T12n0358_度一切諸佛境界智嚴經
大正藏第 12 冊 No. 0358 度一切諸佛境界智嚴經
No. 358 [Nos. 357, 359]
度一切諸佛境界智嚴經
梁扶南三藏僧伽婆羅等譯
如是我聞：
一時佛住王舍城耆阇崛山頂法界宮殿上，與大比丘眾二萬五千人，皆是阿羅漢，諸漏已盡無復煩惱，心善解脫慧善解脫，調伏諸根摩訶那伽，所作已辦可作已辦，舍于重擔已得自事義，有結已盡心得自在，其名曰阿若憍陳如等，及八大聲聞。復有七十二億那由他菩薩摩訶薩，其名曰：文殊師利菩薩、行吉菩薩、佛吉菩薩、藥王菩薩、常起菩薩摩訶薩等，能轉不退法輪、善問無比寶頂修多羅等，住法雲地，智慧如須彌山，常修行空無相無作，無生無體深法光明，功德圓滿威儀具足，無數那由他世界如來所遣，有大神通住無性相。
爾時世尊作是思惟：「是諸菩薩摩訶薩，從恒河沙等世界而來至此，我當爲其說法令得大力，當現神通相放大光明，以諸菩薩當問我故。」
爾時世尊放大光明，普照十方無量不可思議三千大千微塵世界。爾時十方一一方面十佛世界，有不可說千萬億那由他微塵等諸菩薩，各從本界乘不可思議無量神通，而來集此，復以不可思議供具供養如來，隨意所造蓮華座
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）頂上的法界宮殿中，與兩萬五千位大比丘眾在一起。他們都是阿羅漢（Arhat），諸漏已盡，不再有煩惱，心善解脫，慧善解脫，調伏諸根，如同大龍（Mahānāga），所作已辦，可作已辦，捨棄了重擔，已得自身利益，所有結縛都已斷盡，心得自在。他們的名字是阿若憍陳如（Ājñāta Kauṇḍinya）等，以及八大聲聞。還有七十二億那由他（Nayuta，數量單位）菩薩摩訶薩，他們的名字是：文殊師利菩薩（Mañjuśrī Bodhisattva）、行吉菩薩、佛吉菩薩、藥王菩薩（Bhaiṣajyarāja Bodhisattva）、常起菩薩摩訶薩等。他們能轉不退法輪，善於提問無與倫比的寶頂修多羅（Ratnaśikhara Sūtra）等，安住於法云地，智慧如須彌山（Sumeru），常修行空、無相、無作，無生無體的深法光明，功德圓滿，威儀具足，是無數那由他世界如來所派遣，具有大神通，安住于無自性相。 那時，世尊心想：『這些菩薩摩訶薩，從恒河沙數般的世界來到這裡，我應當為他們說法，使他們獲得大力，應當顯現神通相，放出大光明，因為這些菩薩將會向我提問。』 那時，世尊放出大光明，普照十方無量不可思議的三千大千微塵世界。那時，十方每一方面十個佛世界，有不可說千萬億那由他微塵數般的菩薩，各自從自己的世界，乘著不可思議的無量神通，來到這裡聚集，又以不可思議的供具供養如來，隨意創造出蓮花座。
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Dharma Realm Palace on the summit of Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of twenty-five thousand Bhikṣus. All of them were Arhats, their outflows were exhausted, they were free from afflictions, their minds were well liberated, their wisdom was well liberated, they had tamed their senses, they were like great Nāgas (Mahānāga), they had done what needed to be done, they had accomplished what needed to be accomplished, they had laid down their heavy burdens, they had attained their own benefit, all their fetters were broken, and their minds were free. Their names were Ājñāta Kauṇḍinya and others, as well as the eight great Śrāvakas. There were also seventy-two billion Nayutas (a unit of number) of Bodhisattva Mahāsattvas, whose names were: Mañjuśrī Bodhisattva, the Bodhisattva of Auspicious Conduct, the Bodhisattva of Buddha Auspiciousness, Bhaiṣajyarāja Bodhisattva, the Bodhisattva of Constant Arising, and others. They were able to turn the irreversible wheel of Dharma, were skilled in asking about the incomparable Ratnaśikhara Sūtra, and dwelt in the Dharma Cloud Ground. Their wisdom was like Mount Sumeru, they constantly practiced emptiness, signlessness, non-action, and the profound Dharma light of non-arising and non-substantiality. Their merits were complete, their deportment was perfect, they were sent by countless Nayutas of Tathāgatas from other worlds, they possessed great supernatural powers, and they dwelt in the nature of non-self. At that time, the World Honored One thought: 『These Bodhisattva Mahāsattvas have come here from worlds as numerous as the sands of the Ganges River. I should preach the Dharma for them, so that they may gain great strength. I should manifest supernatural powers and emit great light, because these Bodhisattvas will ask me questions.』 At that time, the World Honored One emitted great light, which illuminated the immeasurable, inconceivable, three thousand great thousand world systems of dust particles in the ten directions. At that time, in each of the ten directions, in ten Buddha worlds, there were countless billions of Nayutas of Bodhisattvas, each from their own world, riding on inconceivable, immeasurable supernatural powers, who came to gather here. They also offered inconceivable offerings to the Tathāgata, and created lotus seats at will.
于佛前坐，瞻仰世尊目不暫舍。是時於法界宮殿上，起大寶蓮華師子藏座，縱廣無量億由旬，無量光明摩尼珠所成。電燈摩尼珠為交絡，不可思議力摩尼珠為竿，以無譬喻摩尼珠為眷屬，過諸譬喻摩尼珠所莊嚴，以自在王摩尼珠為蓋，以雜摩尼寶廁填，懸種種色幡，彼大摩尼珠圍繞，出十種無量億那由他光明，遍照十方世界。
爾時不可說百千萬億那由他微塵等數，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，釋、梵、四天王，從十方十佛世界來集於此。復有諸天乘寶頂宮殿，無數不可思議天女，作百千萬億那由他妓樂，亦來集此。復有諸天乘寶華宮殿、龍寶栴檀神珠宮殿、真珠宮殿、寶衣宮殿、金光明摩尼珠宮殿、閻浮提金宮殿、無量光明摩尼珠宮殿、自在王摩尼珠宮殿、如意摩尼珠宮殿、覆帝釋摩尼珠宮殿、大海聚清凈寶莊嚴普光明大摩尼珠意頂宮殿，與無數不可思議千萬億那由他天女，作諸妓樂而來集此。咸以無數不可思議供具供養于佛，供養佛已各隨意坐，瞻仰世尊目不暫舍。
是時，三千大千世界皆作閻浮提金色，以種種摩尼珠為樹，天華樹、寶衣樹、龍寶栴檀樹所莊嚴，日月電燈等摩尼珠為交絡，遍覆世界懸種種幡，無數千萬億那由他天女，持種種瓔珞種種寶華。
【現代漢語翻譯】 現代漢語譯本：
他們坐在佛前，目光專注地瞻仰著世尊，片刻也不曾移開。這時，在法界宮殿之上，升起一個巨大的寶蓮花獅子座，其廣闊無邊，延伸達無數億由旬（古印度長度單位），由無數光明的摩尼珠構成。電燈摩尼珠交織成網，不可思議力量的摩尼珠作為支柱，以無與倫比的摩尼珠作為眷屬，用超越一切比喻的摩尼珠來莊嚴，以自在王摩尼珠作為頂蓋，用各種摩尼寶珠鋪滿，懸掛著各種顏色的幡旗。巨大的摩尼珠環繞四周，散發出十種無量億那由他（極大的數字單位）的光芒，照耀著十方世界。
那時，有不可言說百千萬億那由他微塵數的天眾、龍眾、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），以及釋提桓因（帝釋天）、梵天、四大天王，從十方十佛世界來到這裡聚集。還有諸天乘坐寶頂宮殿，無數不可思議的天女，演奏著百千萬億那由他的樂曲，也來到這裡聚集。還有諸天乘坐寶華宮殿、龍寶栴檀神珠宮殿、真珠宮殿、寶衣宮殿、金光明摩尼珠宮殿、閻浮提金宮殿、無量光明摩尼珠宮殿、自在王摩尼珠宮殿、如意摩尼珠宮殿、覆帝釋摩尼珠宮殿、大海聚清凈寶莊嚴普光明大摩尼珠意頂宮殿，與無數不可思議千萬億那由他的天女，演奏著各種樂曲來到這裡聚集。他們都用無數不可思議的供品供養佛陀，供養完畢后各自隨意坐下，目光專注地瞻仰著世尊，片刻也不曾移開。
這時，三千大千世界都呈現出閻浮提金的顏色，用各種摩尼珠作為樹木，天花樹、寶衣樹、龍寶栴檀樹來莊嚴，日月電燈等摩尼珠交織成網，遍佈整個世界，懸掛著各種幡旗，無數千萬億那由他的天女，手持各種瓔珞和各種寶花。 English version:
They sat before the Buddha, gazing at the World-Honored One with unwavering eyes. At that time, above the palace of the Dharma Realm, arose a great jeweled lotus lion throne, immeasurably vast, extending for countless billions of yojanas (ancient Indian unit of distance), made of countless luminous mani jewels. Electric lamp mani jewels were interwoven, inconceivable power mani jewels served as pillars, incomparable mani jewels were its retinue, adorned with mani jewels surpassing all metaphors, with the sovereign king mani jewel as its canopy, filled with various mani treasures, and hung with banners of various colors. The great mani jewels surrounded it, emitting ten kinds of immeasurable billions of nayutas (extremely large numerical unit) of light, illuminating the ten directions of the world.
At that time, an inexpressible number of hundreds of millions of billions of nayutas of dust-mote-like beings, including gods, dragons, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), as well as Shakra (Indra), Brahma, and the Four Heavenly Kings, came from the ten directions of the ten Buddha worlds to gather here. There were also gods riding jeweled-topped palaces, countless inconceivable celestial maidens, playing hundreds of millions of billions of nayutas of music, who also came to gather here. There were also gods riding jeweled flower palaces, dragon treasure sandalwood divine pearl palaces, pearl palaces, jeweled robe palaces, golden light mani jewel palaces, Jambudvipa gold palaces, immeasurable light mani jewel palaces, sovereign king mani jewel palaces, wish-fulfilling mani jewel palaces, covering Shakra mani jewel palaces, and the great ocean of pure treasure adorned universally luminous great mani jewel wish-fulfilling palaces, with countless inconceivable millions of billions of nayutas of celestial maidens, playing various music and coming to gather here. They all offered countless inconceivable offerings to the Buddha, and after making their offerings, they sat down as they pleased, gazing at the World-Honored One with unwavering eyes.
