念，無戲論、離戲論，無熱惱、離熱惱，不住此岸、不住彼岸，不高、不下，不縛、不脫，不知、非不知，無煩惱、非無煩惱，非實語者、非不實語者，不在此岸、不在彼岸，不在陸地、不

【現代漢語翻譯】現代漢語譯本：這樣，就稱為如來（Tathagata）。當時，世尊說了偈語：『如來常不生，諸法也是這樣，世間沒有真實的法，愚癡的人妄自執取表象。在無漏的善法中，沒有像如來這樣的，依靠那善法的力量，在世間顯現如同鏡中的影像。文殊師利（Manjusri）！譬如太陽剛升起時，先照耀最高的山王，然後照耀斫迦婆羅山（Cakravada）、摩訶斫迦婆羅山（Mahacakravada），接著照耀其他大山，再照耀其他黑山，然後照耀高原、土丘，最後照耀深谷、低窪之處。文殊師利！而那陽光不分別、沒有分別、不思惟。為什麼呢？文殊師利！那日光沒有心意、意識，不生、不滅，沒有表象、脫離表象，沒有念頭、脫離念頭，沒有戲論、沒有障礙、脫離障礙，不住在此岸、不住在彼岸，不高、不低，不束縛、不解脫，不知、非不知，沒有煩惱、非沒有煩惱，非真實、非不真實，不在此岸、不在彼岸，不在陸地、不在水中，不在兩岸、不在中流，沒有覺知、脫離覺知，沒有顏色、非沒有顏色。文殊師利！依據大地有高、低、中，日光隨著地勢有高、低、中。文殊師利！如來（Tathagata）、應正遍知（Arhat Samyak-sambuddha）也是這樣，不分別、沒有分別、不思惟。文殊師利！為什麼呢？如來、應、正遍知脫離心意、意識，不生、不滅，沒有表象、脫離表象，沒有念頭、脫離念頭，沒有戲論、脫離戲論，沒有熱惱、脫離熱惱，不住在此岸、不住在彼岸，不高、不低，不束縛、不解脫，不知、非不知，沒有煩惱、非沒有煩惱，非說真實語者、非不說真實語者，不在此岸、不在彼岸，不在陸地、不

【English Translation】 English version: Thus, it is called Tathagata (Thus Gone One). At that time, the World Honored One spoke in verse: 'The Tathagata is always unborn, all dharmas are also like this, there is no real dharma in the world, the foolish grasp at appearances in vain. Among the undefiled good dharmas, there is none like the Tathagata, relying on the power of that good dharma, it appears in the world like an image in a mirror.' Manjusri! For example, when the sun first rises, it first illuminates the highest mountain king, then illuminates Cakravada Mountain, Mahacakravada Mountain, then illuminates other great mountains, then illuminates other black mountains, then illuminates plateaus and mounds, and finally illuminates deep valleys and low places. Manjusri! And that sunlight does not discriminate, has no discrimination, does not contemplate. Why is that? Manjusri! That sunlight has no mind, no consciousness, it is not born, it does not perish, it has no form, it is free from form, it has no thought, it is free from thought, it has no play, no obstruction, it is free from obstruction, it does not dwell on this shore, it does not dwell on the other shore, it is not high, it is not low, it is not bound, it is not liberated, it does not know, it is not unknowing, it has no afflictions, it is not without afflictions, it is not real, it is not unreal, it is not on this shore, it is not on the other shore, it is not on land, it is not in water, it is not on both shores, it is not in the middle of the stream, it has no awareness, it is free from awareness, it has no color, it is not without color. Manjusri! Based on the earth, there are high, low, and middle places, and the sunlight follows the terrain with high, low, and middle. Manjusri! The Tathagata, Arhat Samyak-sambuddha (Fully Enlightened One) is also like this, not discriminating, having no discrimination, not contemplating. Manjusri! Why is that? The Tathagata, Arhat, Samyak-sambuddha is free from mind and consciousness, it is not born, it does not perish, it has no form, it is free from form, it has no thought, it is free from thought, it has no play, it is free from play, it has no heat, it is free from heat, it does not dwell on this shore, it does not dwell on the other shore, it is not high, it is not low, it is not bound, it is not liberated, it does not know, it is not unknowing, it has no afflictions, it is not without afflictions, it is not a speaker of truth, it is not a non-speaker of truth, it is not on this shore, it is not on the other shore, it is not on land, it is not

在水中，不在兩岸、不在中流，非一切知者、非無一切知者，非覺者、非無覺者，非行者、非無行者，非修習者、非無修習者，非念者、非無念者，非有心者、非無心者，離心者、非離心者，無意者、非無意者，非害者、非無害者，非名者、非無名者，非色者、非無色者，非說者、非無說者，非假名者、非無假名者，非可見者、非不可見者，體性如是、非不如是，非說道者、非無說道者，非證果者、非無證果者，非分別者、非無分別者，非離分別者、非無離分別者。文殊師利！依彼無邊法界眾生上、中、下性，如來放大智日光輪普照眾生亦復如是。初照一切諸菩薩等清凈直心大乘山王，次復照于住辟支佛乘，次復照于住聲聞乘，次復照于隨所能信善行眾生，次復照于乃至住邪聚眾生，皆為如來一切智日光輪所照，為畢竟利益一切眾生、為生未來一切善根、為令增長一切善根。

「文殊師利！如來於彼一切事中平等舍心，無分別、無異心。文殊師利！諸佛如來智日光輪無如是心：『我為此眾生說于妙法，而不為彼眾生說法。』文殊師利！諸佛如來無有如是分別之心：『此眾生信上法、此眾生信中法、此眾生信下法，此眾生信正法、此眾生信邪法。』文殊師利！諸佛如來無如是心：『此眾生信上法，為說大乘；此眾

【現代漢語翻譯】現代漢語譯本在水中，不在兩岸，不在水流中間；不是一切知者（sarvajña，指佛陀），也不是非一切知者；不是覺者（bodhi-sattva，指菩薩），也不是非覺者；不是行者（caraka，指修行者），也不是非行者；不是修習者（yogin，指瑜伽行者），也不是非修習者；不是念者（smṛti，指有正念者），也不是非念者；不是有心者（sa-citta，指有心識者），也不是無心者（a-citta，指無心識者）；是離心者（vi-citta，指離心識者），也不是非離心者；是無意者（a-manas，指無意念者），也不是非無意者；不是有害者（hiṃsaka，指有傷害行為者），也不是非有害者；不是有名者（nāma，指有名相者），也不是非名者；不是有色者（rūpa，指有形色者），也不是非有色者；不是說者（vaktṛ，指能言說者），也不是非說者；不是假名者（prajñapti，指假名安立者），也不是非假名者；不是可見者（dṛśya，指可見之物），也不是非可見者；體性是這樣的，也不是不如是；不是說道者（kathaka，指說法者），也不是非說道者；不是證果者（phala-prāpta，指證得果位者），也不是非證果者；不是分別者（vikalpaka，指有分別心者），也不是非分別者；不是離分別者（nirvikalpa，指離分別心者），也不是非離分別者。文殊師利！根據那無邊法界眾生上、中、下不同的根性，如來放大智慧的日光輪普遍照耀眾生也是如此。首先照耀一切諸菩薩等清凈直心的大乘山王，其次照耀安住于辟支佛乘（pratyekabuddha-yāna，指緣覺乘）的眾生，再次照耀安住于聲聞乘（śrāvaka-yāna，指小乘）的眾生，再次照耀隨其所能信受善行的眾生，乃至照耀安住于邪聚（mithyā-niyata，指邪定聚）的眾生，都被如來一切智慧的日光輪所照耀，爲了究竟利益一切眾生，爲了生起未來一切善根，爲了令一切善根增長。文殊師利！如來對於一切事物都平等舍心，沒有分別，沒有差異之心。文殊師利！諸佛如來的智慧日光輪沒有這樣的想法：『我為這個眾生說微妙的佛法，而不為那個眾生說法。』文殊師利！諸佛如來沒有這樣的分別之心：『這個眾生信受上乘的佛法，這個眾生信受中乘的佛法，這個眾生信受下乘的佛法，這個眾生信受正法，這個眾生信受邪法。』文殊師利！諸佛如來沒有這樣的想法：『這個眾生信受上乘的佛法，就為他說大乘佛法；這個眾生信受下乘的佛法，就為他說小乘佛法。』

【English Translation】 English version In the water, not on the two banks, not in the middle of the stream; not an all-knower (sarvajña, referring to the Buddha), nor a non-all-knower; not an awakened one (bodhi-sattva, referring to a Bodhisattva), nor a non-awakened one; not a practitioner (caraka, referring to a spiritual practitioner), nor a non-practitioner; not a cultivator (yogin, referring to a yogi), nor a non-cultivator; not a mindful one (smṛti, referring to one with mindfulness), nor a non-mindful one; not a conscious one (sa-citta, referring to one with consciousness), nor an unconscious one (a-citta, referring to one without consciousness); one who is detached from consciousness (vi-citta, referring to one detached from consciousness), nor a non-detached one; one who is without intention (a-manas, referring to one without intention), nor a non-without intention one; not a harmful one (hiṃsaka, referring to one who causes harm), nor a non-harmful one; not a named one (nāma, referring to one with a name), nor a non-named one; not a form one (rūpa, referring to one with form), nor a non-form one; not a speaker (vaktṛ, referring to one who speaks), nor a non-speaker; not a conventional name one (prajñapti, referring to one who is conventionally named), nor a non-conventional name one; not a visible one (dṛśya, referring to a visible object), nor a non-visible one; its nature is such, nor is it not such; not a teacher (kathaka, referring to one who teaches), nor a non-teacher; not one who has attained the fruit (phala-prāpta, referring to one who has attained the fruit of practice), nor a non-attained one; not a discriminator (vikalpaka, referring to one with discrimination), nor a non-discriminator; not one who is free from discrimination (nirvikalpa, referring to one free from discrimination), nor a non-free from discrimination one. Manjushri! According to the superior, middling, and inferior natures of sentient beings in that boundless Dharma realm, the Tathagata's great wisdom sun wheel illuminates all sentient beings in the same way. First, it illuminates all the Bodhisattvas and others who are like the great mountain kings of the Mahayana with pure and direct minds; then it illuminates those who abide in the Pratyekabuddha-yana (referring to the vehicle of the solitary Buddhas); then it illuminates those who abide in the Shravaka-yana (referring to the vehicle of the Hearers); then it illuminates those sentient beings who follow and believe in good practices; and even illuminates those who abide in the group of the wrong path (mithyā-niyata, referring to those who are fixed on the wrong path). All are illuminated by the Tathagata's sun wheel of all-knowing wisdom, for the ultimate benefit of all sentient beings, for the generation of all future good roots, and for the growth of all good roots. Manjushri! The Tathagata has an equal mind of equanimity towards all things, without discrimination or difference. Manjushri! The sun wheel of wisdom of the Buddhas and Tathagatas does not have such a thought: 'I will speak the wonderful Dharma for this sentient being, but not for that sentient being.' Manjushri! The Buddhas and Tathagatas do not have such a discriminating thought: 'This sentient being believes in the superior Dharma, this sentient being believes in the middling Dharma, this sentient being believes in the inferior Dharma, this sentient being believes in the right Dharma, this sentient being believes in the wrong Dharma.' Manjushri! The Buddhas and Tathagatas do not have such a thought: 'This sentient being believes in the superior Dharma, so I will speak the Mahayana for them; this sentient being believes in the inferior Dharma, so I will speak the Hinayana for them.'

生信中法，為說緣覺乘；此眾生信下法，為說聲聞乘；此眾生信正行，為說清凈心法；乃至此眾生信邪行，隨所應聞而為說法。』文殊師利！諸佛如來智日光輪無有如是分別之心。何以故？諸佛如來智日光輪遠離一切分別、異分別及諸戲論。文殊師利！依諸眾生種種善根，諸佛如來智日光輪種種別異。

「文殊師利！譬如大海中有如意寶珠懸置高幢上，隨何等何等眾生念、須何等何等事，如是如是聞彼摩尼寶珠出聲。而彼摩尼寶珠不分別、無分別、不思惟，無心、離心，離心意、意識。

「文殊師利！如來亦復如是，不分別、無分別、不思惟，無心、離心，離心意、意識，不可測量、離諸測量，不得、離得，貪不能轉、瞋不能轉、癡不能轉，不實、不妄，非常、非不常，非照、非不照，非明、非不明，非覺者、非不覺者，不生、不滅，不思議、不可思議，無體、離體，不可取、不可舍，不可戲論、不可說、離諸言說，不喜、離喜，無生，不可數、離諸數量，不去、無去、去寂，絕一切諸趣、離一切言說，不可見、不可觀、不可取，非虛空、非不虛空，非可見、非可說，非和合、非離和合，非作、非造、非示，非染、非可清凈，非名、非色，非相、非無相，非業、非業報，非過去、非未來、非現在，非有煩

【現代漢語翻譯】現代漢語譯本：對於相信中等教法的眾生，佛陀為他們宣說緣覺乘（Pratyekabuddha-yana，即獨覺乘）；對於相信下等教法的眾生，佛陀為他們宣說聲聞乘（Sravaka-yana，即弟子乘）；對於相信正行的眾生，佛陀為他們宣說清凈心法；乃至對於相信邪行的眾生，佛陀也隨他們所應聽聞的而為他們說法。』文殊師利（Manjusri）！諸佛如來的智慧如同日光輪，沒有這樣的分別心。為什麼呢？因為諸佛如來的智慧日光輪遠離一切分別、異分別以及各種戲論。文殊師利！依據眾生種種不同的善根，諸佛如來的智慧日光輪也呈現出種種不同的顯現。『文殊師利！譬如大海中有一顆如意寶珠，懸掛在高高的旗桿上，無論什麼樣的眾生，心中念著、需要什麼樣的東西，那顆摩尼寶珠就會發出相應的聲音。而那顆摩尼寶珠本身並沒有分別、沒有不分別、沒有思惟，沒有心、遠離心，遠離心意、意識。『文殊師利！如來也是如此，不分別、沒有分別、不思惟，沒有心、遠離心，遠離心意、意識，不可測量、超越測量，沒有獲得、超越獲得，貪慾不能動搖他、嗔恨不能動搖他、愚癡不能動搖他，不真實、不虛妄，非常、非不常，非照耀、非不照耀，非明亮、非不明白，非覺悟者、非不覺悟者，不生、不滅，不可思議、超越不可思議，無自體、超越自體，不可取、不可舍，不可戲論、不可說、超越一切言說，不喜、超越喜悅，無生，不可計數、超越一切數量，不去、無去、去寂靜，斷絕一切諸趣、超越一切言說，不可見、不可觀、不可取，非虛空、非不虛空，非可見、非可說，非和合、非離和合，非作、非造、非示現，非染污、非可清凈，非名、非色，非相、非無相，非業、非業報，非過去、非未來、非現在，非有煩惱

【English Translation】 English version: 『For those beings who believe in the middle path, the Buddha teaches the Pratyekabuddha-yana (the path of the solitary realizers); for those beings who believe in the inferior path, the Buddha teaches the Sravaka-yana (the path of the disciples); for those beings who believe in right practice, the Buddha teaches the Dharma of the pure mind; and even for those beings who believe in wrong practice, the Buddha teaches according to what they should hear.』 Manjusri! The wisdom of the Tathagatas (Buddhas) is like the sun's disc, without such discriminating thoughts. Why is that? Because the wisdom of the Tathagatas is like the sun's disc, which is far removed from all discrimination, different discriminations, and all conceptual elaborations. Manjusri! According to the various good roots of beings, the wisdom of the Tathagatas appears in various different ways. 『Manjusri! It is like a wish-fulfilling jewel in the great ocean, hanging on a high banner. Whatever beings think of, whatever they need, the Mani jewel emits a sound accordingly. But that Mani jewel does not discriminate, does not not discriminate, does not think, has no mind, is apart from mind, is apart from mind, intention, and consciousness. 『Manjusri! The Tathagata is also like this, not discriminating, without discrimination, not thinking, without mind, apart from mind, apart from mind, intention, and consciousness, immeasurable, beyond measure, without attainment, beyond attainment, greed cannot move him, hatred cannot move him, delusion cannot move him, not real, not unreal, not permanent, not impermanent, not illuminating, not not illuminating, not bright, not not bright, not an awakened one, not not an awakened one, not born, not extinguished, inconceivable, beyond inconceivable, without substance, beyond substance, not to be taken, not to be abandoned, not to be conceptualized, not to be spoken, beyond all speech, not joy, beyond joy, unborn, uncountable, beyond all numbers, not going, without going, going to stillness, cutting off all realms of existence, beyond all speech, not to be seen, not to be observed, not to be taken, not empty space, not not empty space, not visible, not speakable, not combined, not separated, not acting, not creating, not showing, not defiled, not to be purified, not name, not form, not appearance, not without appearance, not karma, not karmic retribution, not past, not future, not present, not with afflictions

惱、非無煩惱，非諍、非不諍，非聲、離一切聲、無言，無相、離一切相，非內、非外、亦非中間。文殊師利！而如來寶珠清凈直心，懸大慈悲高幢之上，隨何等何等眾生信、何等何等眾生行，聞如是如是說法聲。文殊師利！如來於一切事平等舍心，無分別、無異心。

「文殊師利！譬如響聲，從他而出，眾生得聞。而彼響聲非過去、非未來、非現在，非內、非外、非二中間可得，非生、非滅，非斷、非常，非知、非不知，非覺、非不覺，非明、非不明，非縛、非脫，非毀、非不毀，非念、非不念，非處、非不處，非住、非不住，非地界、非水界、非火界、非風界，非有為、非無為，非戲論、非不戲論，非聲、非不聲，非見、非不見，非字、非言、非離言語，非稱量、離稱量，非相、離相，非寂靜、非離寂靜，非長、非短，非心、非不心，非觀、非不觀，非可見相、非不可見相，非空、非不空、自體空，非可念、非不可念、離可念，非可覺、非不可覺，離心意、意識，一切處平等，無分別、離異分別，過三世。文殊師利！而彼響聲隨種種眾生，種種言音聞種種響。