At that time, the three thousand great thousand worlds all took on the color of Jambudvipa gold, adorned with various mani jewels as trees, celestial flower trees, jeweled robe trees, and dragon treasure sandalwood trees. The sun, moon, electric lamp, and other mani jewels were interwoven, covering the entire world, and various banners were hung. Countless millions of billions of nayutas of celestial maidens held various necklaces and various precious flowers.
【English Translation】 They sat before the Buddha, gazing at the World-Honored One with unwavering eyes. At that time, above the palace of the Dharma Realm, arose a great jeweled lotus lion throne, immeasurably vast, extending for countless billions of yojanas, made of countless luminous mani jewels. Electric lamp mani jewels were interwoven, inconceivable power mani jewels served as pillars, incomparable mani jewels were its retinue, adorned with mani jewels surpassing all metaphors, with the sovereign king mani jewel as its canopy, filled with various mani treasures, and hung with banners of various colors. The great mani jewels surrounded it, emitting ten kinds of immeasurable billions of nayutas of light, illuminating the ten directions of the world. At that time, an inexpressible number of hundreds of millions of billions of nayutas of dust-mote-like beings, including gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, as well as Shakra, Brahma, and the Four Heavenly Kings, came from the ten directions of the ten Buddha worlds to gather here. There were also gods riding jeweled-topped palaces, countless inconceivable celestial maidens, playing hundreds of millions of billions of nayutas of music, who also came to gather here. There were also gods riding jeweled flower palaces, dragon treasure sandalwood divine pearl palaces, pearl palaces, jeweled robe palaces, golden light mani jewel palaces, Jambudvipa gold palaces, immeasurable light mani jewel palaces, sovereign king mani jewel palaces, wish-fulfilling mani jewel palaces, covering Shakra mani jewel palaces, and the great ocean of pure treasure adorned universally luminous great mani jewel wish-fulfilling palaces, with countless inconceivable millions of billions of nayutas of celestial maidens, playing various music and coming to gather here. They all offered countless inconceivable offerings to the Buddha, and after making their offerings, they sat down as they pleased, gazing at the World-Honored One with unwavering eyes. At that time, the three thousand great thousand worlds all took on the color of Jambudvipa gold, adorned with various mani jewels as trees, celestial flower trees, jeweled robe trees, and dragon treasure sandalwood trees. The sun, moon, electric lamp, and other mani jewels were interwoven, covering the entire world, and various banners were hung. Countless millions of billions of nayutas of celestial maidens held various necklaces and various precious flowers.
爾時從大寶蓮華師子座，出此伽陀：
「汝等今安坐， 我當說真實， 人王師子座， 如來功德造， 我今日愿滿， 供養兩足尊。 世尊今當坐， 七寶蓮華座， 當放大光明， 照我及一切， 說無上妙法， 利益諸天人， 眾生聞法者， 當坐師子座。 如是大光明， 從如來身出， 照無量世界， 令一切歡喜。 導師天中天， 今當攝受我， 我昔於此處， 已值八億佛， 唯愿今世尊， 必哀愍攝受。」
爾時世尊從光明座起，坐寶蓮華藏師子座，結加趺坐，觀諸菩薩眾皆悉已集，為發起諸菩薩故，當說空法。爾時諸菩薩作是思惟：「此文殊師利童子菩薩，當問如來不生不滅，我等從久遠來不聞此法。」
是時文殊已知如來欲說法相，及諸菩薩心所思惟，即白佛言：「世尊！無生無滅法者，其相云何？」文殊師利說此祇夜：
「無生無滅， 云何可知？ 大牟尼尊， 當說譬喻。 此諸大眾， 皆已來集， 樂聞此義， 愿佛解說。 今諸菩薩， 諸佛所遣， 亦皆樂聞， 微妙法相。」
佛告文殊師利：「善哉善哉！汝今所問，能大利益一切世間，令諸菩薩得作佛事。文殊師利！汝當諦聽勿起驚疑。
【現代漢語翻譯】 現代漢語譯本： 那時，從大寶蓮華師子座（一種裝飾華麗的獅子寶座）中，發出了這樣的偈語： 『你們現在安穩坐好，我將要說真實的話語， 這人中之王的獅子座，是如來（佛的稱號）的功德所造。 我今天願望圓滿，供養這位兩足尊（佛的尊稱）。 世尊（佛的尊稱）現在應當坐上，這七寶蓮華座（用七種珍寶裝飾的蓮花寶座）， 應當放出大光明，照耀我和一切眾生， 宣說無上微妙的佛法，利益諸天人和眾生， 所有聽聞佛法的人，都應當坐上這獅子座。 這樣的大光明，從如來身上發出， 照耀無量世界，令一切眾生都歡喜。 導師，天中之天（對佛的尊稱），現在應當攝受我， 我過去在這裡，已經遇到過八億佛， 唯愿今世的世尊，必定慈悲憐憫地攝受我。』 那時，世尊從光明座起身，坐上寶蓮華藏師子座（一種裝飾華麗的蓮花獅子寶座），結跏趺坐（一種禪坐姿勢），觀察到所有菩薩眾都已聚集，爲了啓發諸位菩薩，將要宣說空性之法。 那時，諸位菩薩心中思忖：『這位文殊師利童子菩薩（智慧的象徵），將要向如來請問不生不滅的道理，我們從很久以來都沒有聽聞過這種佛法。』 這時，文殊師利已經知道如來想要宣說佛法真諦，以及諸位菩薩心中所想，就對佛說：『世尊！不生不滅的法，它的相狀是怎樣的呢？』文殊師利說了這樣的偈語： 『不生不滅，如何才能知曉？大牟尼尊（對佛的尊稱）， 請您說個比喻。這些大眾，都已經來到這裡聚集， 樂意聽聞這個道理，希望佛陀能夠解釋。 現在這些菩薩，是諸佛所派遣來的， 也都樂意聽聞，這微妙的佛法真諦。』 佛告訴文殊師利：『很好很好！你現在所問的，能夠大利益一切世間，讓諸位菩薩能夠成就佛事。文殊師利！你應當仔細聽，不要產生疑惑。』
【English Translation】 English version: At that time, from the great jeweled lotus lion throne, this gatha (a verse or stanza) emerged: 'You all now sit peacefully, I shall speak the truth, The lion throne of the king of men, is made by the merits of the Tathagata (a title for the Buddha). My wish is fulfilled today, I offer to the Two-Footed Honored One (a respectful term for the Buddha). The World Honored One (a title for the Buddha) should now sit, on the seven-jeweled lotus throne, Should emit great light, illuminating me and all beings, Expounding the unsurpassed wonderful Dharma (Buddhist teachings), benefiting gods and humans, All beings who hear the Dharma, should sit on this lion throne. Such great light, emanates from the Tathagata's body, Illuminating immeasurable worlds, causing all to rejoice. The Guide, the God of Gods (a title for the Buddha), should now accept me, I have in the past, encountered eight hundred million Buddhas here, I only wish that the World Honored One of this age, will surely compassionately accept me.' At that time, the World Honored One arose from the light throne, sat on the jeweled lotus treasury lion throne, sat in full lotus posture, observed that all the Bodhisattvas had gathered, and in order to inspire the Bodhisattvas, was about to expound the Dharma of emptiness. At that time, the Bodhisattvas thought: 'This Manjushri (Bodhisattva of wisdom) Bodhisattva, will ask the Tathagata about non-birth and non-death, we have not heard this Dharma for a long time.' At this time, Manjushri already knew that the Tathagata wanted to expound the true nature of Dharma, and what the Bodhisattvas were thinking, and said to the Buddha: 'World Honored One! What is the nature of the Dharma of non-birth and non-death?' Manjushri spoke this gatha: 'Non-birth and non-death, how can it be known? Great Muni (a title for the Buddha), Please speak a metaphor. These great assemblies, have all come and gathered here, Are eager to hear this meaning, may the Buddha explain. Now these Bodhisattvas, are sent by all the Buddhas, Are also eager to hear, the subtle true nature of the Dharma.' The Buddha told Manjushri: 'Excellent, excellent! What you have asked now, can greatly benefit all the world, enabling all Bodhisattvas to accomplish the work of the Buddha. Manjushri! You should listen carefully and do not be doubtful.'
文殊師利！不生不滅即是如來。文殊師利！譬如大地琉璃所成，帝釋毗阇延宮殿供具等影現其中。閻浮提人見琉璃地諸宮殿影，合掌供養燒香散華：『愿我得生如是宮殿，我當遊戲如帝釋等。』彼諸眾生不知此地是宮殿影，乃佈施持戒修諸功德，為得如此宮殿果報。文殊師利！如此宮殿實無生滅，以地凈故影現其中；彼宮殿影，亦有亦無不生不滅。
「文殊師利！眾生見佛亦復如是。以其心凈故見佛身，佛身無為，不生不起不盡不滅，非色非非色，不可見非不可見，非世間非非世間，非心非非心，以眾生心凈見如來身，散華燒香種種供養：『愿我當得如是色身。』佈施持戒作諸功德，為得如來微妙身故。如是文殊師利！如來神力出現世間，令諸眾生得大利益，如影如像隨眾生見。」
爾時世尊說此祇夜：
「如來常住， 不生不滅， 非心非色， 非有非無。 如琉璃地， 見宮殿影， 此影非有， 亦復非無。 眾生心凈， 見如來身， 非有非無， 亦復如是。
「文殊師利！如日初出先照高山，次及中山、后照下地。如來亦爾，無心意識無相離相，斷一切相，不著彼不著此，不住此岸不住彼岸，不住中流不可思議，非思惟所及，不高不下，無繫縛無解脫，非有智非
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjusri，菩薩名）！不生不滅就是如來（Tathagata，佛的稱號）。文殊師利！譬如大地如同琉璃構成，帝釋（Indra，天神名）的毗阇延（Vaijayanta，宮殿名）宮殿和各種供具的影像顯現在其中。閻浮提（Jambudvipa，人世間）的人們看到琉璃地上顯現的宮殿影像，合掌供養，燒香散花：『愿我能往生到這樣的宮殿，我將像帝釋一樣遊戲其中。』那些眾生不知道這地上的宮殿只是影像，於是佈施、持戒、修各種功德，爲了得到這樣的宮殿果報。文殊師利！這些宮殿實際上沒有生滅，因為大地清凈所以影像顯現其中；那些宮殿的影像，也是有也是無，不生不滅。 文殊師利！眾生見到佛也是如此。因為他們的心清凈所以見到佛身，佛身是無為的，不生不滅，不盡不滅，非色非非色，不可見也非不可見，非世間也非非世間，非心也非非心，因為眾生的心清凈所以見到如來身，散花燒香，做各種供養：『愿我能得到這樣的色身。』佈施、持戒、做各種功德，爲了得到如來微妙的身體。如此，文殊師利！如來的神力顯現在世間，讓眾生得到大利益，如同影像，隨著眾生的見解而顯現。 那時，世尊說了這首偈頌： 『如來常住，不生不滅，非心非色，非有非無。如同琉璃地，見到宮殿影，這影非有，也非無。眾生心凈，見到如來身，非有非無，也是如此。』 文殊師利！如同太陽初升先照耀高山，然後是中山，最後照耀低地。如來也是如此，沒有心意識，沒有相，遠離一切相，不執著於此也不執著于彼，不住在此岸也不住于彼岸，不住于中流，不可思議，不是思維所能及，不高不下，沒有束縛也沒有解脫，非有智也非
【English Translation】 English version Manjusri (a Bodhisattva)! Non-arising and non-ceasing is the Tathagata (the Buddha's title). Manjusri! It is like the earth being made of crystal, where the images of Indra's (a deity) Vaijayanta (a palace) palace and various offerings appear. The people of Jambudvipa (the human world) see the images of palaces on the crystal ground, and they join their palms in reverence, burn incense, and scatter flowers, saying: 'May I be born in such a palace, and may I play there like Indra.' Those beings do not know that these palaces on the ground are just images, so they give alms, uphold precepts, and cultivate various merits in order to obtain the reward of such palaces. Manjusri! These palaces in reality have no arising or ceasing, because the ground is pure, the images appear within it; those images of palaces are both existent and non-existent, neither arising nor ceasing. Manjusri! When beings see the Buddha, it is also like this. Because their minds are pure, they see the Buddha's body. The Buddha's body is unconditioned, it does not arise, does not cease, does not end, does not perish, is neither form nor non-form, is neither visible nor invisible, is neither of the world nor not of the world, is neither mind nor not mind. Because the minds of beings are pure, they see the Tathagata's body, scatter flowers, burn incense, and make various offerings, saying: 'May I obtain such a form body.' They give alms, uphold precepts, and cultivate various merits in order to obtain the Tathagata's subtle body. Thus, Manjusri! The Tathagata's divine power appears in the world, enabling all beings to obtain great benefits, like a shadow or an image, appearing according to the views of beings. At that time, the World Honored One spoke this verse: 'The Tathagata is ever-abiding, neither arising nor ceasing, neither mind nor form, neither existent nor non-existent. Like the crystal ground, seeing the palace images, these images are neither existent nor non-existent. When the minds of beings are pure, they see the Tathagata's body, neither existent nor non-existent, it is also like this.' Manjusri! It is like when the sun first rises, it first illuminates the high mountains, then the middle mountains, and finally the lowlands. The Tathagata is also like this, without mind consciousness, without form, detached from all forms, not attached to this nor attached to that, not dwelling on this shore nor dwelling on the other shore, not dwelling in the middle stream, inconceivable, beyond the reach of thought, neither high nor low, without bondage nor liberation, neither with wisdom nor
無智，非煩惱非不煩惱，不真實不虛妄，非智非非智，不可思議非不可思議，非行非不行，非念非不念，非心非不心，非意非不意，非名非不名，非色非無色，無取無不取，非說非不說，非可說非不可說，非可見非不可見，非導師非非導師，非得果非不得果。如是文殊師利！如來慧日光明照於三界，先照菩薩如照高山，次照樂緣覺聲聞人，后照樂善根人乃至邪定眾生，為增長善法，為起未來因緣。
「文殊師利！如來平等無上中下，常行舍心。文殊師利！如來不作是思惟：『如是眾生我為說勝法，如是眾生說不勝法。』亦不思惟：『此眾生大意，此眾生中意，此眾生小意；此樂善法，此樂惡法；此人正定，此人邪定。』如來智光明無如是分別，已斷一切分別想故。以眾生有種種善根故，如來智慧故有種種。
「文殊師利！如大海中有摩尼珠，名滿一切眾生所愿，安置幢上隨眾生所須，彼摩尼珠無心意識。如來無心意識，亦復如是，不可測量、不可到、不可得、不可說、除過患、除無明、不實不虛、非常非不常、非光明非不光明、非世間非非世間、無覺無觀、不生不滅、不可思議、無心無體、不動不行、無量無邊、不可說無言語、無喜無不喜、無數離數、無去無來、無行處、斷諸趣、不可見、不可執、無挍
【現代漢語翻譯】 現代漢語譯本：
無智，既不是煩惱也不是非煩惱，不真實也不虛妄，既不是智慧也不是非智慧，不可思議也不是非不可思議，既不是行為也不是不行為，既不是念頭也不是非念頭，既不是心也不是非心，既不是意也不是非意，既不是名也不是非名，既不是色也不是無色，沒有執取也沒有不執取，既不是說也不是不說，既不是可說也不是不可說，既不是可見也不是不可見，既不是導師也不是非導師，既不是得果也不是不得果。文殊師利啊！如來的智慧之光照耀三界，先照耀菩薩如同照耀高山，其次照耀喜歡緣覺聲聞的人，最後照耀喜歡善根的人乃至邪定眾生，爲了增長善法，爲了發起未來的因緣。
『文殊師利！如來平等無上中下，常行舍心。文殊師利！如來不作這樣的思惟：『這樣的眾生我為他們說殊勝的法，那樣的眾生說不殊勝的法。』也不思惟：『這個眾生意念大，這個眾生意念中等，這個眾生意念小；這個喜歡善法，這個喜歡惡法；這個人是正定，這個人是邪定。』如來的智慧光明沒有這樣的分別，因為已經斷除了一切分別的念頭。因為眾生有種種善根，所以如來的智慧也有種種。
『文殊師利！如同大海中有摩尼珠（如意寶珠），名為滿足一切眾生的願望，安置在幢上隨著眾生所需要的，那摩尼珠沒有心意識。如來沒有心意識，也像這樣，不可測量、不可到達、不可獲得、不可說、去除過患、去除無明、不真實也不虛妄、不是常也不是非常、不是光明也不是不光明、不是世間也不是非世間、沒有覺也沒有觀、不生也不滅、不可思議、沒有心也沒有體、不動也不行、無量無邊、不可說沒有言語、沒有喜也沒有不喜、無數也離開數、沒有去也沒有來、沒有行處、斷除諸趣、不可見、不可執、沒有比較。 現代漢語譯本：
沒有智慧，既不是煩惱也不是沒有煩惱，不真實也不虛妄，既不是智慧也不是非智慧，不可思議也不是非不可思議，既不是行為也不是不行為，既不是念頭也不是沒有念頭，既不是心也不是沒有心，既不是意也不是沒有意，既不是名也不是沒有名，既不是色也不是無色，沒有執取也沒有不執取，既不是說也不是不說，既不是可說也不是不可說，既不是可見也不是不可見，既不是導師也不是非導師，既不是得果也不是不得果。文殊師利啊！如來的智慧之光照耀三界，先照耀菩薩如同照耀高山，其次照耀喜歡緣覺聲聞的人，最後照耀喜歡善根的人乃至邪定眾生，爲了增長善法，爲了發起未來的因緣。
『文殊師利！如來平等無上中下，常行舍心。文殊師利！如來不作這樣的思惟：『這樣的眾生我為他們說殊勝的法，那樣的眾生說不殊勝的法。』也不思惟：『這個眾生意念大，這個眾生意念中等，這個眾生意念小；這個喜歡善法，這個喜歡惡法；這個人是正定，這個人是邪定。』如來的智慧光明沒有這樣的分別，因為已經斷除了一切分別的念頭。因為眾生有種種善根，所以如來的智慧也有種種。
『文殊師利！如同大海中有摩尼珠（如意寶珠），名為滿足一切眾生的願望，安置在幢上隨著眾生所需要的，那摩尼珠沒有心意識。如來沒有心意識，也像這樣，不可測量、不可到達、不可獲得、不可說、去除過患、去除無明、不真實也不虛妄、不是常也不是非常、不是光明也不是不光明、不是世間也不是非世間、沒有覺也沒有觀、不生也不滅、不可思議、沒有心也沒有體、不動也不行、無量無邊、不可說沒有言語、沒有喜也沒有不喜、無數也離開數、沒有去也沒有來、沒有行處、斷除諸趣、不可見、不可執、沒有比較。
【English Translation】 English version:
Without wisdom, neither affliction nor non-affliction, neither real nor unreal, neither wisdom nor non-wisdom, neither conceivable nor inconceivable, neither action nor non-action, neither thought nor non-thought, neither mind nor non-mind, neither intention nor non-intention, neither name nor non-name, neither form nor formless, without grasping and without non-grasping, neither speaking nor not speaking, neither speakable nor unspeakable, neither visible nor invisible, neither a guide nor a non-guide, neither attainment of fruit nor non-attainment of fruit. Thus, Manjushri! The light of the Tathagata's wisdom shines upon the three realms, first illuminating Bodhisattvas like illuminating high mountains, then illuminating those who delight in Pratyekabuddhas and Sravakas, and finally illuminating those who delight in good roots, even those with wrong views, in order to increase good dharmas and to initiate future causes and conditions.
'Manjushri! The Tathagata is equal, without superior, middle, or inferior, and always practices the mind of giving. Manjushri! The Tathagata does not think: 『For these beings, I will speak the superior Dharma, and for those beings, I will speak the non-superior Dharma.』 Nor does he think: 『This being has a great intention, this being has a medium intention, this being has a small intention; this one delights in good Dharma, this one delights in evil Dharma; this person is in right concentration, this person is in wrong concentration.』 The light of the Tathagata's wisdom has no such distinctions, because he has already cut off all thoughts of distinction. Because beings have various good roots, the Tathagata's wisdom is also various.