「文殊師利！如來、應、正遍知說法音聲亦復如是，非過去、非未來、非現在，非內、非外、非二中間可得，非生、非滅，非斷、非常，非知

【現代漢語翻譯】現代漢語譯本：不是煩惱，也不是沒有煩惱；不是爭論，也不是不爭論；不是聲音，是遠離一切聲音、沒有言語；沒有形象，是遠離一切形象；不是內在，不是外在，也不是中間。文殊師利（Manjusri，菩薩名）！而如來（Tathagata，佛的稱號）的寶珠般清凈的直心，懸掛在大慈悲的高幢之上，隨著什麼樣的眾生相信，什麼樣的眾生修行，聽到這樣這樣的說法聲音。文殊師利！如來對於一切事物都以平等舍心對待，沒有分別，沒有差異之心。文殊師利！譬如響聲，從其他地方發出，眾生得以聽聞。而那響聲不是過去，不是未來，不是現在，不是內在，不是外在，也不是兩者中間可以得到的；不是產生，不是消滅；不是斷滅，不是恒常；不是知道，不是不知道；不是覺悟，不是不覺悟；不是光明，不是不光明；不是束縛，不是解脫；不是毀壞，不是不毀壞；不是念頭，不是沒有念頭；不是處所，不是沒有處所；不是安住，不是不安住；不是地界（earth element），不是水界（water element），不是火界（fire element），不是風界（wind element）；不是有為法（conditioned phenomena），不是無為法（unconditioned phenomena）；不是戲論（conceptual proliferation），不是不戲論；不是聲音，不是沒有聲音；不是看見，不是看不見；不是文字，不是言語，是遠離言語；不是稱量，是遠離稱量；不是形象，是遠離形象；不是寂靜，不是遠離寂靜；不是長，不是短；不是心，不是沒有心；不是觀察，不是不觀察；不是可見的形象，不是不可見的形象；不是空，不是不空，是自體空；不是可以念，不是不可以念，是遠離可以念；不是可以覺，不是不可以覺，是遠離心意、意識，一切處平等，沒有分別，遠離差異分別，超越三世。文殊師利！而那響聲隨著種種眾生，用種種言語聲音聽到種種響聲。文殊師利！如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）說法音聲也是這樣，不是過去，不是未來，不是現在，不是內在，不是外在，也不是兩者中間可以得到的；不是產生，不是消滅；不是斷滅，不是恒常；不是知道

【English Translation】 English version: Not affliction, nor non-affliction; not strife, nor non-strife; not sound, is apart from all sounds, without words; without form, is apart from all forms; not internal, not external, nor in between. Manjusri! And the Tathagata's (Buddha's title) jewel-like pure direct mind, hangs upon the high banner of great compassion, according to what kind of beings believe, what kind of beings practice, they hear such and such Dharma sounds. Manjusri! The Tathagata treats all things with an equal mind of relinquishment, without discrimination, without a different mind. Manjusri! For example, a sound, comes from elsewhere, and beings are able to hear it. And that sound is not past, not future, not present, not internal, not external, nor can it be obtained in between; not arising, not ceasing; not annihilation, not permanence; not knowing, not not-knowing; not awakening, not not-awakening; not light, not not-light; not bondage, not liberation; not destruction, not non-destruction; not thought, not non-thought; not place, not non-place; not abiding, not non-abiding; not earth element, not water element, not fire element, not wind element; not conditioned phenomena, not unconditioned phenomena; not conceptual proliferation, not non-conceptual proliferation; not sound, not non-sound; not seeing, not not-seeing; not words, not language, is apart from language; not measuring, is apart from measuring; not form, is apart from form; not stillness, not apart from stillness; not long, not short; not mind, not non-mind; not observing, not non-observing; not visible form, not invisible form; not empty, not non-empty, is self-empty; not can be thought, not cannot be thought, is apart from can be thought; not can be awakened, not cannot be awakened, is apart from mind, intention, consciousness, in all places equal, without discrimination, apart from different discriminations, transcends the three times. Manjusri! And that sound, according to various beings, with various languages and sounds, they hear various sounds. Manjusri! The Tathagata, Arhat, Samyaksambuddha (three titles of Buddha)'s Dharma teaching sound is also like this, not past, not future, not present, not internal, not external, nor can it be obtained in between; not arising, not ceasing; not annihilation, not permanence; not knowing

、非不知，非覺、非不覺，非明、非不明，非縛、非脫，非毀、非不毀，非念、非不念，非處、非不處，非住、非不住，非地界、非水界、非火界、非風界，非有為、非無為，非戲論、非不戲論，非聲、非不聲，非見、非不見，非字、非言、非離言語，非稱量、離稱量，非相、離相，非寂靜、非離寂靜，非長、非短，非心、非不心，非觀、非不觀，非可見相、非不可見相，非空、非不空、自體空，非可念、非不可念、離可念，非可覺、非不可覺，離心意、意識，一切處平等，無分別、離異分別，過三世。文殊師利！隨種種眾生種種信、種種解，聞于如來、應、正遍知如是如是說法音聲。

「文殊師利！譬如大地，住持萬物，生長一切谷、麥、果、蓏、草、木、樹林，建立成就。文殊師利！而彼大地不分別、無異分別，一切處平等，無分別、無異分別心、無心，離心意、意識。

「文殊師利！如來、應、正遍知亦復如是，依于如來、應、正遍知，住持一切眾生，生長一切善根，建立成就一切聲聞、辟支佛、菩薩及諸外道種種異見、尼犍子等從於邪見，乃至邪定聚眾生所有諸善根。彼諸善根皆是如來、應、正遍知之所住持，皆依如來、應、正遍知而得生長、建立成就。

「文殊師利！而如來、應、正遍

【現代漢語翻譯】現代漢語譯本：不是不知，不是覺，不是不覺，不是明，不是不明，不是束縛，不是解脫，不是毀壞，不是不毀壞，不是念，不是不念，不是處所，不是非處所，不是住，不是不住，不是地界（四大元素之一，指堅硬性），不是水界（四大元素之一，指流動性），不是火界（四大元素之一，指熱能），不是風界（四大元素之一，指運動性），不是有為（因緣和合而生之法），不是無為（非因緣和合而生之法），不是戲論（無意義的言論），不是不戲論，不是聲音，不是非聲音，不是見，不是不見，不是文字，不是言語，不是離言語，不是稱量（用尺度衡量），離稱量，不是相（表象），離相，不是寂靜，不是離寂靜，不是長，不是短，不是心，不是非心，不是觀，不是不觀，不是可見之相，不是不可見之相，不是空，不是不空，自體空（自性本空），不是可念，不是不可念，離可念，不是可覺，不是不可覺，離心意、意識，一切處平等，無分別，離異分別，超越三世（過去、現在、未來）。文殊師利（菩薩名）！隨順種種眾生種種的信解，聽聞如來（佛的十號之一）、應（佛的十號之一）、正遍知（佛的十號之一）如此這般的說法音聲。

『文殊師利！譬如大地，住持萬物，生長一切谷、麥、果、蓏（瓜果類）、草、木、樹林，建立成就。文殊師利！而彼大地不分別、無異分別，一切處平等，無分別、無異分別心、無心，離心意、意識。

『文殊師利！如來、應、正遍知亦復如是，依于如來、應、正遍知，住持一切眾生，生長一切善根，建立成就一切聲聞（聽聞佛陀教誨而得解脫者）、辟支佛（無師自悟者）、菩薩（自覺覺他者）及諸外道種種異見、尼犍子（古印度六師外道之一）等從於邪見，乃至邪定聚眾生所有諸善根。彼諸善根皆是如來、應、正遍知之所住持，皆依如來、應、正遍知而得生長、建立成就。

『文殊師利！而如來、應、正遍知不分別、無異分別，一切處平等，無分別、無異分別心、無心，離心意、意識。』

【English Translation】 English version: It is not knowing, not feeling, not not-feeling, not clear, not unclear, not bound, not liberated, not destroyed, not not-destroyed, not mindful, not not-mindful, not a place, not not-a-place, not abiding, not not-abiding, not the earth element (one of the four great elements, referring to solidity), not the water element (one of the four great elements, referring to fluidity), not the fire element (one of the four great elements, referring to heat), not the wind element (one of the four great elements, referring to motion), not conditioned (arising from causes and conditions), not unconditioned (not arising from causes and conditions), not idle talk, not not-idle talk, not sound, not not-sound, not seeing, not not-seeing, not words, not language, not beyond language, not measuring, beyond measuring, not form, beyond form, not stillness, not beyond stillness, not long, not short, not mind, not not-mind, not observing, not not-observing, not visible form, not invisible form, not empty, not not-empty, self-empty (empty in nature), not conceivable, not inconceivable, beyond conceivable, not perceivable, not unperceivable, beyond mind, intention, and consciousness, equal in all places, without discrimination, beyond different discriminations, transcending the three times (past, present, future). Manjushri (name of a Bodhisattva)! According to the various beliefs and understandings of various sentient beings, they hear the voice of the Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyaksambuddha (one of the ten epithets of a Buddha) expounding the Dharma in this way.

『Manjushri! It is like the great earth, which supports all things, grows all grains, wheat, fruits, melons, grasses, trees, and forests, establishing and accomplishing them. Manjushri! And that great earth does not discriminate, has no different discriminations, is equal in all places, without discrimination, without different discriminating minds, without mind, beyond mind, intention, and consciousness.』

『Manjushri! The Tathagata, Arhat, Samyaksambuddha is also like this, relying on the Tathagata, Arhat, Samyaksambuddha, supporting all sentient beings, growing all good roots, establishing and accomplishing all Sravakas (those who attain liberation by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who seek enlightenment for themselves and others), and all the various wrong views of the heretics, the Nirgranthas (one of the six heretical teachers of ancient India), and even all the good roots of sentient beings who are in the group of wrong views and wrong concentration. All these good roots are supported by the Tathagata, Arhat, Samyaksambuddha, and they grow, are established, and accomplished by relying on the Tathagata, Arhat, Samyaksambuddha.』

『Manjushri! And the Tathagata, Arhat, Samyaksambuddha does not discriminate, has no different discriminations, is equal in all places, without discrimination, without different discriminating minds, without mind, beyond mind, intention, and consciousness.』

知離一切分別，無分別、異分別念，離一切心意、意識，不可觀、離諸觀，不可見、離諸見，不可思惟、離諸思惟，不可念、離諸念，心平等、無平等舍，一切處無分別、離異分別。

「文殊師利！譬如虛空，一切處平等，無分別、異分別，不生、不滅，非過去、非未來、非現在，不可見、不可戲論，無色，不可示、不可表，不可觸、不可護，不可量、離思量，不可譬喻、離諸譬喻，無住處、不可取，離眼識道、離心意、意識，無相、無字，無聲、無念，無取、無舍，不可轉、不可換，離言語道，一切處住、一切處入。文殊師利！如諸眾生，以依地有高、下、中故，而言虛空有高、下、中，而彼虛空無高、下、中。

「文殊師利！如來、應、正遍知亦復如是，於一切處平等，無分別、異分別，不生、不滅，非過去、非未來、非現在，不可見、不可戲，無色，不可示、不可表，不可觸、不可護，不可量、離思量，不可譬喻、離諸譬喻，無住處、不可取，離眼識道、離心意、意識，無相、無字，無聲、無念，無取、無舍，不可轉、不可換，離言語道，一切處住、一切處入。文殊師利！依眾生心有高、下、中故，見如來有高、下、中，而實如來無高、下、中。文殊師利！如來無如是心：『此眾生有下信心，我示

【現代漢語翻譯】現代漢語譯本了知遠離一切分別，沒有分別、不同分別的念頭，遠離一切心意、意識，不可觀察、遠離所有觀察，不可見、遠離所有見解，不可思惟、遠離所有思惟，不可憶念、遠離所有憶念，心平等、沒有平等捨棄，在一切處都沒有分別、遠離不同分別。

『文殊師利（Manjusri，菩薩名）！譬如虛空，在一切處都是平等的，沒有分別、不同分別，不生、不滅，不是過去、不是未來、不是現在，不可見、不可戲論，沒有顏色，不可指示、不可表達，不可觸控、不可保護，不可衡量、遠離思量，不可比喻、遠離所有比喻，沒有住處、不可執取，遠離眼識之道、遠離心意、意識，沒有相狀、沒有文字，沒有聲音、沒有念頭，沒有取、沒有舍，不可轉移、不可替換，遠離言語之道，在一切處安住、在一切處進入。文殊師利！如同眾生，因為依賴於地有高、下、中，就說虛空有高、下、中，而那虛空並沒有高、下、中。

『文殊師利！如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者）也是如此，在一切處都是平等的，沒有分別、不同分別，不生、不滅，不是過去、不是未來、不是現在，不可見、不可戲論，沒有顏色，不可指示、不可表達，不可觸控、不可保護，不可衡量、遠離思量，不可比喻、遠離所有比喻，沒有住處、不可執取，遠離眼識之道、遠離心意、意識，沒有相狀、沒有文字，沒有聲音、沒有念頭，沒有取、沒有舍，不可轉移、不可替換，遠離言語之道，在一切處安住、在一切處進入。文殊師利！因為依賴眾生的心有高、下、中，就看到如來有高、下、中，而實際上如來並沒有高、下、中。文殊師利！如來沒有這樣的心：『這個眾生有下等的信心，我為他示現……』

【English Translation】 English version Knowing to be apart from all discriminations, without discrimination, different discriminatory thoughts, apart from all mind, intention, and consciousness, unobservable, apart from all observations, invisible, apart from all views, unthinkable, apart from all thoughts, unmemorable, apart from all memories, the mind is equal, without equal abandonment, in all places without discrimination, apart from different discriminations.

'Manjusri (a Bodhisattva)! It is like space, which is equal in all places, without discrimination, different discriminations, not arising, not ceasing, not past, not future, not present, invisible, not a subject of playful discussion, without color, un-demonstrable, un-expressible, untouchable, unprotectable, unmeasurable, apart from measurement, incomparable, apart from all comparisons, without a dwelling place, ungraspable, apart from the path of eye consciousness, apart from mind, intention, and consciousness, without form, without words, without sound, without thought, without taking, without abandoning, unchangeable, unexchangeable, apart from the path of language, dwelling in all places, entering all places. Manjusri! Like sentient beings, because they rely on the earth having high, low, and middle, they say that space has high, low, and middle, but that space does not have high, low, and middle.

'Manjusri! The Tathagata (the Buddha), Arhat (worthy of respect), Samyaksambuddha (fully enlightened one) is also like this, equal in all places, without discrimination, different discriminations, not arising, not ceasing, not past, not future, not present, invisible, not a subject of playful discussion, without color, un-demonstrable, un-expressible, untouchable, unprotectable, unmeasurable, apart from measurement, incomparable, apart from all comparisons, without a dwelling place, ungraspable, apart from the path of eye consciousness, apart from mind, intention, and consciousness, without form, without words, without sound, without thought, without taking, without abandoning, unchangeable, unexchangeable, apart from the path of language, dwelling in all places, entering all places. Manjusri! Because they rely on the minds of sentient beings having high, low, and middle, they see the Tathagata as having high, low, and middle, but in reality, the Tathagata does not have high, low, and middle. Manjusri! The Tathagata does not have such a thought: 『This sentient being has inferior faith, I will show him...』

下形色；此眾生有中信心，我示中形色；此眾生有上信心，我示上形色。』

「文殊師利！如來說法亦復如是。文殊師利！如來無如是心：『此眾生有下信心，我為說聲聞法；此眾生有中信心，我為說辟支佛法；此眾生有上信心，我為說大乘法。』文殊師利！如來無如是心：『此眾生信佈施故，我為說檀波羅蜜；此眾生信持戒故，我為說尸波羅蜜；此眾生信忍辱故，我為說羼提波羅蜜；此眾生信精進故，我為說毗梨耶波羅蜜；此眾生信禪定故，我為說禪波羅蜜；此眾生信智慧故，我為說般若波羅蜜。』

如來莊嚴智慧光明入一切佛境界經卷上大正藏第 12 冊 No. 0357 如來莊嚴智慧光明入一切佛境界經

如來莊嚴智慧光明入一切佛境界經卷下

元魏天竺三藏曇摩流支譯

「文殊師利！如來者，名為法身。文殊師利！如來不生、無生。文殊師利！如來無名、無色、無言說、無心意、意識。文殊師利！如來無分別、離分別。

「文殊師利！言如來者，名為空不可盡相，盡際、實際、空平等一切法際、不二際、常不可知處際。

「文殊師利！如來、應、正遍知一切處，無分別、離異分別，非下、非中、非上。如是，文殊師利！一切法無分別、離分別，非下、

【現代漢語翻譯】現代漢語譯本『對於那些具有下等信心的眾生，我示現下等的形色；對於那些具有中等信心的眾生，我示現中等的形色；對於那些具有上等信心的眾生，我示現上等的形色。』『文殊師利（Manjusri，菩薩名）！如來說法也是如此。文殊師利！如來沒有這樣的想法：『這個眾生具有下等信心，我就為他說聲聞法（Sravaka-yana，小乘佛法）；這個眾生具有中等信心，我就為他說辟支佛法（Pratyekabuddha-yana，緣覺乘佛法）；這個眾生具有上等信心，我就為他說大乘法（Mahayana，菩薩乘佛法）。』文殊師利！如來沒有這樣的想法：『這個眾生相信佈施，我就為他說檀波羅蜜（Dana-paramita，佈施的完美）；這個眾生相信持戒，我就為他說尸波羅蜜（Sila-paramita，持戒的完美）；這個眾生相信忍辱，我就為他說羼提波羅蜜（Ksanti-paramita，忍辱的完美）；這個眾生相信精進，我就為他說毗梨耶波羅蜜（Virya-paramita，精進的完美）；這個眾生相信禪定，我就為他說禪波羅蜜（Dhyana-paramita，禪定的完美）；這個眾生相信智慧，我就為他說般若波羅蜜（Prajna-paramita，智慧的完美）。』

《如來莊嚴智慧光明入一切佛境界經》捲上大正藏第 12 冊 No. 0357 《如來莊嚴智慧光明入一切佛境界經》

《如來莊嚴智慧光明入一切佛境界經》卷下

元魏天竺三藏曇摩流支譯

『文殊師利！如來，名為法身（Dharmakaya，佛的真理之身）。文殊師利！如來不生、無生。文殊師利！如來無名、無色、無言說、無心意、意識。文殊師利！如來無分別、離分別。』

『文殊師利！言如來者，名為空不可盡相，盡際、實際、空平等一切法際、不二際、常不可知處際。』

『文殊師利！如來、應、正遍知一切處，無分別、離異分別，非下、非中、非上。如是，文殊師利！一切法無分別、離分別，非下、

【English Translation】 English version 'To those beings with inferior faith, I show inferior forms; to those beings with middling faith, I show middling forms; to those beings with superior faith, I show superior forms.' 'Manjusri! The Tathagata's (如來, Buddha) teaching is also like this. Manjusri! The Tathagata does not have such a thought: 『This being has inferior faith, so I will teach them the Sravaka-yana (聲聞法, Vehicle of Hearers); this being has middling faith, so I will teach them the Pratyekabuddha-yana (辟支佛法, Vehicle of Solitary Buddhas); this being has superior faith, so I will teach them the Mahayana (大乘法, Great Vehicle).』 Manjusri! The Tathagata does not have such a thought: 『This being believes in giving, so I will teach them Dana-paramita (檀波羅蜜, perfection of giving); this being believes in keeping precepts, so I will teach them Sila-paramita (尸波羅蜜, perfection of morality); this being believes in patience, so I will teach them Ksanti-paramita (羼提波羅蜜, perfection of patience); this being believes in diligence, so I will teach them Virya-paramita (毗梨耶波羅蜜, perfection of diligence); this being believes in meditation, so I will teach them Dhyana-paramita (禪波羅蜜, perfection of meditation); this being believes in wisdom, so I will teach them Prajna-paramita (般若波羅蜜, perfection of wisdom).』

The Sutra of the Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms, Volume 1 Taisho Tripitaka Volume 12, No. 0357, The Sutra of the Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms

The Sutra of the Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms, Volume 2

Translated by Tripitaka Master Dharmaruci of Tianzhu (India) during the Yuan Wei Dynasty

'Manjusri! The Tathagata is called the Dharmakaya (法身, Dharma Body). Manjusri! The Tathagata is unborn and without birth. Manjusri! The Tathagata is without name, without form, without speech, without mind, and without consciousness. Manjusri! The Tathagata is without discrimination and beyond discrimination.'

'Manjusri! The term Tathagata refers to the aspect of emptiness that cannot be exhausted, the limit, the reality, the limit of emptiness and equality of all dharmas, the limit of non-duality, and the limit of the eternally unknowable place.'

'Manjusri! The Tathagata, the Arhat, the Samyaksambuddha (應、正遍知, worthy one, fully enlightened one), is all-knowing, without discrimination, beyond different discriminations, neither inferior, nor middling, nor superior. Thus, Manjusri! All dharmas are without discrimination, beyond discrimination, neither inferior,

非中、非上。何以故？一切法不可得故。文殊師利！言一切法不可得者，是一切法平等；言一切法平等者，是平等住；言平等住者，即是不動；言不動者，是一切法無依止；言一切法無依止者，彼無心定住；言無心定住者，即是無生；言無生者，即是不生。若如是見，彼心心數法畢竟不顛倒；若畢竟心不顛倒者，彼行者能得如實；若能如實得者，彼不起戲論；若不起戲論者，彼不行一切法。若不戲、不行者，彼不在生、死；若不在生、死者，彼不能動；若不能動者，彼法不能相違；若法不能相違者，彼隨順一切法；彼隨順一切法者，彼法性中不能動；若法性中不能動者，彼得自性法；若得自性法者，彼無所得。何以故？依因緣生一切法故。若依因緣生一切法者，彼常不生；若常不生者，彼常不可得；若常不可得者，彼得實際法；若得實際法者，彼不共一切法住；若不共一切法住者，彼不共住；若不共住者，彼非有、非無；若非有、非無者，彼得法中住；若得法中住者，彼得修行正念法；若得修行正念法者，彼無一法非是佛法。何以故？以覺一切法空故。

「文殊師利！覺一切法空者名為菩提。菩提者，名覺一切法空，空者即是菩提。如是，空、無相、無愿，無作、無行，無依、無生，無取、無處，覺如是法者名

【現代漢語翻譯】現代漢語譯本：既非中間，也非上端。為什麼呢？因為一切法都不可得。文殊師利（Manjusri，菩薩名）！說一切法不可得，是指一切法平等；說一切法平等，是指安住于平等；說安住于平等，就是不動；說不動，是指一切法無所依止；說一切法無所依止，是指彼心無所執著地安住；說無心定住，就是無生；說無生，就是不生。如果這樣看待，他的心和心所法就畢竟不會顛倒；如果心畢竟不顛倒，那麼修行者就能如實地證悟；如果能如實證悟，他就不會生起戲論；如果不起戲論，他就不會執著於一切法。如果不戲論、不執著，他就不會在生死之中；如果不在生死之中，他就不會動搖；如果不能動搖，他的法就不會相互違背；如果法不相互違背，他就能隨順一切法；如果他隨順一切法，他在法性中就不會動搖；如果在法性中不動搖，他就證得自性法；如果證得自性法，他就無所得。為什麼呢？因為一切法都是依因緣而生。如果一切法依因緣而生，它就常不生；如果常不生，它就常不可得；如果常不可得，他就證得實際法；如果證得實際法，他就不會與一切法同住；如果不同一切法同住，他就不會與任何事物同住；如果不同任何事物同住，他就非有非無；如果非有非無，他就安住在法中；如果安住在法中，他就證得修行正念法；如果證得修行正念法，就沒有一法不是佛法。為什麼呢？因為覺悟到一切法空。文殊師利！覺悟一切法空就叫做菩提（Bodhi，覺悟）；菩提，就是覺悟一切法空，空就是菩提。如此，空、無相（animitta，無相）、無愿（apranihita，無愿）、無作（akriya，無作）、無行（anabhisaṃskāra，無行）、無依（anālaya，無依）、無生（anutpāda，無生）、無取（anupādāna，無取）、無處（asthāna，無處），覺悟這些法就叫做

【English Translation】 English version: Neither in the middle, nor at the top. Why is that? Because all dharmas are unattainable. Manjusri (Manjusri, a Bodhisattva)! To say that all dharmas are unattainable means that all dharmas are equal; to say that all dharmas are equal means abiding in equality; to say abiding in equality means immobility; to say immobility means that all dharmas have no reliance; to say that all dharmas have no reliance means that the mind dwells without attachment; to say that the mind dwells without attachment means no birth; to say no birth means non-arising. If one sees in this way, his mind and mental states will ultimately not be inverted; if the mind is ultimately not inverted, then the practitioner can realize the truth as it is; if one can realize the truth as it is, he will not give rise to conceptual proliferation; if he does not give rise to conceptual proliferation, he will not cling to any dharma. If one does not proliferate and does not cling, he will not be in birth and death; if he is not in birth and death, he will not be moved; if he cannot be moved, his dharmas will not contradict each other; if dharmas do not contradict each other, he will be in accordance with all dharmas; if he is in accordance with all dharmas, he will not be moved in the nature of dharma; if he is not moved in the nature of dharma, he will attain the self-nature dharma; if he attains the self-nature dharma, he will have no attainment. Why is that? Because all dharmas arise from conditions. If all dharmas arise from conditions, they are always not born; if they are always not born, they are always unattainable; if they are always unattainable, he attains the actual dharma; if he attains the actual dharma, he will not dwell with all dharmas; if he does not dwell with all dharmas, he will not dwell with anything; if he does not dwell with anything, he is neither existent nor non-existent; if he is neither existent nor non-existent, he dwells in the dharma; if he dwells in the dharma, he attains the practice of right mindfulness; if he attains the practice of right mindfulness, there is no dharma that is not the Buddha's dharma. Why is that? Because one is awakened to the emptiness of all dharmas. Manjusri! Awakening to the emptiness of all dharmas is called Bodhi (Bodhi, enlightenment); Bodhi is awakening to the emptiness of all dharmas, and emptiness is Bodhi. Thus, emptiness, signlessness (animitta, without sign), wishlessness (apranihita, without wish), non-action (akriya, without action), non-practice (anabhisaṃskāra, without practice), non-reliance (anālaya, without reliance), non-birth (anutpāda, without birth), non-grasping (anupādāna, without grasping), no place (asthāna, no place), awakening to these dharmas is called

為菩提。

「菩提者，名為修行正念。文殊師利！言修行正念者，不取、不捨即名正念。不觀、不異，名為行；不著、不縛、不脫，名為行；不去、不來，名為行。

「文殊師利！正念行者，彼處無行、無利、無果、無證。何以故？文殊師利！心自性清凈故，彼心客塵煩惱染，而自性清凈心不染。而彼自性清凈心即體，無染、不染者。彼處無對治法故，以何法對治能滅此煩惱。何以故？彼清凈非凈，即是本凈。若本凈者，即是不生；若不生者，彼即不染；若不染者，彼不離染法；若離染法者，彼滅一切染。以何等法滅一切染？彼不生。若不生者，是菩提。菩提者，名為平等；平等者，名為真如；真如者，名為不異；不異者，名為如實住一切有為、無為法。

「文殊師利！真如者，彼處非有為、非無為，無二法。若非有為、非無，為無二法者，是真如。文殊師利！言真如者，彼實際；言實際者，彼不異；不異者，彼未來真如。言未來真如者即是不異；言不異者，彼即真如；言即真如者，彼非常不真如。言非常不真如者，彼不染、不凈；言不染、不凈者，彼不生、不滅；言不生、不滅者，彼涅槃平等。言涅槃平等者，彼不在世間、不在涅槃；言不在世間、不在涅槃者，彼非過去、非未來、非現在；言非

【現代漢語翻譯】現代漢語譯本：爲了菩提（覺悟）。『菩提』，指的是修行正念。文殊師利（菩薩名）！所謂修行正念，就是不執取、不捨棄，這就叫做正念。不觀察、不分別，這叫做行；不執著、不束縛、不解脫，這叫做行；不去、不來，這叫做行。『文殊師利！』修行正念的人，那裡沒有行、沒有利益、沒有結果、沒有證悟。為什麼呢？文殊師利！因為心的自性是清凈的，只是被客塵煩惱所污染，而自性清凈的心本身是不被污染的。而那自性清凈的心就是本體，是無染、不染的。那裡沒有對治法，用什麼法來對治才能滅除這些煩惱呢？為什麼呢？因為那清凈不是通過凈化而得，它本來就是清凈的。如果本來就是清凈的，那就是不生；如果不生，那就是不染；如果不染，那就是不離染法；如果離染法，那就是滅除一切染。用什麼法滅除一切染呢？它是不生的。如果不生，那就是菩提。菩提，指的是平等；平等，指的是真如；真如，指的是不異；不異，指的是如實安住於一切有為法和無為法。『文殊師利！』真如，那裡既不是有為法，也不是無為法，沒有二元對立。如果既不是有為法，也不是無為法，沒有二元對立，那就是真如。文殊師利！所謂真如，就是實際；所謂實際，就是不異；不異，就是未來的真如。所謂未來的真如，就是不異；所謂不異，那就是真如；所謂真如，那就是非常非真如。所謂非常非真如，那就是不染、不凈；所謂不染、不凈，那就是不生、不滅；所謂不生、不滅，那就是涅槃平等。所謂涅槃平等，那就是不在世間，也不在涅槃；所謂不在世間，也不在涅槃，那就是非過去、非未來、非現在；所謂非

【English Translation】 English version: For Bodhi (Enlightenment). 'Bodhi' means the practice of right mindfulness. Manjushri (a Bodhisattva)! The practice of right mindfulness means not grasping and not rejecting, this is called right mindfulness. Not observing and not differentiating, this is called practice; not clinging, not binding, and not liberating, this is called practice; not going and not coming, this is called practice. 'Manjushri!' For those who practice right mindfulness, there is no practice, no benefit, no result, and no realization. Why? Manjushri! Because the nature of the mind is pure, it is only defiled by the dust of afflictions, but the inherently pure mind is not defiled. And that inherently pure mind is the essence, it is undefiled and not defiled. There is no antidote there, what method can be used to counteract and eliminate these afflictions? Why? Because that purity is not obtained through purification, it is inherently pure. If it is inherently pure, then it is unborn; if it is unborn, then it is undefiled; if it is undefiled, then it is not separate from defilement; if it is separate from defilement, then it eliminates all defilement. What method eliminates all defilement? It is unborn. If it is unborn, then it is Bodhi. Bodhi means equality; equality means Suchness; Suchness means non-duality; non-duality means abiding in reality in all conditioned and unconditioned dharmas. 'Manjushri!' Suchness, there is neither conditioned nor unconditioned, there is no duality. If it is neither conditioned nor unconditioned, and there is no duality, then it is Suchness. Manjushri! Suchness means reality; reality means non-duality; non-duality means future Suchness. Future Suchness means non-duality; non-duality means Suchness; Suchness means neither constant nor not Suchness. Neither constant nor not Suchness means neither defiled nor pure; neither defiled nor pure means neither born nor destroyed; neither born nor destroyed means Nirvana equality. Nirvana equality means neither in the world nor in Nirvana; neither in the world nor in Nirvana means neither past, nor future, nor present; neither

過去、非未來、非現在者，彼非下、非中、非上；言非下、非中、非上者即是如來。

「言如來者，名為實語；言實語者，名為真如；言真如者，名為如實；言如實者，名為我；言我者即是不二；不二義者即是菩提；菩提者，名為覺。覺者，入三解脫門智；智者，入三世平等一切法智。言義者，於一切法無差別義。義者，無名、無言、不可說。言智者，覺了一切法名為智、識知一切法名為智。言義者，知眾生及識智，了義即是法、法者即是義。義智、識智，了義智、法智，法住智、法體智，彼依法轉所轉義，自轉平等不二義，平等不二義即是平等，平等者即是義。所言義、識智平等者，即是入不二法門智，名爲了義，非不了義。言平等者，即是平等、即是空；言空者，即是幻我平等；言我平等者，即是法平等；言法平等者，即是離平等；離平等者，即是覺平等；覺平等者，即是菩提。

「文殊師利！著色者即是著眼；著眼者即是著自性；著見者即是著自我；著自身者即是著自性空智。著不正念觀者即著法光明，觀法不著；著懈怠垢者著證智，堅固精進。如實知法，名爲著；著五蓋菩提分，名爲著。不著無障解脫智，一切法自性清凈，因緣而有。

「又，菩薩摩訶薩，如實知染、凈因而不住染、凈因

【現代漢語翻譯】現代漢語譯本：過去、不是未來、不是現在，它不是下、不是中、不是上；說不是下、不是中、不是上，這就是如來（Tathagata，佛的稱號）。說如來，名為實語；說實語，名為真如（Tathata，事物的真實本性）；說真如，名為如實；說如實，名為我；說我，就是不二；不二的意義就是菩提（Bodhi，覺悟）；菩提，名為覺。覺，進入三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門）的智慧；智慧，進入三世（過去、現在、未來）平等一切法的智慧。說意義，是對一切法沒有差別的意義。意義，沒有名稱、沒有言語、不可說。說智慧，覺悟一切法名為智慧、認識瞭解一切法名為智慧。說意義，知道眾生和認識智慧，瞭解意義就是法、法就是意義。意義的智慧、認識的智慧，瞭解意義的智慧、法的智慧，法住的智慧、法體的智慧，它們依據法而轉所轉的意義，自身轉為平等不二的意義，平等不二的意義就是平等，平等就是意義。所說的意義、認識智慧的平等，就是進入不二法門（不二法門：超越對立的真理）的智慧，名爲了解意義，不是不瞭解意義。說平等，就是平等、就是空；說空，就是幻我（幻我：虛幻的自我）的平等；說我平等，就是法平等；說法平等，就是離開平等；離開平等，就是覺平等；覺平等，就是菩提。文殊師利（Manjusri，智慧的象徵）！執著於色（Rupa，物質現象）就是執著于眼；執著于眼就是執著于自性（Svabhava，事物的固有性質）；執著于見就是執著于自我；執著于自身就是執著于自性空智。執著于不正念的觀察就是執著於法光明，觀察法而不執著；執著于懈怠的污垢就是執著于證智，要堅固精進。如實地知道法，名為執著；執著於五蓋（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）的菩提分（菩提分：通往覺悟的因素），名為執著。不執著于無障礙的解脫智慧，一切法的自性清凈，因緣而有。還有，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），如實地知道染污和清凈的因，而不執著于染污和清凈的因。

【English Translation】 English version: That which is past, not future, not present, is neither below, nor middle, nor above; that which is said to be neither below, nor middle, nor above, that is the Tathagata (the title of a Buddha). To say Tathagata is called true speech; to say true speech is called Suchness (Tathata, the true nature of things); to say Suchness is called as-it-is; to say as-it-is is called self; to say self is non-duality; the meaning of non-duality is Bodhi (enlightenment); Bodhi is called awakening. Awakening enters the wisdom of the three doors of liberation (three doors of liberation: emptiness, signlessness, wishlessness); wisdom enters the wisdom of the equality of all dharmas (phenomena) in the three times (past, present, future). To speak of meaning is the meaning of no difference in all dharmas. Meaning is without name, without speech, and unspeakable. To speak of wisdom is to awaken to all dharmas, which is called wisdom, and to know and understand all dharmas, which is called wisdom. To speak of meaning is to know sentient beings and to know wisdom, to understand meaning is dharma, and dharma is meaning. The wisdom of meaning, the wisdom of knowing, the wisdom of understanding meaning, the wisdom of dharma, the wisdom of abiding in dharma, the wisdom of the essence of dharma, they rely on the dharma and transform the meaning that is transformed, and self-transform into the meaning of equality and non-duality, the meaning of equality and non-duality is equality, and equality is meaning. What is said about the equality of meaning and knowing wisdom is to enter the wisdom of the non-dual dharma gate (non-dual dharma gate: the truth beyond duality), which is called understanding meaning, not not understanding meaning. To say equality is equality, is emptiness; to say emptiness is the equality of illusory self (illusory self: the illusory self); to say self-equality is dharma-equality; to say dharma-equality is to be free from equality; to be free from equality is to be awakened to equality; to be awakened to equality is Bodhi. Manjusri (symbol of wisdom)! To be attached to form (Rupa, material phenomena) is to be attached to the eye; to be attached to the eye is to be attached to self-nature (Svabhava, the inherent nature of things); to be attached to seeing is to be attached to self; to be attached to self is to be attached to the wisdom of the emptiness of self-nature. To be attached to incorrect mindfulness is to be attached to the light of dharma, to observe dharma without attachment; to be attached to the defilement of laziness is to be attached to the wisdom of realization, to be firm and diligent. To truly know dharma is called attachment; to be attached to the factors of enlightenment (factors of enlightenment: factors leading to enlightenment) of the five hindrances (five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt) is called attachment. Not to be attached to the unobstructed wisdom of liberation, the self-nature of all dharmas is pure, arising from conditions. Furthermore, a Bodhisattva-Mahasattva (a great Bodhisattva), truly knows the causes of defilement and purity, but does not dwell on the causes of defilement and purity.