'Manjushri! Like a Mani jewel (wish-fulfilling jewel) in the great ocean, which is named to fulfill all beings' wishes, placed on a banner according to what beings need, that Mani jewel has no mind or consciousness. The Tathagata has no mind or consciousness, and is also like this, immeasurable, unreachable, unattainable, unspeakable, removing faults, removing ignorance, neither real nor unreal, neither permanent nor impermanent, neither light nor non-light, neither worldly nor non-worldly, without awareness or observation, neither arising nor ceasing, inconceivable, without mind or body, unmoving and not acting, immeasurable and boundless, unspeakable without words, without joy or non-joy, countless and beyond number, without going or coming, without a place of action, cutting off all destinies, invisible, ungraspable, without comparison. English version:
Without wisdom, neither affliction nor non-affliction, neither real nor unreal, neither wisdom nor non-wisdom, neither conceivable nor inconceivable, neither action nor non-action, neither thought nor non-thought, neither mind nor non-mind, neither intention nor non-intention, neither name nor non-name, neither form nor formless, without grasping and without non-grasping, neither speaking nor not speaking, neither speakable nor unspeakable, neither visible nor invisible, neither a guide nor a non-guide, neither attainment of fruit nor non-attainment of fruit. Thus, Manjushri! The light of the Tathagata's wisdom shines upon the three realms, first illuminating Bodhisattvas like illuminating high mountains, then illuminating those who delight in Pratyekabuddhas and Sravakas, and finally illuminating those who delight in good roots, even those with wrong views, in order to increase good dharmas and to initiate future causes and conditions.
'Manjushri! The Tathagata is equal, without superior, middle, or inferior, and always practices the mind of giving. Manjushri! The Tathagata does not think: 『For these beings, I will speak the superior Dharma, and for those beings, I will speak the non-superior Dharma.』 Nor does he think: 『This being has a great intention, this being has a medium intention, this being has a small intention; this one delights in good Dharma, this one delights in evil Dharma; this person is in right concentration, this person is in wrong concentration.』 The light of the Tathagata's wisdom has no such distinctions, because he has already cut off all thoughts of distinction. Because beings have various good roots, the Tathagata's wisdom is also various.
'Manjushri! Like a Mani jewel (wish-fulfilling jewel) in the great ocean, which is named to fulfill all beings' wishes, placed on a banner according to what beings need, that Mani jewel has no mind or consciousness. The Tathagata has no mind or consciousness, and is also like this, immeasurable, unreachable, unattainable, unspeakable, removing faults, removing ignorance, neither real nor unreal, neither permanent nor impermanent, neither light nor non-light, neither worldly nor non-worldly, without awareness or observation, neither arising nor ceasing, inconceivable, without mind or body, unmoving and not acting, immeasurable and boundless, unspeakable without words, without joy or non-joy, countless and beyond number, without going or coming, without a place of action, cutting off all destinies, invisible, ungraspable, without comparison.
計、非空非不空、非和合非不和合、不可思議不可覺知、非穢非凈、非名非色、非業非果、非過去非未來非現在、無所有、無聲無相離一切相、非內非外亦非中間。如是文殊師利！如來清凈住大慈悲幢，隨眾生所樂，現種種身說種種法。
「文殊師利！如因聲生響，非內非外亦非中間，不生不滅不斷不常。文殊師利！如來亦爾，非內非外亦非中間，不生不滅、無名無相，隨諸眾生種種示現。
「文殊師利！如諸草木依地增長，彼地平等離諸分別。如是一切眾生善根，依如來增長，聲聞乘、緣覺乘、菩薩乘，乃至裸形尼乾子等一切外道善根，亦依如來增長；如來平等無有分別，亦復如是。
「文殊師利！如虛空平等無下中上，如來平等亦復如是，眾生自見有下中上。文殊師利！如來不作是念：『此眾生下意當現下身，此中上意現中上身，此眾生下意當說下乘，此眾生中意說緣覺聲聞乘，此眾生上意為說大乘。』文殊師利！如來無如是意：『此眾生樂施，我當說施，戒忍精進定慧亦如是。』何以故？如來法身平等，離心意識無分別故。
「文殊師利！一切諸法悉皆平等，平等故無住，無住故無動，無動故無依，無依故無處，無處故不生，不生故不滅。若能如是見者，心不顛倒，不顛倒故如實，如
【現代漢語翻譯】 現代漢語譯本：既不是有也不是空，既不是和合也不是不和合，不可思議不可覺知，既不是污穢也不是清凈，既不是名也不是色，既不是業也不是果，既不是過去也不是未來也不是現在，無所有，無聲無相，遠離一切相，既不在內也不在外也不在中間。文殊師利！如來以清凈的住處，以大慈悲為旗幟，隨順眾生所喜好的，顯現種種身形，宣說種種法。 文殊師利！譬如因聲音而產生迴響，迴響既不在內也不在外也不在中間，不生不滅，不斷不常。文殊師利！如來也是這樣，既不在內也不在外也不在中間，不生不滅，無名無相，隨順眾生而示現種種形象。 文殊師利！譬如各種草木依地而生長，土地平等，沒有分別。同樣，一切眾生的善根，依如來而增長，無論是聲聞乘（Sravakayana，指聽聞佛陀教誨而修行的人所證悟的境界）、緣覺乘（Pratyekabuddhayana，指不需聽聞佛陀教誨，通過自身修行而證悟的人所證悟的境界）、菩薩乘（Bodhisattvayana，指發願救度一切眾生而修行的人所證悟的境界），乃至裸形尼乾子（Nigantha，古印度外道，以裸形為修行方式）等一切外道的善根，也依如來而增長；如來平等，沒有分別，也是這樣。 文殊師利！譬如虛空平等，沒有下中上之分，如來平等也是這樣，是眾生自己認為有下中上之分。文殊師利！如來不會這樣想：『這個眾生心意低下，應當顯現低下的身形，這個眾生心意中等，顯現中等的或上等的身形，這個眾生心意低下，應當說下乘的法，這個眾生心意中等，說緣覺乘或聲聞乘的法，這個眾生心意高上，為他說大乘的法。』文殊師利！如來沒有這樣的想法：『這個眾生喜歡佈施，我就為他說佈施，持戒、忍辱、精進、禪定、智慧也是這樣。』為什麼呢？因為如來的法身平等，遠離心意識，沒有分別的緣故。 文殊師利！一切諸法都平等，因為平等所以沒有住處，因為沒有住處所以沒有動搖，因為沒有動搖所以沒有依靠，因為沒有依靠所以沒有處所，因為沒有處所所以不生，因為不生所以不滅。如果能夠這樣看待，心就不會顛倒，因為不顛倒所以如實，如實故知。
【English Translation】 English version: It is neither existent nor non-existent, neither composite nor non-composite, inconceivable and unknowable, neither defiled nor pure, neither name nor form, neither karma nor result, neither past nor future nor present, without anything, without sound or form, apart from all forms, neither internal nor external nor in between. Manjushri! The Tathagata dwells in purity, with the banner of great compassion, manifesting various forms and speaking various dharmas according to what beings desire. Manjushri! Just as a sound produces an echo, which is neither internal nor external nor in between, neither arising nor ceasing, neither continuous nor discontinuous. Manjushri! The Tathagata is also like this, neither internal nor external nor in between, neither arising nor ceasing, without name or form, manifesting various appearances according to all beings. Manjushri! Just as all plants and trees grow depending on the earth, and the earth is equal, without any distinctions. Likewise, the roots of goodness of all beings grow depending on the Tathagata, whether they are of the Sravakayana (the vehicle of those who hear the Buddha's teachings and attain enlightenment), the Pratyekabuddhayana (the vehicle of those who attain enlightenment through their own efforts without hearing the Buddha's teachings), the Bodhisattvayana (the vehicle of those who aspire to save all beings), or even the roots of goodness of all the heretics such as the Niganthas (an ancient Indian sect that practiced nudity), also grow depending on the Tathagata; the Tathagata is equal, without any distinctions, and is also like this. Manjushri! Just as space is equal, without lower, middle, or upper, the Tathagata is also equal like this, it is beings themselves who perceive lower, middle, and upper. Manjushri! The Tathagata does not think: 'This being has a lower mind, so I should manifest a lower form; this being has a middle or upper mind, so I should manifest a middle or upper form; this being has a lower mind, so I should speak the lower vehicle; this being has a middle mind, so I should speak the Pratyekabuddha or Sravaka vehicle; this being has an upper mind, so I should speak the Mahayana.' Manjushri! The Tathagata does not have such thoughts: 'This being likes giving, so I will speak about giving; the same is true for precepts, patience, diligence, meditation, and wisdom.' Why is this so? Because the Dharmakaya (the body of the Dharma) of the Tathagata is equal, apart from mind, consciousness, and without distinctions. Manjushri! All dharmas are equal, because of equality there is no dwelling, because there is no dwelling there is no movement, because there is no movement there is no reliance, because there is no reliance there is no place, because there is no place there is no arising, because there is no arising there is no ceasing. If one can see in this way, the mind will not be inverted, because it is not inverted it is true, because it is true one knows.