中者，起我、起見是名染因，入一切法無我是名凈因；見我、我所是名染因，內寂靜、外不行是名凈因；欲瞋恨害覺觀是名染因，不凈、慈悲喜捨、入十二因緣、忍名為凈因；四顛倒是染因，四念處是凈因；五蓋是染因，五根是凈因；六入是染因，六念是凈因；七非凈法是染因，七覺分是凈因；八邪法是染因，八正法是凈因；九惱事是染因，九次第定是凈因；十不善業道是染因，十善業道是凈因；略說一切不善念是染因，一切善念是凈因。

「所言染因、凈因，彼一切法自性空，無我、無人、無命、無壽者，無我所、無使者。如幻無相，內寂靜；內寂靜者即是寂滅；寂滅者即是自性清凈；自性清凈者即是不可得；不可得者即是無處；無處者即是實；實者即是虛空。何以故？文殊師利！無有一法若生、若滅。」

文殊師利白佛言：「世尊！若法如是，云何如來得菩提？」

佛告文殊師利言：「文殊師利！無根、無住，如來如是得菩提。」

文殊師利言：「世尊！何者是根？何者是住？」

佛告文殊師利：「身見，名為根；不實分別，名為住。彼菩提平等，如來知一切法平等，是故，說如來無根、無住得菩提。

「文殊師利！言菩提者，名為凈、亦名寂靜。何者為凈？何者寂靜？文

【現代漢語翻譯】現代漢語譯本中間的，產生『我』、產生『見解』，這叫做染污的因；進入一切法而了悟無我，這叫做清凈的因；執著于『我』和『我所』，這叫做染污的因；內心寂靜、外在不執著於行為，這叫做清凈的因；貪慾、嗔恨、傷害的覺觀，這叫做染污的因；不凈觀、慈悲喜捨、進入十二因緣、忍辱，這叫做清凈的因；四種顛倒見是染污的因，四念處是清凈的因；五蓋是染污的因，五根是清凈的因；六入是染污的因，六念是清凈的因；七種不凈法是染污的因，七覺支是清凈的因；八種邪法是染污的因，八正道是清凈的因；九種惱人的事情是染污的因，九次第定是清凈的因；十種不善業道是染污的因，十善業道是清凈的因；簡略地說，一切不善的念頭是染污的因，一切善的念頭是清凈的因。所說的染污因和清凈因，它們所指的一切法，其自性都是空性的，沒有『我』、沒有人、沒有生命、沒有壽命，沒有『我所』、沒有使者。如同幻象一樣沒有實在的相狀，內心寂靜；內心寂靜就是寂滅；寂滅就是自性清凈；自性清凈就是不可得；不可得就是無處；無處就是真實；真實就是虛空。為什麼呢？文殊師利！沒有一種法是生起或滅去的。文殊師利對佛說：『世尊！如果法是這樣的，如來是如何證得菩提的呢？』佛告訴文殊師利說：『文殊師利！沒有根、沒有住處，如來是這樣證得菩提的。』文殊師利說：『世尊！什麼是根？什麼是住處？』佛告訴文殊師利：『身見，叫做根；不真實的分別，叫做住處。那菩提是平等的，如來知道一切法都是平等的，所以說如來沒有根、沒有住處而證得菩提。『文殊師利！所說的菩提，名為清凈，也名為寂靜。什麼是清凈？什麼是寂靜？』

【English Translation】 English version That which is in the middle, the arising of 'I', the arising of views, is called the cause of defilement; entering all dharmas and realizing no-self is called the cause of purity; seeing 'I' and 'mine' is called the cause of defilement; inner stillness and non-engagement in external actions is called the cause of purity; desire, hatred, and harmful thoughts are called the cause of defilement; contemplation of impurity, loving-kindness, compassion, joy, equanimity, entering the twelve links of dependent origination, and patience are called the cause of purity; the four perversions are the cause of defilement, the four foundations of mindfulness are the cause of purity; the five hindrances are the cause of defilement, the five faculties are the cause of purity; the six sense bases are the cause of defilement, the six recollections are the cause of purity; the seven non-pure dharmas are the cause of defilement, the seven factors of enlightenment are the cause of purity; the eight wrong dharmas are the cause of defilement, the eightfold noble path is the cause of purity; the nine vexations are the cause of defilement, the nine successive abidings are the cause of purity; the ten unwholesome paths of action are the cause of defilement, the ten wholesome paths of action are the cause of purity; briefly speaking, all unwholesome thoughts are the cause of defilement, all wholesome thoughts are the cause of purity. The so-called causes of defilement and purity, all the dharmas they refer to are empty in their nature, without 'self', without person, without life, without lifespan, without 'mine', without a maker. Like an illusion, they have no real form, inner stillness; inner stillness is nirvana; nirvana is self-nature purity; self-nature purity is unattainable; unattainable is no place; no place is reality; reality is emptiness. Why is this so? Manjushri! There is no dharma that arises or ceases. Manjushri said to the Buddha, 'World Honored One! If the dharma is like this, how does the Tathagata attain Bodhi?' The Buddha told Manjushri, 'Manjushri! Without root, without dwelling, the Tathagata thus attains Bodhi.' Manjushri said, 'World Honored One! What is root? What is dwelling?' The Buddha told Manjushri, 'The view of self is called root; unreal discrimination is called dwelling. That Bodhi is equal, the Tathagata knows all dharmas are equal, therefore it is said that the Tathagata attains Bodhi without root and without dwelling. 'Manjushri! What is called Bodhi is named purity and also named stillness. What is purity? What is stillness?'

殊師利！我我所眼空。何以故？自性空故。如是，耳、鼻、舌、身、意我我所空。何以故？自性空故。是故，知眼空，不著色，是故說凈。如是，知耳空，不著聲，是寂靜；知鼻空，不著香，是寂靜；知舌空，不著味，是寂靜；知身空，不著觸，是寂靜；知意空，不著法，是寂靜。文殊師利！菩提自性清凈，以自性清凈故。自性清凈者，所言自性清凈，彼不染如虛空、平等如虛空、自性同虛空——譬如虛空，本來自性清凈。

「文殊師利！言菩提者，不取、不捨。云何不取？云何不捨？言不取者，不取一切法，是故言不取；言不捨者，不捨一切法，是故言不捨。文殊師利！如來度大漂流，是故不取、不捨，而彼真如不見彼、此岸。如來知一切法離彼、此岸，故言如來。

「文殊師利！菩提無相、無觀。何者無相、無觀？文殊師利！不見眼識名為無相，不見色名為無觀；不見耳識名為無相，不聞聲名為無觀；不見鼻識名為無相，不聞香名為無觀；不見舌識名為無相，不知味名為無觀；不見身識名為無相，不知觸名為無觀；不見意識名為無相，不知法名為無觀。文殊師利！是諸聖人境界，所謂三界境界。

「文殊師利！言菩提者，非過去、非未來、非現在，三世平等、三世清凈。文殊師利！何者是三世

【現代漢語翻譯】現代漢語譯本文殊師利（Manjushri，菩薩名）！我的『我』和『我所』（屬於我的事物）在眼中是空無的。為什麼呢？因為它們的自性本空。同樣，耳、鼻、舌、身、意，我的『我』和『我所』也是空無的。為什麼呢？因為它們的自性本空。因此，知道眼睛是空性的，就不會執著於色（視覺對像），所以說它是清凈的。同樣，知道耳朵是空性的，就不會執著于聲（聽覺對像），所以是寂靜的；知道鼻子是空性的，就不會執著于香（嗅覺對像），所以是寂靜的；知道舌頭是空性的，就不會執著于味（味覺對像），所以是寂靜的；知道身體是空性的，就不會執著于觸（觸覺對像），所以是寂靜的；知道意識是空性的，就不會執著於法（心理對像），所以是寂靜的。文殊師利！菩提（覺悟）的自性是清凈的，因為自性本就清凈。所謂自性清凈，就是指它不被污染，如同虛空一般，平等如同虛空，自性與虛空相同——譬如虛空，其本來自性就是清凈的。文殊師利！所謂菩提，是不取也不捨的。什麼是不取？什麼是不捨？所謂不取，就是不執取任何事物，所以說不取；所謂不捨，就是不捨棄任何事物，所以說不捨。文殊師利！如來（Tathagata，佛的稱號）度過了巨大的漂流，所以不取也不捨，而真如（Tathata，事物的真實本性）是看不到彼岸和此岸的。如來知道一切法都遠離彼岸和此岸，所以稱為如來。文殊師利！菩提是無相、無觀的。什麼是無相、無觀呢？文殊師利！看不到眼識（視覺意識）稱為無相，看不到色稱為無觀；看不到耳識（聽覺意識）稱為無相，聽不到聲稱為無觀；看不到鼻識（嗅覺意識）稱為無相，聞不到香稱為無觀；看不到舌識（味覺意識）稱為無相，嘗不到味稱為無觀；看不到身識（觸覺意識）稱為無相，感覺不到觸稱為無觀；看不到意識（心理意識）稱為無相，知不到法稱為無觀。文殊師利！這些是聖人的境界，也就是所謂的三界（欲界、色界、無色界）境界。文殊師利！所謂菩提，不是過去、不是未來、也不是現在，三世（過去、現在、未來）是平等的，三世是清凈的。文殊師利！什麼是三世呢？

【English Translation】 English version Manjushri (a Bodhisattva)! My 'self' and 'what belongs to me' are empty in the eye. Why is that? Because their inherent nature is empty. Likewise, the ear, nose, tongue, body, and mind, my 'self' and 'what belongs to me' are also empty. Why is that? Because their inherent nature is empty. Therefore, knowing that the eye is empty, one does not cling to form (visual objects), hence it is said to be pure. Similarly, knowing that the ear is empty, one does not cling to sound (auditory objects), hence it is tranquil; knowing that the nose is empty, one does not cling to smell (olfactory objects), hence it is tranquil; knowing that the tongue is empty, one does not cling to taste (gustatory objects), hence it is tranquil; knowing that the body is empty, one does not cling to touch (tactile objects), hence it is tranquil; knowing that the mind is empty, one does not cling to dharmas (mental objects), hence it is tranquil. Manjushri! The inherent nature of Bodhi (enlightenment) is pure, because its inherent nature is pure. What is meant by inherent purity is that it is not defiled, like space, equal like space, its inherent nature is the same as space—just like space, its inherent nature is originally pure. Manjushri! What is called Bodhi is neither grasping nor abandoning. What is not grasping? What is not abandoning? What is meant by not grasping is not grasping any dharma, hence it is said to be not grasping; what is meant by not abandoning is not abandoning any dharma, hence it is said to be not abandoning. Manjushri! The Tathagata (a title for the Buddha) has crossed the great stream, therefore he neither grasps nor abandons, and the Tathata (suchness, the true nature of things) does not see the other shore or this shore. The Tathagata knows that all dharmas are apart from the other shore and this shore, hence he is called Tathagata. Manjushri! Bodhi is without characteristics and without observation. What is without characteristics and without observation? Manjushri! Not seeing eye consciousness (visual consciousness) is called without characteristics, not seeing form is called without observation; not seeing ear consciousness (auditory consciousness) is called without characteristics, not hearing sound is called without observation; not seeing nose consciousness (olfactory consciousness) is called without characteristics, not smelling scent is called without observation; not seeing tongue consciousness (gustatory consciousness) is called without characteristics, not tasting flavor is called without observation; not seeing body consciousness (tactile consciousness) is called without characteristics, not feeling touch is called without observation; not seeing mind consciousness (mental consciousness) is called without characteristics, not knowing dharmas is called without observation. Manjushri! These are the realms of the sages, which are the so-called realms of the three worlds (desire realm, form realm, formless realm). Manjushri! What is called Bodhi is not past, not future, and not present, the three times (past, present, future) are equal, the three times are pure. Manjushri! What are the three times?

智？所謂過去法心不行、未來法識不去、現在法念不住。是故，如來不住心、意、意識；以不住，不分別、無分別；以不分別、無分別故，不見未來法、現在法，不戲論。

「文殊師利！菩提無身、無為。何者是無身？何者是無為？文殊師利！無身者，所謂非眼識知，非耳、鼻、舌、身、意識知。文殊師利！若非心、意、意識知，彼無為。言無為者，不生、不住、不滅，是故言三世清凈無為。如無為知，有為亦如是。何以故？所言一切法體者即是無體。無體者，彼處無二言。

「文殊師利！言菩提者，名為無差別足跡。何者無差別？何者足跡？文殊師利！無相名無差別，真如名足跡；無住名無差別，法名足跡；無異名無差別，實際名足跡；不可得名無差別，不動名足跡；空名無差別，無相名足跡；無覺名無差別，無愿名足跡；不求名無差別，無眾生名足跡；眾生體名無差別，虛空名足跡；不見名無差別，不生名足跡；不滅名無差別，無為名足跡；無行名無差別，菩提名足跡；寂靜名無差別，涅槃名足跡；不起名無差別，覺名足跡。

「文殊師利！菩提者，不可以身得、不可以心得。何以故？文殊師利！身者頑礙，無覺、無心，譬如草木、墻壁、土塊影像；心者如幻，空無所有，不實、不作。

【現代漢語翻譯】現代漢語譯本：智慧是什麼？所謂的過去之法，心不能執著；未來之法，識不能前往；現在之法，念頭不能停留。因此，如來不住於心、意、意識；因為不住，所以不分別、無分別；因為不分別、無分別，所以不見未來之法、現在之法，不作戲論。文殊師利！菩提是無身、無為的。什麼是無身？什麼是無為？文殊師利！無身，是指不是通過眼識所知，也不是通過耳、鼻、舌、身、意識所知。文殊師利！如果不是通過心、意、意識所知，那就是無為。所謂無為，就是不生、不住、不滅，所以說三世清凈無為。如同知道無為一樣，知道有為也是如此。為什麼呢？因為所說的一切法體，其實就是無體。無體，就是沒有二元對立的言說。文殊師利！所謂菩提，名為無差別的足跡。什麼是無差別？什麼是足跡？文殊師利！無相名為無差別，真如（tathata，事物的真實本性）名為足跡；無住名為無差別，法（dharma，宇宙的真理或法則）名為足跡；無異名為無差別，實際（reality，真實的境界）名為足跡；不可得名為無差別，不動名為足跡；空名為無差別，無相名為足跡；無覺名為無差別，無愿名為足跡；不求名為無差別，無眾生名為足跡；眾生體名為無差別，虛空名為足跡；不見名為無差別，不生名為足跡；不滅名為無差別，無為名為足跡；無行名為無差別，菩提名為足跡；寂靜名為無差別，涅槃（nirvana，解脫）名為足跡；不起名為無差別，覺名為足跡。文殊師利！菩提，不可以身體得到，也不可以心得到。為什麼呢？文殊師利！身體是頑固的障礙，沒有感覺、沒有心，就像草木、墻壁、土塊的影像；心就像幻象，空無所有，不真實、不造作。

【English Translation】 English version: What is wisdom? It is said that regarding the past dharmas, the mind does not dwell; regarding the future dharmas, consciousness does not go; regarding the present dharmas, thoughts do not abide. Therefore, the Tathagata (如來, the thus-gone one) does not dwell in mind, intention, or consciousness; because of not dwelling, there is no discrimination, no non-discrimination; because of no discrimination, no non-discrimination, one does not see future dharmas, present dharmas, and does not engage in idle talk. Manjushri (文殊師利)! Bodhi (菩提, enlightenment) is without body, without action. What is without body? What is without action? Manjushri! Without body means it is not known by eye consciousness, nor by ear, nose, tongue, body, or mind consciousness. Manjushri! If it is not known by mind, intention, or consciousness, that is without action. What is called without action is not born, does not abide, does not cease, therefore it is said that the three times are pure and without action. Just as one knows without action, one knows with action in the same way. Why? Because what is said to be the essence of all dharmas is actually without essence. Without essence means there is no dualistic speech. Manjushri! What is called Bodhi is named the track of non-difference. What is non-difference? What is the track? Manjushri! No-form is named non-difference, Suchness (tathata, 真如) is named the track; no-abiding is named non-difference, Dharma (法) is named the track; no-difference is named non-difference, Reality (actual, 實際) is named the track; unattainable is named non-difference, immovability is named the track; emptiness is named non-difference, no-form is named the track; no-awareness is named non-difference, no-desire is named the track; no-seeking is named non-difference, no-sentient-being is named the track; the essence of sentient beings is named non-difference, space is named the track; no-seeing is named non-difference, no-birth is named the track; no-cessation is named non-difference, no-action is named the track; no-practice is named non-difference, Bodhi is named the track; stillness is named non-difference, Nirvana (涅槃) is named the track; no-arising is named non-difference, awakening is named the track. Manjushri! Bodhi cannot be attained by the body, nor can it be attained by the mind. Why? Manjushri! The body is an obstinate obstacle, without feeling, without mind, like the images of grass, trees, walls, and clods of earth; the mind is like an illusion, empty and without substance, unreal, and not acting.

「文殊師利！身、心如實覺名為菩提，依世間名字非第一義。何以故？文殊師利！菩提非身、非心、非法，非實、非不實，非諦、非不諦，不可如是說。文殊師利！不可以一切法說菩提。何以故？文殊師利！菩提無住處可說。文殊師利！譬如虛空，無住處可說、無為，無生、無滅；菩提亦如是，無住、無為，無生、無滅可說。文殊師利！譬如一切世間之法，若求其實不可得說。文殊師利！菩提亦如是，以一切法說菩提實亦不可得。何以故？文殊師利！實法中無名字、章句可得。何以故？不生、不滅故。

「文殊師利！言菩提者，名不可取、不可依。文殊師利！何者不可取？何者不可依？文殊師利！如實知眼不可取，不見色名為不可依；如實知耳不可取，不聞聲名為不可依；如實知鼻不可取，不聞香名為不可依；如實知舌不可取，不知味名為不可依；如實知身不可取，不覺觸名為不可依；如實知意不可取，不見諸法名為不可依。文殊師利！如是，如來不取、不依，名證菩提。如是，證菩提不取眼、不見色，是故不住眼識；不取耳、不聞聲，是故不住耳識；不取鼻、不聞香，是故不住鼻識；不取舌、不知味，是故不住舌識；不取身、不覺觸，是故不住身識；不取意、不知法，是故不住意識。文殊師利！如來不住心

【現代漢語翻譯】現代漢語譯本：『文殊師利（Manjusri，菩薩名）！身和心如實覺知，這被稱為菩提（bodhi，覺悟），但這是依據世俗的說法，並非究竟的真理。為什麼呢？文殊師利！菩提不是身，不是心，不是法，不是實有，也不是非實有，不是真諦，也不是非真諦，不能這樣說。文殊師利！不能用一切法來描述菩提。為什麼呢？文殊師利！菩提沒有固定的處所可以描述。文殊師利！譬如虛空，沒有固定的處所可以描述，它是無為的，無生無滅；菩提也是這樣，沒有固定的處所，無為，無生無滅可以描述。文殊師利！譬如世間的一切法，如果去尋求它的真實，是不可得說的。文殊師利！菩提也是這樣，用一切法來描述菩提的真實也是不可得的。為什麼呢？文殊師利！在實法中沒有名字、章句可以得到。為什麼呢？因為它不生不滅。『文殊師利！所說的菩提，其名是不可執取、不可依賴的。文殊師利！什麼叫做不可執取？什麼叫做不可依賴？文殊師利！如實地知道眼睛是不可執取的，不執著于所見的色，這叫做不可依賴；如實地知道耳朵是不可執取的，不執著于所聽的聲音，這叫做不可依賴；如實地知道鼻子是不可執取的，不執著于所聞的香，這叫做不可依賴；如實地知道舌頭是不可執取的，不執著于所嘗的味道，這叫做不可依賴；如實地知道身體是不可執取的，不執著于所覺的觸感，這叫做不可依賴；如實地知道意識是不可執取的，不執著于所知的諸法，這叫做不可依賴。文殊師利！這樣，如來不執取、不依賴，這叫做證得菩提。這樣，證得菩提是不執取眼睛，不執著于所見的色，所以不住于眼識；不執取耳朵，不執著于所聽的聲音，所以不住于耳識；不執取鼻子，不執著于所聞的香，所以不住于鼻識；不執取舌頭，不執著于所嘗的味道，所以不住于舌識；不執取身體，不執著于所覺的觸感，所以不住于身識；不執取意識，不執著于所知的法，所以不住于意識。文殊師利！如來不住於心。

【English Translation】 English version: 'Manjusri (a Bodhisattva)! The true awareness of body and mind is called Bodhi (enlightenment), but this is according to worldly terms, not the ultimate truth. Why is that? Manjusri! Bodhi is not body, not mind, not dharma, not real, not unreal, not truth, not untruth, it cannot be described like this. Manjusri! Bodhi cannot be described by all dharmas. Why is that? Manjusri! Bodhi has no fixed place to be described. Manjusri! For example, space has no fixed place to be described, it is unconditioned, without birth and death; Bodhi is also like this, without a fixed place, unconditioned, without birth and death to be described. Manjusri! For example, all worldly dharmas, if one seeks their reality, it is impossible to describe. Manjusri! Bodhi is also like this, using all dharmas to describe the reality of Bodhi is also impossible. Why is that? Manjusri! In real dharma, there are no names or sentences to be found. Why is that? Because it is neither born nor dies.' 'Manjusri! The so-called Bodhi, its name is not to be grasped or relied upon. Manjusri! What is not to be grasped? What is not to be relied upon? Manjusri! Truly knowing that the eye is not to be grasped, not clinging to the seen form, this is called not relying; truly knowing that the ear is not to be grasped, not clinging to the heard sound, this is called not relying; truly knowing that the nose is not to be grasped, not clinging to the smelled fragrance, this is called not relying; truly knowing that the tongue is not to be grasped, not clinging to the tasted flavor, this is called not relying; truly knowing that the body is not to be grasped, not clinging to the felt touch, this is called not relying; truly knowing that the mind is not to be grasped, not clinging to the known dharmas, this is called not relying. Manjusri! Thus, the Tathagata (Buddha) does not grasp or rely, this is called attaining Bodhi. Thus, attaining Bodhi is not grasping the eye, not clinging to the seen form, therefore not dwelling in eye consciousness; not grasping the ear, not clinging to the heard sound, therefore not dwelling in ear consciousness; not grasping the nose, not clinging to the smelled fragrance, therefore not dwelling in nose consciousness; not grasping the tongue, not clinging to the tasted flavor, therefore not dwelling in tongue consciousness; not grasping the body, not clinging to the felt touch, therefore not dwelling in body consciousness; not grasping the mind, not clinging to the known dharmas, therefore not dwelling in mind consciousness. Manjusri! The Tathagata does not dwell in the mind.'

、意、意識，是故得名如來、應、正遍知。

「文殊師利！眾生有四種心住法，依彼四種心住法。何等為四？所謂眾生依色心住，如是，受、想、行等，是為眾生依四種心住。文殊師利！此四種心住法，如來如實知不生、不滅，是故名為佛。

「文殊師利！言菩提者，名為空。文殊師利！如彼一切法空不異菩提空，菩提空即一切法空。如彼一切法空，如來如實知名為覺者。

「文殊師利！非空空知。文殊師利！空者即菩提，菩提即是空。文殊師利！空中無空、亦無菩提、亦無二。以何等法為空？何等法為菩提？而說二名。何以故？文殊師利！一切無二、無相、無差別，無名、無相，離心、意、意識，不生、不滅，不行、無行、不集，無字、無聲。文殊師利！言空者，名取戲論。文殊師利！而第一法中無法可得，名為空。文殊師利！如說虛空虛空，而無虛空可名，名為虛空。文殊師利！空亦如是，說名空空，而無法可說，名之為空。如是入一切法，是名入一切法門。

「文殊師利！一切法無名而依名說。文殊師利！如名非此處、不離此處，如是依名說。何等法？彼法非此處、不離此處。如是，文殊師利！如來如實知一切法本來不生、不起、不滅，無相，離心、意、意識，無字、無聲。

【現代漢語翻譯】現代漢語譯本：

『意』、『意識』，因此得名如來（Tathagata，佛的稱號之一）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者）。『文殊師利（Manjusri，智慧的象徵）！眾生有四種心住法，依著這四種心住法。哪四種呢？就是眾生依色（rupa，物質現象）心住，像這樣，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、等，這就是眾生依四種心住。文殊師利！這四種心住法，如來如實地知道它們不生、不滅，因此名為佛。『文殊師利！』所說的菩提（bodhi，覺悟），名為空（sunyata，空性）。文殊師利！就像那一切法空不異於菩提空，菩提空即是一切法空。就像那一切法空，如來如實地知道，名為覺者。『文殊師利！』不是空去認知空。文殊師利！空就是菩提，菩提就是空。文殊師利！在空中沒有空，也沒有菩提，也沒有二。用什麼法為空？什麼法為菩提？而說這兩個名字。為什麼呢？文殊師利！一切都是無二、無相、無差別，無名、無相，離心、意、意識，不生、不滅，不行、無行、不集，無字、無聲。文殊師利！說空，是名為取戲論。文殊師利！而第一法中無法可得，名為空。文殊師利！就像說虛空虛空，而沒有虛空可以稱名，名為虛空。文殊師利！空也是這樣，說名空空，而沒有法可以說，名之為空。這樣進入一切法，是名為進入一切法門。『文殊師利！』一切法無名而依名說。文殊師利！就像名不是在此處，也不離此處，這樣依名說。什麼法？那法不是在此處，也不離此處。這樣，文殊師利！如來如實地知道一切法本來不生、不起、不滅，無相，離心、意、意識，無字、無聲。

【English Translation】 English version:

'Mind', 'consciousness', therefore, he is named Tathagata (Thus Gone One, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). 'Manjusri (the Bodhisattva of Wisdom)! Sentient beings have four abodes of mind, relying on these four abodes of mind. What are the four? They are that sentient beings abide in mind based on form (rupa, material phenomena), likewise, feeling (vedana), perception (samjna), volition (samskara), etc., these are the four abodes of mind for sentient beings. Manjusri! These four abodes of mind, the Tathagata truly knows that they neither arise nor cease, therefore, he is called Buddha. 'Manjusri! What is called bodhi (enlightenment) is named emptiness (sunyata). Manjusri! Just as the emptiness of all dharmas is not different from the emptiness of bodhi, the emptiness of bodhi is the emptiness of all dharmas. Just as the emptiness of all dharmas, the Tathagata truly knows, and is named the Awakened One. 'Manjusri! It is not emptiness knowing emptiness. Manjusri! Emptiness is bodhi, and bodhi is emptiness. Manjusri! In emptiness, there is no emptiness, nor is there bodhi, nor is there duality. By what dharma is it emptiness? By what dharma is it bodhi? And thus two names are spoken. Why is that? Manjusri! All is non-dual, without characteristics, without difference, without name, without form, apart from mind, thought, and consciousness, neither arising nor ceasing, without action, without non-action, without gathering, without words, without sound. Manjusri! To speak of emptiness is called taking on conceptual proliferation. Manjusri! In the first dharma, there is no dharma to be attained, and it is called emptiness. Manjusri! Just as one speaks of space, space, yet there is no space that can be named, it is called space. Manjusri! Emptiness is also like this, it is called emptiness, emptiness, yet there is no dharma that can be spoken, and it is named emptiness. Thus entering all dharmas, it is called entering the gate of all dharmas. 'Manjusri! All dharmas are without name, yet are spoken of by name. Manjusri! Just as a name is not here, nor is it apart from here, thus it is spoken of by name. What dharma? That dharma is not here, nor is it apart from here. Thus, Manjusri! The Tathagata truly knows that all dharmas originally neither arise, nor originate, nor cease, without characteristics, apart from mind, thought, and consciousness, without words, without sound.'

「文殊師利！言菩提者，如虛空平等。虛空非平、非下、非高，菩提亦非平、非下、非高。何以故？文殊師利！法無實有。文殊師利！若法無實有，云何說平等，非下、非高？文殊師利！如來如是覺一切法平等，非高、非下。如是覺已，無有少法不平等，不高、不下。如彼法住，如是，如如實智知。

「文殊師利！何者是如實智？文殊師利！如實知一切法者，一切法無，本來不生、不滅。法本不生，生已還滅。彼諸法，無作者、無取者而生，無作者、無取者而滅。文殊師利！諸法依因緣生、無因緣滅，無實道者。是故，如來為斷道者說法。

「文殊師利！言菩提者，名為如實足跡。文殊師利！何者是如實足跡？文殊師利！言如實足跡者即是菩提。如菩提，色亦如是不離如；如是，不離如受、想、行、識。如菩提，地界如不離如；水、火、風亦不離如。如菩提，如是，眼界、色界、眼識界不離如。文殊師利！如菩提，耳界、聲界、耳識界不離如。文殊師利！鼻界、香界、鼻識界不離如；舌界、味界、舌識界不離如；身界、觸界、身識界不離如；意界、法界、意識界不離如。文殊師利！一切法假名法者，謂五陰、十二入、十八界。彼法如來如實覺，非顛倒覺。如彼法住本際、中際、后際，如來如實知本際、中

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjushri，菩薩名）！所謂菩提（bodhi，覺悟）的境界，就像虛空一樣平等。虛空沒有所謂平坦、低下、高上的分別，菩提的境界也同樣沒有平坦、低下、高上的分別。為什麼呢？文殊師利！一切法（dharma，事物、現象）的本質並非真實存在。文殊師利！如果一切法的本質並非真實存在，又怎麼能說有平等、低下、高上的分別呢？文殊師利！如來（Tathagata，佛的稱號）是這樣覺悟到一切法都是平等的，沒有高下之分。這樣覺悟之後，沒有絲毫的法是不平等的，不高不下。一切法都安住于其本來的狀態，如來以如實的智慧如實地知曉這一切。文殊師利！什麼是如實智（yathabhutam jnanam，如實之智）呢？文殊師利！如實地知曉一切法，就是知曉一切法都是虛無的，本來就不生不滅。法本來不生，生起之後還會滅去。這些法，沒有創造者，也沒有接受者而生起，沒有創造者，也沒有接受者而滅去。文殊師利！諸法依因緣（hetupratyaya，條件）而生，無因緣則滅，沒有真實的道（marga，道路、方法）可言。因此，如來爲了斷除執著于道的人而說法。文殊師利！所謂菩提，名為如實足跡（yathabhutam padani，真實的足跡）。文殊師利！什麼是如實足跡呢？文殊師利！所謂如實足跡就是菩提。如同菩提，色（rupa，物質）也是如此，不離如（tathata，真如）；同樣，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也不離如。如同菩提，地界（prthivi-dhatu，地元素）也是如此，不離如；水、火、風（ap-tejo-vayu-dhatu，水、火、風元素）也不離如。如同菩提，眼界（caksu-dhatu，眼根）、**（rupa-dhatu，色塵）、眼識界（caksu-vijnana-dhatu，眼識）也不離如。文殊師利！如同菩提，耳界（srotra-dhatu，耳根）、聲界（sabda-dhatu，聲塵）、耳識界（srotra-vijnana-dhatu，耳識）也不離如。文殊師利！鼻界（ghrana-dhatu，鼻根）、香界（gandha-dhatu，香塵）、鼻識界（ghrana-vijnana-dhatu，鼻識）不離如；舌界（jihva-dhatu，舌根）、味界（rasa-dhatu，味塵）、舌識界（jihva-vijnana-dhatu，舌識）不離如；身界（kaya-dhatu，身根）、觸界（sprastavya-dhatu，觸塵）、身識界（kaya-vijnana-dhatu，身識）不離如；意界（mano-dhatu，意根）、法界（dharma-dhatu，法塵）、意識界（mano-vijnana-dhatu，意識）不離如。文殊師利！一切法都是假名法，指的是五陰（skandha，五蘊）、十二入（ayatana，十二處）、十八界（dhatu，十八界）。如來如實地覺悟這些法，而不是顛倒的覺悟。這些法安住于本際（purvantakoti，初始）、中際（madhyantakoti，中間）、后際（aparantakoti，最終），如來如實地知曉本際、中際、后際。

【English Translation】 English version: Manjushri! The term 'bodhi' (enlightenment) is like the equality of space. Space is neither flat, nor low, nor high; similarly, bodhi is neither flat, nor low, nor high. Why is that? Manjushri! Dharmas (phenomena, things) have no real existence. Manjushri! If dharmas have no real existence, how can one speak of equality, lowness, or highness? Manjushri! The Tathagata (Buddha) has awakened to the equality of all dharmas, without high or low. Having awakened thus, there is no dharma that is not equal, neither high nor low. As those dharmas abide, so does the Tathagata know with true wisdom. Manjushri! What is true wisdom (yathabhutam jnanam)? Manjushri! To truly know all dharmas is to know that all dharmas are non-existent, originally neither arising nor ceasing. Dharmas originally do not arise; having arisen, they cease. These dharmas arise without a creator or receiver, and they cease without a creator or receiver. Manjushri! Dharmas arise due to causes and conditions (hetupratyaya), and they cease without causes and conditions; there is no real path (marga). Therefore, the Tathagata teaches the Dharma to those who are attached to the path. Manjushri! The term 'bodhi' is called the true footprint (yathabhutam padani). Manjushri! What is the true footprint? Manjushri! The true footprint is bodhi. Like bodhi, form (rupa) is also thus, not separate from suchness (tathata); likewise, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are not separate from suchness. Like bodhi, the earth element (prthivi-dhatu) is thus, not separate from suchness; water, fire, and wind elements (ap-tejo-vayu-dhatu) are also not separate from suchness. Like bodhi, the eye element (caksu-dhatu), form element (rupa-dhatu), and eye consciousness element (caksu-vijnana-dhatu) are not separate from suchness. Manjushri! Like bodhi, the ear element (srotra-dhatu), sound element (sabda-dhatu), and ear consciousness element (srotra-vijnana-dhatu) are not separate from suchness. Manjushri! The nose element (ghrana-dhatu), smell element (gandha-dhatu), and nose consciousness element (ghrana-vijnana-dhatu) are not separate from suchness; the tongue element (jihva-dhatu), taste element (rasa-dhatu), and tongue consciousness element (jihva-vijnana-dhatu) are not separate from suchness; the body element (kaya-dhatu), touch element (sprastavya-dhatu), and body consciousness element (kaya-vijnana-dhatu) are not separate from suchness; the mind element (mano-dhatu), dharma element (dharma-dhatu), and mind consciousness element (mano-vijnana-dhatu) are not separate from suchness. Manjushri! All dharmas are nominal dharmas, referring to the five aggregates (skandha), twelve sense bases (ayatana), and eighteen elements (dhatu). The Tathagata truly awakens to these dharmas, not in a reversed way. These dharmas abide in the beginning (purvantakoti), middle (madhyantakoti), and end (aparantakoti); the Tathagata truly knows the beginning, middle, and end.

際、后際。如彼法本際不生、未來際不去、現在際不住，如實知如。彼法足跡，如一法，一切法亦如是；如一切法，一法亦如是。文殊師利！而一、多不可得。

「文殊師利！入一切法，阿門、無阿門。文殊師利！何者阿門？何者無阿門？文殊師利！言阿者，初發一切善根法；無阿者，不見一切法。言阿者，心不住能令住；言無阿者，無相三昧解脫門。言阿者，稱數觀諸法相；言無阿者，名為過量。何者是過量？謂無識業。言阿者，觀有為法；言無阿者，觀無為法。

「文殊師利！言菩提者是無漏、無取法。文殊師利！何者是無漏？是無取？文殊師利！言無漏者，謂離四漏。何者為四？謂：欲漏、有漏、無明漏、見漏。以不取彼四種漏故，是故名為遠離諸漏。文殊師利！何者無取？謂離四取。何等為四？謂：欲取、見取、我取、戒取。以此諸漏，眾生為無明所闇、愛水所潤，迭共相因，虛妄取著。

「文殊師利！如來如實知我根本，以我清凈如實知一切眾生清凈。所言我清凈、一切眾生清凈，此二無二、無差別義，即是無生、無滅。文殊師利！無生、無滅，何等法處心、意、意識所不能知？文殊師利！何等法上無心、意、意識？彼法中無分別，分別何等法而生不正念。是故，菩薩生於正念。生正念

【現代漢語翻譯】現代漢語譯本：前際、后際。如同那法的本源不生，未來際不去，現在際不住，如實地知曉。那法的足跡，如一個法，一切法也是這樣；如一切法，一個法也是這樣。文殊師利！而一和多是不可得的。文殊師利！進入一切法，有阿門、無阿門。文殊師利！什麼是阿門？什麼是無阿門？文殊師利！說『阿』，是指初發一切善根法；說『無阿』，是指不見一切法。說『阿』，是指心不住而能令住；說『無阿』，是指無相三昧解脫門。說『阿』，是指稱量觀察諸法相；說『無阿』，是指名為過量。什麼是過量？是指無識業。說『阿』，是指觀察有為法；說『無阿』，是指觀察無為法。文殊師利！說菩提（覺悟）是無漏、無取法。文殊師利！什麼是無漏？什麼是無取？文殊師利！說無漏，是指遠離四漏。什麼是四漏？是指：欲漏、有漏、無明漏、見漏。因為不執取那四種漏，所以稱為遠離諸漏。文殊師利！什麼是無取？是指遠離四取。什麼是四取？是指：欲取、見取、我取、戒取。因為這些漏，眾生被無明所矇蔽、被愛慾之水所滋潤，互相因循，虛妄地執著。文殊師利！如來如實地知曉我的根本，因為我的清凈如實地知曉一切眾生的清凈。所說的我的清凈、一切眾生的清凈，這二者無二、無差別義，即是無生、無滅。文殊師利！無生、無滅，什麼法是心、意、意識所不能知曉的？文殊師利！什麼法上沒有心、意、意識？那法中沒有分別，分別什麼法而產生不正念。因此，菩薩產生正念。

【English Translation】 English version: The past limit, the future limit. Like that dharma's origin does not arise, the future limit does not go, the present limit does not abide, know it as it truly is. The footprints of that dharma, like one dharma, all dharmas are also like this; like all dharmas, one dharma is also like this. Manjushri! And one and many are unattainable. Manjushri! Entering all dharmas, there is 'A-men', and 'no A-men'. Manjushri! What is 'A-men'? What is 'no A-men'? Manjushri! Saying 'A' refers to the initial arising of all roots of goodness; saying 'no A' refers to not seeing all dharmas. Saying 'A' refers to the mind not abiding yet being able to abide; saying 'no A' refers to the door of liberation of the formless samadhi. Saying 'A' refers to measuring and observing the characteristics of all dharmas; saying 'no A' refers to being called 'excessive'. What is 'excessive'? It refers to the karma of no consciousness. Saying 'A' refers to observing conditioned dharmas; saying 'no A' refers to observing unconditioned dharmas. Manjushri! Saying Bodhi (enlightenment) is the dharma of no outflows and no grasping. Manjushri! What is no outflows? What is no grasping? Manjushri! Saying no outflows refers to being apart from the four outflows. What are the four? They are: the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. Because of not grasping those four kinds of outflows, therefore it is called being apart from all outflows. Manjushri! What is no grasping? It refers to being apart from the four grasps. What are the four? They are: the grasp of desire, the grasp of views, the grasp of self, and the grasp of precepts. Because of these outflows, sentient beings are obscured by ignorance, moistened by the water of craving, mutually dependent, and falsely attached. Manjushri! The Tathagata truly knows my root, because of my purity, truly knows the purity of all sentient beings. What is said about my purity and the purity of all sentient beings, these two have no duality, no difference in meaning, which is no birth and no death. Manjushri! No birth and no death, what dharma is not knowable by the mind, intention, and consciousness? Manjushri! What dharma has no mind, intention, and consciousness? In that dharma there is no discrimination, discriminating what dharma gives rise to incorrect thoughts. Therefore, Bodhisattvas give rise to correct thoughts.