實故無所行，無所行故無來，無來故無去，無去故如如，如如故隨法性，隨法性故不動，若隨法性不動則得法性，若得法性則無悕望。何以故？已得道故。若得道則不住一切諸法，不住一切諸法故，不生不滅無名無相。文殊師利！若眾生著一切法，則起煩惱，起煩惱故不得菩提。」
文殊師利白佛言：「世尊！云何得菩提？」
佛告文殊師利：「無根無處，是如來得菩提。」
文殊師利白佛言：「云何為根？云何為處？」
佛告文殊師利：「身見為根，不真實思惟為處。文殊師利！如來智慧與菩提等，與一切諸法等，是故無根無處，是得菩提。文殊師利！菩提者寂靜。云何寂靜？內寂靜、外寂靜，何以故？眼即是空，非我非我所，耳鼻舌身意空，非我非我所，以知眼空於色不行，是謂寂靜。如是以知耳空，于聲不行，是謂寂靜。知鼻乃至意空亦如是。文殊師利！菩提者，不動不行；不動者不取一切諸法，不行者不捨一切諸法。
「文殊師利！如來不動，則如如實，如如實者，不見此岸不見彼岸，不見此彼故，則見一切法，以見一切法故，稱為如來。
「文殊師利！菩提者，無相無緣。云何無相？云何無緣？不得眼識是無相，不見色是無緣；不得耳識是無相，不聞聲是無緣；乃至
【現代漢語翻譯】 現代漢語譯本：實際上，因為沒有『行』（行為，造作），所以沒有『來』（產生）；因為沒有『來』，所以沒有『去』（消逝）；因為沒有『去』，所以是『如如』（真如，實相）；因為『如如』，所以順應『法性』（宇宙萬物的本性）；因為順應『法性』，所以『不動』（不為外境所動）；如果順應『法性』而不動，就能證得『法性』；如果證得『法性』，就沒有『悕望』（希求，渴望）。為什麼呢？因為已經證得『道』（真理，覺悟）。如果證得『道』，就不會執著於一切諸法（一切事物和現象）；不執著於一切諸法，就不會有生滅，沒有名稱，沒有形相。文殊師利（Manjusri，菩薩名）！如果眾生執著於一切法，就會產生煩惱；產生煩惱就不能證得菩提（bodhi，覺悟）。 文殊師利（Manjusri）問佛說：『世尊（Bhagavan，佛的尊稱）！如何才能證得菩提（bodhi）？』 佛告訴文殊師利（Manjusri）說：『沒有根源，沒有處所，這就是如來（Tathagata，佛的稱號）證得菩提（bodhi）的方式。』 文殊師利（Manjusri）問佛說：『什麼是根？什麼是處所？』 佛告訴文殊師利（Manjusri）說：『身見（認為身體是真實存在的錯誤觀念）是根，不真實的思惟（錯誤的思考方式）是處所。文殊師利（Manjusri）！如來（Tathagata）的智慧與菩提（bodhi）相等，與一切諸法相等，所以沒有根源，沒有處所，這就是證得菩提（bodhi）的方式。文殊師利（Manjusri）！菩提（bodhi）是寂靜的。什麼是寂靜呢？內寂靜、外寂靜。為什麼呢？因為眼睛本身是空的，不是『我』，也不是『我所』（我擁有的東西）；耳朵、鼻子、舌頭、身體、意識也都是空的，不是『我』，也不是『我所』。因為知道眼睛是空的，所以不會執著於色（物質現象），這叫做寂靜。同樣，因為知道耳朵是空的，所以不會執著于聲（聲音），這叫做寂靜。知道鼻子乃至意識是空的也是如此。文殊師利（Manjusri）！菩提（bodhi）是不動不行的；不動就是不執取一切諸法，不行就是不捨棄一切諸法。』 『文殊師利（Manjusri）！如來（Tathagata）不動，就是如如實（真如實相）；如如實就是不見此岸（生死輪迴），不見彼岸（涅槃），因為不見此岸彼岸，所以能見到一切法；因為見到一切法，所以稱為如來（Tathagata）。』 『文殊師利（Manjusri）！菩提（bodhi）是無相無緣的。什麼是無相？什麼是無緣？不能執著于眼識（眼睛的感知）是無相，不執著於色（物質現象）是無緣；不能執著于耳識（耳朵的感知）是無相，不執著于聲（聲音）是無緣；乃至』
【English Translation】 English version: In reality, because there is no 'going' (action, fabrication), there is no 'coming' (arising); because there is no 'coming', there is no 'going' (passing away); because there is no 'going', there is 'suchness' (tathata, true reality); because of 'suchness', there is accordance with 'dharmata' (the nature of all things); because of accordance with 'dharmata', there is 'non-movement' (not being moved by external conditions); if one accords with 'dharmata' and is unmoving, then one attains 'dharmata'; if one attains 'dharmata', then there is no 'longing' (desire, craving). Why is this so? Because one has already attained the 'path' (truth, enlightenment). If one attains the 'path', then one does not dwell on all dharmas (all things and phenomena); not dwelling on all dharmas, there is no birth and death, no name, no form. Manjusri (a Bodhisattva)! If sentient beings cling to all dharmas, then afflictions arise; because afflictions arise, they cannot attain bodhi (enlightenment). Manjusri (a Bodhisattva) asked the Buddha, 'Bhagavan (a title for the Buddha)! How does one attain bodhi (enlightenment)?' The Buddha told Manjusri (a Bodhisattva), 'Without root, without place, this is how the Tathagata (a title for the Buddha) attains bodhi (enlightenment).' Manjusri (a Bodhisattva) asked the Buddha, 'What is the root? What is the place?' The Buddha told Manjusri (a Bodhisattva), 'The view of self (the mistaken belief that the body is real) is the root, and unreal thinking (wrong ways of thinking) is the place. Manjusri (a Bodhisattva)! The wisdom of the Tathagata (a title for the Buddha) is equal to bodhi (enlightenment), and equal to all dharmas, therefore there is no root, no place, and this is how one attains bodhi (enlightenment). Manjusri (a Bodhisattva)! Bodhi (enlightenment) is stillness. What is stillness? Inner stillness, outer stillness. Why is this so? Because the eye itself is empty, not 'I', nor 'mine' (what I possess); the ear, nose, tongue, body, and mind are also empty, not 'I', nor 'mine'. Because one knows that the eye is empty, one does not cling to form (material phenomena), this is called stillness. Likewise, because one knows that the ear is empty, one does not cling to sound, this is called stillness. Knowing that the nose and even the mind are empty is the same. Manjusri (a Bodhisattva)! Bodhi (enlightenment) is non-movement and non-going; non-movement is not grasping all dharmas, and non-going is not abandoning all dharmas.' 'Manjusri (a Bodhisattva)! The Tathagata (a title for the Buddha) is unmoving, which is suchness (true reality); suchness is not seeing this shore (samsara, the cycle of birth and death), not seeing the other shore (nirvana), because one does not see this shore or the other shore, one sees all dharmas; because one sees all dharmas, one is called the Tathagata (a title for the Buddha).' 'Manjusri (a Bodhisattva)! Bodhi (enlightenment) is without characteristics and without conditions. What is without characteristics? What is without conditions? Not clinging to eye consciousness (the perception of the eye) is without characteristics, not clinging to form (material phenomena) is without conditions; not clinging to ear consciousness (the perception of the ear) is without characteristics, not clinging to sound is without conditions; and so on.'
意法亦如是。
「文殊師利！菩提者，非過去未來現在三世，等斷三世流轉。文殊師利！云何斷流轉？以於過去心，不起未來識、不行現在意，不動不住、不思惟、不覺、不分別故。文殊師利！菩提者無形相無為。云何無形相？不可以六識識故？云何無為？無生住滅故，是謂斷三世流轉。
「文殊師利！菩提者，是不破句。云何不破？云何句？無相是不破，如實是句；無住處是不破，法界是句；不動是不破，空性是句；不得是不破，無相是句；不覺是不破，不作是句；不悕望是不破，無自性是句；眾生無自性是不破，虛空是句；不可得是不破，不生是句；不滅是不破，無為是句；不行是不破，菩提是句；寂靜是不破，涅槃是句；不更生是不破，不生是句。
「文殊師利！菩提者，不可以身覺，不可以心覺。何以故？身是無知，如草木故，心者虛誑，不真實故。文殊師利！若謂菩提身心所覺，是依假名非真實義。何以故？菩提不身不心，不虛不實故。文殊師利！菩提者，非語言可說。何以故？如虛空無處所，不生不滅無名字故。文殊師利！一切法真實不可說。何以故？一切法非真實、無語言，不生不滅故。
「文殊師利！菩提者，不可取無處。云何不可取無處？眼識不可取，不得色為無處；耳
【現代漢語翻譯】 現代漢語譯本 意念和法也是如此。
『文殊師利（Manjusri，菩薩名）！菩提（Bodhi，覺悟）不是過去、未來、現在這三世的概念，而是斷絕三世的流轉。文殊師利！如何斷絕流轉呢？因為對於過去的心，不生起未來的意識，不進行現在的意念活動，不活動、不住留、不思索、不覺察、不分別。文殊師利！菩提是沒有形相、沒有造作的。為什麼說沒有形相呢？因為它不能被六識（眼識、耳識、鼻識、舌識、身識、意識）所認知。為什麼說沒有造作呢？因為它沒有生、住、滅的過程，這就是所謂的斷絕三世流轉。
『文殊師利！菩提是不破句。什麼是不破？什麼是句？無相是不破，如實是句；無住處是不破，法界是句；不動是不破，空性是句；不得是不破，無相是句；不覺是不破，不作是句；不希望是不破，無自性是句；眾生無自性是不破，虛空是句；不可得是不破，不生是句；不滅是不破，無為是句；不行是不破，菩提是句；寂靜是不破，涅槃（Nirvana，寂滅）是句；不更生是不破，不生是句。
『文殊師利！菩提不是身體所能覺察的，也不是心所能覺察的。為什麼呢？因為身體是無知的，如同草木一樣；心是虛妄的，不真實的。文殊師利！如果說菩提是身體和心所能覺察的，那是依附於假名，不是真實的意義。為什麼呢？因為菩提既不是身體也不是心，既不是虛妄也不是真實。文殊師利！菩提不是語言可以表達的。為什麼呢？因為它像虛空一樣沒有處所，不生不滅，沒有名字。文殊師利！一切法的真實性是不可言說的。為什麼呢？因為一切法不是真實的，沒有語言，不生不滅。
『文殊師利！菩提是不可執取，沒有處所的。為什麼說不可執取，沒有處所呢？眼識不可執取，不能把色（Rupa，物質）當作沒有處所；耳識不可執取，不能把聲當作沒有處所；鼻識不可執取，不能把香當作沒有處所；舌識不可執取，不能把味當作沒有處所；身識不可執取，不能把觸當作沒有處所；意識不可執取，不能把法當作沒有處所。文殊師利！菩提是不可執取，沒有處所的。』
【English Translation】 English version Thoughts and dharmas are also like this.