者，不起無明；不起無明者，不起十二有支；不起十二有支者，彼是不生；不生者即是位；位者即是了義；了義者即是第一義；第一義者即是無我義；無我義者即是不可說義；不可說義者即是因緣義；因緣義者即是法義；法義者即是如義。是故，言見因緣者即是見法，見法者即是見如來。所言見者，雖見諸法而無所見。文殊師利！言有所見者，謂見心、見觀。如來不見心。若不見心、不見觀，彼是見實。文殊師利！彼諸法如是平等，如來如彼法平等而知。

「文殊師利！言菩提者，名為凈、無垢、無點。文殊師利！何者為凈？何者無垢？何者無點？文殊師利！空名為凈，無相名無垢，無愿名無點。文殊師利！無生名為凈，無行名無垢，無起名無點。文殊師利！自性名為凈，善根凈名無垢，光明圓滿名無點；無戲論名為凈，離戲論名無垢，寂滅一切戲論名無點；如名為凈，法界名無垢，實際名無點；虛空名為凈，無礙名無垢，不見名無點；內清凈名為凈，外不行名無垢，內、外不見名無點；陰聚名為凈，法界自體名無垢，十二入無去名無點；過去盡智名為凈，未來無生智名無垢，現在住法界智名無點。文殊師利！略言凈、無垢、無點，入一平等法足跡中，所謂寂靜足跡；言寂靜足跡者即是寂滅；寂滅者即曰凈；凈

【現代漢語翻譯】現代漢語譯本：不起無明（avidya，指對實相的無知），就不會有十二有支（dvadasanga-pratityasamutpada，指十二因緣）；不起十二有支，就不會有生；沒有生，就是安住于真理之位；安住于真理之位，就是究竟的意義；究竟的意義，就是第一義諦；第一義諦，就是無我（anatman）的意義；無我的意義，就是不可言說的意義；不可言說的意義，就是因緣（pratitya-samutpada）的意義；因緣的意義，就是法（dharma）的意義；法的意義，就是如（tathata）的意義。因此，說見到因緣就是見到法，見到法就是見到如來（tathagata）。所說的見，雖然見到諸法，但實際上沒有所見。文殊師利（Manjusri）！說有所見，是指見心、見觀。如來不見心。如果不見心、不見觀，那就是見到了實相。文殊師利！諸法就是這樣平等，如來如實地知曉諸法的平等。文殊師利！所謂菩提（bodhi，指覺悟），名為清凈、無垢、無點。文殊師利！什麼是清凈？什麼是無垢？什麼是無點？文殊師利！空（sunyata）名為清凈，無相（animitta）名為無垢，無愿（apranihita）名為無點。文殊師利！無生名為清凈，無行名為無垢，無起名為無點。文殊師利！自性（svabhava）名為清凈，善根清凈名為無垢，光明圓滿名為無點；無戲論名為清凈，離戲論名為無垢，寂滅一切戲論名為無點；如名為清凈，法界（dharmadhatu）名為無垢，實際（bhutakoti）名為無點；虛空（akasa）名為清凈，無礙名為無垢，不見名為無點；內清凈名為清凈，外不行名為無垢，內、外不見名為無點；陰聚（skandha）名為清凈，法界自體名為無垢，十二入（ayatana）無去名為無點；過去盡智名為清凈，未來無生智名為無垢，現在住法界智名為無點。文殊師利！簡而言之，清凈、無垢、無點，都歸入一個平等法的足跡中，那就是寂靜的足跡；所謂寂靜的足跡，就是寂滅；寂滅就叫做清凈；清凈

【English Translation】 English version: When ignorance (avidya) does not arise, the twelve links of dependent origination (dvadasanga-pratityasamutpada) do not arise; when the twelve links of dependent origination do not arise, there is no birth; when there is no birth, that is the state; the state is the ultimate meaning; the ultimate meaning is the first principle; the first principle is the meaning of no-self (anatman); the meaning of no-self is the meaning of the inexpressible; the meaning of the inexpressible is the meaning of dependent origination (pratitya-samutpada); the meaning of dependent origination is the meaning of dharma; the meaning of dharma is the meaning of suchness (tathata). Therefore, it is said that seeing dependent origination is seeing dharma, and seeing dharma is seeing the Tathagata. What is called seeing, although seeing all dharmas, is actually not seeing anything. Manjusri! What is called seeing something, means seeing the mind, seeing the observation. The Tathagata does not see the mind. If one does not see the mind, does not see the observation, that is seeing reality. Manjusri! All dharmas are thus equal, and the Tathagata knows the equality of dharmas as they are. Manjusri! What is called bodhi (enlightenment), is named pure, immaculate, and spotless. Manjusri! What is pure? What is immaculate? What is spotless? Manjusri! Emptiness (sunyata) is named pure, signlessness (animitta) is named immaculate, wishlessness (apranihita) is named spotless. Manjusri! Non-arising is named pure, non-action is named immaculate, non-origination is named spotless. Manjusri! Self-nature (svabhava) is named pure, the purity of good roots is named immaculate, the perfection of light is named spotless; non-conceptualization is named pure, freedom from conceptualization is named immaculate, the extinction of all conceptualization is named spotless; suchness is named pure, the dharmadhatu is named immaculate, the limit of reality (bhutakoti) is named spotless; space (akasa) is named pure, unobstructedness is named immaculate, non-seeing is named spotless; inner purity is named pure, non-action outwardly is named immaculate, non-seeing inwardly and outwardly is named spotless; the aggregates (skandha) are named pure, the self-nature of the dharmadhatu is named immaculate, the twelve sense bases (ayatana) without going is named spotless; the wisdom of the exhaustion of the past is named pure, the wisdom of the non-arising of the future is named immaculate, the wisdom of abiding in the dharmadhatu in the present is named spotless. Manjusri! In short, pure, immaculate, and spotless, all enter into the footprint of one equal dharma, which is the footprint of tranquility; what is called the footprint of tranquility is extinction; extinction is called pure; pure

者即是聖。

「文殊師利！如虛空，菩提亦如是；如菩提，法亦如是；如法，法體亦如是；如法體，眾生亦如是；如眾生，國土亦如是；如國土，涅槃亦如是。文殊師利！如來說：『一切法平等如涅槃』，以畢竟究竟無所治法、離諸所治法，以本來清凈、本來無垢、本來無點。文殊師利！如來如是如實覺一切法、觀察一切眾生性，即生清凈、無垢、無點，奮迅大慈悲心。

「文殊師利！云何菩薩行菩薩行？文殊師利！若菩薩不生心，不為諸法盡、不為諸法生、非不為諸法不生。見諸法本來盡、見諸法不盡而不生慢心，言：『我如是知。』而不壞諸法本來不生。文殊師利！菩薩如是行菩薩行。

「複次，文殊師利！菩薩不見過去心盡行菩薩行、不見未來心未到行菩薩行、不見現在心有行菩薩行，而不著過去、未來、現在，心中如是行菩薩行。

「文殊師利！佈施菩薩、如來，無二、無差別，如是行名行菩薩行；持戒菩薩、如來，無二、無差別，如是行名為行菩薩行；忍辱菩薩、如來，無二、無差別，如是行名行菩薩行；精進菩薩、如來，無二、無差別，如是行名行菩薩行；禪定菩薩、如來，無二、無差別，如是行名行菩薩行；般若菩薩、如來，無二、無差別，如是行名行菩薩行。

「文

【現代漢語翻譯】現代漢語譯本：

這就是聖者。

『文殊師利（Manjusri，菩薩名）！如同虛空，菩提（bodhi，覺悟）也是如此；如同菩提，法（dharma，佛法）也是如此；如同法，法的本體也是如此；如同法的本體，眾生也是如此；如同眾生，國土也是如此；如同國土，涅槃（nirvana，寂滅）也是如此。文殊師利！如來（tathagata，佛的稱號）說：『一切法平等如同涅槃』，因為它們畢竟究竟沒有被治理的法，遠離所有被治理的法，因為它們本來清凈、本來無垢、本來無點。文殊師利！如來像這樣如實地覺悟一切法、觀察一切眾生的本性，即生起清凈、無垢、無點的，奮迅的大慈悲心。

『文殊師利！菩薩如何行菩薩行？文殊師利！如果菩薩不生起心念，不爲了諸法的滅盡，不爲了諸法的生起，也不是不爲了諸法的不生起。見到諸法本來滅盡，見到諸法不滅盡而不生起慢心，說：『我像這樣知道。』而不破壞諸法本來不生。文殊師利！菩薩像這樣行菩薩行。

『再者，文殊師利！菩薩不見過去心滅盡而行菩薩行，不見未來心未到而行菩薩行，不見現在心存在而行菩薩行，而不執著過去、未來、現在，心中像這樣行菩薩行。

『文殊師利！佈施的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行；持戒的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行；忍辱的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行；精進的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行；禪定的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行；般若（prajna，智慧）的菩薩和如來，沒有二樣、沒有差別，像這樣行名為行菩薩行。

『文 English version:

That is the Saint.

'Manjusri! Like space, so is bodhi; like bodhi, so is dharma; like dharma, so is the essence of dharma; like the essence of dharma, so are sentient beings; like sentient beings, so are the lands; like the lands, so is nirvana. Manjusri! The Tathagata says: 『All dharmas are equal like nirvana,』 because they ultimately have no dharmas to be governed, are apart from all governed dharmas, because they are originally pure, originally without defilement, originally without blemish. Manjusri! The Tathagata thus truly awakens to all dharmas, observes the nature of all sentient beings, and immediately gives rise to a pure, undefiled, and unblemished, swift great compassionate heart.

'Manjusri! How does a Bodhisattva practice the Bodhisattva practice? Manjusri! If a Bodhisattva does not give rise to a thought, not for the extinction of all dharmas, not for the arising of all dharmas, nor is it not for the non-arising of all dharmas. Seeing that all dharmas are originally extinguished, seeing that all dharmas are not extinguished, and not giving rise to arrogance, saying: 『I know thus.』 And not destroying the original non-arising of all dharmas. Manjusri! A Bodhisattva practices the Bodhisattva practice in this way.

'Furthermore, Manjusri! A Bodhisattva does not see the past mind extinguished and practice the Bodhisattva practice, does not see the future mind not yet arrived and practice the Bodhisattva practice, does not see the present mind existing and practice the Bodhisattva practice, and is not attached to the past, future, and present, and in his mind practices the Bodhisattva practice in this way.

'Manjusri! The Bodhisattva of giving and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of precepts and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of patience and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of diligence and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of meditation and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of prajna and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice.

'Man

【English Translation】 That is the Saint. 'Manjusri (a Bodhisattva)! Like space, so is bodhi (enlightenment); like bodhi, so is dharma (Buddhist teachings); like dharma, so is the essence of dharma; like the essence of dharma, so are sentient beings; like sentient beings, so are the lands; like the lands, so is nirvana (extinction). Manjusri! The Tathagata (a title for the Buddha) says: 『All dharmas are equal like nirvana,』 because they ultimately have no dharmas to be governed, are apart from all governed dharmas, because they are originally pure, originally without defilement, originally without blemish. Manjusri! The Tathagata thus truly awakens to all dharmas, observes the nature of all sentient beings, and immediately gives rise to a pure, undefiled, and unblemished, swift great compassionate heart. 'Manjusri! How does a Bodhisattva practice the Bodhisattva practice? Manjusri! If a Bodhisattva does not give rise to a thought, not for the extinction of all dharmas, not for the arising of all dharmas, nor is it not for the non-arising of all dharmas. Seeing that all dharmas are originally extinguished, seeing that all dharmas are not extinguished, and not giving rise to arrogance, saying: 『I know thus.』 And not destroying the original non-arising of all dharmas. Manjusri! A Bodhisattva practices the Bodhisattva practice in this way. 'Furthermore, Manjusri! A Bodhisattva does not see the past mind extinguished and practice the Bodhisattva practice, does not see the future mind not yet arrived and practice the Bodhisattva practice, does not see the present mind existing and practice the Bodhisattva practice, and is not attached to the past, future, and present, and in his mind practices the Bodhisattva practice in this way. 'Manjusri! The Bodhisattva of giving and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of precepts and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of patience and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of diligence and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of meditation and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice; the Bodhisattva of prajna (wisdom) and the Tathagata are not two, not different, such practice is called practicing the Bodhisattva practice. 'Man

殊師利！菩薩不見色空、不見色不空，如是行名行菩薩行。何以故？色空色性。如是，文殊師利！菩薩如是不行受、想、行、識，不離受、想、行、識，如是行名為行菩薩行。何以故？以不見心、意、識。

「文殊師利！無有一法，若知、若離，若修、若證。文殊師利！言盡者，彼法常盡，非不盡，本來盡。若法本盡，彼法不可盡；以不可盡，是故說盡。何以故？以如實盡故。若如實盡，彼法不盡一法；若不盡一法，彼法無為；若法無為，彼無為法不生、不滅，是名如來。若如來出世及不出世，法性、法體、法住、法位、法界如實。法界如實住，法智不生、不滅，依彼智故知無為法。文殊師利！若入如是等諸法位者，知諸漏法不生、不滅。文殊師利！言諸漏盡者，此依世間名字假言而說，而彼真如法身無有法生、亦無法滅。」

爾時，文殊師利法王子菩薩摩訶薩即從坐起，偏袒右肩，右膝著地，合掌向佛，即以妙偈讚歎如來，而說頌曰：

「無色、無形相，　　無根、無住處，　不生、不滅故，　　敬禮無所觀。　不住亦不去，　　不取亦不捨，　遠離六入故，　　敬禮無所觀。　出過於三界，　　等同於虛空，　諸欲不染故，　　敬禮無所觀。　于諸威儀中，　　去、來及睡寤，　常

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjusri，菩薩名）！菩薩不執著於色是空，也不執著於色不是空，像這樣修行才叫做菩薩的修行。為什麼呢？因為色的本性就是空。文殊師利！菩薩像這樣不執著于感受、思想、行為、意識，也不脫離感受、思想、行為、意識，像這樣修行才叫做菩薩的修行。為什麼呢？因為菩薩不執著於心、意、識。文殊師利！沒有任何一個法，是需要去認知、去脫離、去修行、去證悟的。文殊師利！當說到『盡』的時候，那個法是常盡的，不是不盡，而是本來就盡的。如果一個法的本性是盡的，那麼這個法就無法被窮盡；因為無法被窮盡，所以才說它是盡的。為什麼呢？因為它如實地是盡的。如果如實地是盡的，那麼這個法就不會窮盡任何一個法；如果不會窮盡任何一個法，那麼這個法就是無為的；如果一個法是無為的，那麼這個無為法就不會生起、不會滅去，這就叫做如來（Tathagata，佛的稱號）。無論如來出世還是不出世，法的本性、法的本體、法的住處、法的地位、法的界限都是如實的。法的界限如實地存在，法智不會生起、不會滅去，依靠這種智慧才能瞭解無為法。文殊師利！如果進入到像這樣諸法的地位，就能知道所有有漏的法不會生起、不會滅去。文殊師利！當說到『諸漏盡』的時候，這只是依據世俗的名稱假借而說的，而那真正的法身是沒有法生起、也沒有法滅去的。這時，文殊師利法王子菩薩摩訶薩（Mahasattva，大菩薩）即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，用美妙的偈頌讚嘆如來，並說道：『沒有顏色，沒有形狀，沒有根，沒有住處，不生不滅，我敬禮那無所執著的境界。不住留，也不離去，不取著，也不捨棄，遠離六根的執著，我敬禮那無所執著的境界。超越了三界（欲界、色界、無色界），等同於虛空，不被各種慾望所污染，我敬禮那無所執著的境界。在各種威儀中，行走、來去、睡眠、醒覺，常常處於禪定之中，我敬禮那無所執著的境界。』

【English Translation】 English version: Manjusri! A Bodhisattva does not see color as empty, nor does he see color as not empty. Practicing in this way is called the practice of a Bodhisattva. Why? Because the nature of color is emptiness. Likewise, Manjusri! A Bodhisattva does not cling to feelings, thoughts, actions, or consciousness, nor does he separate himself from feelings, thoughts, actions, or consciousness. Practicing in this way is called the practice of a Bodhisattva. Why? Because he does not cling to mind, intention, or consciousness. Manjusri! There is no single dharma that needs to be known, separated from, practiced, or realized. Manjusri! When 『exhaustion』 is spoken of, that dharma is always exhausted, not not exhausted, but originally exhausted. If the nature of a dharma is exhaustion, then that dharma cannot be exhausted; because it cannot be exhausted, it is therefore said to be exhausted. Why? Because it is truly exhausted. If it is truly exhausted, then that dharma does not exhaust any single dharma; if it does not exhaust any single dharma, then that dharma is unconditioned; if a dharma is unconditioned, then that unconditioned dharma does not arise or cease, and this is called Tathagata. Whether a Tathagata appears in the world or not, the nature of dharma, the essence of dharma, the abode of dharma, the position of dharma, and the realm of dharma are all as they truly are. The realm of dharma abides as it truly is, and the wisdom of dharma does not arise or cease. Relying on this wisdom, one knows the unconditioned dharma. Manjusri! If one enters into the position of such dharmas, one knows that all defiled dharmas do not arise or cease. Manjusri! When 『the exhaustion of all defilements』 is spoken of, this is said based on worldly names and conventions, but the true Dharmakaya has no dharma that arises or ceases. At that time, the Bodhisattva Mahasattva Manjusri, the Dharma Prince, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and praised the Tathagata with beautiful verses, saying: 『Without color, without form, without root, without abode, not arising, not ceasing, I pay homage to that which is without observation. Not abiding, nor departing, not grasping, nor abandoning, far from the six entrances, I pay homage to that which is without observation. Transcending the three realms, equal to space, not defiled by desires, I pay homage to that which is without observation. In all postures, walking, coming, going, sleeping, and waking, always in samadhi, I pay homage to that which is without observation.』

在寂靜故，　　敬禮無所觀。　去、來悉平等，　　以住于平等，　不壞平等故，　　敬禮無所觀。　入諸無相定，　　見諸法寂靜，　常入平等故，　　敬禮無所觀。　諸佛虛空相，　　虛空亦無相，　離諸因果故，　　敬禮無所觀。　虛空無中邊，　　諸佛身亦然，　心同虛空故，　　敬禮無所觀。　佛常在世間，　　而不染世法、　不分別世間，　　敬禮無所觀。　諸法猶如幻，　　而幻不可得，　離諸幻法故，　　敬禮無所觀。」

爾時，世尊告文殊師利言：「善哉善哉。文殊師利！快說此法。文殊師利！如是如是。諸佛如來不應以色見、不應以法見、不應以相見、不應以好見、不應以法性見。文殊師利！諸佛如來非可獨見、非可眾見。文殊師利！諸佛如來無有人見、無有人聞，無有人現在供養、無有人未來供養。文殊師利！諸佛如來不說諸法一、不說諸法多。文殊師利！諸佛如來不證菩提。諸佛如來不依一法得名、亦非多法得名。文殊師利！諸佛如來不見諸法、不聞諸法、不念諸法、不知諸法、不覺諸法。文殊師利！諸佛如來不說一法、不示諸法。文殊師利！諸佛如來現在不說諸法、不示諸法。文殊師利！諸佛如來不飲、不食。文殊師利！諸佛如來無有法證。文殊師利！諸

【現代漢語翻譯】現代漢語譯本在寂靜之處，我敬禮那無所觀察的境界。過去和未來都平等，因為安住于平等之中，由於不破壞平等，我敬禮那無所觀察的境界。進入無相的禪定，見到一切法寂靜，因為常處於平等之中，我敬禮那無所觀察的境界。諸佛的形象如同虛空，而虛空本身也沒有形象，因為遠離一切因果，我敬禮那無所觀察的境界。虛空沒有中間和邊際，諸佛的身體也是如此，因為心如同虛空一般，我敬禮那無所觀察的境界。佛常在世間，卻不被世俗的法則所污染，不分別世間的一切，我敬禮那無所觀察的境界。一切法都如同幻象，而幻象本身是不可得的，因為遠離一切幻象之法，我敬禮那無所觀察的境界。

那時，世尊告訴文殊師利（Manjusri，菩薩名）說：『善哉善哉！文殊師利！你說的這個法很好。文殊師利！正是如此，正是如此。諸佛如來不應該以色相見，不應該以法相見，不應該以形相見，不應該以好相見，不應該以法性見。文殊師利！諸佛如來不是可以單獨被看見的，也不是可以被大眾看見的。文殊師利！諸佛如來沒有人能看見，沒有人能聽見，沒有人現在供養，也沒有人未來供養。文殊師利！諸佛如來說法不是說諸法是一，也不是說諸法是多。文殊師利！諸佛如來不證得菩提（bodhi，覺悟）。諸佛如來不是依靠一種法而得名，也不是依靠多種法而得名。文殊師利！諸佛如來不見諸法，不聞諸法，不念諸法，不知諸法，不覺諸法。文殊師利！諸佛如來不說一種法，也不指示諸法。文殊師利！諸佛如來現在不說諸法，也不指示諸法。文殊師利！諸佛如來不飲，不食。文殊師利！諸佛如來沒有法可以證得。文殊師利！諸』

【English Translation】 English version In the place of stillness, I pay homage to that which is without observation. The past and future are all equal, because they abide in equality, Because equality is not destroyed, I pay homage to that which is without observation. Entering into the samadhi (meditative absorption) of no-form, seeing all dharmas (phenomena) as tranquil, Because one is always in equality, I pay homage to that which is without observation. The forms of all Buddhas are like space, and space itself has no form, Because it is apart from all causes and effects, I pay homage to that which is without observation. Space has no middle or edge, and the bodies of all Buddhas are also like this, Because the mind is like space, I pay homage to that which is without observation. The Buddha is always in the world, yet is not tainted by worldly laws, Not distinguishing the world, I pay homage to that which is without observation. All dharmas are like illusions, and illusions themselves are unattainable, Because it is apart from all illusory dharmas, I pay homage to that which is without observation.

At that time, the World Honored One said to Manjusri (a Bodhisattva): 'Excellent, excellent! Manjusri! You have spoken this Dharma (teaching) well. Manjusri! It is so, it is so. The Tathagatas (Buddhas) should not be seen by form, should not be seen by dharma, should not be seen by appearance, should not be seen by goodness, should not be seen by the nature of dharma. Manjusri! The Tathagatas are not to be seen alone, nor are they to be seen by the multitude. Manjusri! The Tathagatas have no one who sees them, no one who hears them, no one who offers to them now, and no one who will offer to them in the future. Manjusri! The Tathagatas do not say that all dharmas are one, nor do they say that all dharmas are many. Manjusri! The Tathagatas do not attain Bodhi (enlightenment). The Tathagatas are not named by relying on one dharma, nor are they named by relying on many dharmas. Manjusri! The Tathagatas do not see dharmas, do not hear dharmas, do not think of dharmas, do not know dharmas, do not perceive dharmas. Manjusri! The Tathagatas do not speak of one dharma, nor do they indicate dharmas. Manjusri! The Tathagatas do not speak of dharmas now, nor do they indicate dharmas. Manjusri! The Tathagatas do not drink, do not eat. Manjusri! The Tathagatas have no dharma to attain. Manjusri!'

佛如來不斷染法、不證凈法。文殊師利！諸佛、如來不見諸法、不聞諸法、不嗅諸法、不知諸法。何以故？以一切法本清凈故。

「文殊師利！若有人以三千大千世界微塵數等眾生令置辟支佛地，於此法門不生信心，若復有菩薩信此法門，此菩薩功德尚多於前，何況有人於此法門若自書寫、令他書寫？福多於彼，無量無邊。

「文殊師利！若三千大千世界所有眾生——若卵生、若胎生，若濕生、若化生，若有色、若無色，若有想、若無想，若一足、若二足、若三足、若四足、若多足、若無足——彼諸眾生假使一時皆得人身，發菩提心悉為菩薩，一一菩薩各以飲食、衣服、床榻、臥具、病瘦湯藥、種種資生、一切樂具奉施供養恒河沙阿僧祇佛國土微塵數等諸佛如來及諸菩薩、諸聲聞僧，如是乃至恒河沙阿僧祇劫。彼諸如來、菩薩、聲聞入涅槃后，造七寶塔高一由旬，眾寶欄楯周匝圍繞，摩尼寶鬘以為間錯，豎寶幢、幡蓋，自在摩尼寶王羅網彌覆其上，所得功德不可稱計。若復有菩薩以畢竟清凈心，信此如來莊嚴智慧光明入一切佛境界經，信此法門、入此法門、不疑此法門、於此法門生清凈心，乃至為他演說一偈，此菩薩所得功德甚多無量阿僧祇。以此功德比，前功德百分不及一、歌羅千分不及一、百千分不

【現代漢語翻譯】現代漢語譯本：佛陀如來既不執著于染污的法，也不證悟清凈的法。文殊師利！諸佛如來不看見諸法，不聽聞諸法，不嗅諸法，也不知曉諸法。為什麼呢？因為一切法的本性都是清凈的。文殊師利！如果有人讓三千大千世界如微塵般眾多的眾生都達到辟支佛的果位，但他們對這個法門不生信心；如果又有菩薩相信這個法門，那麼這位菩薩的功德比前者還要多。更何況如果有人自己書寫這個法門，或者讓別人書寫，那他的福德更是多得無法衡量。文殊師利！如果三千大千世界所有的眾生——無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想，無論是單足、雙足、三足、四足、多足、無足——這些眾生假設同時都得到人身，都發菩提心成為菩薩，每一位菩薩都用飲食、衣服、床榻、臥具、病瘦湯藥、各種生活必需品和一切娛樂用具，來供養恒河沙數阿僧祇佛國土微塵數那麼多的諸佛如來、諸菩薩和諸聲聞僧，這樣持續供養恒河沙數阿僧祇劫。這些如來、菩薩、聲聞入涅槃后，又建造七寶塔，高一由旬，用眾寶欄桿環繞四周，用摩尼寶珠串成的花鬘點綴其間，豎立寶幢、幡蓋，用自在摩尼寶王羅網覆蓋其上，所獲得的功德也是不可計量的。如果又有菩薩以畢竟清凈的心，相信這部《如來莊嚴智慧光明入一切佛境界經》，相信這個法門，進入這個法門，不懷疑這個法門，對這個法門生起清凈心，甚至為他人演說一偈，這位菩薩所獲得的功德非常多，無量阿僧祇。用這個功德來比，前面的功德連百分之一都比不上，歌羅千分之一也比不上，百千分之一也比不上。

【English Translation】 English version: The Buddha Tathagata neither clings to defiled dharmas nor realizes pure dharmas. Manjushri! The Buddhas, the Tathagatas, do not see dharmas, do not hear dharmas, do not smell dharmas, and do not know dharmas. Why is that? Because the nature of all dharmas is originally pure. Manjushri! If someone were to cause beings as numerous as the dust particles in three thousand great thousand worlds to attain the Pratyekabuddha stage, and yet they do not generate faith in this Dharma gate; if, on the other hand, a Bodhisattva believes in this Dharma gate, the merit of this Bodhisattva is even greater than the former. How much more so if someone were to personally write this Dharma gate or cause others to write it? Their merit would be immeasurable and boundless. Manjushri! If all the beings in the three thousand great thousand worlds—whether born from eggs, wombs, moisture, or transformation; whether with form or without form; whether with thought or without thought; whether one-footed, two-footed, three-footed, four-footed, many-footed, or footless—if all these beings were to simultaneously attain human form, generate the Bodhi mind, and become Bodhisattvas, and each Bodhisattva were to offer food, clothing, beds, bedding, medicine for illness, various necessities, and all kinds of enjoyable things to as many Buddhas, Tathagatas, Bodhisattvas, and Shravaka Sanghas as there are dust particles in countless Ganges River sand-like Asankhya Buddha lands, and continue to make such offerings for countless Ganges River sand-like Asankhya kalpas. After these Tathagatas, Bodhisattvas, and Shravakas enter Nirvana, they then build seven-jeweled stupas, each one yojana high, surrounded by railings of various jewels, adorned with garlands of Mani jewels, with jeweled banners and canopies erected, and covered by a net of the sovereign Mani jewel king. The merit obtained from this is immeasurable. If, on the other hand, a Bodhisattva, with a completely pure mind, believes in this 'Sutra of the Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms,' believes in this Dharma gate, enters this Dharma gate, does not doubt this Dharma gate, generates a pure mind towards this Dharma gate, and even explains a single verse to others, the merit obtained by this Bodhisattva is exceedingly great and immeasurable Asankhya. Comparing this merit to the former merit, the former does not even equal one-hundredth, one-thousandth of a kala, or one-hundred-thousandth.

及一、百千萬分不及一、百千萬億分不及一、數分不及一，乃至算數譬喻所不能及。何以故？以能成就證佛智故。

「文殊師利！若有在家菩薩，以飲食、衣服、床榻、臥具、病瘦湯藥、種種資生、一切樂具，奉施供養恒河沙等阿僧祇諸佛如來及諸菩薩、諸聲聞僧，如是乃至恒河沙等阿僧祇劫，所得功德不可稱計。若復有出家菩薩，持戒心清凈，乃至施與一畜生眾生乃至一口飲食，所得功德甚多無量阿僧祇。以此功德比，前功德百分不及一、歌羅千分不及一、百千萬分不及一、百千萬億分不及一、歌羅少分不及一，乃至算數譬喻所不能及。

「文殊師利！假使三千大千世界微塵數等出家菩薩持戒心清凈，一一菩薩各以飲食、衣服、床榻、臥具、病瘦湯藥、種種資生、一切樂具，奉施供養十方世界恒河沙等阿僧祇諸佛如來及諸菩薩、諸聲聞僧，如是乃至恒河沙等阿僧祇劫，所得功德不可稱計。若復有菩薩持戒心清凈——若在家、若出家——聞此法門生信不疑，若自書寫、教他書寫，所得功德甚多無量阿僧祇。以此功德比，前菩薩檀施功德百分不及一、歌羅千分不及一、百千萬分不及一、數分不及一，乃至算數譬喻所不能及。

「文殊師利！若有菩薩摩訶薩以滿三千大千世界七寶奉施供養諸佛如來，如

【現代漢語翻譯】現代漢語譯本甚至連一、百千萬分之一都比不上，連百千萬億分之一都比不上，連算術所能表達的最小單位都比不上，乃至用算數譬喻都無法比擬。這是為什麼呢？因為這能成就證得佛的智慧。『文殊師利（Manjusri，菩薩名，代表智慧）！如果有在家菩薩，用飲食、衣服、床鋪、臥具、病時的湯藥、各種生活必需品、一切享樂用具，供養恒河沙數（Ganges river sand, 形容數量極多）的阿僧祇（asamkhya，無數）諸佛如來以及諸菩薩、諸聲聞僧，這樣乃至經過恒河沙數阿僧祇劫，所得到的功德不可計數。如果又有出家菩薩，持戒清凈，甚至施捨給一個畜生眾生一口食物，所得到的功德非常多，無量阿僧祇。用這個功德相比，前面的功德連百分之一都比不上，連歌羅（kala，古印度度量單位）千分之一都比不上，連百千萬分之一都比不上，連百千萬億分之一都比不上，連歌羅的少許分之一都比不上，乃至用算數譬喻都無法比擬。『文殊師利！假設有三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙）微塵數那麼多的出家菩薩，持戒清凈，每一位菩薩都用飲食、衣服、床鋪、臥具、病時的湯藥、各種生活必需品、一切享樂用具，供養十方世界恒河沙數阿僧祇諸佛如來以及諸菩薩、諸聲聞僧，這樣乃至經過恒河沙數阿僧祇劫，所得到的功德不可計數。如果又有菩薩持戒清凈——無論是在家還是出家——聽到這個法門生起信心不懷疑，如果自己書寫、教他人書寫，所得到的功德非常多，無量阿僧祇。用這個功德相比，前面菩薩佈施的功德連百分之一都比不上，連歌羅千分之一都比不上，連百千萬分之一都比不上，連算術所能表達的最小單位都比不上，乃至用算數譬喻都無法比擬。『文殊師利！如果有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）用充滿三千大千世界的七寶（sapta ratna，佛教中珍貴的七種寶物）供養諸佛如來，如

【English Translation】 English version It is not comparable to one in a hundred million, not comparable to one in a hundred million trillion, not comparable to a fraction, and not even comparable by any mathematical analogy. Why is that? Because it can achieve the wisdom of Buddhahood. 『Manjusri! If there is a lay Bodhisattva who offers food, clothing, beds, bedding, medicine for illness, various necessities of life, and all kinds of enjoyable things to as many Buddhas, Tathagatas, Bodhisattvas, and Sravaka Sanghas as there are sands in the Ganges River, for as many asamkhya kalpas as there are sands in the Ganges River, the merit obtained is immeasurable. If there is also an ordained Bodhisattva who maintains pure precepts, even if they give a single mouthful of food to a single animal, the merit obtained is extremely vast and immeasurable. Compared to this merit, the previous merit is not comparable to one in a hundred, not comparable to one in a kala, not comparable to one in a hundred million, not comparable to one in a hundred million trillion, not comparable to a fraction of a kala, and not even comparable by any mathematical analogy. 『Manjusri! Suppose there are as many ordained Bodhisattvas with pure precepts as there are dust particles in a tri-sahasra-maha-sahasra-lokadhatu. Each Bodhisattva offers food, clothing, beds, bedding, medicine for illness, various necessities of life, and all kinds of enjoyable things to as many Buddhas, Tathagatas, Bodhisattvas, and Sravaka Sanghas as there are sands in the Ganges River in the ten directions, for as many asamkhya kalpas as there are sands in the Ganges River, the merit obtained is immeasurable. If there is also a Bodhisattva who maintains pure precepts—whether lay or ordained—who hears this Dharma and generates faith without doubt, if they write it themselves or teach others to write it, the merit obtained is extremely vast and immeasurable. Compared to this merit, the previous merit of the Bodhisattva's almsgiving is not comparable to one in a hundred, not comparable to one in a kala, not comparable to one in a hundred million, not comparable to a fraction, and not even comparable by any mathematical analogy. 『Manjusri! If there is a Bodhisattva-Mahasattva who offers the seven treasures filling the tri-sahasra-maha-sahasra-lokadhatu to the Buddhas, Tathagatas, such as

是乃至三千大千世界微塵數劫，所得功德不可稱計。若復有菩薩為余菩薩於此法門中乃至說一四句偈，所得功德甚多無量阿僧祇。以此功德比，前功德百分不及一、歌羅千分不及一、百千萬分不及一、百千萬億分不及一、數分不及一、歌羅少分不及一、算數分不及一，乃至算數譬喻所不能及。

「文殊師利！置滿三千大千世界七寶，於三千大千世界微塵數劫以用佈施所得功德。文殊師利！若復有恒河沙等諸菩薩，一一菩薩恒河沙等阿僧祇佛國土閻浮檀金以為世界，一切諸樹天衣纏裹，集一切光明王摩尼寶羅網以覆其上，自在王摩尼寶以為樓閣，電光明摩尼寶以為欄楯，如意寶珠滿彼世界，豎立一切諸寶幢、幡蓋，于日日中奉施供養恒河沙等阿僧祇諸佛如來，如是佈施乃至恒河沙等阿僧祇劫，所得功德不可稱計。若復有菩薩信此法門，為余菩薩於此法門中乃至說一四句偈，所得功德甚多無量阿僧祇。以此功德比，前功德百分不及一、歌羅千分不及一、百千萬分不及一、百千萬億分不及一、數分不及一、歌羅少分不及一、僧企耶分不及一、數分不及一、憂波尼沙陀分不及一，乃至算數譬喻所不能及。

「文殊師利！假使三界中所有眾生，彼諸眾生於地獄、畜生、餓鬼中，若有在家菩薩拔出爾許地獄、畜生、餓

【現代漢語翻譯】現代漢語譯本：即使經過像三千大千世界微塵數一樣多的劫數，所獲得的功德也是不可計量的。如果又有菩薩爲了其他菩薩，在這個法門中，哪怕只說一個四句偈，所獲得的功德也是非常多，無量無邊的阿僧祇（無數）。用這個功德來比，之前的功德連百分之一都比不上，歌羅（一種計算單位）的千分之一都比不上，百千萬分之一都比不上，百千萬億分之一都比不上，數分之一都比不上，歌羅少分之一都比不上，算數分之一都比不上，乃至用算數譬喻都無法比擬。文殊師利（菩薩名，意為妙吉祥）！假設用充滿三千大千世界的七寶，在像三千大千世界微塵數一樣多的劫數中用來佈施，所獲得的功德。文殊師利！如果又有像恒河沙一樣多的菩薩，每一位菩薩都用像恒河沙一樣多的阿僧祇（無數）佛國土的閻浮檀金（一種金）作為世界，所有的樹都用天衣纏繞，聚集一切光明王摩尼寶（一種寶珠）羅網覆蓋其上，用自在王摩尼寶作為樓閣，用電光明摩尼寶作為欄桿，如意寶珠充滿那些世界，豎立一切寶幢、幡蓋，在每天都供養像恒河沙一樣多的阿僧祇（無數）諸佛如來，像這樣佈施乃至像恒河沙一樣多的阿僧祇（無數）劫，所獲得的功德也是不可計量的。如果又有菩薩相信這個法門，爲了其他菩薩在這個法門中，哪怕只說一個四句偈，所獲得的功德也是非常多，無量無邊的阿僧祇（無數）。用這個功德來比，之前的功德連百分之一都比不上，歌羅（一種計算單位）的千分之一都比不上，百千萬分之一都比不上，百千萬億分之一都比不上，數分之一都比不上，歌羅少分之一都比不上，僧企耶（一種計算單位）分之一都比不上，數分之一都比不上，憂波尼沙陀（一種計算單位）分之一都比不上，乃至用算數譬喻都無法比擬。文殊師利！假設三界（欲界、色界、無色界）中所有的眾生，這些眾生在地獄、畜生、餓鬼中，如果有在家菩薩把他們從地獄、畜生、餓鬼中救拔出來