'Manjusri! Bodhi (Enlightenment) is not of the past, future, or present three times; it is the cessation of the three times' flow. Manjusri! How is the flow ceased? Because with regard to the past mind, one does not give rise to future consciousness, does not engage in present intention, does not move, does not abide, does not think, does not perceive, and does not discriminate. Manjusri! Bodhi is without form and without action. Why is it without form? Because it cannot be cognized by the six consciousnesses. Why is it without action? Because it has no arising, abiding, or ceasing; this is what is meant by ceasing the three times' flow.
'Manjusri! Bodhi is an unbreakable phrase. What is unbreakable? What is a phrase? No-form is unbreakable, suchness is a phrase; no-abiding-place is unbreakable, the dharma realm is a phrase; no-movement is unbreakable, emptiness is a phrase; no-attaining is unbreakable, no-form is a phrase; no-perception is unbreakable, no-action is a phrase; no-desire is unbreakable, no-self-nature is a phrase; beings have no self-nature is unbreakable, space is a phrase; no-attainability is unbreakable, no-arising is a phrase; no-cessation is unbreakable, no-action is a phrase; no-practice is unbreakable, bodhi is a phrase; stillness is unbreakable, nirvana is a phrase; no-rebirth is unbreakable, no-arising is a phrase.
'Manjusri! Bodhi cannot be perceived by the body, nor can it be perceived by the mind. Why is this? Because the body is without knowledge, like grass and trees; the mind is false and not real. Manjusri! If it is said that bodhi is perceived by the body and mind, that is based on a false name, not the true meaning. Why is this? Because bodhi is neither body nor mind, neither false nor real. Manjusri! Bodhi cannot be expressed by language. Why is this? Because like space, it has no place, no arising, no ceasing, and no name. Manjusri! The truth of all dharmas is inexpressible. Why is this? Because all dharmas are not real, without language, and without arising or ceasing.
'Manjusri! Bodhi is ungraspable and without a place. Why is it ungraspable and without a place? Eye consciousness is ungraspable, one cannot take form as no-place; ear consciousness is ungraspable, one cannot take sound as no-place; nose consciousness is ungraspable, one cannot take smell as no-place; tongue consciousness is ungraspable, one cannot take taste as no-place; body consciousness is ungraspable, one cannot take touch as no-place; mind consciousness is ungraspable, one cannot take dharma as no-place. Manjusri! Bodhi is ungraspable and without a place.'
識不可取，不得聲為無處；鼻乃至意法亦如是。菩提者，不可覺，以眼不取故不得色，不得色故識無住處；耳不取故不得聲，不得聲故識無住處；乃至意法亦如是。
「文殊師利！菩提者，是說空，以空一切諸法故，空是如來所知，空是如來所覺。文殊師利！不從空有空，為如來所覺。何以故？以無相故。
「複次文殊師利！菩提因智亦是空性。何以故？以無相故。文殊師利！空及菩提悉無所有，無二無數、無名無相，離心意識，不生不滅、無行無處，非聲非說。文殊師利！但以名字說，實不可說。
「文殊師利！如來悉知一切諸法從本以來，不生不起不盡不滅，無名無相離心意識，如是知故如是解脫，亦不繫縛亦不解脫。
「文殊師利！菩提者，與虛空等。虛空者，不平等非不平等。菩提者，亦不平等非不平等。如是法相，如來所覺。文殊師利！如阿㝹微塵，不等非不等，一切諸法亦如是，以真實智慧如是知。文殊師利！云何真實智知諸法，未生者生，生已即滅？彼一切諸法無生，無所攝故。
「文殊師利！菩提者如實句，如實句者，如菩提相不離如實，色受想行識不離如實；如菩提相地界不離如實，水火風界不離如實；如菩提相眼界、色界、眼識界不離如實，乃至意界法界意識界
【現代漢語翻譯】 現代漢語譯本：
意識是不可執取的，不能說它無處可尋；鼻子乃至意念和法也是如此。菩提（覺悟）是不可感知的，因為眼睛不執取，所以得不到色（物質），得不到色，所以意識沒有住處；耳朵不執取，所以得不到聲（聲音），得不到聲，所以意識沒有住處；乃至意念和法也是如此。
『文殊師利（Manjusri，菩薩名）！菩提，是說空，因為空一切諸法（一切事物），空是如來（Tathagata，佛的稱號）所知，空是如來所覺。文殊師利！不是從空有空，為如來所覺。為什麼呢？因為無相（沒有具體形態）的緣故。
『再者，文殊師利！菩提的因，智慧，也是空性。為什麼呢？因為無相的緣故。文殊師利！空和菩提都一無所有，無二無數、無名無相，脫離心意識，不生不滅、無行無處，非聲非說。文殊師利！只是用名字來說，實際上是不可說的。
『文殊師利！如來完全知道一切諸法從根本以來，不生不起不盡不滅，無名無相脫離心意識，這樣知道所以這樣解脫，也不被束縛也不被解脫。
『文殊師利！菩提，與虛空相等。虛空，是不平等也不是不平等。菩提，也是不平等也不是不平等。這樣的法相，是如來所覺。文殊師利！就像阿㝹（anu，極微小的）微塵，不等也不是不等，一切諸法也是這樣，用真實的智慧這樣知道。文殊師利！如何用真實智慧知道諸法，未生的生，生了就滅？那一切諸法無生，因為沒有被攝取的緣故。
『文殊師利！菩提是如實句，如實句，就像菩提的相不離如實，色受想行識不離如實；就像菩提的相地界不離如實，水火風界不離如實；就像菩提的相眼界、**（色塵）、眼識界不離如實，乃至意界法界意識界也是如此。
【English Translation】 English version:
Consciousness is not to be grasped, nor can it be said to be nowhere; the nose, and even thoughts and dharmas (phenomena), are the same. Bodhi (enlightenment) is not perceptible, because the eye does not grasp, therefore it does not obtain rupa (form); not obtaining rupa, consciousness has no place to dwell; the ear does not grasp, therefore it does not obtain sound; not obtaining sound, consciousness has no place to dwell; and so on, even thoughts and dharmas are the same.
'Manjusri (a Bodhisattva)! Bodhi is said to be emptiness, because it empties all dharmas (all things); emptiness is what the Tathagata (the Buddha) knows, emptiness is what the Tathagata perceives. Manjusri! It is not from emptiness that emptiness arises, as perceived by the Tathagata. Why is that? Because it is without characteristics (form).
'Furthermore, Manjusri! The cause of Bodhi, wisdom, is also emptiness. Why is that? Because it is without characteristics. Manjusri! Emptiness and Bodhi are both without anything, neither two nor many, without name or form, separate from mind and consciousness, neither arising nor ceasing, without action or place, neither sound nor speech. Manjusri! It is only spoken of by name, but in reality, it is unspeakable.
'Manjusri! The Tathagata fully knows that all dharmas, from their very origin, neither arise nor cease, neither end nor perish, without name or form, separate from mind and consciousness; knowing this, one is thus liberated, neither bound nor liberated.
'Manjusri! Bodhi is equal to space. Space is neither equal nor unequal. Bodhi is also neither equal nor unequal. Such is the nature of dharma, as perceived by the Tathagata. Manjusri! Just like an anu (extremely small) dust particle, neither equal nor unequal, all dharmas are also like this, known through true wisdom. Manjusri! How does true wisdom know dharmas, that which is not yet born is born, and that which is born ceases? All those dharmas are unborn, because they are not grasped.
'Manjusri! Bodhi is the true statement, the true statement is like the aspect of Bodhi, not separate from the true; rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are not separate from the true; like the aspect of Bodhi, the earth element is not separate from the true, the water, fire, and wind elements are not separate from the true; like the aspect of Bodhi, the eye element, rupa (form) element, and eye consciousness element are not separate from the true, and so on, even the mind element, dharma element, and mind consciousness element are the same.'
亦不離如實，此謂如實句。
「文殊師利！菩提者，以行入無行。文殊師利！云何行？云何無行？行者緣一切善法，無行者不得一切善法；行者心不住，無行者無相解脫；行者可稱量，無行者不可量。云何不可量？無可識故。文殊師利！菩提者，無漏無取，無漏者滅四流故。云何為四？欲流、有流、見流、無明流，不著此四流，是謂滅四流。無取者滅四種取。云何四取？欲取、見取、戒取、我語取，此謂四取。此一切取，無明所闇，渴愛所欺，以展轉相生故。
「文殊師利！以如實智斷我語取根，取根斷故身得清凈，身清凈者是無生滅。文殊師利！無生滅者，不起心意識，不思惟分別，若有分別則成無明。不起此無明則無十二因緣，無十二因緣即是不生，不生即是道，道是了義，了義是第一義，第一義是無我義，無我義是不可說義，不可說義是十二因緣義，十二因緣義是法義，法義是如來義。是故我說，若見十二因緣即是見法，見法即是見佛，如是見無所見。
「文殊師利！菩提者，清凈無垢無煩惱。文殊師利！空是清凈，無相是無垢，無作是無煩惱。複次不生是清凈，無為是無垢，不滅是無煩惱。複次自性是清凈，清凈是無垢，無垢是無煩惱。複次無分別是清凈，不分別是無垢，滅分別是無煩惱
【現代漢語翻譯】 現代漢語譯本：也不偏離如實之理，這稱為如實之句。
文殊師利！菩提（buddhi，覺悟）的含義是，通過修行進入無修行的境界。文殊師利！什麼是修行？什麼又是無修行？修行是指依緣一切善法，無修行是指不執著於一切善法；修行是指心不住于任何事物，無修行是指達到無相解脫；修行是可以衡量的，無修行是不可衡量的。為什麼不可衡量？因為無法被認知。文殊師利！菩提是無漏無取的，無漏是指滅除四種流。哪四種流？欲流（kāma-ogha，對慾望的執著）、有流（bhava-ogha，對存在的執著）、見流（dṛṣṭi-ogha，對見解的執著）、無明流（avidyā-ogha，對無明的執著），不執著于這四種流，就稱為滅除四流。無取是指滅除四種取。哪四種取？欲取（kāmopādāna，對慾望的執取）、見取（dṛṣṭyupādāna，對見解的執取）、戒取（śīlavratopādāna，對戒律的執取）、我語取（ātmavādopādāna，對自我概念的執取），這稱為四取。所有這些取，都被無明所矇蔽，被渴愛所欺騙，因為它們是輾轉相生的。
文殊師利！以如實智斷除我語取的根本，取根斷除後身體就得到清凈，身體清凈就是無生滅。文殊師利！無生滅是指不起心意識，不思惟分別，如果有分別就成了無明。不起這種無明就沒有十二因緣，沒有十二因緣就是不生，不生就是道，道是了義，了義是第一義，第一義是無我義，無我義是不可說義，不可說義是十二因緣義，十二因緣義是法義，法義是如來義。因此我說，如果見到十二因緣就是見到法，見到法就是見到佛，這樣見就是無所見。
文殊師利！菩提是清凈無垢無煩惱的。文殊師利！空是清凈，無相是無垢，無作是無煩惱。進一步說，不生是清凈，無為是無垢，不滅是無煩惱。進一步說，自性是清凈，清凈是無垢，無垢是無煩惱。進一步說，無分別是清凈，不分別是無垢，滅分別是無煩惱。
【English Translation】 English version: Nor does it deviate from suchness; this is called a sentence of suchness.
Manjushri! 'Bodhi' (buddhi, enlightenment) means entering non-practice through practice. Manjushri! What is practice? What is non-practice? Practice is to be conditioned by all good dharmas, non-practice is not to be attached to all good dharmas; practice is when the mind does not abide, non-practice is liberation from characteristics; practice can be measured, non-practice cannot be measured. Why cannot it be measured? Because it cannot be cognized. Manjushri! Bodhi is without outflows and without grasping; without outflows means the extinction of the four flows. What are the four? The flow of desire (kāma-ogha), the flow of existence (bhava-ogha), the flow of views (dṛṣṭi-ogha), and the flow of ignorance (avidyā-ogha). Not being attached to these four flows is called the extinction of the four flows. Without grasping means the extinction of the four kinds of grasping. What are the four kinds of grasping? Grasping of desire (kāmopādāna), grasping of views (dṛṣṭyupādāna), grasping of precepts (śīlavratopādāna), and grasping of self-assertion (ātmavādopādāna). These are called the four kinds of grasping. All these grasps are obscured by ignorance and deceived by craving, because they arise in a chain of mutual dependence.
Manjushri! With true wisdom, cut off the root of grasping of self-assertion. When the root of grasping is cut off, the body becomes pure. A pure body is without arising and ceasing. Manjushri! Without arising and ceasing means not giving rise to mind consciousness, not thinking and discriminating. If there is discrimination, it becomes ignorance. If this ignorance does not arise, there are no twelve links of dependent origination. Without the twelve links of dependent origination, there is no arising. No arising is the path. The path is the ultimate meaning. The ultimate meaning is the first meaning. The first meaning is the meaning of no-self. The meaning of no-self is the meaning that cannot be spoken. The meaning that cannot be spoken is the meaning of the twelve links of dependent origination. The meaning of the twelve links of dependent origination is the meaning of dharma. The meaning of dharma is the meaning of the Tathagata. Therefore, I say, if one sees the twelve links of dependent origination, one sees the dharma. If one sees the dharma, one sees the Buddha. Such seeing is seeing without seeing.
Manjushri! Bodhi is pure, immaculate, and without afflictions. Manjushri! Emptiness is purity, no-characteristics is immaculateness, and non-action is without afflictions. Furthermore, non-arising is purity, non-doing is immaculateness, and non-cessation is without afflictions. Furthermore, self-nature is purity, purity is immaculateness, and immaculateness is without afflictions. Furthermore, non-discrimination is purity, non-distinction is immaculateness, and the extinction of discrimination is without afflictions.
。如實是清凈，法界是無垢，真實觀是無煩惱。虛空是清凈，虛空是無垢，虛空是無煩惱。內身智是清凈，內行是無垢，不得內外是無煩惱。知陰是清凈，界自性是無垢，不捨諸入是無煩惱。於過去盡智是清凈，于未來不生智是無垢，現在法界智是無煩惱。文殊師利！此謂清凈無垢無煩惱，此即寂靜。寂靜者內外寂靜，內外寂靜者是大寂靜，大寂靜故說名牟尼。文殊師利！如虛空是菩提，如菩提是諸法，如諸法是一切眾生，如一切眾生是境界如境界是泥洹。
「文殊師利！一切諸法與泥洹等，最上無邊故無有對治，無對治故本來清凈，本來無垢，本無煩惱。文殊師利！如是如來覺一切諸法已，觀諸眾生起大慈悲，令眾生遊戲清凈無垢無煩惱處。
「文殊師利！云何諸菩薩行菩薩行？文殊師利！菩薩不思惟，不為滅不為生，是為行菩薩行。複次文殊師利！菩薩過去心已滅不行，未來心未到不行，現在心雖有亦不行。何以故？不著過去未來現在故。文殊師利！是名菩薩行菩薩行。
「文殊師利！佈施及如來，無有二相，是菩薩所行；如是戒忍精進定慧，及如來無二，是菩薩所行。
「文殊師利！若菩薩不行色空是菩薩行，不行色不空是菩薩行。何以故？以色自性空故。如是菩薩不行受想行識空不
【現代漢語翻譯】 現代漢語譯本：如實（tathata，事物的真實本性）是清凈的，法界（dharmadhatu，一切現象的領域）是無垢的，真實觀（yathabhutadarshana，如實觀察）是無煩惱的。虛空是清凈的，虛空是無垢的，虛空是無煩惱的。內身智（adhyatmajnana，內在的智慧）是清凈的，內行（adhyatmacarya，內在的修行）是無垢的，不得內外是無煩惱的。知陰（skandha，五蘊）是清凈的，界自性（dhatu-svabhava，界元素的自性）是無垢的，不捨諸入（ayatana，六入）是無煩惱的。於過去盡智（atita-ksayajnana，對過去滅盡的智慧）是清凈的，于未來不生智（anagata-anutpadajnana，對未來不生的智慧）是無垢的，現在法界智（pratyutpanna-dharmadhatu-jnana，對現在法界的智慧）是無煩惱的。文殊師利（Manjushri，智慧的菩薩）！這被稱為清凈無垢無煩惱，這就是寂靜。寂靜者是內外寂靜，內外寂靜者是大寂靜，因為大寂靜所以被稱為牟尼（muni，聖者）。文殊師利！如虛空是菩提（bodhi，覺悟），如菩提是諸法（dharma，一切事物），如諸法是一切眾生，如一切眾生是境界，如境界是泥洹（nirvana，涅槃）。 文殊師利！一切諸法與泥洹相等，因為最上無邊所以沒有對治，因為沒有對治所以本來清凈，本來無垢，本來沒有煩惱。文殊師利！如是如來（tathagata，佛）覺悟一切諸法后，觀察眾生生起大慈悲，令眾生在清凈無垢無煩惱之處遊戲。 文殊師利！什麼是菩薩（bodhisattva，追求覺悟的修行者）行菩薩行？文殊師利！菩薩不思惟，不為滅不為生，這就是行菩薩行。再次，文殊師利！菩薩過去的心已經滅了，不再執行；未來的心還沒有到，也不執行；現在的心雖然有，也不執行。為什麼呢？因為不執著過去、未來、現在。文殊師利！這叫做菩薩行菩薩行。 文殊師利！佈施（dana，慷慨）和如來沒有二相，這是菩薩所行的；像這樣，戒（shila，道德）、忍（kshanti，忍耐）、精進（virya，努力）、定（dhyana，禪定）、慧（prajna，智慧）和如來沒有二相，這是菩薩所行的。 文殊師利！如果菩薩不行色（rupa，物質）空，這是菩薩行；不行色不空，這也是菩薩行。為什麼呢？因為色的自性是空的。像這樣，菩薩不行受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）空，也不行受想行識不空，這也是菩薩行。為什麼呢？因為受想行識的自性是空的。
【English Translation】 English version: Tathata (suchness) is pure, dharmadhatu (the realm of all phenomena) is immaculate, yathabhutadarshana (seeing things as they are) is without affliction. Space is pure, space is immaculate, space is without affliction. Adhyatmajnana (inner wisdom) is pure, adhyatmacarya (inner practice) is immaculate, not grasping inner or outer is without affliction. Knowing the skandhas (aggregates) is pure, the dhatu-svabhava (nature of elements) is immaculate, not abandoning the ayatanas (sense bases) is without affliction. The atita-ksayajnana (wisdom of the cessation of the past) is pure, the anagata-anutpadajnana (wisdom of the non-arising of the future) is immaculate, the pratyutpanna-dharmadhatu-jnana (wisdom of the present realm of phenomena) is without affliction. Manjushri (the Bodhisattva of wisdom)! This is called pure, immaculate, and without affliction, and this is quiescence. Quiescence is inner and outer quiescence, inner and outer quiescence is great quiescence, and because of great quiescence, it is called muni (sage). Manjushri! As space is bodhi (enlightenment), as bodhi is all dharmas (things), as all dharmas are all beings, as all beings are realms, as realms are nirvana (liberation). Manjushri! All dharmas are equal to nirvana, because they are supreme and boundless, there is no antidote, and because there is no antidote, they are originally pure, originally immaculate, and originally without affliction. Manjushri! Thus, after the Tathagata (Buddha) has awakened to all dharmas, he observes sentient beings and generates great compassion, causing sentient beings to play in a place that is pure, immaculate, and without affliction. Manjushri! How do Bodhisattvas (beings seeking enlightenment) practice the Bodhisattva practice? Manjushri! A Bodhisattva does not contemplate, neither for cessation nor for arising, this is practicing the Bodhisattva practice. Furthermore, Manjushri! The past mind of a Bodhisattva has ceased and does not operate, the future mind has not arrived and does not operate, and the present mind, although it exists, does not operate. Why? Because they do not cling to the past, future, or present. Manjushri! This is called the Bodhisattva practice. Manjushri! Dana (generosity) and the Tathagata are not of two forms, this is what a Bodhisattva practices; likewise, shila (morality), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom) and the Tathagata are not of two forms, this is what a Bodhisattva practices. Manjushri! If a Bodhisattva does not practice the emptiness of rupa (form), this is the Bodhisattva practice; not practicing the non-emptiness of rupa is also the Bodhisattva practice. Why? Because the nature of rupa is empty. Likewise, a Bodhisattva does not practice the emptiness of vedana (feeling), samjna (perception), samskara (volition), vijnana (consciousness), nor does he practice the non-emptiness of vedana, samjna, samskara, and vijnana, this is also the Bodhisattva practice. Why? Because the nature of vedana, samjna, samskara, and vijnana is empty.
空。是菩薩行。何以故？心意識不可得故？文殊師利！一切無所有法，當修當作證，若證則無煩惱生、無煩惱滅。文殊師利！生滅者，是假名字說，于實相中無起無滅。
「文殊師利！假使六趣四生眾生，若有色無色有想無想，二足四足多足無足，悉得人身，得人身故發菩提心，發菩提心已，一一菩薩供養恒河沙等諸佛，及諸菩薩緣覺聲聞，飲食衣服臥具醫藥一切樂具，經恒河沙劫，乃至入涅槃后，起七寶塔高百由旬，寶蓋覆上懸摩尼寶珠以為莊校，懸種種幡蓋，自在王摩尼珠以為交絡。若有菩薩以清凈心，聞此度一切諸佛境界智嚴經，聞已歡喜受持信解，乃至為他說一偈一句，勝前功德，百分千分萬分億分，乃至算數譬喻所不能及。何以故？此經廣說不可思議清凈無相微妙法身故。文殊師利！若恒河沙等無數諸菩薩，若恒河沙無數諸佛世界，悉閻浮金所造，乃至樹木華果皆閻浮金，及以天衣莊嚴其樹，一切光明摩尼珠網以覆其上，自在王摩尼珠以為宮殿，電光摩尼珠以為基陛，懸眾寶幡，日日以此供養恒河沙等無數諸佛，如是經無數劫。若有菩薩正念此經，或宣說一句，以前菩薩佈施功德，比此功德百分不及一，百千萬億分乃至算數譬喻所不能及，如是其餘一切功德，比此經功德無有及者。」
爾時世
【現代漢語翻譯】 現代漢語譯本：空性是菩薩的修行。為什麼呢？因為心、意、識都不可得。文殊師利！一切無所有之法，應當修習，應當作證，如果證悟了，就不會有煩惱產生，也不會有煩惱滅去。文殊師利！生滅，只是假借名字的說法，在實相中沒有產生也沒有滅去。 文殊師利！假設六道四生（六道指天、人、阿修羅、畜生、餓鬼、地獄；四生指胎生、卵生、濕生、化生）的眾生，如果有色無色、有想無想，二足、四足、多足、無足，都得到人身，得到人身之後發起菩提心，發起菩提心之後，每一位菩薩都用飲食、衣服、臥具、醫藥以及一切樂具，供養恒河沙數（恒河沙數指數量極多）的諸佛，以及諸菩薩、緣覺、聲聞，經過恒河沙數劫，乃至在諸佛入涅槃后，建造七寶塔，高百由旬（由旬為古印度長度單位），用寶蓋覆蓋其上，懸掛摩尼寶珠作為裝飾，懸掛各種幡蓋，用自在王摩尼珠交織成網。如果有菩薩以清凈心，聽聞這部《度一切諸佛境界智嚴經》，聽聞后歡喜接受、信受、理解，乃至為他人說一偈一句，勝過之前的功德，百分、千分、萬分、億分，乃至用算數譬喻都無法比擬。為什麼呢？因為這部經廣泛宣說了不可思議的清凈無相微妙法身。文殊師利！如果有恒河沙數無數的菩薩，如果有恒河沙數無數的佛世界，都用閻浮金（閻浮金指一種珍貴的黃金）所造，乃至樹木花果都是閻浮金，並且用天衣裝飾樹木，用一切光明摩尼珠網覆蓋其上，用自在王摩尼珠作為宮殿，用電光摩尼珠作為臺階，懸掛各種寶幡，每天用這些供養恒河沙數無數的諸佛，這樣經過無數劫。如果有菩薩正念這部經，或者宣說一句，之前那些菩薩佈施的功德，比不上這部經的功德的百分之一，百千萬億分之一，乃至用算數譬喻都無法比擬，像這樣，其餘一切功德，都比不上這部經的功德。 爾時世尊...
【English Translation】 English version: Emptiness is the practice of a Bodhisattva. Why is that? Because mind, consciousness, and perception are unattainable. Manjushri! All phenomena that are without inherent existence should be practiced and realized. If realized, there will be no arising of afflictions, nor will there be any cessation of afflictions. Manjushri! Arising and ceasing are merely provisional names; in ultimate reality, there is neither arising nor ceasing. Manjushri! Suppose all sentient beings in the six realms and four forms of birth (the six realms are the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings; the four forms of birth are birth from the womb, from eggs, from moisture, and by transformation), whether with form or without form, with perception or without perception, two-legged, four-legged, many-legged, or legless, all attain human bodies. Having attained human bodies, they generate the Bodhi mind. Having generated the Bodhi mind, each Bodhisattva makes offerings of food, clothing, bedding, medicine, and all kinds of comforts to Buddhas as numerous as the sands of the Ganges, as well as to Bodhisattvas, Pratyekabuddhas, and Shravakas, for as many kalpas as there are sands in the Ganges. Even after the Buddhas enter Nirvana, they build seven-jeweled stupas, a hundred yojanas (yojana is an ancient Indian unit of distance) high, covered with jeweled canopies, adorned with hanging mani jewels, and with various banners and canopies, interwoven with nets of sovereign mani jewels. If a Bodhisattva, with a pure mind, hears this 'Sutra on the Adornment of the Wisdom of the Realm of All Buddhas,' and upon hearing it, rejoices, accepts, believes, and understands it, and even speaks one verse or one line for others, that merit surpasses the previous merit by a hundred, a thousand, a million, a billion times, and even beyond what can be expressed by calculation or analogy. Why is that? Because this sutra extensively expounds the inconceivable, pure, formless, and subtle Dharmakaya. Manjushri! If there are countless Bodhisattvas as numerous as the sands of the Ganges, and if there are countless Buddha worlds as numerous as the sands of the Ganges, all made of Jambunada gold (Jambunada gold is a precious type of gold), and even the trees, flowers, and fruits are all of Jambunada gold, and the trees are adorned with celestial garments, and covered with nets of all luminous mani jewels, with sovereign mani jewels as palaces, and electric mani jewels as platforms, and various jeweled banners hanging, and they make offerings with these to countless Buddhas as numerous as the sands of the Ganges every day, for countless kalpas. If a Bodhisattva correctly contemplates this sutra, or speaks one line, the merit of the previous Bodhisattvas' offerings cannot compare to even one percent of the merit of this sutra, or one in a hundred million billion, and even beyond what can be expressed by calculation or analogy. Likewise, all other merits cannot compare to the merit of this sutra. At that time, the World Honored One...
尊說此祇夜：
「若有受持此， 微妙法身經， 所得功德利， 不可得稱量。 假使諸眾生， 皆悉生人道， 併發菩提心， 為求一切智， 如是諸菩薩， 皆作大施主， 以種種供具， 供養無數佛， 並及諸菩薩， 緣覺與聲聞， 乃至入滅度， 各起七寶塔， 高至百由旬， 種種寶嚴飾。 若人持此經， 或說一句偈， 出過此功德， 無量無有邊， 以此經所說， 無相法身故。 是故有智者， 應當念受持， 讀誦及書寫， 以華香供養， 所得功德果， 不可得思議， 不久詣道場， 降魔成正覺。 如是修妒路， 諸佛所稱揚， 即是妙法身， 無相無言語， 是故受持者， 功德不可量。」
佛說此經已，文殊師利等一切菩薩，無量緣覺及聲聞眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾，聞佛所說，歡喜奉行。
度一切諸佛境界智嚴經
【現代漢語翻譯】 現代漢語譯本 尊者說出這樣的偈頌： 『如果有人受持這部微妙的法身經， 他所獲得的功德利益，是無法衡量的。 假設所有的眾生，都轉生到人道， 並且都發起菩提心，爲了追求一切智慧， 像這樣的菩薩們，都成為大施主， 用各種各樣的供品，供養無數的佛， 以及諸菩薩、緣覺和聲聞， 乃至他們入滅后，各自建造七寶塔， 高至百由旬（古印度長度單位），用各種珍寶裝飾。 如果有人受持這部經，或者說出一句偈， 所獲得的功德超過以上所說，無量無邊， 因為這部經所說的是無相的法身。 所以有智慧的人，應當唸誦受持， 讀誦和書寫，用鮮花和香供養， 所獲得的功德果報，是不可思議的， 不久就能到達道場，降伏魔障成就正覺。 像這樣的修妒路（佛經），是諸佛所稱讚的， 即是微妙的法身，無相無言語， 所以受持這部經的人，功德是不可估量的。』 佛陀說完這部經后，文殊師利（菩薩名）等一切菩薩，無量的緣覺和聲聞大眾，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）、人非人等，一切大眾，聽聞佛陀所說，歡喜地奉行。 《度一切諸佛境界智嚴經》
【English Translation】 English version The Venerable One spoke this Gatha: 'If there are those who receive and uphold this, the subtle Dharma Body Sutra, The merits and benefits they obtain are immeasurable. Suppose all sentient beings were to be born in the human realm, And all were to generate the Bodhi mind, seeking all wisdom, Such Bodhisattvas would all become great benefactors, Using various offerings to make offerings to countless Buddhas, As well as to all Bodhisattvas, Pratyekabuddhas, and Sravakas, Even after they enter Nirvana, each would erect seven-jeweled stupas, Reaching a height of a hundred yojanas (ancient Indian unit of distance), adorned with various treasures. If someone upholds this Sutra, or speaks even one verse, The merits they obtain surpass the above, immeasurable and boundless, Because this Sutra speaks of the formless Dharma Body. Therefore, those with wisdom should remember and uphold it, Recite and write it, and make offerings with flowers and incense, The resulting merits and fruits are inconceivable, Soon they will reach the Bodhi-mandala, subdue the demons, and attain Right Enlightenment. Such a Sutra, praised by all Buddhas, Is the subtle Dharma Body, formless and beyond words, Therefore, those who uphold it have immeasurable merit.' After the Buddha finished speaking this Sutra, Manjushri (Bodhisattva's name) and all the Bodhisattvas, countless Pratyekabuddhas and Sravakas, Devas, Nagas, Yakshas (guardian deities), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, all the great assembly, hearing what the Buddha had said, joyfully practiced it. The Sutra on the Adornment of the Wisdom of the Realm of All Buddhas