【English Translation】 English version: Even if the merit obtained over kalpas (eons) equal to the number of dust particles in a three-thousand great thousand world is immeasurable. If, furthermore, a Bodhisattva, for the sake of another Bodhisattva, even speaks a four-line verse within this Dharma gate, the merit obtained is exceedingly vast, immeasurable, and asankhya (countless). Comparing this merit, the former merit does not equal one-hundredth, does not equal one-thousandth of a kala (a unit of measurement), does not equal one ten-millionth, does not equal one hundred-millionth, does not equal one part in a number, does not equal one small part of a kala, does not equal one part in a calculation, and cannot even be compared by numerical analogies. Manjushri (Bodhisattva name, meaning 'Gentle Glory')! Suppose one were to fill a three-thousand great thousand world with seven treasures and use them for almsgiving for kalpas equal to the number of dust particles in a three-thousand great thousand world, the merit obtained. Manjushri! If, furthermore, there were Bodhisattvas as numerous as the sands of the Ganges River, each Bodhisattva using Jambudvipa gold (a type of gold) from asankhya (countless) Buddha lands equal to the sands of the Ganges River as worlds, all the trees wrapped in heavenly garments, gathering all the nets of light-king mani jewels (a type of jewel) to cover them, using the sovereign king mani jewel as pavilions, using electric light mani jewels as railings, wish-fulfilling jewels filling those worlds, erecting all kinds of jeweled banners and canopies, and offering daily to asankhya (countless) Buddhas Tathagatas as numerous as the sands of the Ganges River, such almsgiving continuing for asankhya (countless) kalpas as numerous as the sands of the Ganges River, the merit obtained is immeasurable. If, furthermore, a Bodhisattva believes in this Dharma gate and, for the sake of another Bodhisattva, even speaks a four-line verse within this Dharma gate, the merit obtained is exceedingly vast, immeasurable, and asankhya (countless). Comparing this merit, the former merit does not equal one-hundredth, does not equal one-thousandth of a kala (a unit of measurement), does not equal one ten-millionth, does not equal one hundred-millionth, does not equal one part in a number, does not equal one small part of a kala, does not equal one part in a samkhya (a unit of measurement), does not equal one part in a number, does not equal one part in an upanishad (a unit of measurement), and cannot even be compared by numerical analogies. Manjushri! Suppose all sentient beings in the three realms (desire realm, form realm, formless realm), and these sentient beings are in hell, as animals, or as hungry ghosts, if a lay Bodhisattva were to rescue them from hell, as animals, or as hungry ghosts

鬼眾生置辟支佛地，所得功德不可稱計。若復有出家菩薩乃至施與畜生一口飲食，所得功德勝前功德無量無邊阿僧祇。

「文殊師利！若復有十千國土不可數億那由他、百千萬億那由他微塵數等出家菩薩，一一菩薩十方世界於一一方見十億不可說、百千萬億那由他微塵數等諸佛如來，一一如來及諸菩薩、諸聲聞僧，以飲食、衣服、臥具、床榻、病瘦湯藥、種種資生、一切樂具滿千億那由他、百千萬億那由他不可說微塵世界自在王摩尼珠，於一一日中施一一如來並諸菩薩及聲聞僧，如是乃至千億那由他、百千萬億那由他佛國土微塵數不可說劫，所得功德不可稱計。若復有菩薩信此法門，乃至施與一畜生眾生乃至一口飲食，所得功德甚多無量阿僧祇。以此功德比，前功德百分不及一、歌羅千分不及一、百千分不及一、百千萬分不及一、百千萬億分不及一、僧企耶分不及一、歌羅少分不及一、數分不及一，乃至算數譬喻所不能及。何以故？以能信此法門不退轉菩薩印故。

「文殊師利！若有菩薩教化十方一切世界所有眾生置信行中，若復有菩薩化一眾生置義行中，所得功德勝前功德無量無邊。若復有菩薩教化十方一切世界所有眾生置義行中，若復有菩薩化一眾生置法行中，所得功德勝前功德無量無邊。

【現代漢語翻譯】現代漢語譯本：如果讓鬼道眾生達到辟支佛（Pratyekabuddha，獨自覺悟者）的境界，所獲得的功德是無法計算的。如果又有出家的菩薩，甚至只是施捨給畜生一口食物，所獲得的功德勝過之前的功德，其數量是無量無邊的阿僧祇（asamkhya，極大的數字單位）。文殊師利（Manjusri，智慧的象徵）！如果有十千國土，其數量如同不可數的億那由他（nayuta，古代印度數字單位）、百千萬億那由他微塵數那麼多的出家菩薩，每一位菩薩在十方世界的每一方都見到十億不可說、百千萬億那由他微塵數那麼多的諸佛如來（Tathagata，佛的稱號），每一位如來以及諸菩薩、諸聲聞僧（Sravaka，佛陀的弟子），用飲食、衣服、臥具、床榻、病瘦湯藥、各種生活必需品、一切享樂的器具，充滿千億那由他、百千萬億那由他不可說微塵世界，以及自在王摩尼珠（Cintamani，如意寶珠），在每一天中施捨給每一位如來以及諸菩薩和聲聞僧，這樣持續千億那由他、百千萬億那由他佛國土微塵數不可說劫（kalpa，極長的時間單位），所獲得的功德也是無法計算的。如果又有菩薩相信這個法門，甚至只是施捨給一個畜生眾生一口食物，所獲得的功德非常多，是無量的阿僧祇。用這個功德來比，之前的功德連百分之一都比不上，歌羅（kala，古代印度度量單位）千分之一都比不上，百千分之一都比不上，百千萬分之一都比不上，百千萬億分之一都比不上，僧企耶（samkhya，數字）分之一都比不上，歌羅少分之一都比不上，數分之一都比不上，甚至用算數和比喻都無法比擬。為什麼呢？因為能夠相信這個法門，是不會退轉的菩薩的印記。文殊師利！如果有菩薩教化十方一切世界的所有眾生，讓他們進入信行（sradhanusarini，依信仰而修行），如果又有菩薩教化一個眾生進入義行（dharmanusarini，依正法而修行），所獲得的功德勝過之前的功德，其數量是無量無邊的。如果又有菩薩教化十方一切世界的所有眾生，讓他們進入義行，如果又有菩薩教化一個眾生進入法行（anudhamma-carin，依法而修行），所獲得的功德勝過之前的功德，其數量是無量無邊的。

【English Translation】 English version: If one places ghost beings in the stage of Pratyekabuddha, the merit obtained is immeasurable. If, moreover, there is a monastic Bodhisattva who even gives a single mouthful of food to an animal, the merit obtained surpasses the previous merit by immeasurable and boundless asamkhyas. Manjusri! If there are ten thousand lands, as numerous as countless kotis of nayutas, and hundreds of millions of nayutas of dust particles, of monastic Bodhisattvas, and each Bodhisattva in each direction of the ten directions sees ten billion inexpressible, hundreds of millions of nayutas of dust particles of Tathagatas, and each Tathagata, as well as the Bodhisattvas and Sravaka Sangha, with food, clothing, bedding, couches, medicine for the sick, various necessities, all kinds of enjoyable things, filling a thousand kotis of nayutas, hundreds of millions of nayutas of inexpressible dust particle worlds, and Cintamani jewels of the Sovereign King, offering each Tathagata and all Bodhisattvas and Sravaka Sangha on each day, and continuing for a thousand kotis of nayutas, hundreds of millions of nayutas of Buddha land dust particle inexpressible kalpas, the merit obtained is immeasurable. If, moreover, there is a Bodhisattva who believes in this Dharma gate, and even gives a single mouthful of food to a single animal being, the merit obtained is exceedingly great, immeasurable asamkhyas. Comparing this merit, the previous merit is not even one percent, not even one kala, not even one in a hundred thousand, not even one in a hundred million, not even one in a hundred million kotis, not even one samkhya, not even one kala's fraction, not even one in number, and cannot even be compared by calculation or analogy. Why is this so? Because one who can believe in this Dharma gate is marked as a non-retrogressing Bodhisattva. Manjusri! If there is a Bodhisattva who teaches all beings in all worlds of the ten directions to enter the stage of faith, and if there is a Bodhisattva who converts one being to enter the stage of practice according to the meaning, the merit obtained surpasses the previous merit by immeasurable and boundless amounts. If, moreover, there is a Bodhisattva who teaches all beings in all worlds of the ten directions to enter the stage of practice according to the meaning, and if there is a Bodhisattva who converts one being to enter the stage of practice according to the Dharma, the merit obtained surpasses the previous merit by immeasurable and boundless amounts.

「文殊師利！若復有菩薩教化十方一切世界所有眾生置法行中，若復有餘菩薩化一眾生置八人中，所得功德勝前功德無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生置八人中，若復有菩薩化一眾生令得須陀洹果，所得功德勝前功德無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得須陀洹果，若復有菩薩化一眾生令得斯陀含果，所得功德勝前功德無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得斯陀含果，若復有菩薩化一眾生令得阿那含果，所得功德勝前功德無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得阿那含果，若復有菩薩化一眾生令得阿羅漢果，所得功德勝前功德乃至無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得阿羅漢果，若復有菩薩化一眾生令得辟支佛道，所得功德勝前功德乃至無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得辟支佛道，若復有菩薩化一眾生令發菩提心，所得功德乃至無量無邊阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令發菩提心，若復有菩薩化一眾生令得不退地，所得功德勝前功德乃至

【現代漢語翻譯】現代漢語譯本文殊師利（Manjusri，菩薩名）！如果又有菩薩教化十方一切世界的所有眾生，使他們安住于佛法修行之中，如果又有其他菩薩教化一個眾生，使他進入『八人』（指預流向、預流果、一來向、一來果、不還向、不還果、阿羅漢向、阿羅漢果這八種聖者）的行列，那麼後者所得的功德勝過前者所得的功德，其差距之大，無法用無量阿僧祇（asamkhya，極大的數字單位）來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們進入『八人』的行列，如果又有菩薩教化一個眾生，使他證得須陀洹果（Srotaapanna，預流果，初果），那麼後者所得的功德勝過前者所得的功德，其差距之大，無法用無量阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們證得須陀洹果，如果又有菩薩教化一個眾生，使他證得斯陀含果（Sakrdagamin，一來果，二果），那麼後者所得的功德勝過前者所得的功德，其差距之大，無法用無量阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們證得斯陀含果，如果又有菩薩教化一個眾生，使他證得阿那含果（Anagamin，不還果，三果），那麼後者所得的功德勝過前者所得的功德，其差距之大，無法用無量阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們證得阿那含果，如果又有菩薩教化一個眾生，使他證得阿羅漢果（Arhat，四果），那麼後者所得的功德勝過前者所得的功德，其差距之大，乃至無法用無量阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們證得阿羅漢果，如果又有菩薩教化一個眾生，使他證得辟支佛道（Pratyekabuddha，緣覺），那麼後者所得的功德勝過前者所得的功德，其差距之大，乃至無法用無量阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們證得辟支佛道，如果又有菩薩教化一個眾生，使他發起菩提心（bodhicitta，求證無上智慧之心），那麼後者所得的功德，其差距之大，乃至無法用無量無邊阿僧祇來衡量。文殊師利！如果又有菩薩教化十方一切世界的所有眾生，使他們發起菩提心，如果又有菩薩教化一個眾生，使他證得不退地（avaivartika-bhumi，不退轉的菩薩果位），那麼後者所得的功德勝過前者所得的功德，其差距之大，乃至

【English Translation】 English version Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, placing them in the practice of Dharma, and if there is another Bodhisattva who transforms one sentient being, placing them among the 'eight persons' (referring to the eight stages of the path: stream-enterer, once-returner, non-returner, and Arhat, each with their respective path and fruition), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, placing them among the 'eight persons', and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the Srotaapanna fruit (stream-enterer, the first stage), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to attain the Srotaapanna fruit, and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the Sakrdagamin fruit (once-returner, the second stage), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to attain the Sakrdagamin fruit, and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the Anagamin fruit (non-returner, the third stage), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to attain the Anagamin fruit, and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the Arhat fruit (the fourth stage), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to attain the Arhat fruit, and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the Pratyekabuddha path (solitary realizer), the merit gained by the latter surpasses the merit of the former by immeasurable asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to attain the Pratyekabuddha path, and if there is another Bodhisattva who transforms one sentient being, enabling them to generate the Bodhicitta (the mind of enlightenment), the merit gained by the latter surpasses the merit of the former by immeasurable and boundless asamkhyas. Manjusri! If there is a Bodhisattva who teaches all sentient beings in all the worlds of the ten directions, enabling them to generate the Bodhicitta, and if there is another Bodhisattva who transforms one sentient being, enabling them to attain the stage of non-retrogression (avaivartika-bhumi), the merit gained by the latter surpasses the merit of the former by immeasurable

無量阿僧祇。

「文殊師利！若復有菩薩教化十方一切世界所有眾生令得不退轉地，若復有菩薩信此法門，若自書寫、教他書寫、廣為人說，所得功德勝前功德乃至無量阿僧祇，如是，乃至百千萬億那由他分不及其一。」

爾時，世尊而說偈言：

「菩薩能住持，　　十億佛妙法，　若人聞此經，　　功德勝於彼。　為禮諸佛足，　　神通游十方，　以華香、涂香，　　供養十億佛，　若有聞此經，　　為人須臾說，　功德勝於彼，　　其數無有量。　若聞佛法身，　　為第二人說，　鈍聞生利智，　　速證無上道。　為佛天人中，　　造立諸妙塔，　滿足無量億，　　上至於有頂，　周匝遍十方，　　塔中豎幢幡、　金鈴七寶蓋，　　如是供養佛。　菩薩聞是經，　　若能自書寫、　若教他書寫，　　其福勝於彼。　若人持此經，　　遠離於慳妒，　彼功德無量，　　速成大菩提。　此經顯法身，　　如空現眾像，　無量諸佛說，　　是故應護持。」

佛說此經已，文殊師利法王子，及無量阿僧祇不可說不可說諸菩薩摩訶薩，及諸聲聞眾，一切世間天、人、阿修羅等，聞佛所說，歡喜奉行。

如來莊嚴智慧光明入一切佛境界經卷下

【現代漢語翻譯】現代漢語譯本無量阿僧祇（asaṃkhya，意為無數）『文殊師利（Mañjuśrī）！如果又有菩薩教化十方一切世界的所有眾生，使他們得到不退轉的境界，如果又有菩薩相信這個法門，自己書寫、教他人書寫、廣泛地為人宣說，所得到的功德勝過之前的功德，乃至無量阿僧祇，這樣，乃至百千萬億那由他（nayuta，意為極大的數目）分之一都比不上。』這時，世尊說了偈語：『菩薩能夠住持，十億佛的微妙法，如果有人聽聞此經，功德勝過他們。爲了禮拜諸佛的足，以神通遊歷十方，用鮮花、香、涂香，供養十億佛，如果有人聽聞此經，為他人稍微解說，功德勝過他們，其數量無法衡量。如果聽聞佛的法身，為第二個人解說，使愚鈍的人產生銳利的智慧，迅速證得無上道。爲了佛在天人之中，建造各種精妙的塔，滿足無量億，高聳至有頂天，周遍十方，塔中豎立幢幡、金鈴七寶蓋，這樣供養佛。菩薩聽聞此經，如果能夠自己書寫、或者教他人書寫，他的福德勝過他們。如果有人受持此經，遠離慳吝和嫉妒，他的功德無量，迅速成就大菩提。此經顯現法身，如同虛空顯現各種形象，無量諸佛宣說，所以應當護持。』佛說完此經后，文殊師利法王子，以及無量阿僧祇不可說不可說的諸菩薩摩訶薩，以及諸聲聞眾，一切世間的天、人、阿修羅等，聽聞佛所說，歡喜奉行。《如來莊嚴智慧光明入一切佛境界經》卷下

【English Translation】 English version Immeasurable asaṃkhya (asaṃkhya, meaning countless). 『Mañjuśrī! If there is a Bodhisattva who teaches all sentient beings in all worlds of the ten directions, enabling them to attain the stage of non-retrogression, and if there is a Bodhisattva who believes in this Dharma teaching, personally writes it, instructs others to write it, and widely proclaims it to others, the merit gained surpasses the previous merit, even up to immeasurable asaṃkhya. Thus, even one part in a hundred million nayutas (nayuta, meaning a very large number) cannot compare.』 At that time, the World Honored One spoke in verses: 『Bodhisattvas can uphold, the wonderful Dharma of ten billion Buddhas, if someone hears this sutra, their merit surpasses them. To bow at the feet of all Buddhas, to travel the ten directions with supernatural powers, using flowers, incense, and fragrant ointments, to make offerings to ten billion Buddhas, if someone hears this sutra, and explains it briefly to others, their merit surpasses them, its quantity is immeasurable. If one hears the Dharma body of the Buddha, and explains it to a second person, causing the dull-witted to generate sharp wisdom, quickly attaining the unsurpassed path. For the Buddha among gods and humans, to build various exquisite stupas, fulfilling immeasurable billions, towering up to the peak of existence, encircling the ten directions, in the stupas erecting banners, golden bells, and seven-jeweled canopies, thus making offerings to the Buddha. If a Bodhisattva hears this sutra, and is able to personally write it, or instruct others to write it, their blessings surpass them. If someone upholds this sutra, and is far from stinginess and jealousy, their merit is immeasurable, quickly achieving great Bodhi. This sutra reveals the Dharma body, like the void manifesting various images, countless Buddhas proclaim it, therefore it should be protected.』 After the Buddha finished speaking this sutra, the Dharma Prince Mañjuśrī, and immeasurable asaṃkhya, inexpressible Bodhisattva Mahāsattvas, as well as the assembly of Śrāvakas, all the gods, humans, asuras, etc. of the world, hearing what the Buddha had said, joyfully practiced it. The Lower Scroll of the Sutra of the Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms