T12n0359_佛說大乘入諸佛境界智光明莊嚴經
大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
No. 359 [Nos. 357, 358]
佛說大乘入諸佛境界智光明莊嚴經卷第一
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
如是我聞：
一時，世尊在王舍城鷲峰山半月妙峰法界殿中，與大苾芻眾二萬五千人俱，皆阿羅漢，一切漏盡離諸煩惱，心善解脫、慧善解脫，如大龍王，諸所應作修作已辦，去除重擔逮得己利，盡諸有結心智解脫，諸心自在到于彼岸，阿若憍陳如等十八大聲聞，而為上首。復有七百二十萬俱胝那庾多菩薩摩訶薩眾，其名曰：妙吉祥童真菩薩摩訶薩、財吉祥菩薩摩訶薩、覺吉祥菩薩摩訶薩、藥王菩薩摩訶薩、藥上菩薩摩訶薩等，是諸菩薩皆悉善轉不退轉法輪，悉于寶積方廣正法而善請問，住法雲地其慧高廣猶若須彌，善能觀察一切法空無相、無愿，無生、無起、無性、照明廣大，甚深法理善威儀道。而諸菩薩皆是各各世界百千俱胝那庾多諸佛如來遣來至此，悉能出生諸神通事，安住諸法自性清凈。
爾時，世尊即作是念：「此諸菩薩摩訶薩眾具大威德，為求法故，從殑伽沙數等大威德世界，迅疾如風來此集會。我今應為開明宣說廣
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，世尊在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）半月妙峰法界殿中，與大比丘眾二萬五千人在一起，他們都是阿羅漢（Arhat），一切煩惱都已斷盡，遠離各種煩惱，心善解脫、慧善解脫，如同大龍王一般，所有應該做的修行都已經完成，去除了重擔，獲得了自身的利益，斷盡了所有存在的束縛，心智都已解脫，內心自在到達了彼岸，以阿若憍陳如（Ajñāta Kauṇḍinya）等十八位大聲聞為首。還有七百二十萬俱胝那庾多（koṭi-niyuta）菩薩摩訶薩（Bodhisattva-mahāsattva）眾，他們的名字是：妙吉祥童真菩薩摩訶薩（Mañjuśrī Kumārabhūta Bodhisattva-mahāsattva）、財吉祥菩薩摩訶薩（Dhanaśrī Bodhisattva-mahāsattva）、覺吉祥菩薩摩訶薩（Buddhiśrī Bodhisattva-mahāsattva）、藥王菩薩摩訶薩（Bhaiṣajyarāja Bodhisattva-mahāsattva）、藥上菩薩摩訶薩（Bhaiṣajyasamudgata Bodhisattva-mahāsattva）等，這些菩薩都善於轉動不退轉的法輪，都善於在寶積方廣正法中請問，安住於法云地，他們的智慧高廣如同須彌山（Sumeru），善於觀察一切法空無相、無愿，無生、無起、無性，照明廣大，甚深法理，具有良好的威儀。這些菩薩都是從各自的世界被百千俱胝那庾多諸佛如來派遣到這裡，都能夠展現各種神通，安住于諸法自性清凈。 那時，世尊心想：『這些菩薩摩訶薩眾具有大威德，爲了求法，從恒河沙數般的大威德世界，像風一樣迅速地來到這裡。我現在應該為他們開示宣說廣大的...
【English Translation】 English version Thus have I heard: At one time, the World Honored One was in the Dharma Realm Palace on the Half-Moon Wonderful Peak 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), having exhausted all outflows, free from all afflictions, with minds well liberated and wisdom well liberated, like great dragon kings, having completed all that should be done, having laid down the heavy burden, having attained their own benefit, having exhausted all fetters of existence, with minds and wisdom liberated, with minds free, having reached the other shore, with Ajñāta Kauṇḍinya and eighteen other great Śrāvakas (listeners) as their leaders. There were also seven million two hundred thousand koṭi-niyuta (hundreds of millions) Bodhisattva-mahāsattvas (great beings), whose names were: Mañjuśrī Kumārabhūta Bodhisattva-mahāsattva (Manjushri, the Youthful Bodhisattva), Dhanaśrī Bodhisattva-mahāsattva (Glorious Wealth Bodhisattva), Buddhiśrī Bodhisattva-mahāsattva (Glorious Wisdom Bodhisattva), Bhaiṣajyarāja Bodhisattva-mahāsattva (Medicine King Bodhisattva), Bhaiṣajyasamudgata Bodhisattva-mahāsattva (Medicine Superior Bodhisattva), and so on. These Bodhisattvas were all skilled in turning the irreversible Dharma wheel, all skilled in inquiring about the vast and correct Dharma of the Ratnakūṭa (Jewel Heap), abiding in the Dharma Cloud Ground, their wisdom as high and vast as Mount Sumeru, skilled in observing all dharmas as empty, without characteristics, without wishes, without birth, without arising, without nature, illuminating the vast, profound Dharma principles, with good conduct. These Bodhisattvas were all sent here from their respective worlds by hundreds of thousands of koṭi-niyuta Buddhas Tathāgatas, all capable of manifesting various miraculous powers, abiding in the self-nature purity of all dharmas. At that time, the World Honored One thought: 『These Bodhisattva-mahāsattvas possess great power and virtue, and for the sake of seeking the Dharma, they have come here swiftly like the wind from great worlds as numerous as the sands of the Ganges River. Now I should open up and proclaim the vast...
大正法，或現光相廣大照曜。復令此諸菩薩摩訶薩眾，於此會中聞所說法請問其義。」爾時，世尊即放光明，遍照十方不可思議如微塵等三千大千世界。
即時十方一一方分，各有十佛剎不可說如微塵等百千俱胝那庾多菩薩摩訶薩眾來此集會，一一菩薩各現不可思議菩薩所有神通，而來到佛會已，各以不可思議妙色供養而供養佛，各各處自願力出生蓮花座中瞻仰世尊。是時，法界殿中自然出現大寶蓮花藏師子之座，縱廣正等阿僧祇俱胝由旬次第高顯，以眾光明摩尼寶所成，以電光明摩尼寶而為界道，不思議光明摩尼寶為蓮花莖，無比喻摩尼寶而為間錯，超越譬喻光明摩尼寶作殊妙鬘，自在王摩尼寶網垂覆其上，豎立種種光明摩尼寶蓋及寶幢幡。而彼大摩尼寶蓮花藏師子座上，普遍出現十阿僧祇百千俱胝那庾多光明，其光普照十方世界。
是時，十方一一方分，有十佛剎不可說微塵數等百千俱胝那庾多天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，帝釋、梵王、護世天等，皆來集會。是中或有處寶樓閣，與不思議百千俱胝那庾多天女眾等奏妙音樂；或處妙花所成樓閣、或處龍堅旃檀香所成樓閣、或處真珠所成樓閣、或處大金剛寶所成樓閣、或處金剛光明摩尼寶所成樓閣、或處渾金所成樓閣、
【現代漢語翻譯】 現代漢語譯本：偉大的佛法，會顯現出廣大照耀的光明景象。並且讓這些菩薩摩訶薩（菩薩中的大菩薩）們，在這個法會中聽聞所說的佛法，並請問其中的含義。」這時，世尊就放出光明，普遍照耀十方不可思議如微塵般的三千大千世界。 即刻，十方每一方，都有十個佛剎（佛所教化的世界）不可說如微塵般百千俱胝那庾多（極多的數量單位）的菩薩摩訶薩眾來到這裡，每一位菩薩都顯現出不可思議的菩薩神通，來到佛的法會後，各自用不可思議的奇妙供品來供養佛，各自在自己願力所生的蓮花座中瞻仰世尊。這時，法界殿中自然出現大寶蓮花藏獅子座，縱橫廣闊，正等阿僧祇俱胝由旬（極大的距離單位），次第高顯，由各種光明摩尼寶所構成，以電光明摩尼寶作為界道，以不可思議光明摩尼寶作為蓮花莖，以無比喻摩尼寶作為間隔裝飾，用超越譬喻的光明摩尼寶作成殊妙的瓔珞，自在王摩尼寶網垂覆其上，豎立著各種光明摩尼寶蓋和寶幢幡。在那大摩尼寶蓮花藏獅子座上，普遍出現十阿僧祇百千俱胝那庾多光明，其光普照十方世界。 這時，十方每一方，有十個佛剎不可說如微塵數般百千俱胝那庾多的天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神），帝釋（天神之王）、梵王（色界天之王）、護世天等，都來到這裡。其中有的住在寶樓閣中，與不可思議百千俱胝那庾多的天女們一起演奏美妙的音樂；有的住在奇花所成的樓閣中，有的住在龍堅旃檀香所成的樓閣中，有的住在珍珠所成的樓閣中，有的住在金剛寶所成的樓閣中，有的住在金剛光明摩尼寶所成的樓閣中，有的住在純金所成的樓閣中。
【English Translation】 English version: The great Dharma, will manifest a vast and illuminating light. Furthermore, it will allow these Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas), in this assembly, to hear the Dharma being spoken and to inquire about its meaning.』 At that time, the World Honored One emitted light, universally illuminating the 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 Buddha-lands (worlds where Buddhas teach) with an inexpressible number, like dust particles, of hundreds of thousands of kotis of nayutas (extremely large units of quantity) of Bodhisattva Mahasattvas coming here. Each Bodhisattva manifested inconceivable Bodhisattva powers. After arriving at the Buddha's assembly, they each used inconceivable and wonderful offerings to make offerings to the Buddha. Each one sat in a lotus seat born from their own vows, gazing upon the World Honored One. At that time, in the Dharma Realm Palace, a great treasure lotus store lion throne naturally appeared, its length and breadth equal to asankhyeya kotis of yojanas (extremely large units of distance), rising in successive heights. It was made of various luminous mani jewels, with electric luminous mani jewels as its boundaries, inconceivable luminous mani jewels as its lotus stems, incomparable mani jewels as its interspersing decorations, surpassing metaphorical luminous mani jewels as its exquisite garlands, and a free king mani jewel net hanging over it. Various luminous mani jewel canopies and jeweled banners were erected. On that great mani jewel lotus store lion throne, ten asankhyeya hundreds of thousands of kotis of nayutas of lights universally appeared, their light illuminating the worlds of the ten directions. At that time, in each of the ten directions, there were ten Buddha-lands with an inexpressible number, like dust particles, of hundreds of thousands of kotis of nayutas of devas (gods), nagas (dragons), yakshas (a type of ghost), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of large bird), kinnaras (celestial singers), mahoragas (a type of large serpent god), Shakra (king of the gods), Brahma (king of the form realm), and guardian deities, all coming here. Among them, some resided in jeweled pavilions, playing wonderful music with an inconceivable number of hundreds of thousands of kotis of nayutas of celestial maidens; some resided in pavilions made of wondrous flowers, some in pavilions made of dragon-firm sandalwood, some in pavilions made of pearls, some in pavilions made of vajra jewels, some in pavilions made of vajra luminous mani jewels, and some in pavilions made of pure gold.
或處一切光明積集摩尼寶王所成樓閣、或處自在王摩尼寶所成樓閣、或處如意寶所成樓閣、或處帝青摩尼寶所成樓閣、或處大海之中清凈莊嚴普遍光明大摩尼寶所成樓閣，皆有阿僧祇不思議百千俱胝那庾多天女眾等，奏妙音樂乘空而來。到佛會已，皆以不思議無等比超越份量諸妙供養。供養佛已，各各于自願力出生座中瞻仰世尊。
時此三千大千世界，悉成閻浮檀金殊妙色相，自然出現種種摩尼寶莊嚴樹、妙衣服樹、龍堅旃檀香樹，妙寶所成電光明摩尼寶網垂覆其上，豎立寶蓋及寶幢幡。其諸樹間皆有阿僧祇百千俱胝那庾多天女，執持半身真珠瓔珞，或復執持摩尼寶鬘。
時彼大摩尼寶蓮花藏師子座中，自然有聲說伽陀曰：
「人中王來就此座， 本從福力所出生， 普令眾愿悉圓成， 勝二足尊愿攝受。 此我身相寶所成， 中一寶謂蓮花座， 隨其意樂人中尊， 能滿諸愿救世者。 今此寶成蓮花座， 於此世間最殊妙， 為俱胝眾說法門， 聞者皆令得此座。 汝身出現千光相， 普遍照曜諸世間， 我觀此相歡喜生， 愿佛今就我此座。 速就座已攝受我， 此座數有八俱胝， 今自然智牟尼尊， 登座普攝諸群品。」
爾時，世尊從本座起，
【現代漢語翻譯】 現代漢語譯本：在一些地方，有由一切光明積聚的摩尼寶王（摩尼寶中最珍貴的）所成的樓閣；在一些地方，有由自在王摩尼寶（一種珍貴的摩尼寶）所成的樓閣；在一些地方，有如意寶（能實現願望的寶物）所成的樓閣；在一些地方，有帝青摩尼寶（一種深藍色的摩尼寶）所成的樓閣；在一些地方，在大海之中，有由清凈莊嚴、普遍光明的大摩尼寶所成的樓閣。所有這些地方，都有無數不可思議的百千俱胝那庾多（數量單位，表示極大的數量）天女，演奏著美妙的音樂，乘空而來。到達佛的集會後，她們都以不可思議、無與倫比、超越一切的各種美妙供品供養佛。供養佛后，她們各自在自己願力所生的座位上瞻仰世尊。 這時，這三千大千世界（佛教宇宙觀中的一個宇宙單位），都變成了閻浮檀金（一種金色的珍貴金屬）的殊妙色相，自然出現了各種摩尼寶莊嚴樹、妙衣服樹、龍堅旃檀香樹（一種珍貴的香木），由妙寶所成的電光明摩尼寶網垂覆在這些樹上，豎立著寶蓋和寶幢幡。在這些樹之間，都有無數百千俱胝那庾多天女，手持半身真珠瓔珞（用珍珠串成的裝飾品），或者手持摩尼寶鬘（用摩尼寶串成的花環）。 這時，在那大摩尼寶蓮花藏師子座（用摩尼寶裝飾的蓮花形狀的寶座）中，自然發出聲音，說偈頌道： 『人中之王（指佛）請來就坐此座，此座本來是從福德之力所生，普遍令一切眾生的願望都圓滿成就，愿勝過二足尊（指佛）的您攝受此座。此我的身相是由寶物所成，中間的寶物是蓮花座，隨順您意樂的人中尊，能滿足一切願望的救世者。現在這由寶物所成的蓮花座，在這世間最為殊妙，為無數眾生宣說佛法，聽聞者都令他們得到此座。您的身體出現千種光明之相，普遍照耀一切世間，我看到此相歡喜生起，愿佛現在就坐我的此座。請您速速就座並攝受我，此座的數量有八俱胝，現在具有自然智慧的牟尼尊（指佛），登上此座普遍攝受一切眾生。』 這時，世尊從原來的座位起身，
【English Translation】 English version: In some places, there were pavilions made of the King of Mani Jewels (the most precious of Mani jewels), which were accumulations of all light; in some places, there were pavilions made of the Sovereign King Mani Jewel (a precious type of Mani jewel); in some places, there were pavilions made of Wish-Fulfilling Jewels (jewels that can grant wishes); in some places, there were pavilions made of Indranila Mani Jewels (a deep blue Mani jewel); and in some places, in the midst of the great ocean, there were pavilions made of great Mani Jewels that were pure, adorned, and universally luminous. In all these places, there were countless, inconceivable hundreds of thousands of kotis of nayutas (units of quantity, indicating extremely large numbers) of heavenly maidens, playing exquisite music, coming through the air. Having arrived at the Buddha's assembly, they all made offerings to the Buddha with inconceivable, incomparable, and surpassing quantities of wondrous offerings. After making offerings to the Buddha, each of them gazed upon the World-Honored One from the seats that arose from their own vows. At that time, this three-thousand great thousand world (a unit of the universe in Buddhist cosmology) was entirely transformed into the exquisite appearance of Jambudvipa gold (a precious golden metal), and naturally appeared various Mani jewel-adorned trees, wondrous clothing trees, and dragon-firm sandalwood trees (a precious fragrant wood), with nets of electric light Mani jewels made of wondrous treasures hanging over them, and jeweled canopies and banners erected. Among these trees, there were countless hundreds of thousands of kotis of nayutas of heavenly maidens, holding half-body pearl necklaces (ornaments made of strung pearls), or holding Mani jewel garlands (garlands made of strung Mani jewels). At that time, from within the great Mani jewel lotus-treasury lion throne (a lotus-shaped throne adorned with Mani jewels), a voice naturally arose, speaking in verses: 'King among humans (referring to the Buddha), please come and sit on this throne, which originally arose from the power of merit, universally fulfilling the wishes of all beings. May you, the one who surpasses the two-legged ones (referring to the Buddha), accept this throne. This form of mine is made of treasures, and the treasure in the middle is a lotus throne. O honored one among humans, who follows your desires, you are the savior who can fulfill all wishes. Now, this lotus throne made of treasures is the most exquisite in this world, for expounding the Dharma to countless beings, so that those who hear it may all attain this throne. Your body manifests thousands of light forms, universally illuminating all worlds. I see this form and joy arises. May the Buddha now sit on this throne of mine. Please quickly take your seat and accept me. There are eight kotis of these thrones. Now, O Muni (referring to the Buddha) with natural wisdom, ascend the throne and universally embrace all beings.' At that time, the World-Honored One arose from his original seat,
即于寶蓮花藏師子座上加趺而坐，普遍觀察一切菩薩人天大眾，為諸菩薩欲當宣說最上妙法。
爾時，一切大菩薩眾咸作是念：「若我今時得聞妙吉祥童真菩薩請問如來、應供、正等正覺不生、不滅甚深正法，斯為慶幸！」
爾時，妙吉祥童真菩薩先在會中，知諸菩薩摩訶薩眾心之所念，即從座起，前白佛言：「世尊，如佛所說不生、不滅，此所宣說當是世尊何法增語？」即說伽陀而伸請問：
「不生與不滅， 此是佛所說， 大慧相云何， 於此中宣演？ 若法不生滅， 即無見無因， 佛大牟尼尊， 復云何宣說？ 此十方菩薩， 諸佛故遣來， 求大智法門， 愿尊說正法。」
爾時，世尊讚妙吉祥童真菩薩摩訶薩言：「善哉善哉。妙吉祥！汝今善能請問如來如是義理。如汝意者，廣為多人作大利益，悲愍世間令其修行普得安樂，復能利樂諸天人眾。今此所來諸大菩薩摩訶薩眾，為得佛地故不生恐怖，是處施作亦無所畏、復無驚悚。妙吉祥！彼等皆得實智所攝。如來今此說如是法，所謂不生、不滅。妙吉祥！不生滅者，此說即是如來增語。譬如吠琉璃寶成大地相，于彼所成大地相中，而有忉利天中帝釋天主所居之處大廣勝殿。而彼天主常處其中受天五欲，勝妙快樂
【現代漢語翻譯】 現代漢語譯本 （佛陀）隨即在寶蓮花藏獅子座上結跏趺坐，普遍觀察一切菩薩、人天大眾，爲了諸位菩薩，想要宣說最上乘的微妙佛法。 當時，一切大菩薩眾都這樣想：『如果我們現在能夠聽聞妙吉祥童真菩薩請問如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）關於不生、不滅的甚深正法，那真是太幸運了！』 當時，妙吉祥童真菩薩先在法會中，知道諸位菩薩摩訶薩（Mahasattva）心中所想，就從座位上站起來，走到佛前稟告說：『世尊，如佛所說的不生、不滅，這所宣說的應當是世尊的什麼法義的增語（指對同一事物或概念的不同表達）？』隨即說了偈頌來請問： 『不生與不滅，這是佛所說，大慧（Mahamati）的相是什麼，請在此中宣說？如果法不生不滅，那就沒有見解也沒有因由，佛大牟尼（Mahamuni）尊，又如何宣說呢？這十方菩薩，都是諸佛派遣而來，求大智慧法門，愿世尊宣說正法。』 當時，世尊讚歎妙吉祥童真菩薩摩訶薩說：『善哉善哉！妙吉祥！你現在善於請問如來這樣的義理。如你所愿，廣泛地為眾人帶來大利益，慈悲憐憫世間，使他們修行普遍得到安樂，又能利益諸天人眾。現在來到這裡的諸大菩薩摩訶薩眾，爲了得到佛地，所以不生恐怖，在這個地方修行也沒有畏懼、也沒有驚慌。妙吉祥！他們都得到了實智所攝。如來現在宣說這樣的法，所謂不生、不滅。妙吉祥！不生滅，這所說的就是如來的增語。譬如吠琉璃（Vaidurya）寶形成大地之相，在那所形成的大地之相中，有忉利天（Trayastrimsa）中帝釋天主（Sakra devanam Indra）所居住的大廣勝殿。而那位天主常常在其中享受天上的五欲，殊勝美妙的快樂。』
【English Translation】 English version Then, (the Buddha) sat in full lotus posture on the lion throne adorned with a lotus treasury, universally observing all the Bodhisattvas, humans, and celestial beings, intending to proclaim the supreme and subtle Dharma for the sake of the Bodhisattvas. At that time, all the great Bodhisattvas thought: 『If we could now hear the Bodhisattva Manjushri Kumara ask the Tathagata (Thus-gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) about the profound Dharma of non-arising and non-cessation, that would be most fortunate!』 At that time, the Bodhisattva Manjushri Kumara, being present in the assembly, knew what the Bodhisattva Mahasattvas (Great Beings) were thinking. He then rose from his seat, approached the Buddha, and said: 『World Honored One, as the Buddha has spoken of non-arising and non-cessation, what Dharma of the World Honored One is this expression referring to?』 He then spoke a verse to inquire: 『Non-arising and non-cessation, this is what the Buddha has said, what is the characteristic of Great Wisdom (Mahamati), please explain it here? If a Dharma does not arise or cease, then there is no view and no cause, how does the Buddha, the Great Sage (Mahamuni), explain it? These Bodhisattvas from the ten directions, sent by all the Buddhas, seek the Dharma of great wisdom, may the Honored One expound the true Dharma.』 At that time, the World Honored One praised the Bodhisattva Mahasattva Manjushri Kumara, saying: 『Excellent, excellent! Manjushri! You are now skilled in asking the Tathagata about such meanings. As you wish, you will bring great benefit to many, compassionately pitying the world, enabling them to cultivate and universally attain peace and happiness, and also benefit the celestial and human beings. Now, these great Bodhisattva Mahasattvas who have come here, do not fear because they seek to attain Buddhahood, and they are not afraid or startled in this place of practice. Manjushri! They have all been embraced by true wisdom. The Tathagata now speaks of such a Dharma, namely non-arising and non-cessation. Manjushri! Non-arising and non-cessation, this is what the Tathagata is referring to. For example, the Vaidurya gem forms the appearance of the earth, and within that formed appearance of the earth, there is the great and magnificent palace where Sakra devanam Indra (Lord of the Gods) of the Trayastrimsa Heaven resides. And that Lord of the Gods always dwells within it, enjoying the five heavenly desires, with supreme and wonderful happiness.』
、嬉戲自在。彼諸天眾呼彼閻浮提中若男、若女、童男、童女一切人眾，謂言：『善來！汝等且觀帝釋天主大廣勝殿，天主于中受勝妙樂。汝等來此廣行佈施，修作福事、積集戒行。汝等當知，今此帝釋天主所居大廣勝殿神通具足，汝等宜應修作福事，愿當獲報如彼天主，安處天宮受勝妙樂。』是時閻浮提中，若男、若女、童男、童女一切人眾，見此吠琉璃寶所成大地帝釋天主大廣勝殿，見已合掌，執持香花向空散擲，作如是言：『愿我等當來亦獲是相，如帝釋天主居廣勝殿，受勝妙樂嬉戲自在。』然彼人眾而悉不知影像對現琉璃大地，忉利天中帝釋天主大廣勝殿清凈所成猶如影像。妙吉祥！彼帝釋天主以廣行佈施，修作福事、積集戒行，宿善根力廣成熟故，感彼天中勝妙宮殿。妙吉祥！而彼吠琉璃地本無所有，忉利諸天及彼帝釋天主所居大廣勝殿亦無所有，皆是清凈所成影像對現而亦常在，而實不生、亦復不滅。
「妙吉祥！一切眾生亦復如是，以清凈心如實觀想，如來即為對現身相；復以如來威神力故，令諸眾生得見如來。然本無實不生不滅、無性非無性、無見非無見、非世間非非世間、無狀貌非無狀貌。妙吉祥！一切眾生但以如來對現影像而為所緣，散擲香花、衣服、妙寶而為供養，作如是言：『愿我當
【現代漢語翻譯】 現代漢語譯本：他們嬉戲自在。那些天眾呼喚閻浮提（Jambudvipa，我們所居住的這個世界）中的所有男女、童男童女，說道：『善哉！你們且看帝釋天主（Indra，佛教的護法神）的大廣勝殿，天主在其中享受殊勝的快樂。你們來這裡廣行佈施，修作福事，積集戒行。你們應當知道，現在這位帝釋天主所居住的大廣勝殿神通具足，你們應當修作福事，愿將來獲得像那位天主一樣的果報，安住在天宮享受殊勝的快樂。』這時，閻浮提中的所有男女、童男童女，看到這由吠琉璃寶（Vaidurya，一種寶石）所構成的大地和帝釋天主的大廣勝殿，看到后合掌，拿著香花向空中散擲，這樣說道：『愿我們將來也能獲得這樣的景象，像帝釋天主一樣居住在廣勝殿，享受殊勝的快樂，嬉戲自在。』然而，那些人們完全不知道，這影像只是在琉璃大地上顯現，忉利天（Trayastrimsa，佛教的欲界六天之一）中帝釋天主的大廣勝殿是清凈所成，猶如影像。妙吉祥（Manjusri，文殊菩薩）！那位帝釋天主因為廣行佈施，修作福事，積集戒行，宿世的善根力量廣泛成熟，所以感得天界中殊勝的宮殿。妙吉祥！而那吠琉璃地本來什麼都沒有，忉利諸天以及帝釋天主所居住的大廣勝殿也什麼都沒有，都是清凈所成的影像顯現，並且常在，但實際上不生也不滅。 妙吉祥！一切眾生也是這樣，以清凈的心如實觀想，如來（Tathagata，佛的稱號）就會顯現身相；又因為如來的威神力，使眾生能夠見到如來。然而，如來本無實體，不生不滅，無自性也非無自性，無見也非無見，非世間也非非世間，無狀貌也非無狀貌。妙吉祥！一切眾生只是以如來顯現的影像作為所緣，散擲香花、衣服、珍寶來供養，這樣說道：『愿我將來也能』
【English Translation】 English version: They play and enjoy themselves freely. Those heavenly beings call out to all men, women, boys, and girls in Jambudvipa (the world we live in), saying: 'Welcome! You should look at the great and magnificent palace of Lord Indra (the chief of the gods in Buddhism), where the Lord enjoys supreme bliss. Come here and practice generosity extensively, perform meritorious deeds, and accumulate precepts. You should know that the great and magnificent palace where Lord Indra now resides is endowed with supernatural powers. You should perform meritorious deeds, wishing to obtain a reward like that of the Lord, dwelling in the heavenly palace and enjoying supreme bliss.' At that time, all the men, women, boys, and girls in Jambudvipa, seeing this land made of Vaidurya (a type of gemstone) and the great and magnificent palace of Lord Indra, would join their palms and scatter fragrant flowers into the air, saying: 'May we also obtain such a sight in the future, like Lord Indra dwelling in the magnificent palace, enjoying supreme bliss and playing freely.' However, those people do not know that the image is merely a manifestation on the Vaidurya land, and that the great and magnificent palace of Lord Indra in Trayastrimsa (one of the six heavens in the desire realm of Buddhism) is purely formed, like an image. Manjusri (a Bodhisattva)! That Lord Indra, because of his extensive practice of generosity, performance of meritorious deeds, accumulation of precepts, and the extensive maturation of his good roots from past lives, has attained the magnificent palace in the heavens. Manjusri! And that Vaidurya land originally has nothing, the heavens of Trayastrimsa and the great and magnificent palace where Lord Indra resides also have nothing; they are all manifestations of pure images, and they are always present, but in reality, they neither arise nor cease. Manjusri! All sentient beings are also like this. With a pure mind, if they contemplate truthfully, the Tathagata (an epithet of the Buddha) will manifest his form; and because of the Tathagata's majestic power, sentient beings are able to see the Tathagata. However, the Tathagata has no real substance, neither arises nor ceases, is neither with self-nature nor without self-nature, neither with seeing nor without seeing, neither of the world nor not of the world, neither with form nor without form. Manjusri! All sentient beings merely take the manifested image of the Tathagata as their object, scattering fragrant flowers, clothes, and precious jewels as offerings, saying: 'May I also in the future'
來獲勝妙報，同彼如來、應供、正等正覺。』彼諸眾生求佛智故廣行佈施，修作福事、積集戒行，迴向愿當得如來智。
「複次，妙吉祥！又如吠琉璃寶所成大地，帝釋天主對現影像，無動轉、無領受、無戲論，無分別、不離分別，無計度、不離計度，非思惟作意，寂靜清涼、無生、無滅，無見、無聞、無嗅、無味、無觸、無想，無施設、無表了。妙吉祥！如來、應供、正等正覺亦復如是，無動轉、無領受、無戲論，無分別、不離分別，無計度、不離計度，非思惟作意，寂靜清涼、無生無滅，無見、無聞、無嗅、無味、無觸、無想，無施設、無表了。如是等如來無所生趣向，諸所對現皆如影像，隨諸眾生信解差別，現諸色相壽量分限，但為成熟信解力故。是菩提器彼眾生者即為對現，隨其意樂、隨其信解，令諸眾生得聞法要，如所樂欲知三乘相，如所樂欲悉得解脫。
「妙吉祥！又如忉利天中帝釋天主，以福力成辦故，有大法鼓出妙法音，處虛空中大廣勝殿上，彼諸天子極目徹視，不能觀見。妙吉祥！彼大法鼓，若或忉利天中諸天子眾，耽媔嬉戲、五欲自娛、心生放逸，而不樂入善法堂中歌詠法音，或時帝釋天主五欲娛樂，亦復放逸，不處法座為眾說法，彼大法鼓，處虛空中極目徹視，超眼境界不可觀見
【現代漢語翻譯】 現代漢語譯本 爲了獲得殊勝的果報，他們與如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）一樣。那些眾生爲了追求佛的智慧，廣泛地進行佈施，修作福德之事，積累戒律修行，迴向發願希望獲得如來的智慧。 『再者，妙吉祥（Manjushri）！又如用吠琉璃寶（Vaidurya）所構成的大地，帝釋天主（Indra）所顯現的影像，沒有動搖、沒有領受、沒有戲論，沒有分別、不離分別，沒有計度、不離計度，不是思惟作意，寂靜清涼、無生、無滅，沒有見、沒有聞、沒有嗅、沒有味、沒有觸、沒有想，沒有施設、沒有表了。妙吉祥！如來、應供、正等正覺也是如此，沒有動搖、沒有領受、沒有戲論，沒有分別、不離分別，沒有計度、不離計度，不是思惟作意，寂靜清涼、無生無滅，沒有見、沒有聞、沒有嗅、沒有味、沒有觸、沒有想，沒有施設、沒有表了。像這樣，如來沒有所生趣向，所顯現的一切都如影像，隨著眾生信解的差別，顯現各種色相和壽命的限度，只是爲了成熟他們的信解力。那些是菩提器（Bodhi-vessel）的眾生，就為他們顯現，隨著他們的意樂、隨著他們的信解，使眾生能夠聽聞佛法要義，如他們所樂意地瞭解三乘（Triyana）的相狀，如他們所樂意地全部得到解脫。 『妙吉祥！又如在忉利天（Trayastrimsa）中，帝釋天主因為福德的力量，成就了一面大法鼓，發出美妙的法音，在虛空中大廣勝殿上，那些天子們極目遠視，也無法看見。妙吉祥！那面大法鼓，如果忉利天中的天子們，沉溺於嬉戲、享受五欲、心中放逸，而不樂意進入善法堂中歌詠法音，或者有時帝釋天主也沉溺於五欲娛樂，放逸而不坐在法座上為大眾說法，那面大法鼓，在虛空中極目遠視，也超越了眼睛的境界，無法看見。
【English Translation】 English version 『To obtain the wonderful reward, they are like the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). Those beings, seeking the wisdom of the Buddha, extensively practice giving, cultivate meritorious deeds, accumulate precepts, and dedicate their merits, wishing to attain the wisdom of the Tathagata.』 『Furthermore, Manjushri! It is like the earth made of Vaidurya (Lapis Lazuli) jewels, where the image of Indra (Lord of Gods) appears, without movement, without reception, without play, without discrimination, not separate from discrimination, without calculation, not separate from calculation, not through thought or intention, tranquil and cool, without birth, without death, without seeing, without hearing, without smelling, without tasting, without touching, without thinking, without establishment, without expression. Manjushri! The Tathagata, Arhat, Samyaksambuddha is also like this, without movement, without reception, without play, without discrimination, not separate from discrimination, without calculation, not separate from calculation, not through thought or intention, tranquil and cool, without birth, without death, without seeing, without hearing, without smelling, without tasting, without touching, without thinking, without establishment, without expression. In this way, the Tathagata has no direction of birth, and all that appears is like an image, varying according to the different beliefs and understandings of beings, manifesting various forms and limits of lifespan, solely to mature their power of faith and understanding. Those beings who are vessels of Bodhi (Enlightenment) are shown according to their inclinations and understandings, enabling them to hear the essence of the Dharma, to understand the characteristics of the Three Vehicles (Triyana) as they wish, and to attain complete liberation as they desire.』 『Manjushri! It is also like in the Trayastrimsa (Heaven of Thirty-Three Gods), where Indra, through the power of his merit, has a great Dharma drum that emits wonderful Dharma sounds, located in the great and vast palace in the sky. The gods there, even when looking with their utmost vision, cannot see it. Manjushri! If the gods in the Trayastrimsa heaven indulge in play, enjoy the five desires, and become lax in their minds, not wishing to enter the Hall of Good Dharma to sing the Dharma sounds, or if Indra himself sometimes indulges in the pleasures of the five desires, becomes lax, and does not sit on the Dharma seat to preach to the assembly, that great Dharma drum, even when looking with utmost vision in the sky, transcends the realm of the eyes and cannot be seen.』
，自然出聲令諸天子開明警覺，謂言：『諸仁者！色、聲、香、味、觸是無常法，汝等今時勿生放逸，無令速疾離失宮殿；諸行是苦、諸行皆空，諸法無我，勿生放逸，此苦蘊滅、佗趣復生。汝諸仁者！宜當精勤歌詠正法，遊戲法園、求法真實、愛樂正法，于正法中隨唸作意，即得不離天中五欲娛樂。』妙吉祥！然彼大法鼓，無分別、無離分別，超眼境界不生不滅，出語言道、離心意識。其大法鼓所出法音，令彼天眾常所開覺驚怖迷亂，即入善法堂中歌詠正法，遊戲法園、求法真實、愛樂正法，于正法中隨唸作意，天趣歿已勝處受生。又復帝釋天主，入善法堂處於法座，為諸天眾宣說法要。若時與彼阿修羅眾，而共鬥戰天眾或負，彼大法鼓自然出聲，阿修羅眾驚怖迷亂馳走而去。妙吉祥！然彼法鼓亦無我相，復無言說自然隱歿。大法鼓者，無所觀矚，住于真實，無心、無思，無相、無色、無聲、無性，亦復無二超眼境界。
「妙吉祥！以彼忉利天中諸天子眾宿善業故，有大法鼓出妙法音，令彼天眾一切嬈亂隨煩惱等皆悉寂止，彼大法鼓而亦常在，然其無心亦無所思，無相、無色、無聲、無性，亦復無二。如來、應供、正等正覺亦復如是，無見、無觀，然亦常在，而無我相、無心、無思，無相、無色、無聲、無性
【現代漢語翻譯】 現代漢語譯本： 自然發出聲音，使諸天子開悟警覺，說道：『諸位仁者！色、聲、香、味、觸是無常的法則，你們現在不要放縱懈怠，不要讓你們迅速地失去宮殿；諸行是苦，諸行皆空，諸法無我，不要放縱懈怠，這苦蘊滅盡后，又會往生到其他地方。諸位仁者！應當精勤地歌頌正法，在法園中嬉戲，尋求法的真實，愛樂正法，在正法中隨唸作意，就能不離開天界的五欲娛樂。』妙吉祥（Manjushri）！然而那大法鼓，沒有分別，沒有離開分別，超越了眼見的境界，不生不滅，超出語言的表達，脫離了心意識的範疇。那大法鼓所發出的法音，使那些天眾常常開悟，驚醒，消除迷惑，進入善法堂中歌頌正法，在法園中嬉戲，尋求法的真實，愛樂正法，在正法中隨唸作意，天界生命結束后，會往生到更好的地方。而且帝釋天主（Indra），進入善法堂，坐在法座上，為諸天眾宣說佛法的要義。如果有時與阿修羅（Asura）眾發生戰鬥，天眾戰敗，那大法鼓就會自然發出聲音，阿修羅眾驚恐迷惑，四散逃走。妙吉祥！然而那法鼓也沒有我相，也沒有言語，自然隱沒。大法鼓，沒有所觀所矚，安住于真實，無心、無思，無相、無色、無聲、無性，也沒有二元對立，超越了眼見的境界。 『妙吉祥！因為忉利天（Trayastrimsa）中的諸天子眾宿世的善業，所以有大法鼓發出美妙的法音，使那些天眾一切的擾亂和隨煩惱等都完全寂靜下來，那大法鼓也常常存在，然而它沒有心也沒有所思，無相、無色、無聲、無性，也沒有二元對立。如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）也是如此，沒有見，沒有觀，但也常常存在，而沒有我相、沒有心、沒有思，無相、無色、無聲、無性。
【English Translation】 English version: It naturally emitted a sound, awakening and alerting the gods, saying: 'Virtuous ones! Form, sound, smell, taste, and touch are impermanent laws. Do not be negligent now, lest you quickly lose your palaces; all conditioned things are suffering, all conditioned things are empty, all dharmas are without self. Do not be negligent, for when this aggregate of suffering is extinguished, one will be reborn elsewhere. Virtuous ones! You should diligently sing the true Dharma, play in the Dharma garden, seek the truth of the Dharma, love the true Dharma, and contemplate the true Dharma, so that you will not be separated from the five desires of the heavens.' Manjushri! However, that great Dharma drum has no discrimination, no separation from discrimination, transcends the realm of sight, is neither born nor destroyed, goes beyond the path of language, and is free from the realm of mind and consciousness. The Dharma sound emitted by that great Dharma drum causes those gods to be constantly awakened, startled, and free from confusion, entering the Good Dharma Hall to sing the true Dharma, play in the Dharma garden, seek the truth of the Dharma, love the true Dharma, and contemplate the true Dharma. After their heavenly lives end, they will be reborn in better places. Moreover, Indra, the lord of the gods, enters the Good Dharma Hall, sits on the Dharma seat, and proclaims the essence of the Dharma to the gods. If there is a battle with the Asuras, and the gods are defeated, that great Dharma drum will naturally emit a sound, and the Asuras will be terrified, confused, and flee in all directions. Manjushri! However, that Dharma drum also has no self-nature, no speech, and naturally disappears. The great Dharma drum has nothing to observe or focus on, abides in truth, is without mind, without thought, without form, without color, without sound, without nature, and is also without duality, transcending the realm of sight. Manjushri! Because of the good karma of the gods in Trayastrimsa heaven, there is a great Dharma drum that emits wonderful Dharma sounds, causing all the disturbances and afflictions of those gods to completely cease. That great Dharma drum is also always present, yet it has no mind and no thought, no form, no color, no sound, no nature, and is also without duality. The Tathagata, Arhat, and Samyaksambuddha are also like this, without seeing, without observing, yet always present, and without self-nature, without mind, without thought, without form, without color, without sound, without nature.
、超眼境界，但隨眾生宿善業報，隨其信解為說法音，令其開曉聞法音故，使諸眾生一切嬈亂隨煩惱等皆得寂止，彼法音聲當知即是如來音聲。妙吉祥！是法音聲而無其實，如來但為一切世間權巧施設，隨諸眾生宿善業報，如來乃為出法音聲，隨諸眾生各各意樂而生解了，為令一切眾生皆得安樂，諸放逸者咸皆警悟。妙吉祥！一切眾生聞法音已，皆愿當得如來身相。彼新發意菩薩及諸愚夫異生，但以如來善法出生而為所緣，令其得聞如來法音。妙吉祥！如來、應供、正等正覺所說不生、不滅甚深法理，應如是知。
佛說大乘入諸佛境界智光明莊嚴經卷第一 大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
佛說大乘入諸佛境界智光明莊嚴經卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
「複次，妙吉祥！譬如炎夏向殘雨際、初月時景方來，以諸眾生宿業報故，此大地中，一切種子，禾稼、藥草、樹林而悉成長。時虛空中，大風吹擊、大水流注。是時，大地而悉滋養。閻浮提中一切人眾，見是相已、咸生歡喜，其心適悅，想此世間有大云起。妙吉祥！而此空中有大水蘊流注大地，是時，閻浮提中一切人眾，即作是念：『今此大地，
【現代漢語翻譯】 現代漢語譯本 『超越了肉眼的境界，但會隨著眾生過去所積累的善業報應，以及他們各自的信仰和理解，而發出相應的說法之音，使他們能夠開悟並聽聞佛法。通過聽聞佛法，使一切眾生的各種煩惱和隨煩惱都得以平息。要知道，這法音就是如來的聲音。妙吉祥（Manjushri）！這法音實際上並沒有實體，如來只是爲了世間的一切眾生而巧妙地施設，根據眾生過去所積累的善業報應，如來才發出法音，讓眾生根據各自的意願和喜好而理解，目的是爲了讓一切眾生都得到安樂，讓那些放縱的人都能夠警醒。妙吉祥！一切眾生聽聞法音后，都希望能夠獲得如來那樣的身相。那些新發菩提心的菩薩以及愚昧的凡夫俗子，只是以如來的善法為所緣，讓他們能夠聽聞如來的法音。妙吉祥！如來、應供（Arhat）、正等正覺（Samyaksambuddha）所說的『不生不滅』的甚深法理，應當這樣理解。』
《佛說大乘入諸佛境界智光明莊嚴經》卷第一 大正藏第 12 冊 No. 0359 《佛說大乘入諸佛境界智光明莊嚴經》
《佛說大乘入諸佛境界智光明莊嚴經》卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯
『再者，妙吉祥！譬如炎熱的夏季即將結束，雨季來臨，新月出現的時候，由於眾生過去所積累的業報，這大地上的所有種子，包括禾稼、藥草、樹木都開始生長。這時，天空中大風吹拂，大水傾瀉而下。這時，大地得到了充分的滋養。閻浮提（Jambudvipa）中的所有人們，看到這種景象后，都感到非常高興，心情愉悅，認為這個世間將會有大云升起。妙吉祥！當空中大量的水流注入大地時，閻浮提中的所有人們都會這樣想：『現在這大地，
【English Translation】 English version 'Transcending the realm of the physical eye, yet in accordance with the accumulated good karma of sentient beings, and according to their faith and understanding, the Tathagata emits the sound of Dharma, enabling them to awaken and hear the Dharma. Through hearing the Dharma, all the various afflictions and secondary afflictions of sentient beings are pacified. Know that this sound of Dharma is the voice of the Tathagata. Manjushri! This sound of Dharma has no real substance; the Tathagata merely skillfully establishes it for all beings in the world. According to the accumulated good karma of sentient beings, the Tathagata emits the sound of Dharma, allowing beings to understand according to their individual inclinations and preferences, with the aim of bringing peace and happiness to all beings and awakening those who are heedless. Manjushri! Upon hearing the sound of Dharma, all beings wish to attain the form of the Tathagata. Those newly aspiring Bodhisattvas and ignorant ordinary beings take the Tathagata's virtuous Dharma as their object, enabling them to hear the Tathagata's Dharma. Manjushri! The profound Dharma of 'non-arising and non-ceasing' spoken by the Tathagata, the Arhat, the Samyaksambuddha, should be understood in this way.'
The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment, Volume 1 Taisho Tripitaka Volume 12, No. 0359, The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment
The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment, Volume 2
Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, the Purple-Robed Shramana Chen Fa Hu, etc., under Imperial Decree
'Furthermore, Manjushri! It is like when the hot summer is ending, the rainy season is coming, and the new moon appears. Due to the accumulated karma of sentient beings, all the seeds on this earth, including grains, herbs, and trees, begin to grow. At this time, great winds blow in the sky, and great waters pour down. At this time, the earth is fully nourished. All the people in Jambudvipa, seeing this scene, feel very happy and joyful, thinking that great clouds will rise in this world. Manjushri! When a large amount of water flows into the earth from the sky, all the people in Jambudvipa will think: 『Now this earth,'
大水流注，豈非此中有大云起？』作是念已，咸發是言：『奇哉！大云降注，大水充滿大地！』妙吉祥！而彼大水非云所有、非云施設，但以大風吹擊，故有大水充滿大地。即彼水蘊，以其眾生宿業報力，隨時隱沒，風所攝持、風所破散，如雲注水。妙吉祥！但由眾生宿業報故，乃于空中大水流注，非云所有、非云施設，云無所生、非從心入，離於來去。彼善根成熟諸菩薩摩訶薩及聲聞緣覺諸異生等亦復如是，謂由彼等隨智所樂，積集勝行種善根故，如來、應供、正等正覺出現世間，為諸眾生示涅槃道對現無礙，如來處於天人眾中，諸有所說名字建立悉無別異。妙吉祥！應知如來於天人眾中所出音聲，而無其實都無所有。妙吉祥！如來無相離諸相故，無方處不離方處，無實所成、無生無滅，如來為諸天人世間，隨宜對現廣說正法悉充足已，而彼新發意菩薩及諸愚夫異生，以宿善業報樂涅槃法而化度者，不見如來有所對現，皆謂如來入大涅槃。妙吉祥！如來若生若滅、悉無所有，以佛如來不生滅故。如來、應供、正等正覺本來寂靜，如來無實；如其大水，所緣無實、云亦無實，無生無滅、云無實故，乃於世間假施設有。如來諸有說法所緣，亦復如是，而無其實、不生不滅本來如是。如來、應供、正等正覺，於是無生法中
【現代漢語翻譯】 現代漢語譯本：『大水奔流傾注，難道不是因為這裡有大云升起嗎？』他們這樣想著，都發出這樣的感嘆：『太神奇了！大云降下，大水充滿了大地！』妙吉祥（Manjushri，文殊菩薩）！然而那些大水並非云所擁有，也不是云所施加的，只是因為大風吹擊，所以才有大水充滿大地。那些水，因為眾生過去世的業報之力，隨時會隱沒，被風攝持、被風破散，就像云降水一樣。妙吉祥！只是由於眾生過去世的業報，才會在空中出現大水奔流傾注，並非云所擁有，也不是云所施加的，云無所生，也不是從心中進入，遠離來去。那些善根成熟的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、聲聞（Shravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）等異生也是如此，因為他們隨順智慧所喜好，積累殊勝的修行和善根，所以如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）才會出現在世間，為眾生展示涅槃（Nirvana，解脫）之道，無礙地顯現。如來在天人眾中，所說的名字和建立的教法都沒有差別。妙吉祥！應該知道如來在天人眾中所發出的聲音，實際上並沒有實體，都是虛無的。妙吉祥！如來沒有相，遠離一切相，沒有固定的處所，也不離任何處所，沒有真實的成就，沒有生滅。如來爲了天人世間，隨順他們的根器而顯現，廣泛宣說正法，使他們都得到滿足。而那些新發菩提心的菩薩和愚癡的凡夫異生，因為過去世的善業報而樂於涅槃之法，被教化度脫的人，看不到如來有所顯現，都認為如來進入了大涅槃。妙吉祥！如來無論是生還是滅，實際上都沒有實體，因為佛如來是不生不滅的。如來、應供、正等正覺本來就是寂靜的，如來沒有實體；就像那大水，所緣的境是虛無的，云也是虛無的，沒有生滅，因為云是虛無的，所以才在世間假立施設。如來所說的法，所緣的境也是如此，實際上沒有實體，不生不滅，本來就是這樣。如來、應供、正等正覺，在這無生之法中 現代漢語譯本：安住。
【English Translation】 English version: 'When a great torrent of water flows, isn't it because a great cloud has risen here?' Having thought this, they all exclaimed: 'How marvelous! A great cloud descends, and great waters fill the earth!' Manjushri! However, those great waters are not owned by the cloud, nor are they caused by the cloud. It is only because of the great wind that blows that great waters fill the earth. Those waters, due to the karmic power of sentient beings from past lives, disappear at any time, are held by the wind, and are scattered by the wind, just like clouds pouring down water. Manjushri! It is only because of the karmic retribution of sentient beings from past lives that great torrents of water appear in the sky, not owned by the cloud, nor caused by the cloud. The cloud has no origin, nor does it enter from the mind, and it is beyond coming and going. Those Bodhisattva-Mahasattvas (great bodhisattvas) whose roots of goodness are mature, as well as Shravakas (hearers), Pratyekabuddhas (solitary realizers), and other ordinary beings, are also like this. Because they follow what their wisdom delights in, accumulating superior practices and roots of goodness, the Tathagata (Buddha), Arhat (worthy one), Samyaksambuddha (fully enlightened Buddha) appears in the world, showing the path of Nirvana (liberation) to sentient beings, appearing without obstruction. When the Tathagata is among the assembly of gods and humans, the names and teachings established are no different. Manjushri! It should be known that the sounds that the Tathagata emits among the assembly of gods and humans have no substance, they are all empty. Manjushri! The Tathagata has no form, is beyond all forms, has no fixed place, and is not apart from any place. There is no real accomplishment, no birth or death. The Tathagata, for the sake of the gods and humans in the world, appears according to their capacities, extensively expounding the Dharma, fulfilling them all. And those newly aspiring Bodhisattvas and foolish ordinary beings, who are delighted by the Dharma of Nirvana due to the karmic retribution of past good deeds, and who are being taught and liberated, do not see the Tathagata appearing, and all think that the Tathagata has entered into Great Nirvana. Manjushri! Whether the Tathagata is born or dies, there is actually no substance, because the Buddha Tathagata is neither born nor dies. The Tathagata, Arhat, Samyaksambuddha is originally tranquil, the Tathagata has no substance; just like the great water, the object of perception is empty, the cloud is also empty, there is no birth or death, because the cloud is empty, it is only provisionally established in the world. The object of the Dharma that the Tathagata speaks is also like this, actually having no substance, neither born nor dying, it is originally like this. The Tathagata, Arhat, Samyaksambuddha, in this unarisen Dharma English version: abides.
，為諸世間假名安立。
「妙吉祥！又如大梵天王勝中最勝，於十三千大千世界百三千大千世界中而得自在，日日觀察一切天眾，下至四大王天乃為邊際。以其大梵天王遍於諸天常觀察故，彼彼一切諸天子眾，各各天中五欲娛樂，彼娛樂已鼓吹歌音，復止息已舍諸樂事，各各合掌尊重恭敬，瞻仰梵王目不暫舍，諸天子眾各各愿求大梵王出現世間成熟善根。是時，大梵天王于須臾頃即為出現。若此大梵天王天報滅時，別有大梵天王安立宮殿，若十若百三千大千世界之中，以宿願力故而得自在；彼諸天子亦以宿世善根成熟故，感彼大梵天王日日觀察一切天眾，乃至大梵天王于須臾頃即為出現。妙吉祥！彼大梵天王都無所有、無處所，無動轉、悉空無實，無文字、無音聲，無說、無性、無思、無相，離心意識、無生、無滅，為彼諸天子眾隨宜對現，以其大梵天王宿世善根願力所建立故，諸天子眾宿世善根亦成熟故。然彼諸天子眾，亦不作是念：『今此大梵天王諸所化現於空自在，無有實、無文字，無音聲、無說，無性、無相狀，非思惟、離心意識，無生、無滅。』
「妙吉祥！如來、應供、正等正覺亦復如是，于空自在，無有實、無文字，無音聲、無說，無性、無相狀，非思惟、離心意識，無生、無滅。如來、
【現代漢語翻譯】 現代漢語譯本：為世間的一切事物安立假名。
「妙吉祥（Manjushri，文殊菩薩）！又如大梵天王（Mahabrahma，色界初禪天之主）最為殊勝，在十三千大千世界或百三千大千世界中自在無礙，他每日觀察所有天眾，下至四大王天（Catuharajika，欲界第一層天）為止。因為大梵天王普遍觀察諸天，那些天子們各自在自己的天界享受五欲之樂，享樂之後，他們會奏樂歌唱，停止享樂后，他們會捨棄這些樂事，各自合掌，以尊重恭敬之心，瞻仰梵王，目光片刻不離。天子們都希望大梵天王能出現在世間，成熟他們的善根。這時，大梵天王會在須臾之間顯現。如果這位大梵天王的天報結束，會有另一位大梵天王建立宮殿，在十個或一百個三千大千世界中，憑藉宿世的願力而得自在。那些天子們也因為宿世善根成熟，感得大梵天王每日觀察所有天眾，乃至大梵天王在須臾之間顯現。妙吉祥！那位大梵天王實際上什麼都沒有，沒有處所，沒有動轉，完全是空無實體的，沒有文字，沒有聲音，沒有言說，沒有自性，沒有思慮，沒有形相，遠離心意識，沒有生，沒有滅。他爲了那些天子們隨順他們的需要而顯現，這是因為大梵天王宿世的善根願力所建立，也是因為天子們宿世的善根成熟。然而，那些天子們也不會這樣想：『現在這位大梵天王所化現的一切，在空中自在，沒有實體，沒有文字，沒有聲音，沒有言說，沒有自性，沒有形相，不是思慮，遠離心意識，沒有生，沒有滅。』
「妙吉祥！如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）也是如此，在空中自在，沒有實體，沒有文字，沒有聲音，沒有言說，沒有自性，沒有形相，不是思慮，遠離心意識，沒有生，沒有滅。如來、
【English Translation】 English version: Establishing provisional names for all things in the world.
「Manjushri! Furthermore, like the Great Brahma King (Mahabrahma), who is the most supreme among the supreme, being at ease in thirteen thousand great chiliocosms or one hundred and three thousand great chiliocosms, he observes all the heavenly beings daily, down to the Four Great King Heavens (Catuharajika) as the boundary. Because the Great Brahma King constantly observes all the heavens, those heavenly sons, each in their own heavens, enjoy the pleasures of the five desires. After enjoying these pleasures, they play music and sing. After ceasing their enjoyment, they abandon these pleasures, each joining their palms together, with respect and reverence, gazing at the Brahma King without their eyes leaving him for a moment. The heavenly sons all wish for the Great Brahma King to appear in the world to mature their roots of goodness. At that time, the Great Brahma King appears in an instant. If the heavenly reward of this Great Brahma King comes to an end, another Great Brahma King establishes a palace, in ten or one hundred three thousand great chiliocosms, gaining ease through the power of past vows. Those heavenly sons, also due to the maturation of their past good roots, feel that the Great Brahma King observes all the heavenly beings daily, and the Great Brahma King appears in an instant. Manjushri! That Great Brahma King has nothing at all, no place, no movement, is completely empty and without substance, without letters, without sound, without speech, without nature, without thought, without form, apart from mind and consciousness, without birth, without death. He appears to those heavenly sons according to their needs, because of the establishment of the Great Brahma King's past good roots and vows, and also because of the maturation of the heavenly sons' past good roots. However, those heavenly sons do not think like this: 『Now, all that this Great Brahma King manifests is at ease in emptiness, without substance, without letters, without sound, without speech, without nature, without form, not thought, apart from mind and consciousness, without birth, without death.』
「Manjushri! The Tathagata (Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) is also like this, at ease in emptiness, without substance, without letters, without sound, without speech, without nature, without form, not thought, apart from mind and consciousness, without birth, without death. The Tathagata,
應供、正等正覺，但以宿昔菩薩行願力等所建立故，又以彼諸新發意菩薩及一切聲聞緣覺、諸愚夫異生等宿昔善根成熟建立故，如來乃以百千種相而為莊嚴出現世間，皆如影像，無處所、無動轉，亦無新發意菩薩、無一切聲聞緣覺愚夫異生，亦無如來於空自在，無有實、無文字，無音聲、無說，無性、無相狀，非思惟、離心意識，無生、無滅。妙吉祥！以諸法空故，如來身相乃有百千種相而為莊嚴，現起如來諸威儀道、設諸法用，隨諸眾生種種信解說廣大法，其所說法令諸眾生一切嬈亂隨煩惱等皆得寂止。如來平等，於一切處住平等舍，離諸疑惑亦無差別。妙吉祥！以是緣故，當知不生、不滅，皆是如來方便增語。」
爾時，世尊說伽陀曰：
「如來無生法本常， 一切法與善逝等， 有所執相乃愚癡， 無實法於世間轉。 如來所成如影像， 一切善法皆無漏， 一切皆遍佛真如， 三種影像世間現。
「複次，妙吉祥！如日光明行閻浮提，從東方出，先照須彌山王，次照鐵圍山、大鐵圍山，次照余諸大山，次照黑山，次照一切高顯地方，次照一切此閻浮提低下地方，然彼日光悉無分別、不離分別，非思惟、非不思惟，離心意識。又日光明無生、無滅，無諸相狀，以離相故復無作意，
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）之所以能成為應供（Arhat）、正等正覺（Samyaksambuddha），是因為過去世菩薩行愿的力量等所建立的緣故，也因為那些新發菩提心的菩薩以及一切聲聞（Sravaka）、緣覺（Pratyekabuddha）、愚夫異生等過去世的善根成熟所建立的緣故。如來才以百千種相貌莊嚴地出現在世間，這一切都如影像一般，沒有固定的處所，沒有動轉，也沒有新發菩提心的菩薩，沒有一切聲聞、緣覺、愚夫異生，也沒有如來在空性中自在，沒有真實，沒有文字，沒有聲音，沒有言說，沒有自性，沒有相狀，不是思惟，遠離心意識，沒有生，沒有滅。妙吉祥（Manjusri）！因為諸法皆空，所以如來的身相才會有百千種相貌莊嚴，顯現如來的各種威儀行為，設立各種法用，隨著眾生不同的信解而宣說廣大的佛法，所說的法能使眾生的一切煩惱和隨煩惱等都得以寂止。如來是平等的，在一切處都安住于平等舍，遠離一切疑惑，也沒有差別。妙吉祥！因為這個緣故，應當知道不生不滅，都是如來的方便增語。 當時，世尊說了偈頌： 『如來之法本無生，一切諸法與善逝等同，有所執著是愚癡，無實之法在世間流轉。如來所成如影像，一切善法皆無漏，一切皆遍佛真如，三種影像在世間顯現。』 『再者，妙吉祥！如同日光照耀閻浮提（Jambudvipa），從東方升起，先照耀須彌山王（Sumeru），然後照耀鐵圍山（Cakravada）、大鐵圍山（Mahacakravada），然後照耀其他大山，然後照耀黑山，然後照耀一切高顯的地方，然後照耀閻浮提一切低下的地方。然而，日光並沒有分別，也不離分別，不是思惟，也不是不思惟，遠離心意識。而且，日光沒有生，沒有滅，沒有各種相狀，因為離相的緣故，也沒有作意。』
【English Translation】 English version: The Tathagata (Thus Come One), being worthy of offerings (Arhat) and perfectly enlightened (Samyaksambuddha), is established due to the power of past Bodhisattva practices and vows, and also because of the maturation of the good roots of newly aspiring Bodhisattvas, all Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and ordinary beings. Thus, the Tathagata appears in the world adorned with hundreds of thousands of forms, all like reflections, without a fixed location, without movement, without newly aspiring Bodhisattvas, without all Sravakas, Pratyekabuddhas, or ordinary beings, and without the Tathagata being free in emptiness. There is no reality, no words, no sound, no speech, no inherent nature, no form, not thought, beyond mind and consciousness, without birth, without death. Manjusri! Because all dharmas are empty, the Tathagata's form is adorned with hundreds of thousands of forms, manifesting the Tathagata's dignified conduct, establishing various Dharma functions, and expounding the vast Dharma according to the various beliefs and understandings of sentient beings. The Dharma spoken enables all the afflictions and secondary afflictions of sentient beings to be pacified. The Tathagata is equal, abiding in equanimity in all places, free from all doubts, and without any differences. Manjusri! For this reason, it should be known that non-birth and non-death are all expedient expressions of the Tathagata. At that time, the World Honored One spoke in verses: 'The Dharma of the Tathagata is originally unborn, all dharmas are equal to the Sugata (Well-Gone One), attachment to forms is foolishness, and unreal dharmas circulate in the world. The Tathagata's accomplishments are like reflections, all good dharmas are without outflows, all pervade the true nature of the Buddha, and three kinds of reflections appear in the world.' 'Furthermore, Manjusri! Just as the sunlight travels across Jambudvipa, rising from the east, first illuminating Mount Sumeru, then illuminating the Cakravada Mountains and the Mahacakravada Mountains, then illuminating other great mountains, then illuminating the black mountains, then illuminating all high places, and then illuminating all low places of Jambudvipa. However, the sunlight has no discrimination, nor is it without discrimination, it is not thought, nor is it not thought, it is beyond mind and consciousness. Moreover, sunlight has no birth, no death, no forms, and because it is without form, it also has no intention.'
離作意故無諸戲論，離戲論故無諸損惱，離損惱故，非此非彼、非高非下、非縛非解、非有智非無智、非有煩惱非離煩惱、非真實語非虛妄語、非此岸非彼岸、非平非不平、非水非陸、非尋伺非離尋伺、非色非非色。
「妙吉祥！為由大地有高下中容故，光明照亦下中上影像差別。如來、應供、正等正覺亦復如是，無生、無滅，無諸相狀，以離相故復無作意，離作意故無諸戲論，離戲論故無諸損惱，離損惱故，非此非彼、非高非下、非縛非解、非有智非無智、非有煩惱非離煩惱、非真實語非虛妄語、非此岸非彼岸、非平非不平、非水非陸、非一切智非非一切智、非尋伺非離尋伺、非積集非不積集、非有念非無念、非思惟非離思惟、非意生非非意生、非名非非名、非色非非色、非說非非說、非表了非無表了、非見非無見、非眼境非非眼境、非開導非不開導、非得果非不得果、非分別非不分別、非離分別非不離分別。
「妙吉祥！如來日輪光明，於三界中普遍照曜，所照亦無中邊障礙。如來所放智日光明，先照菩薩深固大山，次照住緣覺乘諸眾生等，次照住聲聞乘諸眾生等，次照善根深固信解眾生，次照著邊執者及邪定聚眾生。如來所放智日光明，但為成熟長養諸眾生故、出生未來因故、增長善法語故。如來
【現代漢語翻譯】 現代漢語譯本：
因為沒有作意，所以沒有各種戲論；因為沒有戲論，所以沒有各種損惱；因為沒有損惱，所以既不是此也不是彼，既不高也不下，既不是束縛也不是解脫，既不是有智慧也不是沒有智慧，既不是有煩惱也不是沒有煩惱，既不是真實語也不是虛妄語，既不是此岸也不是彼岸，既不是平坦也不是不平坦，既不是水也不是陸地，既不是尋伺也不是沒有尋伺，既不是色也不是非色。
『妙吉祥（Manjushri，文殊菩薩）！因為大地有高低中等容貌，所以光明照耀時也會有下中上影像的差別。如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）也是如此，沒有生，沒有滅，沒有各種相狀，因為離相所以也沒有作意，因為沒有作意所以沒有各種戲論，因為沒有戲論所以沒有各種損惱，因為沒有損惱，所以既不是此也不是彼，既不高也不下，既不是束縛也不是解脫，既不是有智慧也不是沒有智慧，既不是有煩惱也不是沒有煩惱，既不是真實語也不是虛妄語，既不是此岸也不是彼岸，既不是平坦也不是不平坦，既不是水也不是陸地，既不是一切智（Sarvajna，佛陀的智慧）也不是非一切智，既不是尋伺也不是沒有尋伺，既不是積集也不是不積集，既不是有念也不是沒有念，既不是思惟也不是沒有思惟，既不是意生也不是非意生，既不是名也不是非名，既不是色也不是非色，既不是說也不是非說，既不是表了也不是沒有表了，既不是見也不是沒有見，既不是眼境也不是非眼境，既不是開導也不是不開導，既不是得果也不是不得果，既不是分別也不是不分別，既不是離分別也不是不離分別。
『妙吉祥！如來（Tathagata）的日輪光明，在三界（Trailokya，欲界、色界、無色界）中普遍照耀，所照之處也沒有中邊障礙。如來所放的智慧日光，先照耀菩薩（Bodhisattva，發願成佛的修行者）深固的大山，其次照耀住在緣覺乘（Pratyekabuddha，獨自覺悟者）的眾生等，其次照耀住在聲聞乘（Shravaka，聽聞佛法而修行者）的眾生等，其次照耀善根深固、信解的眾生，其次照耀執著邊見者和邪定聚的眾生。如來所放的智慧日光，只是爲了成熟長養各種眾生，爲了出生未來的因，爲了增長善法語言。 如來
【English Translation】 English version:
Because of no mental engagement, there are no discriminations; because of no discriminations, there are no afflictions; because of no afflictions, it is neither this nor that, neither high nor low, neither bound nor liberated, neither wise nor unwise, neither with afflictions nor without afflictions, neither true speech nor false speech, neither this shore nor the other shore, neither even nor uneven, neither water nor land, neither seeking nor not seeking, neither form nor formless.
'Manjushri! Because the earth has high, low, and middle aspects, the light also illuminates with different upper, middle, and lower reflections. The Tathagata (the Thus-Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) is also like this, without birth, without death, without any characteristics. Because of being free from characteristics, there is also no mental engagement; because of no mental engagement, there are no discriminations; because of no discriminations, there are no afflictions; because of no afflictions, it is neither this nor that, neither high nor low, neither bound nor liberated, neither wise nor unwise, neither with afflictions nor without afflictions, neither true speech nor false speech, neither this shore nor the other shore, neither even nor uneven, neither water nor land, neither all-knowing (Sarvajna) nor not all-knowing, neither seeking nor not seeking, neither accumulation nor non-accumulation, neither mindfulness nor non-mindfulness, neither thinking nor not thinking, neither mind-born nor not mind-born, neither name nor non-name, neither form nor formless, neither speaking nor not speaking, neither expressing nor not expressing, neither seeing nor not seeing, neither eye-object nor non-eye-object, neither guiding nor not guiding, neither attaining fruit nor not attaining fruit, neither discriminating nor not discriminating, neither free from discrimination nor not free from discrimination.
'Manjushri! The light of the Tathagata's sun universally illuminates the three realms (Trailokya), and there are no middle or side obstacles in what it illuminates. The light of wisdom released by the Tathagata first illuminates the deep and solid mountains of the Bodhisattvas (Enlightenment-beings), then illuminates the beings dwelling in the Pratyekabuddha (Solitary Buddha) vehicle, then illuminates the beings dwelling in the Shravaka (Disciple) vehicle, then illuminates the beings with deep roots of goodness and understanding, and then illuminates those who cling to extremes and those in the group of wrong views. The light of wisdom released by the Tathagata is only for the purpose of maturing and nurturing all beings, for the purpose of giving rise to future causes, and for the purpose of increasing the language of good Dharma. The Tathagata
平等，於一切處住平等舍，離諸疑惑亦無差別。妙吉祥！如來智日光明不作是念：『此眾生類具大信解，我當爲說廣大之法。此眾生類不為說法、亦不分別。此類眾生具菩薩信解，此類眾生具緣覺信解，此類眾生具聲聞信解，此類眾生有善意樂，此類眾生下劣邪意。』又復不作如是思惟：『此大信解眾生，我當爲說菩薩之法。此中信解眾生，我當爲說緣覺之法。此下信解眾生，我當爲說聲聞之法。此善意樂及正見眾生，我當爲彼清凈意樂。乃至住邪定聚諸眾生等，隨其所樂當爲說法。』如來智日光明不生如是種種分別。何以故？如來智日光明，照破一切分別遍計及分別所起。妙吉祥！當知為諸眾生種種意樂有差別故，如來智日光明所照亦復差別。
「複次，妙吉祥！又如大海之中，有能圓滿一切意樂大摩尼寶，置高幢上，隨諸眾生所有意樂，自然有聲令其知覺隨意皆得。然彼大摩尼寶，都無分別不離分別、非心非離心、非思惟非不思惟、離心意識。妙吉祥！如來亦復如是，無分別不離分別、非心非離心、非思惟非不思惟、離心意識，無能取無所取、無當得無已得、無差別諦，無貪、無瞋、無癡，無實無虛、非常非無常、無光明非無光明、非世間非非世間、無尋無伺、無生無滅、非思惟非離思惟、無自性無自性空
【現代漢語翻譯】 現代漢語譯本 平等地，在一切處保持平等舍心，遠離各種疑惑，也沒有任何差別。妙吉祥（Manjushri，文殊菩薩）！如來（Tathagata，佛的稱號）的智慧之光不會這樣想：『這類眾生具有很大的信心和理解力，我應當為他們宣說廣大的佛法。』也不會想：『這類眾生不適合說法，也不需要分別。』不會分別：『這類眾生具有菩薩（Bodhisattva，發願成佛的修行者）的信心和理解力，這類眾生具有緣覺（Pratyekabuddha，獨自覺悟者）的信心和理解力，這類眾生具有聲聞（Shravaka，聽聞佛法而修行者）的信心和理解力，這類眾生有善良的意願和喜好，這類眾生則低劣邪惡。』也不會這樣思考：『對於具有大信心和理解力的眾生，我應當為他們宣說菩薩的法門。對於具有中等信心和理解力的眾生，我應當為他們宣說緣覺的法門。對於具有下等信心和理解力的眾生，我應當為他們宣說聲聞的法門。對於那些有善良意願和正見的眾生，我應當讓他們清凈意樂。乃至對於那些處於邪定聚的眾生，也應當隨他們所喜好的而為他們說法。』如來的智慧之光不會產生這樣的種種分別。為什麼呢？因為如來的智慧之光，照破了一切分別、遍計以及由分別所產生的執著。妙吉祥！應當知道，因為眾生有各種不同的意願和喜好，所以如來的智慧之光所照耀的也各有差別。 再者，妙吉祥！又像大海之中，有一顆能圓滿一切意願的大摩尼寶珠（Mani Jewel，如意寶珠），被放置在高高的旗桿上，隨著眾生所有的意願，自然發出聲音讓他們知曉，並隨意獲得所需。然而，那顆大摩尼寶珠，完全沒有分別，不執著于分別，既非有心也非無心，既非思惟也非不思惟，超越了心意識。妙吉祥！如來也是如此，沒有分別，不執著于分別，既非有心也非無心，既非思惟也非不思惟，超越了心意識，沒有能取也沒有所取，沒有當得也沒有已得，沒有差別之真諦，沒有貪婪、沒有嗔恨、沒有愚癡，沒有真實也沒有虛妄，既非恒常也非無常，既非光明也非無光明，既非世間也非非世間，沒有尋伺，沒有生也沒有滅，既非思惟也非不思惟，沒有自性也沒有自性空。
【English Translation】 English version Equally, abiding in equanimity in all places, free from all doubts and without any distinctions. Manjushri! The light of the Tathagata's (Buddha's title) wisdom does not think: 'These beings have great faith and understanding, I should expound the vast Dharma for them.' Nor does it think: 'These beings are not suitable for the Dharma, nor do they need to be distinguished.' It does not distinguish: 'These beings have the faith and understanding of a Bodhisattva (one who seeks Buddhahood), these beings have the faith and understanding of a Pratyekabuddha (a solitary enlightened one), these beings have the faith and understanding of a Shravaka (a disciple who hears the teachings), these beings have good intentions and inclinations, these beings are inferior and evil.' Nor does it think: 'For beings with great faith and understanding, I should expound the Bodhisattva's path. For beings with moderate faith and understanding, I should expound the Pratyekabuddha's path. For beings with inferior faith and understanding, I should expound the Shravaka's path. For those with good intentions and right views, I should purify their intentions. Even for those beings in the state of wrong views, I should teach according to their preferences.' The light of the Tathagata's wisdom does not give rise to such distinctions. Why? Because the light of the Tathagata's wisdom illuminates and breaks through all distinctions, conceptualizations, and attachments arising from distinctions. Manjushri! Know that because beings have various intentions and inclinations, the illumination of the Tathagata's wisdom also varies. Furthermore, Manjushri! It is like a great Mani Jewel (wish-fulfilling jewel) in the ocean, which can fulfill all desires. Placed on a high banner, it naturally emits sounds according to the desires of all beings, making them aware and allowing them to obtain what they wish. However, that great Mani Jewel has no distinctions, is not attached to distinctions, is neither with mind nor without mind, neither with thought nor without thought, transcending mind and consciousness. Manjushri! The Tathagata is also like this, without distinctions, not attached to distinctions, neither with mind nor without mind, neither with thought nor without thought, transcending mind and consciousness, without a taker and without a taken, without attainment and without having attained, without the truth of distinctions, without greed, without hatred, without delusion, without reality and without unreality, neither permanent nor impermanent, neither with light nor without light, neither worldly nor unworldly, without seeking and without investigation, without birth and without death, neither with thought nor without thought, without self-nature and without emptiness of self-nature.
、無出無入、無性可取，無言說，言說斷故；無喜愛無離喜愛，喜愛斷故；無數量，離數量故；無趣類無趣類所向，諸趣斷故。一切所行而悉斷故，無見、無觀、無所取，非容受非不容受、非和合非不和合，無分別、無計度，無障礙、無表示，非染非凈，無名、無色相，無業、無業報，無過去、無未來、無現在，無少法可得，無文字、無音聲，離諸音聲故，無相狀離諸相故，非內非外亦非中間而有所得。妙吉祥！如來智寶深心清凈，安置大悲最上勝幢，隨諸眾生意樂信解，出妙音聲隨宜說法，令諸眾生鹹得解了。如來平等，於一切處住平等舍，離諸疑惑亦無差別。
「複次，妙吉祥！如響應聲，隨彼響聲眾生知覺，是聲無實，非過去、非未來、非現在，非內非外亦非中間而有所得，無生無滅、非斷非常，非有智非無智、非有慧非無慧、非明非非明、非解脫非不解脫、非有罪非無罪、非念非無念、非有住非無住、非坐非不坐，非地界非水火風界，非有為非無為、非戲論非離戲論、非有造作非無造作、非見非無見。無文字無音聲，超越音聲故；非稱量，出過稱量故；無相狀，離諸相故。非寂靜非不寂靜、非長非短、非思非無思、非狀貌非無狀貌、非世間非非世間，諸見自性空，無念、無作意、無尋、無伺，離心意識
【現代漢語翻譯】 現代漢語譯本：沒有出去也沒有進入，沒有固定的自性可以執取，無法用言語表達，因為言語的表達已經斷絕；沒有喜愛也沒有遠離喜愛，因為喜愛已經斷絕；沒有數量，因為已經脫離數量的限制；沒有趣類也沒有趣類所指向的目標，因為所有的趣類都已經斷絕。一切行為都已斷絕，沒有見解、沒有觀察、沒有執取，既非容納也非不容納，既非和合也非不和合，沒有分別、沒有計度，沒有障礙、沒有表示，既非污染也非清凈，沒有名稱、沒有色相，沒有業、沒有業報，沒有過去、沒有未來、沒有現在，沒有絲毫的法可以獲得，沒有文字、沒有聲音，因為已經脫離了所有的聲音，沒有相狀，因為已經脫離了所有的相，既非內在也非外在，也非中間而有所得。妙吉祥（Manjushri）！如來（Tathagata）的智慧寶藏深邃清凈，安置著大悲最殊勝的旗幟，隨順眾生的意願、喜好和理解，發出美妙的聲音，根據情況說法，使眾生都能理解。如來平等對待一切，安住于平等舍，脫離一切疑惑，也沒有任何差別。 『再者，妙吉祥！就像回聲一樣，隨著回聲，眾生能夠感知，但這個聲音並非真實存在，它既不屬於過去，也不屬於未來，也不屬於現在，既非內在也非外在，也非中間而有所得，它沒有生也沒有滅，既非斷滅也非恒常，既非有智慧也非沒有智慧，既非有慧也非沒有慧，既非光明也非非光明，既非解脫也非不解脫，既非有罪也非無罪，既非有念也非無念，既非有住也非無住，既非坐也非不坐，既非地界也非水火風界，既非有為也非無為，既非戲論也非脫離戲論，既非有造作也非無造作，既非見也非無見。沒有文字也沒有聲音，因為已經超越了聲音；無法稱量，因為已經超越了稱量；沒有相狀，因為已經脫離了所有的相。既非寂靜也非不寂靜，既非長也非短，既非思也非無思，既非狀貌也非無狀貌，既非世間也非非世間，所有的見解自性皆空，沒有念頭、沒有作意、沒有尋、沒有伺，脫離了心意識。』
【English Translation】 English version: There is no going out, no coming in, no inherent nature to grasp, no words to express, because verbal expression is cut off; no liking, no dislike, because liking is cut off; no quantity, because it is beyond quantity; no realms of existence, no direction of realms of existence, because all realms are cut off. All actions are cut off, there is no seeing, no observing, no grasping, neither acceptance nor non-acceptance, neither union nor non-union, no discrimination, no calculation, no obstruction, no indication, neither defiled nor pure, no name, no form, no karma, no karmic result, no past, no future, no present, no dharma to be obtained, no letters, no sounds, because all sounds are transcended, no characteristics, because all characteristics are transcended, neither internal, nor external, nor in between to be obtained. Manjushri! The Tathagata's treasure of wisdom is profound and pure, establishing the supreme banner of great compassion, according to the inclinations, beliefs, and understanding of all beings, emitting wonderful sounds, teaching the Dharma appropriately, enabling all beings to understand. The Tathagata is equal, abiding in equal equanimity in all places, free from all doubts, and without any difference. 『Furthermore, Manjushri! Like an echo, beings perceive according to the echo, but this sound is not real, it is neither past, nor future, nor present, neither internal, nor external, nor in between to be obtained, it has no birth, no death, neither annihilation nor permanence, neither wisdom nor lack of wisdom, neither insight nor lack of insight, neither light nor non-light, neither liberation nor non-liberation, neither sin nor no sin, neither mindfulness nor non-mindfulness, neither abiding nor non-abiding, neither sitting nor not sitting, neither earth element nor water, fire, wind elements, neither conditioned nor unconditioned, neither conceptual proliferation nor freedom from conceptual proliferation, neither created nor uncreated, neither seeing nor not seeing. There are no letters, no sounds, because it transcends sounds; it cannot be measured, because it transcends measurement; it has no characteristics, because it transcends all characteristics. Neither stillness nor non-stillness, neither long nor short, neither thought nor no thought, neither appearance nor no appearance, neither worldly nor unworldly, the nature of all views is empty, without thought, without intention, without initial application of mind, without sustained application of mind, transcending mind, consciousness.』
，一切處平等，離諸分別出過三世。
「妙吉祥！如來所出種種音聲，皆如響應，但隨一切眾生種種意樂，乃出音聲隨宜施設，令諸眾生皆得解了；如來亦然，非過去、未來、現在，非內非外亦非中間而有所得，不生、不滅、不斷、不常，非有智非無智、非有慧非無慧、非明非非明、非解脫非不解脫、非有罪非無罪、非念非無念、非有住非無住、非坐非不坐，非地界非水火風界，非有為非無為、非戲論非離戲論、非見非無見。無文字無音聲，超越音聲故；非稱量，出過稱量故；無相狀，離諸相故。非寂靜非不寂靜、非長非短、非思非無思、非狀貌非無狀貌、非世間非非世間，諸見自性空，無念、無作意，無尋、無伺，離心意識，一切處平等，離諸分別出過三世。
「妙吉祥！如來隨諸眾生種種信解，種種意樂，出妙音聲隨宜說法，令諸眾生鹹得解了。譬如世間依止於地，由地安立，一切樹林、藥草悉得產生廣多增長，然彼大地都無分別不離分別，一切處平等，無差別分別，離心意識。一切眾生亦復如是，依止如來，皆由如來之所安立，一切善根悉得產生廣多增長，所謂聲聞乘、緣覺乘、菩薩乘，及餘外道、梵志、尼乾陀等，一切邪外總略，乃至邪定聚眾生，彼彼所有善根，皆悉依止如來安立，悉得產生廣
【現代漢語翻譯】 現代漢語譯本：『妙吉祥！如來所出的一切音聲，都像回聲一樣，只是隨著一切眾生不同的意願和喜好，才發出相應的音聲，並根據情況進行施設，使一切眾生都能理解。如來也是如此，不屬於過去、未來、現在，不在內部、外部或中間而有所得，不生、不滅、不斷、不常，非有智非無智、非有慧非無慧、非明非非明、非解脫非不解脫、非有罪非無罪、非念非無念、非有住非無住、非坐非不坐，非地界非水火風界，非有為非無為、非戲論非離戲論、非見非無見。沒有文字，沒有音聲，因為超越了音聲；不可稱量，因為超越了稱量；沒有相狀，因為離開了所有相狀。非寂靜非不寂靜、非長非短、非思非無思、非狀貌非無狀貌、非世間非非世間，所有見解的自性都是空性的，沒有念頭，沒有作意，沒有尋，沒有伺，離開了心意識，在一切處平等，離開了所有分別，超越了三世。』 『妙吉祥！如來隨著眾生不同的信念和理解，不同的意願和喜好，發出美妙的音聲，根據情況說法，使一切眾生都能理解。譬如世間依賴於大地，由大地安立，一切樹林、藥草都能生長繁茂，然而大地本身並沒有分別，也不離開分別，在一切處平等，沒有差別分別，離開了心意識。一切眾生也是如此，依賴於如來，都由如來所安立，一切善根都能生長繁茂，包括聲聞乘（Shravakayana，小乘佛教）、緣覺乘（Pratyekabuddhayana，中乘佛教）、菩薩乘（Bodhisattvayana，大乘佛教），以及其他外道、梵志（Brahmin，婆羅門教徒）、尼乾陀（Nirgrantha，耆那教徒）等，一切邪見外道，乃至邪定聚的眾生，他們所有的善根，都依賴於如來的安立，都能生長繁茂。』
【English Translation】 English version: 'Manjushri! All the sounds produced by the Tathagata are like echoes, they only arise according to the various inclinations and desires of all sentient beings. The Tathagata produces sounds and teachings accordingly, enabling all sentient beings to understand. The Tathagata is also like this, not belonging to the past, future, or present, not found within, without, or in between, not arising, not ceasing, not continuous, not permanent, neither with wisdom nor without wisdom, neither with insight nor without insight, neither clear nor unclear, neither liberated nor unliberated, neither with fault nor without fault, neither with mindfulness nor without mindfulness, neither abiding nor not abiding, neither sitting nor not sitting, not the earth element, not the water, fire, or wind elements, neither conditioned nor unconditioned, neither with conceptual proliferation nor without conceptual proliferation, neither with seeing nor without seeing. There is no writing, no sound, because it transcends sound; it is immeasurable, because it transcends measurement; it has no form, because it is free from all forms. Neither peaceful nor unpeaceful, neither long nor short, neither thinking nor not thinking, neither with appearance nor without appearance, neither worldly nor unworldly, the nature of all views is empty, without thought, without intention, without seeking, without pondering, free from mind, consciousness, equal in all places, free from all distinctions, transcending the three times.' 'Manjushri! The Tathagata, according to the various beliefs and understandings, various inclinations and desires of sentient beings, produces wonderful sounds and teaches accordingly, enabling all sentient beings to understand. For example, in the world, relying on the earth, established by the earth, all forests and herbs can grow and flourish. However, the earth itself has no distinctions, nor is it separate from distinctions, it is equal in all places, without differential distinctions, free from mind and consciousness. All sentient beings are also like this, relying on the Tathagata, all are established by the Tathagata, all good roots can grow and flourish, including the Shravakayana (Hearer Vehicle), Pratyekabuddhayana (Solitary Realizer Vehicle), Bodhisattvayana (Bodhisattva Vehicle), as well as other heretics, Brahmins, Nirgranthas (Jains), all heretical views, even those beings in the group of wrong views, all their good roots rely on the establishment of the Tathagata, and can grow and flourish.'
多增長。然佛如來都無分別不離分別，一切分別非分別所緣作意皆悉斷故。
「妙吉祥！如來、應供、正等正覺，離心意識，無尋伺、無觀示，無思惟、無作意，於一切處住平等舍悉無差別。譬如虛空，於一切處，無高無下亦無差別、無生無滅，非過去、未來、現在，無色相、無戲論，無表示、無繫著、無稱量、無比喻，無安立、無所取，超眼境界離心意識，乃至超越諸語言道，於一切處悉無所住。
佛說大乘入諸佛境界智光明莊嚴經卷第二 大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
佛說大乘入諸佛境界智光明莊嚴經卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯
「複次，妙吉祥！眾生相狀有下中上故，乃謂虛空有下中上。如來、應供、正等正覺亦復如是，一切處平等無差別分別，無生無滅，非過去、未來、現在，無色相、無戲論，無表示、無施設，無覺觸、無繫著，無稱量過諸稱量，無比喻超越比喻，無住、無取，超眼境界、離心意識，無狀貌、無文字、無音聲、無作意，無出無入，無高無下、超言境界，於一切處隨知隨入，但為眾生有下中上性，故見如來有下中上。妙吉祥！如來亦不作是念：『今此一類下品信
【現代漢語翻譯】 現代漢語譯本 增長。然而佛陀如來沒有任何分別，也不離分別，因為一切分別和非分別所緣的作意都已斷除。
『妙吉祥（Manjushri，文殊菩薩）！如來、應供（Arhat，阿羅漢）、正等正覺（Samyaksambuddha，佛陀的稱號），遠離心意識，沒有尋伺（vitarka，粗略的思考）和伺（vicara，細緻的思考），沒有思惟和作意，在一切處都安住于平等舍，沒有任何差別。譬如虛空，在一切處，沒有高低，也沒有差別，沒有生滅，不是過去、未來、現在，沒有色相，沒有戲論，沒有表示，沒有繫著，沒有稱量，沒有比喻，沒有安立，沒有所取，超越眼根的境界，遠離心意識，乃至超越一切語言之道，在一切處都沒有任何住處。
佛說大乘入諸佛境界智光明莊嚴經卷第二 大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
佛說大乘入諸佛境界智光明莊嚴經卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉詔譯
『再者，妙吉祥！眾生的相狀有下、中、上之分，所以說虛空有下、中、上之分。如來、應供、正等正覺也是如此，在一切處平等，沒有差別分別，沒有生滅，不是過去、未來、現在，沒有色相，沒有戲論，沒有表示，沒有施設，沒有覺觸，沒有繫著，沒有稱量，超越一切稱量，沒有比喻，超越一切比喻，沒有住處，沒有所取，超越眼根的境界，遠離心意識，沒有狀貌，沒有文字，沒有音聲，沒有作意，沒有出入，沒有高低，超越言語的境界，在一切處隨知隨入，只是因為眾生有下、中、上之性，所以才看到如來有下、中、上之分。妙吉祥！如來也不會這樣想：『現在這一類下品信
【English Translation】 English version increase. However, the Buddha Tathagata has no distinctions and is not separate from distinctions, because all distinctions and non-distinctions of the object of attention are completely cut off.
'Manjushri! The Tathagata, Arhat, Samyaksambuddha, is free from mind, consciousness, without vitarka (initial application of thought) and vicara (sustained application of thought), without thought and attention, abiding in equanimity in all places, without any difference. Like space, in all places, there is no high or low, no difference, no birth or death, not past, future, or present, without form, without play, without indication, without attachment, without measure, without comparison, without establishment, without grasping, transcending the realm of the eye, free from mind and consciousness, even transcending all paths of language, without any abode in all places.
The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment, Volume 2 Taisho Tripitaka Vol. 12, No. 0359, The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment
The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment, Volume 3
Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Chuan Fan Da Shi, Cizisha Men Chen Fa Hu, etc., by Imperial Decree
'Furthermore, Manjushri! Because the characteristics of sentient beings are inferior, middling, and superior, it is said that space has inferior, middling, and superior aspects. The Tathagata, Arhat, Samyaksambuddha is also like this, equal in all places, without differential distinctions, without birth or death, not past, future, or present, without form, without play, without indication, without establishment, without sensation, without attachment, without measure, surpassing all measures, without comparison, surpassing all comparisons, without abode, without grasping, transcending the realm of the eye, free from mind and consciousness, without appearance, without words, without sound, without attention, without coming or going, without high or low, transcending the realm of language, knowing and entering in all places, but because sentient beings have inferior, middling, and superior natures, therefore they see the Tathagata as having inferior, middling, and superior aspects. Manjushri! The Tathagata does not think: 『Now this kind of inferior faith』
解眾生，我當爲現下品身相；此之一類中品信解眾生，我當爲現中品身相；此之一類上品信解眾生，我當爲現上品身相。』如來說法亦復如是，但以一音為眾生說，隨眾生類各得解了。如來又復不作是念：『此類眾生下品信解，我當爲說聲聞乘法；此類眾生中品信解，我當爲說緣覺乘法；此類眾生上品信解，我當爲說菩薩乘法。』如來又復不作是念：『此類眾生信解佈施，我當爲說佈施波羅蜜多法；此類眾生信解持戒、忍辱、精進、禪定、智慧，我當爲說彼等諸波羅蜜多法。』如來於諸法中不生分別。何以故？如來法身畢竟無生，如來以無生故，不以名色宣說隨識而轉，如來於剎那間暫無分別，如來具無盡相，盡際實際皆決定故，是即一切法平等際。如來、應供、正等正覺一切處平等，無下中上差別分別；一切法平等，無下中上差別分別，亦復如是。何以故？以一切法無所得故。
「妙吉祥！若一切法無所得即一切法平等，若法平等即法常住，若常住即無動，若無動即無依，若一切法無所依止即心無所住，心無住故即無生而生。若如是觀即心心所轉而不顛倒，彼不顛倒心即如說而得，若如說而得即無戲論，若無戲論即無所行，若無所行即無流散，若無流散即無聚集，若法無流散即法性無違，若法性無違即一切處
【現代漢語翻譯】 現代漢語譯本：『爲了解救眾生，我應當示現下品的身相；對於這一類具有中品信解的眾生，我應當示現中品的身相；對於這一類具有上品信解的眾生，我應當示現上品的身相。』如來說法也是如此，只用一種聲音為眾生說法，讓眾生各自理解。如來也不會這樣想：『這一類眾生具有下品信解，我應當為他們說聲聞乘法（Sravakayana，小乘佛教）；這一類眾生具有中品信解，我應當為他們說緣覺乘法（Pratyekabuddhayana，中乘佛教）；這一類眾生具有上品信解，我應當為他們說菩薩乘法（Bodhisattvayana，大乘佛教）。』如來也不會這樣想：『這一類眾生信解佈施，我應當為他們說佈施波羅蜜多法（Dana Paramita，佈施的完美）；這一類眾生信解持戒、忍辱、精進、禪定、智慧，我應當為他們說這些波羅蜜多法（戒律、忍耐、努力、禪定、智慧的完美）。』如來對於一切法不產生分別。為什麼呢？因為如來的法身（Dharmakaya，佛的法性身）畢竟是無生的，如來因為無生，所以不以名色（Nama-rupa，精神和物質）宣說，隨識（Vijnana，意識）而轉，如來在剎那間沒有分別，如來具有無盡的相，盡際（Koti，極限）實際（Bhuta-koti，真如）都是決定的，這就是一切法平等的境界。如來、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）在一切處都是平等的，沒有下、中、上的差別分別；一切法平等，沒有下、中、上的差別分別，也是如此。為什麼呢？因為一切法都是無所得的緣故。 『妙吉祥（Manjusri，文殊菩薩）！如果一切法無所得，那麼一切法就是平等的；如果法平等，那麼法就是常住的；如果常住，那麼就是無動的；如果無動，那麼就是無所依的；如果一切法無所依止，那麼心就無所住；心無所住，就是無生而生。如果這樣觀察，那麼心和心所（Citta-caitta，心理活動）的運轉就不會顛倒，這種不顛倒的心就能如實獲得，如果如實獲得，就沒有戲論（Prapanca，虛妄的言論），如果沒有戲論，就沒有所行，如果沒有所行，就沒有流散，如果沒有流散，就沒有聚集，如果法沒有流散，那麼法性（Dharmata，法的本性）就沒有違背，如果法性沒有違背，那麼一切處都是如此。』
【English Translation】 English version: 『To liberate sentient beings, I shall manifest a lower-grade form; for those sentient beings of middling faith and understanding, I shall manifest a middle-grade form; for those sentient beings of superior faith and understanding, I shall manifest a superior-grade form.』 The Tathagata』s (如來, Buddha) teaching is also like this, using only one sound to speak to sentient beings, allowing each to understand according to their kind. The Tathagata also does not think: 『For these sentient beings of lower-grade faith and understanding, I shall teach the Sravakayana (聲聞乘, Vehicle of Hearers); for these sentient beings of middling faith and understanding, I shall teach the Pratyekabuddhayana (緣覺乘, Vehicle of Solitary Buddhas); for these sentient beings of superior faith and understanding, I shall teach the Bodhisattvayana (菩薩乘, Bodhisattva Vehicle).』 The Tathagata also does not think: 『For these sentient beings who believe in giving, I shall teach the Dana Paramita (佈施波羅蜜多, Perfection of Giving); for these sentient beings who believe in morality, patience, diligence, meditation, and wisdom, I shall teach these Paramitas (波羅蜜多, Perfections).』 The Tathagata does not generate distinctions among all dharmas (法, phenomena). Why? Because the Tathagata』s Dharmakaya (法身, Dharma Body) is ultimately unborn. Because the Tathagata is unborn, he does not speak through name and form (Nama-rupa, 名色), following the transformations of consciousness (Vijnana, 識). The Tathagata has no distinctions in an instant. The Tathagata possesses endless forms, and the limits (Koti, 盡際) and the true reality (Bhuta-koti, 實際) are all determined. This is the realm of equality of all dharmas. The Tathagata, Arhat (應供, Worthy One), and Samyaksambuddha (正等正覺, Fully Enlightened One) are equal in all places, without lower, middle, or upper distinctions. All dharmas are equal, without lower, middle, or upper distinctions, and it is also like this. Why? Because all dharmas are without attainment. 『Manjusri (妙吉祥, Bodhisattva of Wisdom)! If all dharmas are without attainment, then all dharmas are equal; if dharmas are equal, then dharmas are permanent; if permanent, then they are unmoving; if unmoving, then they are without reliance; if all dharmas are without reliance, then the mind is without dwelling; if the mind is without dwelling, then it is unborn yet born. If one observes in this way, then the functioning of the mind and mental states (Citta-caitta, 心心所) will not be inverted. This non-inverted mind can be obtained as it is spoken. If obtained as it is spoken, then there is no conceptual proliferation (Prapanca, 戲論); if there is no conceptual proliferation, then there is no action; if there is no action, then there is no dispersion; if there is no dispersion, then there is no gathering; if dharmas have no dispersion, then the nature of dharmas (Dharmata, 法性) is not violated; if the nature of dharmas is not violated, then it is like this in all places.』
而悉隨順，若一切處隨順即法自性無動，若法自性無動即法自性乃有所得，若法自性有所得者即無有少法而可抉擇。何以故？當知因緣所生性故。若因緣生性即畢竟無生，若畢竟無生即得寂靜，若得寂靜即一切法作意悉同無依，若一切法作意悉同無依即都無依止，若無依止即無得無非得，若無得無非得即得法常住，若得法常住即深固法相應，若深固法相應即無有少法可住亦無佛法。何以故？覺了空性故。若覺了空性，即是菩提。如是空、無相、無愿、無造作，無著、無生、無取、無依，悉覺了故，即是菩提。菩提者與深固法相應，相應之名由是建立，是故無高無下法相應，無作非無作相應，無縛無解相應，無一性無多性相應，無來無去相應，是即深固法相應。若深固法相應，彼即無所相應，亦無所斷、復無果證。何以故？心法本來自性明亮，但為客塵煩惱之所坌污，而實不能染污自性。若自性明亮即無煩惱，若無煩惱即無對治，謂以對治煩惱皆悉斷故。所以者何？無已凈、無當凈，不離清凈本來如是。若清凈即無生，若無生即無動，若無動即斷諸喜悅，一切所愛皆亦斷滅。若諸愛滅彼即無生，若法無生即是菩提，若菩提即平等，若平等即真如。若真如即一切有為、無為法而悉無住，若真如中無彼有為及無為法即無二施
【現代漢語翻譯】 現代漢語譯本：並且完全隨順，如果一切處都隨順，那麼法的自性就無動搖；如果法的自性無動搖，那麼法的自性就有所得；如果法的自性有所得，那麼就沒有絲毫的法可以抉擇。為什麼呢？應當知道這是因緣所生的性質。如果因緣所生，那麼就畢竟無生；如果畢竟無生，那麼就得到寂靜；如果得到寂靜，那麼一切法的作意都相同，沒有依賴；如果一切法的作意都相同，沒有依賴，那麼就都沒有依止；如果沒有依止，那麼就沒有得到也沒有非得到；如果沒有得到也沒有非得到，那麼就得到法常住；如果得到法常住，那麼就與深固法相應；如果與深固法相應，那麼就沒有絲毫的法可以住，也沒有佛法。為什麼呢？因為覺悟了空性。如果覺悟了空性，那就是菩提（覺悟）。像這樣，空、無相、無愿、無造作、無著、無生、無取、無依，都覺悟了，那就是菩提。菩提與深固法相應，相應的名稱由此建立，所以無高無下法相應，無作非無作相應，無縛無解相應，無一性無多性相應，無來無去相應，這就是深固法相應。如果深固法相應，那麼他就無所相應，也沒有所斷，也沒有果證。為什麼呢？因為心法本來就自性明亮，只是被客塵煩惱所污染，但實際上不能污染自性。如果自性明亮，那麼就沒有煩惱；如果沒有煩惱，那麼就沒有對治，因為用對治的方法煩惱都斷除了。為什麼呢？沒有已經清凈，沒有將要清凈，不離清凈本來就是這樣。如果清凈，那麼就沒有生；如果沒有生，那麼就沒有動；如果沒有動，那麼就斷除一切喜悅，一切所愛也都斷滅。如果諸愛滅，那麼他就無生；如果法無生，那就是菩提；如果菩提，那就是平等；如果平等，那就是真如。如果真如，那麼一切有為法、無為法都無所住；如果真如中沒有有為法和無為法，那麼就沒有二施。
【English Translation】 English version: And completely comply, if in all places there is compliance, then the self-nature of the Dharma is without movement; if the self-nature of the Dharma is without movement, then the self-nature of the Dharma has something to be attained; if the self-nature of the Dharma has something to be attained, then there is not the slightest Dharma that can be discerned. Why is this? It should be known that this is the nature of arising from conditions. If arising from conditions, then it is ultimately without arising; if ultimately without arising, then one attains tranquility; if one attains tranquility, then the intention of all Dharmas is the same, without reliance; if the intention of all Dharmas is the same, without reliance, then there is no dependence; if there is no dependence, then there is neither attainment nor non-attainment; if there is neither attainment nor non-attainment, then one attains the Dharma abiding; if one attains the Dharma abiding, then one is in accordance with the profound and firm Dharma; if one is in accordance with the profound and firm Dharma, then there is not the slightest Dharma that can abide, nor is there Buddha Dharma. Why is this? Because one has awakened to emptiness. If one has awakened to emptiness, then that is Bodhi (enlightenment). Like this, emptiness, no-form, no-wish, no-action, no-attachment, no-arising, no-grasping, no-reliance, all are awakened to, then that is Bodhi. Bodhi is in accordance with the profound and firm Dharma, the name of accordance is established from this, therefore there is accordance with no high and no low Dharma, accordance with no action and non-action, accordance with no bondage and no liberation, accordance with no one nature and no many natures, accordance with no coming and no going, this is accordance with the profound and firm Dharma. If one is in accordance with the profound and firm Dharma, then he is in accordance with nothing, nor is there anything to be severed, nor is there any fruit to be attained. Why is this? Because the mind-Dharma is originally self-nature bright, but is only polluted by the dust of afflictions, but in reality cannot pollute the self-nature. If the self-nature is bright, then there are no afflictions; if there are no afflictions, then there is no remedy, because by using remedies, all afflictions are severed. Why is this? There is no already purified, there is no about to be purified, not apart from purity, it is originally like this. If there is purity, then there is no arising; if there is no arising, then there is no movement; if there is no movement, then one severs all joy, all that is loved is also severed. If all loves are severed, then he is without arising; if the Dharma is without arising, then that is Bodhi; if Bodhi, then that is equality; if equality, then that is Suchness. If Suchness, then all conditioned and unconditioned Dharmas have no abiding; if in Suchness there are no conditioned and unconditioned Dharmas, then there is no dual giving.
設，若有為、無為法無二施設彼即真如。若彼真如即無異真如，若無異真如即無種類真如，若無種類真如即無來真如，若無來真如即無去真如，若無去真如即如所說真如，若如所說真如即無生真如，若無生真如即無染、無凈，若無染、無凈即無生、無滅，若無生、無滅即涅槃平等，若涅槃平等即無生死亦無涅槃，若無生死亦無涅槃，即無過去、未來、現在，若無過去、未來、現在，即無下、中、上法，若無下、中、上法，彼即是真如，真如之名由是建立。此說真如亦名實性，此說實性亦名如性，此說如性亦即真如。真如與我而本無二亦無種類，無二義者即是菩提，菩提者覺了義。此所說義，即是證入三解脫門之智，宣說一切法智，解入一切法三世平等，一切法無破壞義。此所說義即是無義，無音聲、無記說，無詮表及詮表所起，此說名智，所謂：義隨知智、識隨知智。此說智義即是如性智義、識隨知智義，如是勝義即是法性，彼法性義即是義隨知智、識隨知智、勝義隨知智。如其法性即如其義，若法性即法住性，法寂靜性，彼法寂靜即無所轉，若法無轉即文與義而悉平等，若文義平等即無二之義平等，若彼義平等義識亦平等，此即是為入無二門平等之智。由是世俗、勝義而悉平等，世俗義平等故即空義平等性平等，若
{ "translations": [ "現代漢語譯本：假設，如果說有為法（有生滅變化的法）和無為法（無生滅變化的法）沒有分別，那麼這就是真如（事物的真實本性）。如果這個真如與真如沒有差別，如果與真如沒有差別，那麼就沒有種類上的真如；如果沒有種類上的真如，那麼就沒有來處的真如；如果沒有來處的真如，那麼就沒有去處的真如；如果沒有去處的真如，那麼就如所說的真如；如果如所說的真如，那麼就沒有生起的真如；如果沒有生起的真如，那麼就沒有染污和清凈；如果沒有染污和清凈，那麼就沒有生起和滅亡；如果沒有生起和滅亡，那麼就是涅槃（解脫）的平等；如果涅槃平等，那麼就沒有生死也沒有涅槃；如果沒有生死也沒有涅槃，那麼就沒有過去、未來、現在；如果沒有過去、未來、現在，那麼就沒有下、中、上等法；如果沒有下、中、上等法，那麼這就是真如，真如的名稱由此建立。這裡說的真如也叫做實性（真實的性質），這裡說的實性也叫做如性（如如不動的性質），這裡說的如性也就是真如。真如與我（個體）本來沒有分別也沒有種類，沒有分別的意義就是菩提（覺悟），菩提的意思是覺悟了的意義。這裡所說的意義，就是證入三解脫門（空、無相、無愿）的智慧，宣說一切法智，理解並進入一切法三世平等，一切法沒有破壞的意義。這裡所說的意義就是無意義，沒有聲音、沒有記說，沒有詮釋和詮釋所產生的，這裡說的是智，所謂：義隨知智（隨順意義而知的智慧）、識隨知智（隨順意識而知的智慧）。這裡說的智的意義就是如性智的意義、識隨知智的意義，這樣的勝義（最高的真理）就是法性（諸法的本性），這個法性的意義就是義隨知智、識隨知智、勝義隨知智。如同法性那樣，就如同它的意義那樣，如果法性就是法住性（法安住的性質），法寂靜性（法寂滅的性質），這個法寂靜就是沒有轉動，如果法沒有轉動，那麼文字和意義就完全平等，如果文字和意義平等，那麼就沒有二的意義平等，如果這個意義平等，那麼意識也平等，這就是進入無二法門平等的智慧。由此世俗諦（相對真理）和勝義諦（絕對真理）完全平等，世俗諦的意義平等，所以就是空義的平等性平等，如果", "世俗諦的意義平等，那麼就是空義的平等性平等，如果空義的平等性平等，那麼就是無相義的平等性平等，如果無相義的平等性平等，那麼就是無愿義的平等性平等，如果無愿義的平等性平等，那麼就是無作義的平等性平等，如果無作義的平等性平等，那麼就是無生義的平等性平等，如果無生義的平等性平等，那麼就是無滅義的平等性平等，如果無滅義的平等性平等，那麼就是無染義的平等性平等，如果無染義的平等性平等，那麼就是無凈義的平等性平等，如果無凈義的平等性平等，那麼就是無二義的平等性平等，如果無二義的平等性平等，那麼就是無分別義的平等性平等，如果無分別義的平等性平等，那麼就是無戲論義的平等性平等，如果無戲論義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼就是無所執義的平等性平等，如果無所執義的平等性平等，那麼就是無所取義的平等性平等，如果無所取義的平等性平等，那麼就是無所舍義的平等性平等，如果無所舍義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所依義的平等性平等，如果無所依義的平等性平等，那麼就是無所住義的平等性平等，如果無所住義的平等性平等，那麼就是無所行義的平等性平等，如果無所行義的平等性平等，那麼就是無所得義的平等性平等，如果無所得義的平等性平等，那麼就是無所著義的平等性平等，如果無所著義的平等性平等，那麼就是無所縛義的平等性平等，如果無所縛義的平等性平等，那麼就是無所解義的平等性平等，如果無所解義的平等性平等，那麼就是無所證義的平等性平等，如果無所證義的平等性平等，那麼就是無所說義的平等性平等，如果無所說義的平等性平等，那麼就是無所作義的平等性平等，如果無所作義的平等性平等，那麼就是無所思義的平等性平等，如果無所思義的平等性平等，那麼就是無所念義的平等性平等，如果無所念義的平等性平等，那麼就是無所分別義的平等性平等，如果無所分別義的平等性平等，那麼
空性義平等故即補特伽羅平等性平等，若補特伽羅平等故即法平等性平等，若法平等故即信解平等性平等，若信解平等彼覺了故即是菩提。
「妙吉祥！若於色平等性有著有礙者，即于眼有礙，以色及眼自性智無所礙故；若於諸見有著有礙者，即于身有礙，以諸見趣身中自性空智無所礙故；若於不深固作意有著有礙者，即於法光明有礙，以深固作意伺察諸法自性空智無所礙故；若於疑惑垢染有著有礙者，即于解脫有礙，以信解解脫如實之智無所礙故；若於懈怠垢染有著有礙者，即于現證堅固精進有礙，以如所說法覺了之性無所礙故；若於諸障有著有礙者，即於七覺支法有礙，以無障解脫智無所礙故。應知一切法自性清凈，但由因緣和合而轉。而諸菩薩當善了知一切法中染因、凈因，若染因、若凈因皆清凈已即無所住，謂我所起及見所起是染因，入無我法忍辱是凈因；我我所見是染因，于內寂靜外無所行是凈因；欲瞋害尋是染因，慈悲喜捨、入伺察法忍辱是凈因；四顛倒是染因，四念處是凈因；五蓋是染因，五根是凈因；六處是染因，六念是凈因；七不正法是染因，七覺支法是凈因；八邪法是染因，八正法是凈因；九惱處是染因，九次第定是凈因；十不善業道是染因，十善業道是凈因。總要而言，一切不善作意皆
【現代漢語翻譯】 現代漢語譯本：空性的意義是平等，因此補特伽羅（個體）的平等性也是平等；如果補特伽羅平等，那麼法的平等性也是平等；如果法平等，那麼信解的平等性也是平等；如果信解平等，那麼覺悟就是菩提（覺悟）。 『妙吉祥（文殊菩薩）！如果對色的平等性有所執著和障礙，那麼對眼也會有障礙，因為色和眼的自性智慧是無所障礙的；如果對各種見解有所執著和障礙，那麼對身體也會有障礙，因為各種見解在身體中的自性空智慧是無所障礙的；如果對不深入的作意有所執著和障礙，那麼對法光明也會有障礙，因為深入的作意觀察諸法自性空的智慧是無所障礙的；如果對疑惑的垢染有所執著和障礙，那麼對解脫也會有障礙，因為信解解脫如實的智慧是無所障礙的；如果對懈怠的垢染有所執著和障礙，那麼對現證堅固精進也會有障礙，因為如所說法覺悟的自性是無所障礙的；如果對各種障礙有所執著和障礙，那麼對七覺支法也會有障礙，因為無障礙解脫的智慧是無所障礙的。應該知道一切法的自性都是清凈的，只是由因緣和合而運轉。而諸菩薩應當善於了知一切法中的染污因和清凈因，如果染污因和清凈因都清凈了，就無所執著，所謂我所生起和見解所生起是染污因，進入無我法忍辱是清凈因；我與我所的見解是染污因，內心寂靜外在無所行是清凈因；欲、嗔、害的尋思是染污因，慈、悲、喜、舍、進入觀察法的忍辱是清凈因；四顛倒是染污因，四念處是清凈因；五蓋是染污因，五根是清凈因；六處是染污因，六念是清凈因；七不正法是染污因，七覺支法是清凈因；八邪法是染污因，八正法是清凈因；九惱處是染污因，九次第定是清凈因；十不善業道是染污因，十善業道是清凈因。總而言之，一切不善的作意都是』
【English Translation】 English version: The meaning of emptiness is equality, therefore the equality of the pudgala (individual) is also equality; if the pudgala is equal, then the equality of the dharma is also equal; if the dharma is equal, then the equality of faith and understanding is also equal; if faith and understanding are equal, then enlightenment is bodhi (awakening). 『Manjushri (Bodhisattva Manjushri)! If one is attached to and obstructed by the equality of form, then one is also obstructed by the eye, because the wisdom of the self-nature of form and eye is unobstructed; if one is attached to and obstructed by various views, then one is also obstructed by the body, because the wisdom of the self-nature of emptiness of various views in the body is unobstructed; if one is attached to and obstructed by non-profound intention, then one is also obstructed by the light of the dharma, because the wisdom of profound intention observing the self-nature of emptiness of all dharmas is unobstructed; if one is attached to and obstructed by the defilement of doubt, then one is also obstructed by liberation, because the wisdom of faith and understanding of liberation as it is is unobstructed; if one is attached to and obstructed by the defilement of laziness, then one is also obstructed by the present realization of firm diligence, because the self-nature of awakening as it is spoken is unobstructed; if one is attached to and obstructed by various obstacles, then one is also obstructed by the seven factors of enlightenment, because the wisdom of unobstructed liberation is unobstructed. It should be known that the self-nature of all dharmas is pure, but it operates due to the combination of causes and conditions. And all Bodhisattvas should be good at understanding the defiling causes and purifying causes in all dharmas, if both the defiling causes and purifying causes are purified, then there is no attachment, what is called the arising of 'I' and the arising of views are defiling causes, entering the forbearance of no-self dharma is a purifying cause; the view of 'I' and 'mine' is a defiling cause, inner stillness and no action externally is a purifying cause; desire, anger, and harmful thoughts are defiling causes, loving-kindness, compassion, joy, equanimity, and entering the forbearance of observing the dharma are purifying causes; the four inversions are defiling causes, the four foundations of mindfulness are purifying causes; the five hindrances are defiling causes, the five roots are purifying causes; the six sense bases are defiling causes, the six recollections are purifying causes; the seven unwholesome dharmas are defiling causes, the seven factors of enlightenment are purifying causes; the eight wrong dharmas are defiling causes, the eightfold noble path is purifying causes; the nine abodes of affliction are defiling causes, the nine successive abidings are purifying causes; the ten unwholesome paths of action are defiling causes, the ten wholesome paths of action are purifying causes. In short, all unwholesome intentions are』
是染因；一切善作意皆是凈因。若染因、若凈因，彼一切法自性皆空，無眾生、無壽者、無養者、無補特伽羅、無主宰、無攝受、無所作，如幻無相內心寂靜。若內寂靜是即遍寂，若遍寂即自性，若法自性即無所得，若無所得即無依止，若無依止即如虛空。當知染、凈彼一切法與虛空等，然彼虛空亦不壞法性。何以故？妙吉祥！是中無有少法可得若生若滅。」
妙吉祥白佛言：「世尊！若爾者，如來取證菩提，皆謂何乎？」
佛言：「妙吉祥！如來以無根本無住故得菩提。」
妙吉祥言：「何名根本？復何名住？」
佛言：「妙吉祥！有身為根本，依虛妄分別而住。諸佛如來以菩提平等故，即是一切法平等智，是故說名無根本、無住，如來以如是故現成正覺。妙吉祥！當知諸法寂靜、近寂。何名寂靜？何名近寂？內謂寂靜、外謂近寂。何以故？以眼空故，我我所自性亦空，此名寂靜；知眼空已，色無所取，此名近寂。以耳空故，我我所自性亦空，此名寂靜；知耳空已，聲無所取，此名近寂。以鼻空故，我我所自性亦空，此名寂靜；知鼻空已，香無所取，此名近寂。以舌空故，我我所自性亦空，此名寂靜；知舌空已，味無所取，此名近寂。以身空故，我我所自性亦空，此名寂靜；知身空已，觸
【現代漢語翻譯】 現代漢語譯本：是染污的因；一切善的意念都是清凈的因。無論是染污的因還是清凈的因，它們一切法的自性都是空性的，沒有眾生、沒有壽命、沒有養育者、沒有補特伽羅（人）、沒有主宰、沒有攝受、沒有所作，如同幻象一樣沒有實在的相狀，內心寂靜。如果內心寂靜，那就是普遍的寂靜；如果普遍的寂靜，那就是自性；如果法的自性，那就是無所得；如果無所得，那就是無所依止；如果無所依止，那就如同虛空。應當知道，染污和清凈的一切法都與虛空相等，然而虛空也不會破壞法的本性。為什麼呢？妙吉祥！這裡沒有絲毫的法可以得到，無論是生起還是滅去。
妙吉祥問佛說：『世尊！如果是這樣，那麼如來證得菩提，又是指什麼呢？』
佛說：『妙吉祥！如來因為沒有根本、沒有住處而得到菩提。』
妙吉祥問：『什麼叫做根本？又什麼叫做住處？』
佛說：『妙吉祥！有身體是根本，依靠虛妄的分別而住。諸佛如來因為菩提的平等性，就是一切法平等的智慧，所以說沒有根本、沒有住處，如來因此而顯現成就正覺。妙吉祥！應當知道，諸法是寂靜的、接近寂靜的。什麼叫做寂靜？什麼叫做接近寂靜？內在叫做寂靜，外在叫做接近寂靜。為什麼呢？因為眼睛是空性的，我以及我所擁有的自性也是空性的，這叫做寂靜；知道眼睛是空性之後，對於色法沒有執取，這叫做接近寂靜。因為耳朵是空性的，我以及我所擁有的自性也是空性的，這叫做寂靜；知道耳朵是空性之後，對於聲音沒有執取，這叫做接近寂靜。因為鼻子是空性的，我以及我所擁有的自性也是空性的，這叫做寂靜；知道鼻子是空性之後，對於香氣沒有執取，這叫做接近寂靜。因為舌頭是空性的，我以及我所擁有的自性也是空性的，這叫做寂靜；知道舌頭是空性之後，對於味道沒有執取，這叫做接近寂靜。因為身體是空性的，我以及我所擁有的自性也是空性的，這叫做寂靜；知道身體是空性之後，對於觸感
【English Translation】 English version: It is the cause of defilement; all wholesome intentions are the cause of purity. Whether it is the cause of defilement or the cause of purity, the self-nature of all those dharmas is empty, without sentient beings, without life span, without nurturers, without pudgalas (persons), without masters, without receivers, without actions, like illusions without real forms, the mind is tranquil. If the mind is tranquil, then it is universal tranquility; if it is universal tranquility, then it is self-nature; if it is the self-nature of dharma, then it is without attainment; if it is without attainment, then it is without reliance; if it is without reliance, then it is like space. It should be known that all dharmas of defilement and purity are equal to space, yet space does not destroy the nature of dharma. Why is that? Manjushri! There is not a single dharma to be attained, whether it arises or ceases.
Manjushri said to the Buddha: 'World Honored One! If that is so, then what does the Tathagata's attainment of Bodhi refer to?'
The Buddha said: 'Manjushri! The Tathagata attains Bodhi because there is no root and no dwelling place.'
Manjushri asked: 'What is called root? And what is called dwelling place?'
The Buddha said: 'Manjushri! Having a body is the root, and dwelling is based on false discriminations. The Buddhas and Tathagatas, because of the equality of Bodhi, which is the wisdom of equality of all dharmas, are said to have no root and no dwelling place. The Tathagata thus manifests the attainment of perfect enlightenment. Manjushri! It should be known that all dharmas are tranquil and near tranquility. What is called tranquility? What is called near tranquility? Inner is called tranquility, and outer is called near tranquility. Why is that? Because the eye is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the eye is empty, there is no grasping of form, this is called near tranquility. Because the ear is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the ear is empty, there is no grasping of sound, this is called near tranquility. Because the nose is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the nose is empty, there is no grasping of smell, this is called near tranquility. Because the tongue is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the tongue is empty, there is no grasping of taste, this is called near tranquility. Because the body is empty, the self and what belongs to the self are also empty, this is called tranquility; knowing that the body is empty, there is no grasping of touch
無所取，此名近寂。以意空故，我我所自性亦空，此名寂靜；知意空已，法無所取，此名近寂。
「妙吉祥！菩提自性明亮，心自性明亮。以何因故說自性明亮？謂即自性無染污故、與虛空等，虛空自性而悉周遍，如虛空性，畢竟自性本明亮故。
「又妙吉祥！菩提無入、無出。何名無入、無出？謂無攝取，故名無入；謂無棄捨，故名無出。如來證解無入、無出，如所證解即同真如，無此無彼，以一切法離彼此故，是故如來現成正覺。
「又妙吉祥！菩提無相亦無所緣。何名無相及無所緣？謂眼識無所得，此名無相；色無所觀，此名無所緣。耳識無所得，此名無相；聲無所聞，此名無所緣。鼻識無所得，此名無相；香無所嗅，此名無所緣。舌識無所得，此名無相；味無所嘗，此名無所緣。身識無所得，此名無相；觸無所覺，此名無所緣。意識無所得，此名無相；法無所分別，此名無所緣。妙吉祥！此等皆是諸聖境界，所有三界非聖境界，由是應行聖境界故。
「又妙吉祥！菩提非過去、未來、現在，三世平等故，三輪斷故。三輪者，謂過去心不轉，未來識無取，現在意無動。彼心意識設有所住，而無分別不離分別，無計度不離計度，無過去已作、無未來領納、無現在戲論。
「又妙吉
【現代漢語翻譯】 現代漢語譯本： 沒有執取，這稱為接近寂滅。因為意念是空性的，所以『我』和『我所』的自性也是空性的，這稱為寂靜；知道意念是空性之後，對於法也沒有執取，這稱為接近寂滅。
『妙吉祥（Manjushri，文殊菩薩）！菩提（Bodhi，覺悟）的自性是明亮的，心的自性是明亮的。因為什麼原因說自性是明亮的呢？因為自性沒有染污，與虛空相等，虛空的自性是周遍一切的，如同虛空的本性，畢竟自性本來就是明亮的。
『又，妙吉祥！菩提沒有進入，也沒有出去。什麼叫做沒有進入、沒有出去呢？因為沒有攝取，所以叫做沒有進入；因為沒有捨棄，所以叫做沒有出去。如來（Tathagata，佛）證悟了沒有進入、沒有出去，所證悟的就等同於真如（Tathata，實相），沒有這個也沒有那個，因為一切法都遠離彼此的對立，所以如來成就了正覺（Samyak-sambodhi，無上正等正覺）。
『又，妙吉祥！菩提沒有相狀，也沒有所緣。什麼叫做沒有相狀和沒有所緣呢？因為眼識沒有所得，這叫做沒有相狀；因為色塵沒有所觀，這叫做沒有所緣。耳識沒有所得，這叫做沒有相狀；因為聲音沒有所聞，這叫做沒有所緣。鼻識沒有所得，這叫做沒有相狀；因為香氣沒有所嗅，這叫做沒有所緣。舌識沒有所得，這叫做沒有相狀；因為味道沒有所嘗，這叫做沒有所緣。身識沒有所得，這叫做沒有相狀；因為觸感沒有所覺，這叫做沒有所緣。意識沒有所得，這叫做沒有相狀；因為法塵沒有所分別，這叫做沒有所緣。妙吉祥！這些都是諸聖的境界，所有三界（Trailokya，欲界、色界、無色界）都不是聖者的境界，因此應當行於聖者的境界。
『又，妙吉祥！菩提不是過去、未來、現在，因為三世是平等的，三輪（Tri-mandala，能施者、受施者、所施物）是斷絕的。三輪是指，過去的心不運轉，未來的識不執取，現在的意念不動搖。那些心、意、識即使有所停留，也沒有分別，不離分別，沒有計度，不離計度，沒有過去已作，沒有未來領納，沒有現在戲論。
『又，妙吉祥！'
【English Translation】 English version: Without grasping, this is called near quiescence. Because the mind is empty, the self and what belongs to the self are also empty, this is called stillness; knowing that the mind is empty, there is no grasping of dharmas, this is called near quiescence.
'Manjushri! The nature of Bodhi (enlightenment) is bright, the nature of mind is bright. For what reason is it said that the nature is bright? Because the nature is without defilement, equal to space, the nature of space is all-pervading, like the nature of space, the essential nature is inherently bright.
'Furthermore, Manjushri! Bodhi has no entering and no exiting. What is meant by no entering and no exiting? Because there is no grasping, it is called no entering; because there is no abandoning, it is called no exiting. The Tathagata (Buddha) has realized no entering and no exiting, and what is realized is the same as Suchness (Tathata), there is neither this nor that, because all dharmas are free from the duality of this and that, therefore the Tathagata has attained perfect enlightenment (Samyak-sambodhi).
'Furthermore, Manjushri! Bodhi has no form and no object of perception. What is meant by no form and no object of perception? Because eye consciousness has no attainment, this is called no form; because form has no object to be seen, this is called no object of perception. Ear consciousness has no attainment, this is called no form; because sound has no object to be heard, this is called no object of perception. Nose consciousness has no attainment, this is called no form; because smell has no object to be smelled, this is called no object of perception. Tongue consciousness has no attainment, this is called no form; because taste has no object to be tasted, this is called no object of perception. Body consciousness has no attainment, this is called no form; because touch has no object to be felt, this is called no object of perception. Mind consciousness has no attainment, this is called no form; because dharmas have no object to be discriminated, this is called no object of perception. Manjushri! These are all the realms of the sages, all the three realms (Trailokya) are not the realms of the sages, therefore one should practice in the realms of the sages.
'Furthermore, Manjushri! Bodhi is not past, future, or present, because the three times are equal, and the three wheels (Tri-mandala) are cut off. The three wheels refer to the past mind not turning, the future consciousness not grasping, and the present intention not moving. Even if those mind, intention, and consciousness have some dwelling, there is no discrimination, not apart from discrimination, no calculation, not apart from calculation, no past action done, no future reception, and no present play.
'Furthermore, Manjushri!'
祥！菩提非身得，無所為故。非身得者，謂即眼識無所了知，耳、鼻、舌、身、意識無所了知，以非心意識所了知故，即是無為。此說無為，謂即無生、無住、無滅三輪清凈。如其無為，于有為法應如是知。何以故？一切法無自性故。以法無自性，即法無有二。
「又妙吉祥！菩提是無差別句。何名無差別？復何名句？謂無想是無差別；真如是句。無住是無差別；法界是句。無種種性是無差別；實際是句。無所緣是無差別；無動是句。空是無差別；無相是句。無尋伺是無差別；無想是句。無求愿是無差別；無眾生是句。眾生無自性是無差別；虛空是句。無所得是無差別；無生是句。無滅是無差別；無為是句。無所行是無差別；菩提是句。寂止是無差別；涅槃是句。無所取是無差別；無生是句。
「又妙吉祥！菩提者非身可證。何以故？身雖有生，無思、無動，如草木瓦礫，其心如幻，空虛不實無所造作。妙吉祥！若於身心如實覺了，即是菩提。世俗所行非勝義諦。何以故？勝義諦中無身無心、無法無非法，無實無不實，無真無妄，無語言無非語言。一切法是菩提。所以者何？菩提無處所，非語言詮表，猶如虛空無處所故，亦無造作、無生、無滅，非語言詮表。如來以菩提無處所，無造作、無生滅，無詮表
【現代漢語翻譯】 現代漢語譯本：祥！菩提不是通過身體獲得的，因為它沒有任何作為。說不是通過身體獲得，是指眼識沒有認知，耳、鼻、舌、身、意識也沒有認知，因為不是心意識所能認知的，所以是無為。這裡說的無為，是指無生、無住、無滅這三輪清凈。如果說無為，那麼對於有為法也應該這樣理解。為什麼呢？因為一切法都沒有自性。因為法沒有自性，所以法就沒有二元對立。 又，妙吉祥！菩提是無差別的語句。什麼叫做無差別？又什麼叫做語句？沒有思慮是無差別；真如是語句。沒有住著是無差別；法界是語句。沒有種種差別是無差別；實際是語句。沒有所緣是無差別；沒有動搖是語句。空是無差別；沒有相是語句。沒有尋伺是無差別；沒有想是語句。沒有求愿是無差別；沒有眾生是語句。眾生沒有自性是無差別；虛空是語句。沒有所得是無差別；沒有生是語句。沒有滅是無差別；無為是語句。沒有所行是無差別；菩提是語句。寂靜止息是無差別；涅槃是語句。沒有所取是無差別；沒有生是語句。 又，妙吉祥！菩提不是身體可以證得的。為什麼呢？身體雖然有生，卻沒有思想、沒有動搖，就像草木瓦礫一樣，它的心就像幻象，空虛不實，沒有任何造作。妙吉祥！如果對身心如實覺悟，那就是菩提。世俗所行不是勝義諦。為什麼呢？在勝義諦中沒有身沒有心，沒有法沒有非法，沒有實沒有不實，沒有真沒有妄，沒有語言沒有非語言。一切法都是菩提。為什麼呢？菩提沒有處所，不是語言可以表達的，就像虛空沒有處所一樣，也沒有造作、沒有生滅，不是語言可以表達的。如來因為菩提沒有處所，沒有造作、沒有生滅，沒有表達，所以才這樣說。
【English Translation】 English version: Auspicious one! Bodhi is not attained through the body, because it is without any action. That it is not attained through the body means that the eye consciousness has no cognition, nor do the ear, nose, tongue, body, and mind consciousnesses have any cognition, because it is not cognized by the mind consciousness, therefore it is non-action. This non-action refers to the purity of the three wheels of non-arising, non-dwelling, and non-cessation. If it is said to be non-action, then one should understand the conditioned dharmas in the same way. Why? Because all dharmas have no self-nature. Because dharmas have no self-nature, therefore dharmas have no duality. Furthermore, Manjushri! Bodhi is a phrase of non-differentiation. What is meant by non-differentiation? And what is meant by phrase? No thought is non-differentiation; Suchness is a phrase. No abiding is non-differentiation; the Dharma Realm is a phrase. No various natures are non-differentiation; Reality is a phrase. No object of focus is non-differentiation; no movement is a phrase. Emptiness is non-differentiation; no form is a phrase. No seeking and pondering is non-differentiation; no thought is a phrase. No seeking and wishing is non-differentiation; no sentient beings is a phrase. Sentient beings having no self-nature is non-differentiation; space is a phrase. No attainment is non-differentiation; no arising is a phrase. No cessation is non-differentiation; non-action is a phrase. No practice is non-differentiation; Bodhi is a phrase. Tranquility is non-differentiation; Nirvana is a phrase. No grasping is non-differentiation; no arising is a phrase. Furthermore, Manjushri! Bodhi cannot be attained through the body. Why? Although the body has birth, it has no thought, no movement, like grass, wood, tiles, and pebbles. Its mind is like an illusion, empty and unreal, without any action. Manjushri! If one truly understands the body and mind, that is Bodhi. What is practiced in the mundane world is not the ultimate truth. Why? In the ultimate truth, there is no body, no mind, no dharma, no non-dharma, no real, no unreal, no true, no false, no language, no non-language. All dharmas are Bodhi. Why? Bodhi has no location, it cannot be expressed by language, just like space has no location, and it has no action, no arising, no cessation, and cannot be expressed by language. The Tathagata speaks in this way because Bodhi has no location, no action, no arising, no cessation, and no expression.
故，如實如理審伺察時，彼一切法悉無言說。菩提亦復如是，如實伺察時亦無言說。何以故？語言無實故，無生滅故。
「又妙吉祥！菩提無所取、無含藏。何名無所取？何名無含藏？了知眼故名無所取；色無所得名無含藏。了知耳故名無所取；聲無所得名無含藏。了知鼻故名無所取；香無所得名無含藏。了知舌故名無所取；味無所得名無含藏。了知身故名無所取；觸無所得名無含藏。了知意故名無所取；法無所得名無含藏。如來以是無所取、無含藏故，現證菩提。證菩提已，于眼無所取、色無所得、眼識無住；耳無所取、聲無所得、耳識無住；鼻無所取、香無所得、鼻識無住；舌無所取、味無所得、舌識無住；身無所取、觸無所得、身識無住；意無所取、法無所得、意識無住；以識無住故，乃名如來、應供、正等正覺。
「又妙吉祥！當知眾生有四種法而住於心。何等為四？謂色、受、想、行，一切眾生而住其心。謂以眾生於四法中心有住故，如來乃說不生、不滅、無所了知，建立菩提名之為空。以菩提空故，即一切法空，如來亦空，以是空故現成正覺。妙吉祥！非為空故取證菩提亦空，當知法中有一理智，所謂空性。以菩提不空故即菩提無二，是故菩提及空悉無種類。何以故？彼一切法本無二故，無
【現代漢語翻譯】 現代漢語譯本：因此，當如實如理地審視觀察時，一切法都無法用言語表達。菩提（覺悟）也是如此，當如實觀察時也無法用言語表達。為什麼呢？因為語言沒有實體，沒有生滅的特性。 又，妙吉祥（文殊菩薩）！菩提是無所執取、無所含藏的。什麼叫做無所執取？什麼叫做無所含藏？了知眼根的本性，就叫做無所執取；色塵（視覺對像）無所得，就叫做無所含藏。了知耳根的本性，就叫做無所執取；聲塵（聽覺對像）無所得，就叫做無所含藏。了知鼻根的本性，就叫做無所執取；香塵（嗅覺對像）無所得，就叫做無所含藏。了知舌根的本性，就叫做無所執取；味塵（味覺對像）無所得，就叫做無所含藏。了知身根的本性，就叫做無所執取；觸塵（觸覺對像）無所得，就叫做無所含藏。了知意根的本性，就叫做無所執取；法塵（思想對像）無所得，就叫做無所含藏。如來因為無所執取、無所含藏的緣故，才證得菩提。證得菩提后，對於眼根無所執取，色塵無所得，眼識不住留；對於耳根無所執取，聲塵無所得，耳識不住留；對於鼻根無所執取，香塵無所得，鼻識不住留；對於舌根無所執取，味塵無所得，舌識不住留；對於身根無所執取，觸塵無所得，身識不住留；對於意根無所執取，法塵無所得，意識不住留；因為意識不住留的緣故，才被稱為如來（佛的稱號）、應供（值得供養者）、正等正覺（完全覺悟者）。 又，妙吉祥！應當知道眾生有四種法執著於心。是哪四種呢？就是色、受、想、行，一切眾生都執著于這四種法。因為眾生執著于這四種法，心中有所住，所以如來說不生、不滅、無所了知，建立菩提的名稱為空。因為菩提是空的，所以一切法都是空的，如來也是空的，因為是空的緣故才成就正覺。妙吉祥！不是因為空才證得菩提，菩提也是空的，應當知道法中有一個理智，那就是空性。因為菩提不空，所以菩提是無二的，因此菩提和空都沒有種類。為什麼呢？因為一切法本來就沒有二元對立，沒有
【English Translation】 English version: Therefore, when one examines and observes with truth and reason, all dharmas (phenomena) are beyond verbal expression. Bodhi (enlightenment) is also like this; when examined with truth, it is also beyond verbal expression. Why is this so? Because language has no substance, and it has no arising or ceasing. Furthermore, Manjushri (Bodhisattva of Wisdom)! Bodhi is without grasping and without containing. What is meant by 'without grasping'? What is meant by 'without containing'? Knowing the nature of the eye is called 'without grasping'; the non-attainment of form (visual object) is called 'without containing'. Knowing the nature of the ear is called 'without grasping'; the non-attainment of sound (auditory object) is called 'without containing'. Knowing the nature of the nose is called 'without grasping'; the non-attainment of smell (olfactory object) is called 'without containing'. Knowing the nature of the tongue is called 'without grasping'; the non-attainment of taste (gustatory object) is called 'without containing'. Knowing the nature of the body is called 'without grasping'; the non-attainment of touch (tactile object) is called 'without containing'. Knowing the nature of the mind is called 'without grasping'; the non-attainment of dharma (mental object) is called 'without containing'. Because the Tathagata (Buddha) is without grasping and without containing, he realizes Bodhi. Having realized Bodhi, he has no grasping of the eye, no attainment of form, and no abiding of eye consciousness; no grasping of the ear, no attainment of sound, and no abiding of ear consciousness; no grasping of the nose, no attainment of smell, and no abiding of nose consciousness; no grasping of the tongue, no attainment of taste, and no abiding of tongue consciousness; no grasping of the body, no attainment of touch, and no abiding of body consciousness; no grasping of the mind, no attainment of dharma, and no abiding of mind consciousness. Because consciousness does not abide, he is called Tathagata (the Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). Furthermore, Manjushri! You should know that sentient beings have four dharmas that dwell in their minds. What are these four? They are form, feeling, perception, and mental formations. All sentient beings dwell in their minds with these four dharmas. Because sentient beings dwell in their minds with these four dharmas, the Tathagata speaks of non-arising, non-ceasing, and non-knowing, establishing the name of Bodhi as emptiness. Because Bodhi is empty, all dharmas are empty, and the Tathagata is also empty. Because of this emptiness, perfect enlightenment is attained. Manjushri! It is not because of emptiness that Bodhi is attained, Bodhi is also empty. You should know that within the dharma there is a principle of wisdom, which is called emptiness. Because Bodhi is not empty, Bodhi is non-dual, therefore Bodhi and emptiness have no categories. Why is this so? Because all dharmas are originally non-dual, without
狀貌、無種類，無名無相、離心意識，無生無滅、無行無不行，亦無積集、無文字、無忘失，由如是故，乃說諸法空無所取，此中所說非勝義諦，謂勝義諦中無法可得乃說名空。
「妙吉祥！譬如虛空故，此說虛空者，謂無言故名為虛空。妙吉祥！空亦復如是，此所說空，謂無言故名之為空。若如是解入即一切法無名，以無名故彼一切法假名施設。妙吉祥！名者不在方不離方，如名不在方不離方故，於法名字乃有所說，其所說法亦不在方不離方，彼一切法亦復如是。如來了知本來如是，不生不滅、無起無相，離心意識、無文字、無音聲，如所了知亦然解脫。妙吉祥！當知一切法無縛、無解。」
佛說大乘入諸佛境界智光明莊嚴經卷第三 大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
佛說大乘入諸佛境界智光明莊嚴經卷第四
譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣惟凈等奉 詔譯
佛言：「妙吉祥！菩提者與虛空等，謂以虛空無高、無下，菩提亦然無高、無下，由是如來成等正覺。雖成正覺，亦無少法如微塵許若高若下諸所施作，此如是法若如是，知即是實智。妙吉祥！以何義故名為實智？謂一切法了無根本、無生無滅，彼無實性亦無所得，
【現代漢語翻譯】 現代漢語譯本：'（諸法的）狀態、樣貌，沒有種類，沒有名稱，沒有形相，脫離了心和意識，沒有產生，沒有消滅，沒有行為，也沒有不行為，也沒有積聚，沒有文字，沒有遺忘，因為是這樣的緣故，所以說一切法都是空性，沒有可以執取的。這裡所說的空性不是勝義諦，所謂的勝義諦中沒有法可以得到，所以才稱之為「空」。' 現代漢語譯本：'「妙吉祥（Manjushri，文殊菩薩）！譬如虛空，所以說虛空，是因為沒有言語可以描述，所以稱之為虛空。妙吉祥！空性也是如此，這裡所說的空性，是因為沒有言語可以描述，所以稱之為「空」。如果這樣理解，就進入了一切法都沒有名稱的狀態，因為沒有名稱，所以一切法都是假名安立的。妙吉祥！名稱不在方位，也不離開方位，因為名稱不在方位也不離開方位，所以對於法的名字才有所述說，其所說的法也不在方位，也不離開方位，一切法也是如此。如來（Tathagata，佛的稱號）了知本來就是這樣，不生不滅，沒有生起，沒有形相，脫離了心和意識，沒有文字，沒有聲音，如所了知的那樣也獲得解脫。妙吉祥！應當知道一切法沒有束縛，也沒有解脫。」' 現代漢語譯本：'佛說：「妙吉祥！菩提（Bodhi，覺悟）與虛空相等，就像虛空沒有高低一樣，菩提也是沒有高低，因此如來成就了正等正覺。雖然成就了正等正覺，也沒有絲毫像微塵一樣高低所作的法，這樣的法如果是這樣，知道就是實智。妙吉祥！因為什麼意義稱之為實智？因為一切法都沒有根本，沒有產生，沒有消滅，它沒有實性，也沒有所得。' 現代漢語譯本：'（以下內容為佛說大乘入諸佛境界智光明莊嚴經卷第四）' 現代漢語譯本：'佛說：「妙吉祥！菩提與虛空相等，就像虛空沒有高低一樣，菩提也是沒有高低，因此如來成就了正等正覺。雖然成就了正等正覺，也沒有絲毫像微塵一樣高低所作的法，這樣的法如果是這樣，知道就是實智。妙吉祥！因為什麼意義稱之為實智？因為一切法都沒有根本，沒有產生，沒有消滅，它沒有實性，也沒有所得。」'
【English Translation】 English version: 'The state, appearance, without kind, without name, without form, separated from mind and consciousness, without birth, without death, without action, also without non-action, also without accumulation, without words, without forgetting, because of this, it is said that all dharmas are empty and without anything to grasp. What is said here is not the ultimate truth, the so-called ultimate truth is that there is no dharma to be obtained, therefore it is called 'emptiness'.' English version: '「Manjushri! For example, space, so it is said to be space, because there are no words to describe it, therefore it is called space. Manjushri! Emptiness is also like this, what is said here as emptiness, is because there are no words to describe it, therefore it is called 'emptiness'. If one understands it this way, one enters the state where all dharmas have no name, because there is no name, therefore all dharmas are provisionally established with names. Manjushri! A name is not in a direction, nor is it apart from a direction, because a name is not in a direction nor is it apart from a direction, therefore there is a saying about the names of dharmas, what is said about the dharmas is also not in a direction, nor is it apart from a direction, all dharmas are also like this. The Tathagata knows that it is originally like this, without birth and death, without arising, without form, separated from mind and consciousness, without words, without sound, as it is known, one also obtains liberation. Manjushri! One should know that all dharmas have no bondage, nor liberation.」' English version: 'The Buddha said: 「Manjushri! Bodhi (enlightenment) is equal to space, just as space has no high or low, Bodhi is also without high or low, therefore the Tathagata achieves complete and perfect enlightenment. Although complete and perfect enlightenment is achieved, there is not a single dharma, as small as a mote of dust, that is high or low, if such a dharma is like this, knowing it is true wisdom. Manjushri! For what reason is it called true wisdom? Because all dharmas have no root, no birth, no death, it has no real nature, nor is there anything to be obtained.」' English version: '(The following content is from the fourth volume of the Sutra of the Great Vehicle Entering the Realm of the Buddhas, the Wisdom Light Adornment)' English version: 'The Buddha said: 「Manjushri! Bodhi is equal to space, just as space has no high or low, Bodhi is also without high or low, therefore the Tathagata achieves complete and perfect enlightenment. Although complete and perfect enlightenment is achieved, there is not a single dharma, as small as a mote of dust, that is high or low, if such a dharma is like this, knowing it is true wisdom. Manjushri! For what reason is it called true wisdom? Because all dharmas have no root, no birth, no death, it has no real nature, nor is there anything to be obtained.」'
若有實性即是滅法，彼雖有生而無主宰復無攝受。妙吉祥！若無主宰、無攝受法即是滅法，此等諸法若生若滅，當知皆是緣法所轉，亦非此中有少法可轉，然佛如來不于諸法說斷滅相。
「複次，妙吉祥！菩提者即是如說句。以何義故名如說句？如說句者即是菩提。如其菩提，色、受、想、行、識亦然，而不離真如；如其菩提，眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法處亦然，而不離真如；如其菩提，眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界亦然，而不離真如；如其菩提，地界、水界、火界、風界亦然，而不離真如。此等諸法如是施設，其所施設謂蘊、處、界，由是如來成等正覺，所成正覺離顛倒法。如其先法，后法亦然、中法亦然，前際不生、后際不去、中際性離，此如是法是即名為如所說句。如其一法，多法亦然；如其多法，一法亦然。妙吉祥！若一性若多性皆無所得，若有相、若無相，無入無住。何名為相？何名無相？所言相者，謂即生起一切善法；言無相者，謂一切法無所得故。又相者，謂即心無所住分位；無相者，即無相三摩地解脫法門。又相者，即一切法思惟稱量算數伺察；無相者，謂出過稱量
。何名出過稱量？謂識法無故。又相者，即有為伺察；無相者，即無為伺察。
「複次，妙吉祥！菩提者即是無漏無取。何名無漏？何名無取？無漏者，謂離四種有漏之法。何等為四？一者欲漏，二者有漏，三者無明漏，四者見漏。無取者，謂離四種取著之法。何等為四？一者欲取，二者見取，三者戒禁取，四者我語取。如是四取，悉由無明暗蔽、愛法滋潤，互相取著。妙吉祥！若或本初於我語取根本，能了知者即我清凈，我清凈已隨知一切眾生清凈，由我清凈故即彼一切眾生清凈，若一切眾生清凈即法無二、無二種類，彼無二義即無生、無滅。妙吉祥！若無生、無滅即無心意識可轉，若無心意識可轉即無分別，若無分別即深固作意相應無明不能發起，若彼無明不發起者即十二有支亦不生長，若十二有支不生長者即法無生，若法無生即法決定，若法決定即調伏義，若調伏義即是勝義，若其勝義即離補特伽羅義，若離補特伽羅義即不可說義，若不可說義即緣生義，若緣生義即是法義，若法義即如來義。如是所說，若見緣生即能見法，若能見法即見如來，彼諸所見，若其如理審伺察時，是中亦無少法可見。妙吉祥！何名少法？謂心所緣。若無心所緣即無所見，由如是法故如來成等正覺，平等故平等。
「複次
【現代漢語翻譯】 現代漢語譯本：什麼叫做超出稱量？意思是說，因為認識到法是空無的。再說，有相，就是指有為法的伺察；無相，就是指無為法的伺察。 再者，妙吉祥！菩提就是無漏無取。什麼叫做無漏？什麼叫做無取？無漏，是指遠離四種有漏的法。哪四種呢？第一是欲漏，第二是有漏，第三是無明漏，第四是見漏。無取，是指遠離四種執著的法。哪四種呢？第一是欲取，第二是見取，第三是戒禁取，第四是我語取。這四種執取，都是由於無明的黑暗遮蔽、愛法的滋潤，互相執著。妙吉祥！如果能夠從根本上了解我語取的本質，那麼我就清凈了，我清凈之後，就能隨之瞭解一切眾生都是清凈的，由於我的清凈，一切眾生也就清凈了，如果一切眾生都清凈了，那麼法就沒有二元性、沒有二元種類，這種無二的意義就是無生無滅。妙吉祥！如果無生無滅，就沒有心意識可以轉變，如果沒有心意識可以轉變，就沒有分別，如果沒有分別，那麼深固的作意相應的無明就不能發起，如果無明不發起，那麼十二有支也不會生長，如果十二有支不生長，那麼法就沒有生起，如果法沒有生起，那麼法就確定了，如果法確定了，那就是調伏的意義，如果調伏的意義，那就是勝義，如果勝義，那就是遠離補特伽羅（人我）的意義，如果遠離補特伽羅的意義，那就是不可說的意義，如果不可說的意義，那就是緣生的意義，如果緣生的意義，那就是法的意義，如果法的意義，那就是如來的意義。像這樣所說的，如果見到緣起，就能見到法，如果能見到法，就能見到如來，他們所見到的，如果如理審察的時候，其中也沒有絲毫的法可以見到。妙吉祥！什麼叫做絲毫的法？就是指心所緣的。如果沒有心所緣，就沒有所見，由於這樣的法，如來成就等正覺，平等所以平等。 再者
【English Translation】 English version: What is called going beyond measurement? It means that because one recognizes that dharmas are empty. Furthermore, 'with characteristics' refers to the contemplation of conditioned dharmas; 'without characteristics' refers to the contemplation of unconditioned dharmas. Moreover, Manjushri, Bodhi is without outflows and without grasping. What is meant by 'without outflows'? What is meant by 'without grasping'? 'Without outflows' means being free from the four kinds of dharmas with outflows. What are the four? First is the outflow of desire, second is the outflow of existence, third is the outflow of ignorance, and fourth is the outflow of views. 'Without grasping' means being free from the four kinds of grasping. What are the four? First is grasping of desire, second is grasping of views, third is grasping of precepts and vows, and fourth is grasping of self-assertions. These four kinds of grasping are all due to the darkness of ignorance obscuring and the nourishment of craving for dharmas, grasping each other. Manjushri, if one can fundamentally understand the essence of grasping of self-assertions, then I am pure. Once I am pure, I can then understand that all sentient beings are pure. Because of my purity, all sentient beings are also pure. If all sentient beings are pure, then dharma has no duality, no dualistic categories. This non-dual meaning is without arising and without ceasing. Manjushri, if there is no arising and no ceasing, then there is no mind-consciousness that can be transformed. If there is no mind-consciousness that can be transformed, then there is no discrimination. If there is no discrimination, then the deep-rooted intention associated with ignorance cannot arise. If ignorance does not arise, then the twelve links of dependent origination will not grow. If the twelve links of dependent origination do not grow, then dharma has no arising. If dharma has no arising, then dharma is determined. If dharma is determined, then that is the meaning of taming. If that is the meaning of taming, then that is the ultimate meaning. If that is the ultimate meaning, then that is the meaning of being free from the concept of a person (pudgala). If that is the meaning of being free from the concept of a person, then that is the meaning of being inexpressible. If that is the meaning of being inexpressible, then that is the meaning of dependent origination. If that is the meaning of dependent origination, then that is the meaning of dharma. If that is the meaning of dharma, then that is the meaning of the Tathagata. As it is said, if one sees dependent origination, one can see dharma. If one can see dharma, one can see the Tathagata. What they see, if they examine it rationally, there is not even a single dharma to be seen. Manjushri, what is meant by a single dharma? It refers to what the mind grasps. If there is nothing the mind grasps, then there is nothing to be seen. Because of such a dharma, the Tathagata attains complete and perfect enlightenment, equal because of equality. Furthermore
，妙吉祥！菩提者，是清凈義、無垢義、無著義。何名清凈？何名無垢？何名無著？謂空解脫門即是清凈；無相解脫門即是無垢；無愿解脫門即是無著。無生是清凈；無作意是無垢；無起是無著。自性是清凈；圓凈是無垢。明亮是無著。無戲論是清凈；離戲論是無垢；戲論寂止是無著。真如是清凈；法界是無垢；實際是無著。虛空是清凈；寥廓是無垢；廣大是無著。了知內法是清凈；外無所行是無垢；內外無所得是無著。了知蘊法是清凈；界法自性是無垢；離諸處法是無著。過去盡智是清凈；未來無生智是無垢；現在法界安住智是無著。妙吉祥！此如是等，清凈、無垢、無著諸義，於一句中普能攝入，謂寂靜句。若寂靜即遍寂，若遍寂即近寂，若近寂即寂止，若寂止此說即是大牟尼法。
「複次，妙吉祥！如其虛空，菩提亦然；如其菩提，諸法亦然；如其諸法，眾生亦然；如其眾生，剎土亦然；如其剎土，涅盤亦然。妙吉祥！此說即是涅盤平等，為一切法畢竟邊際清凈之因，無對治離對治因，本來清凈、本來無垢、本來無著。如來了知彼一切法如是相故，現成正覺，然後觀察諸眾生界，建立清凈、無垢、無著遊戲法門，以是名字于諸眾生大悲心轉。
「複次，妙吉祥！云何是菩薩所行？菩薩勝行？謂若菩
【現代漢語翻譯】 現代漢語譯本：妙吉祥！菩提（覺悟）的意義是清凈、無垢、無著。什麼叫做清凈？什麼叫做無垢？什麼叫做無著？空解脫門就是清凈；無相解脫門就是無垢；無愿解脫門就是無著。無生是清凈；無作意是無垢；無起是無著。自性是清凈；圓滿清凈是無垢；明亮是無著。無戲論是清凈；離戲論是無垢；戲論寂止是無著。真如是清凈；法界是無垢；實際是無著。虛空是清凈；寥廓是無垢；廣大是無著。了知內法是清凈；外無所行是無垢；內外無所得是無著。了知蘊法是清凈；界法自性是無垢；離諸處法是無著。過去盡智是清凈；未來無生智是無垢；現在法界安住智是無著。妙吉祥！這些清凈、無垢、無著的意義，可以用一句話概括，那就是寂靜。如果寂靜，就遍及寂靜；如果遍及寂靜，就接近寂靜；如果接近寂靜，就達到寂止；如果達到寂止，這就是大牟尼（佛陀）的教法。 再者，妙吉祥！如同虛空，菩提也是如此；如同菩提，諸法也是如此；如同諸法，眾生也是如此；如同眾生，剎土（佛土）也是如此；如同剎土，涅盤（寂滅）也是如此。妙吉祥！這說明了涅盤的平等性，是一切法最終清凈的根源，是無對治、離對治的因，本來就是清凈、無垢、無著的。如來（佛陀）了知一切法都是如此的相，所以成就正覺，然後觀察眾生界，建立清凈、無垢、無著的遊戲法門，以此名義對眾生生起大悲心。 再者，妙吉祥！什麼是菩薩所行？什麼是菩薩的殊勝行？如果菩薩
【English Translation】 English version: O Mañjuśrī! Bodhi (enlightenment) means purity, stainlessness, and non-attachment. What is meant by purity? What is meant by stainlessness? What is meant by non-attachment? The emptiness liberation gate is purity; the signlessness liberation gate is stainlessness; the wishlessness liberation gate is non-attachment. Non-arising is purity; non-intention is stainlessness; non-origination is non-attachment. Self-nature is purity; perfect purity is stainlessness; brightness is non-attachment. Non-conceptualization is purity; detachment from conceptualization is stainlessness; the cessation of conceptualization is non-attachment. Suchness is purity; the Dharma realm is stainlessness; actuality is non-attachment. Space is purity; vastness is stainlessness; immensity is non-attachment. Knowing the inner dharmas is purity; having no action externally is stainlessness; having no attainment internally or externally is non-attachment. Knowing the aggregates is purity; the self-nature of the realms is stainlessness; detachment from all places is non-attachment. The wisdom of the exhaustion of the past is purity; the wisdom of the non-arising of the future is stainlessness; the wisdom of abiding in the present Dharma realm is non-attachment. O Mañjuśrī! These meanings of purity, stainlessness, and non-attachment can all be encompassed in one phrase, which is stillness. If there is stillness, it pervades stillness; if it pervades stillness, it is close to stillness; if it is close to stillness, it reaches the cessation of stillness; if it reaches the cessation of stillness, this is the Dharma of the Great Sage (Buddha). Furthermore, O Mañjuśrī! Just like space, so is Bodhi; just like Bodhi, so are all dharmas; just like all dharmas, so are sentient beings; just like sentient beings, so are the Buddha-lands; just like the Buddha-lands, so is Nirvana (extinction). O Mañjuśrī! This explains the equality of Nirvana, which is the cause of the ultimate purity of all dharmas, the cause of non-antidote and detachment from antidote, which is originally pure, originally stainless, and originally non-attached. The Tathagata (Buddha), knowing that all dharmas are of such a nature, attains perfect enlightenment, and then observes the realms of sentient beings, establishing the playful Dharma gates of purity, stainlessness, and non-attachment, and with this name, turns the great compassion towards all sentient beings. Furthermore, O Mañjuśrī! What is the practice of a Bodhisattva? What is the superior practice of a Bodhisattva? If a Bodhisattva
薩無盡無不盡、無生無不生，於畢竟盡相無所領受，然亦不壞畢竟無生。妙吉祥！菩薩若如是行，是為菩薩勝行。
「複次，妙吉祥！菩薩於過去心已盡，此無所行；未來心未至，此無所行；現在心無住，此無所行。菩薩于其過去、未來、現在諸心悉無所著，菩薩若如是行，是為菩薩勝行。
「又復佈施之法，諸佛如來與諸菩薩，而無其二無二種類，菩薩若如是行，是為菩薩勝行。持戒、忍辱、精進、禪定、智慧亦復如是，諸佛如來與諸菩薩，而無其二無二種類，菩薩若如是行，是為菩薩勝行。
「又，妙吉祥！菩薩不行色空、不行色不空，菩薩若如是行，是為菩薩勝行。何以故？色即是空、色自性空，受想行識亦復如是，是故不行識空、不行識不空，菩薩若如是行，是為菩薩勝行。何以故？謂心意識無所得故。妙吉祥！此中無少法可有，若知若斷、若修若證，悉無所有。由如是故，此說名盡。如是乃為畢竟盡相，若畢竟盡即無所盡，無盡亦無盡。何以故？如所說盡故。若如所說盡，彼即無法可盡，若無法可盡即是無為，若無為即無生亦無滅，若佛出世、若不出世法性常住，以法住故即是法界，如法界住故智無所轉亦非無轉，以智無轉非無轉故，如是法理若悟入者，即得無漏、無生、無滅，此名漏
【現代漢語翻譯】 現代漢語譯本：薩（一切）是無盡的，也是不無盡的，是無生的，也是不無生的，在究竟的寂滅之相中沒有任何領受，然而也不會破壞究竟的無生。妙吉祥（文殊菩薩）！菩薩如果這樣修行，就是菩薩的殊勝修行。 再者，妙吉祥！菩薩對於過去的心已經滅盡，對此沒有執著；對於未來的心尚未到來，對此沒有執著；對於現在的心不住留，對此沒有執著。菩薩對於過去、未來、現在的心都沒有執著，菩薩如果這樣修行，就是菩薩的殊勝修行。 還有，佈施的法，諸佛如來和諸菩薩，沒有差別，沒有兩種類別，菩薩如果這樣修行，就是菩薩的殊勝修行。持戒、忍辱、精進、禪定、智慧也是如此，諸佛如來和諸菩薩，沒有差別，沒有兩種類別，菩薩如果這樣修行，就是菩薩的殊勝修行。 還有，妙吉祥！菩薩不執著於色是空，也不執著於色不是空，菩薩如果這樣修行，就是菩薩的殊勝修行。為什麼呢？因為色就是空，色的自性就是空，受、想、行、識也是如此，所以不執著于識是空，也不執著于識不是空，菩薩如果這樣修行，就是菩薩的殊勝修行。為什麼呢？因為心、意、識都不可得。妙吉祥！這裡沒有少許的法可以存在，無論是認知、斷除、修行還是證悟，都是沒有的。因為這樣，所以稱之為寂滅。這樣才是究竟的寂滅之相，如果究竟寂滅，就沒有什麼可以寂滅，沒有寂滅也沒有不寂滅。為什麼呢？因為如所說的寂滅。如果如所說的寂滅，那麼就沒有法可以寂滅，如果沒有法可以寂滅，那就是無為，如果無為，就沒有生也沒有滅，無論是佛出世還是不出世，法性都是常住的，因為法住，就是法界，如法界住，智慧就沒有轉動，也不是沒有轉動，因為智慧沒有轉動也不是沒有轉動，如果能夠領悟這樣的法理，就能得到無漏、無生、無滅，這叫做漏盡。
【English Translation】 English version: 'Sa (all) is inexhaustible and also not inexhaustible, is unborn and also not unborn, in the ultimate cessation aspect there is no reception, yet it does not destroy the ultimate non-birth. Mañjuśrī (Bodhisattva Mañjuśrī)! If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Furthermore, Mañjuśrī! The Bodhisattva's past mind has ceased, there is no attachment to this; the future mind has not arrived, there is no attachment to this; the present mind does not dwell, there is no attachment to this. The Bodhisattva has no attachment to the past, future, and present minds. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Moreover, in the Dharma of giving, the Buddhas Tathāgatas and the Bodhisattvas are not different, there are not two categories. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. The same is true for upholding precepts, patience, diligence, meditation, and wisdom. The Buddhas Tathāgatas and the Bodhisattvas are not different, there are not two categories. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Also, Mañjuśrī! The Bodhisattva does not cling to form being empty, nor does he cling to form not being empty. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. Why? Because form is emptiness, the nature of form is emptiness. The same is true for feeling, perception, volition, and consciousness. Therefore, he does not cling to consciousness being empty, nor does he cling to consciousness not being empty. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. Why? Because mind, intention, and consciousness are all unattainable. Mañjuśrī! Here, there is not a single dharma that can exist, whether it is cognition, cutting off, practice, or realization, all are non-existent. Because of this, it is called cessation. This is the ultimate aspect of cessation. If there is ultimate cessation, there is nothing to cease, there is neither cessation nor non-cessation. Why? Because of the cessation as spoken of. If it is cessation as spoken of, then there is no dharma to cease. If there is no dharma to cease, then it is non-action. If it is non-action, then there is neither birth nor death. Whether a Buddha appears in the world or not, the nature of Dharma is constant. Because Dharma abides, it is the Dharma realm. As the Dharma realm abides, wisdom does not turn, nor is it not turning. Because wisdom does not turn nor is it not turning, if one can realize this Dharma principle, one will attain no outflows, no birth, and no death. This is called the exhaustion of outflows.'
盡。妙吉祥！是故當知，雖復世俗音聲文字總聚施設，是中無有少法若生、若滅。」
爾時，妙吉祥童真菩薩摩訶薩即從座起，偏袒右肩右膝著地向佛合掌，以妙伽陀伸讚歎曰：
「無形顯色無狀貌， 是中無滅亦無生， 無住亦復根本無， 無所緣尊今贊禮。 以無住故無出入， 亦復無彼諸分位， 已能解脫六處門， 無所緣尊今贊禮。 一切法中無所住， 有性無性皆遠離， 諸行平等得圓成， 無所緣尊今贊禮。 已能出離於三界， 虛空平等性中住， 世間諸欲不染心， 無所緣尊今贊禮。 三摩呬多常安處， 行住坐臥亦復然， 諸威儀事妙肅成， 無所緣尊今贊禮。 平等而來平等去， 平等性中妙安住， 不壞平等性法門， 無所緣尊今贊禮。 大聖善入平等性， 諸法皆住等引心， 遍入無相妙法門， 無所緣尊今贊禮。 大聖無住無所緣， 定中高積慧峰峻， 普遍諸法得圓成， 無所緣尊今贊禮。 眾生威儀及色相， 語言音聲亦復然， 普能示現剎那間， 無所緣尊今贊禮。 大聖已離於名色， 于蘊界法亦普斷， 復能善入無相門， 無所緣尊今贊禮。 大聖善離於諸相， 諸相境界亦遠
【現代漢語翻譯】 現代漢語譯本：妙吉祥（Manjushri，文殊菩薩）啊！因此應當知道，即使世俗的音聲文字總和施設，其中也沒有絲毫的法是生起或滅去的。 這時，妙吉祥童真菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）即從座位站起，袒露右肩，右膝著地，向佛合掌，用美妙的偈頌讚嘆道： 『沒有形狀顯現，沒有顏色和相貌，其中沒有滅去也沒有生起，沒有住處也沒有根本，無所緣的尊者，我今贊禮。 因為無住所以沒有出入，也沒有那些分位，已經能夠解脫六處之門，無所緣的尊者，我今贊禮。 在一切法中沒有住處，有性無性都遠離，諸行平等得到圓滿成就，無所緣的尊者，我今贊禮。 已經能夠出離三界（欲界、色界、無色界），安住在虛空平等的自性中，世間的各種慾望不能污染他的心，無所緣的尊者，我今贊禮。 三摩呬多（Samahita，禪定）中常常安住，行走、站立、坐著、躺臥也是如此，各種威儀之事都美妙地成就，無所緣的尊者，我今贊禮。 平等而來，平等而去，在平等性中美妙地安住，不破壞平等性的法門，無所緣的尊者，我今贊禮。 大聖善於進入平等性，諸法都安住在等引心（Samadhi，三昧）中，普遍進入無相的妙法門，無所緣的尊者，我今贊禮。 大聖無住無所緣，在禪定中高高地積累智慧的山峰，普遍使諸法得到圓滿成就，無所緣的尊者，我今贊禮。 眾生的威儀和色相，語言和音聲也是如此，都能在剎那間普遍示現，無所緣的尊者，我今贊禮。 大聖已經遠離了名色（Nama-rupa，名與色），對於蘊（Skandha，五蘊）、界（Dhatu，十八界）、法（Dharma，諸法）也普遍斷除，又能善於進入無相之門，無所緣的尊者，我今贊禮。 大聖善於遠離各種相，各種相的境界也遠離了。
【English Translation】 English version: O Manjushri! Therefore, it should be known that even if the totality of worldly sounds and words are established, there is not a single dharma within them that arises or ceases. At that time, the Bodhisattva-Mahasattva Manjushri, the pure youth, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, praised the Buddha with a wonderful verse: 'Without form, without color, without appearance, there is neither cessation nor arising within it, without dwelling and without root, to the Unconditioned One, I now pay homage. Because of non-dwelling, there is no coming or going, nor are there any divisions, having liberated the six sense doors, to the Unconditioned One, I now pay homage. In all dharmas, there is no dwelling, both existence and non-existence are far removed, all actions are equal and perfectly accomplished, to the Unconditioned One, I now pay homage. Having transcended the three realms (desire realm, form realm, formless realm), dwelling in the nature of emptiness and equality, worldly desires do not taint his mind, to the Unconditioned One, I now pay homage. Always abiding in Samahita (meditation), whether walking, standing, sitting, or lying down, all dignified actions are wonderfully accomplished, to the Unconditioned One, I now pay homage. Coming equally and going equally, dwelling wonderfully in equality, not destroying the dharma of equality, to the Unconditioned One, I now pay homage. The Great Sage is skilled in entering equality, all dharmas abide in the Samadhi (concentration) mind, universally entering the wonderful dharma of no-form, to the Unconditioned One, I now pay homage. The Great Sage is without dwelling and without condition, in meditation, the peak of wisdom is piled high, universally accomplishing all dharmas, to the Unconditioned One, I now pay homage. The demeanor and appearance of beings, as well as their speech and sounds, can all be universally manifested in an instant, to the Unconditioned One, I now pay homage. The Great Sage has already departed from Nama-rupa (name and form), and has universally cut off the Skandhas (aggregates), Dhatus (elements), and Dharmas (phenomena), and is also skilled in entering the gate of no-form, to the Unconditioned One, I now pay homage. The Great Sage is skilled in departing from all forms, and the realms of all forms are also far removed.
離， 已能善入無相門， 無所緣尊今贊禮。 無所思惟無分別， 凈意亦復無所住， 無諸作意無念生， 無所緣尊今贊禮。 譬如虛空無含藏， 已離戲論無所著， 其心平等復如空， 無所緣尊今贊禮。 譬如虛空無中邊， 諸佛法性亦如是， 已能超越三世門， 無所緣尊今贊禮。 諸佛猶如虛空相， 即此虛空亦無相， 已能解脫事及因， 無所緣尊今贊禮。 一切法中無依止， 如水中月無所取， 無我相亦無音聲， 無所緣尊今贊禮。 大聖不依止蘊法， 界處諸法亦復然， 已能解脫顛倒心， 無所緣尊今贊禮。 大聖已離於二邊， 亦復斷除於我見， 法界平等得圓成， 無所緣尊今贊禮。 色相名數已解脫， 亦復遠離不正法， 無取無舍平等心， 無所緣尊今贊禮。 已能超越諸魔法， 一切法中悉通達， 妙入無障礙法門， 無所緣尊今贊禮。 正智不說諸法有， 亦復不說諸法無， 無語言道無發生， 無所緣尊今贊禮。 聖不依止於二法， 久已摧折我慢幢， 解脫二無二法門， 無所緣尊今贊禮。 所有身語意過失， 大聖久已普除斷， 不可譬喻不可思， 無所緣尊今贊
【現代漢語翻譯】 現代漢語譯本 已能善巧地進入無相之門，對於無所緣的尊者，我今讚歎禮敬。 沒有思慮，沒有分別，清凈的心意也無所執著。 沒有造作的意念，沒有念頭的生起，對於無所緣的尊者，我今讚歎禮敬。 譬如虛空沒有包含和隱藏，已經遠離了戲論，沒有執著。 他的心平等如同虛空，對於無所緣的尊者，我今讚歎禮敬。 譬如虛空沒有中間和邊際，諸佛的法性也是如此。 已經能夠超越過去、現在、未來三世的界限，對於無所緣的尊者，我今讚歎禮敬。 諸佛就像虛空的相狀，而這虛空本身也是無相的。 已經能夠解脫事和因的束縛，對於無所緣的尊者，我今讚歎禮敬。 在一切法中沒有依靠和執著，如同水中的月亮，沒有可以獲取的。 沒有我相，也沒有聲音，對於無所緣的尊者，我今讚歎禮敬。 大聖不執著於五蘊（色、受、想、行、識）之法，對於界（十八界：眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）和處（十二處：眼處、耳處、鼻處、舌處、身處、意處，色處、聲處、香處、味處、觸處、法處）等諸法也是如此。 已經能夠解脫顛倒的心，對於無所緣的尊者，我今讚歎禮敬。 大聖已經遠離了二邊（有和無，常和斷等），也斷除了我見（執著于自我的見解）。 法界平等，已經圓滿成就，對於無所緣的尊者，我今讚歎禮敬。 已經解脫了色相、名稱和數量的束縛，也遠離了不正的法。 沒有取捨，心平等無二，對於無所緣的尊者，我今讚歎禮敬。 已經能夠超越各種魔法，在一切法中都通達無礙。 巧妙地進入無障礙的法門，對於無所緣的尊者，我今讚歎禮敬。 真正的智慧不說諸法是有，也不說諸法是無。 沒有語言的道路，沒有生起，對於無所緣的尊者，我今讚歎禮敬。 聖者不執著於二法（有和無），很久以前就已經摧毀了我慢的旗幟。 解脫了二和無二的法門，對於無所緣的尊者，我今讚歎禮敬。 所有身、語、意的過失，大聖很久以前就已經全部斷除。 不可比喻，不可思議，對於無所緣的尊者，我今讚歎禮敬。
【English Translation】 English version Having skillfully entered the gate of non-form, I now praise and pay homage to the venerable one who has no object of focus. Without thought, without discrimination, the pure mind also has no attachment. Without intentional actions, without the arising of thoughts, I now praise and pay homage to the venerable one who has no object of focus. Like space, which contains nothing, having departed from all conceptual play, there is no attachment. His mind is as equal as space, I now praise and pay homage to the venerable one who has no object of focus. Like space, which has no middle or edge, the Dharma-nature of all Buddhas is also like this. Having transcended the gates of the three times (past, present, future), I now praise and pay homage to the venerable one who has no object of focus. The Buddhas are like the aspect of space, and this space itself is also without aspect. Having liberated from the bondage of both event and cause, I now praise and pay homage to the venerable one who has no object of focus. In all dharmas, there is no reliance or attachment, like the moon in water, there is nothing to grasp. There is no self-aspect, nor is there sound, I now praise and pay homage to the venerable one who has no object of focus. The great sage does not rely on the aggregates (skandhas) of form, feeling, perception, mental formations, and consciousness, and it is the same for the realms (dhatus) and the bases (ayatanas). Having liberated from the inverted mind, I now praise and pay homage to the venerable one who has no object of focus. The great sage has already departed from the two extremes (existence and non-existence, permanence and annihilation), and has also cut off the view of self (the belief in a permanent self). The Dharma realm is equal, and has been perfectly accomplished, I now praise and pay homage to the venerable one who has no object of focus. Having liberated from the bondage of form, name, and number, and also having departed from the incorrect dharmas. Without grasping or rejecting, the mind is equal and non-dual, I now praise and pay homage to the venerable one who has no object of focus. Having transcended all magical dharmas, in all dharmas, there is complete understanding. Skillfully entering the gate of unobstructed Dharma, I now praise and pay homage to the venerable one who has no object of focus. True wisdom does not say that dharmas exist, nor does it say that dharmas do not exist. There is no path of language, there is no arising, I now praise and pay homage to the venerable one who has no object of focus. The sage does not rely on the two dharmas (existence and non-existence), and long ago has shattered the banner of self-conceit. Liberated from the gate of two and non-two, I now praise and pay homage to the venerable one who has no object of focus. All the faults of body, speech, and mind, the great sage has long ago completely eliminated. Incomparable, inconceivable, I now praise and pay homage to the venerable one who has no object of focus.
禮。 大聖無轉無發悟， 一切過失悉遠離， 智為先導遍所行， 無所緣尊今贊禮。 無漏凈念最微妙， 實不實法悉了知， 亦無繫著無思惟， 無所緣尊今贊禮。 大聖於心無所緣， 而能遍知一切心， 亦無自他想念生， 無所緣尊今贊禮。 無所緣中有所緣， 於一切心不迷著， 無障礙法已圓明， 無所緣尊今贊禮。 大聖於心無所緣， 亦復自性無所有， 無心平等得圓成， 無所緣尊今贊禮。 大聖不依于智法， 而能遍觀諸剎土， 一切眾生行亦然， 無所緣尊今贊禮。 智者於心無所得， 是中亦復畢竟無， 於一切法正遍知， 無所緣尊今贊禮。 知一切法皆如幻， 即此幻亦無所有， 已能解脫幻法門， 無所緣尊今贊禮。 正覺雖行於世間， 亦不依止於世法， 復無世間分別心， 無所緣尊今贊禮。 大聖于彼空中行， 由空所成空境界， 空與非空聖所宣， 無所緣尊今贊禮。 現大神通起化事， 悉依如幻三摩地， 離種種性遍入門， 無所緣尊今贊禮。 了知非一非多性， 若近若遠無所轉， 無高無下平等心， 無所緣尊今贊禮。 金剛喻定現在前， 一剎那中成正
【現代漢語翻譯】 現代漢語譯本 禮敬。 偉大的聖者沒有轉變也沒有生起覺悟，一切過失都已遠離，智慧引導著他所行的一切，對無所緣的尊者，我今贊禮。 無漏的清凈意念最為微妙，真實和不真實的法都完全了知，也沒有執著也沒有思慮，對無所緣的尊者，我今贊禮。 偉大的聖者心中沒有所緣，卻能遍知一切眾生的心，也沒有自己和他人的想法產生，對無所緣的尊者，我今贊禮。 在無所緣中有所緣，對於一切眾生的心不迷惑執著，無障礙的法已經圓滿明瞭，對無所緣的尊者，我今贊禮。 偉大的聖者心中沒有所緣，他的自性也是空無所有，無心的平等已經圓滿成就，對無所緣的尊者，我今贊禮。 偉大的聖者不依賴於智慧之法，卻能遍觀一切剎土（佛的國土），一切眾生的行為也是如此，對無所緣的尊者，我今贊禮。 智者心中沒有所得，其中也畢竟是空無，對於一切法都能正確遍知，對無所緣的尊者，我今贊禮。 知道一切法都如幻象，而這幻象也是空無所有，已經能夠解脫幻象之法門，對無所緣的尊者，我今贊禮。 正覺者雖然行走在世間，也不依賴於世間的法，也沒有世間的分別心，對無所緣的尊者，我今贊禮。 偉大的聖者在空中行走，由空所成就的空境界，空與非空是聖者所宣說的，對無所緣的尊者，我今贊禮。 顯現大神通，發起化現之事，都依于如幻的三摩地（禪定），遠離種種的自性，遍入一切法門，對無所緣的尊者，我今贊禮。 了知非一非多的自性，無論是近還是遠都沒有轉變，沒有高下，平等之心，對無所緣的尊者，我今贊禮。 金剛喻定（堅固如金剛的禪定）現在眼前，一剎那間成就正覺。
【English Translation】 English version Homage. The great sage has no turning back and no arising of enlightenment, all faults are completely removed, wisdom guides all his actions, to the venerable one without object, I now offer praise. The undefiled pure thought is most subtle, the real and unreal dharmas are completely known, there is no attachment and no contemplation, to the venerable one without object, I now offer praise. The great sage has no object in his mind, yet he can know the minds of all beings, and no thoughts of self or others arise, to the venerable one without object, I now offer praise. In the absence of object, there is an object, towards the minds of all beings he is not confused or attached, the unobstructed dharma has been fully illuminated, to the venerable one without object, I now offer praise. The great sage has no object in his mind, and his own nature is also empty, the equality of no-mind has been perfectly achieved, to the venerable one without object, I now offer praise. The great sage does not rely on the dharma of wisdom, yet he can observe all Buddha-lands, the actions of all beings are also like this, to the venerable one without object, I now offer praise. The wise one has no attainment in his mind, and within it, there is ultimately nothing, he correctly and completely knows all dharmas, to the venerable one without object, I now offer praise. Knowing that all dharmas are like illusions, and that these illusions are also empty, he has been able to liberate himself from the gate of illusion, to the venerable one without object, I now offer praise. Although the perfectly enlightened one walks in the world, he does not rely on worldly dharmas, and he has no worldly discriminating mind, to the venerable one without object, I now offer praise. The great sage walks in the space, the realm of space is formed by space, space and non-space are what the sage proclaims, to the venerable one without object, I now offer praise. Manifesting great supernatural powers, initiating transformative events, all rely on the illusion-like samadhi (meditative absorption), departing from various natures, entering all dharma gates, to the venerable one without object, I now offer praise. Knowing the nature of neither one nor many, whether near or far, there is no change, no high or low, an equal mind, to the venerable one without object, I now offer praise. The vajra-like samadhi (diamond-like meditative absorption) is now present, in an instant, perfect enlightenment is achieved.
覺， 遍入無對礙法門， 無所緣尊今贊禮。 雖知涅盤無所動， 亦於三世善調伏， 具足種種方便門， 無所緣尊今贊禮。 于彼一切眾生類， 善解智慧及方便， 然亦不動涅盤門， 無所緣尊今贊禮。 大聖無相無發悟， 已離戲論無對礙， 無我故無對礙心， 無所緣尊今贊禮。 已離疑惑無過失， 無我我所亦復然， 於一切處正遍知， 無所緣尊今贊禮。
佛說大乘入諸佛境界智光明莊嚴經卷第四 大正藏第 12 冊 No. 0359 佛說大乘入諸佛境界智光明莊嚴經
佛說大乘入諸佛境界智光明莊嚴經卷第五
譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣惟凈等奉 詔譯
「稽首十力度煩惱， 稽首廣大施無畏， 善住不共諸法中， 稽首世間尊勝者， 稽首能斷眾結縛， 稽首已住于彼岸， 稽首救世諸苦尊， 稽首不住于生死。 普遍通達眾生行， 於一切處離意念， 如蓮不著於水中， 凈空寂默常親近。 聖師種種無上句， 稽首無緣度染海， 普遍善觀諸相門， 于諸愿求無所有。 佛大威力不思議， 猶如虛空無依止， 稽首廣持勝德門， 稽首猶如妙高勝。」
【現代漢語翻譯】 現代漢語譯本 覺悟的境界， 遍入一切而無所障礙的法門，無所緣的尊者，我今贊禮。 雖知涅槃寂靜不動，亦能於過去、現在、未來三世善巧調伏眾生， 具足種種方便之門，無所緣的尊者，我今贊禮。 對於一切眾生，善解其智慧和方便， 然而亦不為涅槃所動，無所緣的尊者，我今贊禮。 大聖者無相無所悟，已遠離戲論，無有對立和障礙， 因無我故，心中無有對立和障礙，無所緣的尊者，我今贊禮。 已遠離疑惑，沒有過失，無我，亦無我所， 於一切處皆能正確普遍地知曉，無所緣的尊者，我今贊禮。
《佛說大乘入諸佛境界智光明莊嚴經》卷第四 大正藏第 12 冊 No. 0359 《佛說大乘入諸佛境界智光明莊嚴經》
《佛說大乘入諸佛境界智光明莊嚴經》卷第五
譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣惟凈等奉詔譯
稽首（頂禮）具足十種力度（佛的十種力量）而能斷除煩惱者，稽首廣大施予無畏者， 善能安住于不共諸法（佛獨有的法）之中，稽首世間最尊勝者， 稽首能斷除眾生一切結縛者，稽首已到達彼岸者， 稽首救度世間一切苦難的尊者，稽首不住于生死輪迴者。 普遍通達眾生的行為，於一切處皆能離意念， 如蓮花不沾染於水中，清凈空寂，常親近。 聖師所說種種無上之句，稽首無緣度脫染污之海者， 普遍善觀諸相之門，對於一切愿求皆無所執著。 佛的大威力不可思議，猶如虛空無所依止， 稽首廣持殊勝功德之門者，稽首猶如妙高山般殊勝者。
【English Translation】 English version The realm of enlightenment, The Dharma gate that pervades all without obstruction, the Venerable One without object, I now praise and bow. Though knowing Nirvana is still and unmoving, also skillfully tames beings in the three times of past, present, and future, Possessing all kinds of expedient means, the Venerable One without object, I now praise and bow. For all sentient beings, skillfully understanding their wisdom and expedient means, Yet also not moved by Nirvana, the Venerable One without object, I now praise and bow. The Great Sage is without form and without awakening, already free from conceptual proliferation, without opposition or obstruction, Because of no self, the mind has no opposition or obstruction, the Venerable One without object, I now praise and bow. Already free from doubt, without fault, no self, and no self's possessions, In all places, correctly and universally knowing, the Venerable One without object, I now praise and bow.
'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment,' Volume Four Taisho Tripitaka Volume 12, No. 0359, 'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment'
'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment,' Volume Five
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Wei Jing, etc., under imperial decree.
I bow my head to the one who has the ten powers (Buddha's ten powers) to destroy afflictions, I bow my head to the one who widely bestows fearlessness, Well abiding in the uncommon Dharmas (Buddha's unique teachings), I bow my head to the most venerable one in the world, I bow my head to the one who can cut off all the bonds of beings, I bow my head to the one who has already reached the other shore, I bow my head to the venerable one who saves the world from all suffering, I bow my head to the one who does not abide in birth and death. Universally understanding the actions of beings, in all places, free from intention, Like a lotus not attached to water, pure, empty, and silent, always close. The holy teacher's various unsurpassed words, I bow my head to the one who crosses the sea of defilement without conditions, Universally and skillfully observing the gates of all forms, without attachment to any desires. The Buddha's great power is inconceivable, like space without reliance, I bow my head to the one who widely holds the gates of supreme virtue, I bow my head to the one who is like the wonderful and lofty Mount Sumeru.
爾時，世尊讚妙吉祥童真菩薩摩訶薩言：「善哉善哉！妙吉祥！如是如是！妙吉祥！勿于諸佛起色相見，勿于諸法謂其無相，勿謂諸佛獨居法界，亦勿謂佛處大眾中，當知諸佛無見無聞、無所供養無供養者，諸佛如來無有少法若一性若多性而可施作。亦勿謂佛得菩提果，亦勿謂佛有法可現，無見、無聞、無念、無知，佛亦無言已說現說當說諸法。亦非諸佛現成正覺，亦無有法能成正覺，亦非諸佛斷染證凈，設有所作離見聞覺知。何以故？妙吉祥當知，一切法本來清凈故。
「複次，妙吉祥！汝等當知此經功德不可思議，若有菩薩以三千大千世界微塵等數一切眾生，普令建立成緣覺果，然於此正法不生信解。若有菩薩於此正法生信解者，其所獲福比前福蘊廣多無量，何況自書或教人書，所得福蘊倍復增勝。
「又，妙吉祥！若復有人以三千大千世界所有一切眾生之類——若卵生、若胎生，若濕生、若化生，若有色若無色，若有想若無想，若非有想若非無想，若二足若四足，若無足若多足——彼如是等諸眾生類，普令建立皆得人身，得人身已悉令發起大菩提心。發大菩提心已，一一菩薩于不可思議殑伽沙數佛剎土中，為微塵等諸佛菩薩並聲聞眾，以飲食、衣服、坐臥之物，病緣醫藥及諸樂具，供給供養經殑伽
【現代漢語翻譯】 現代漢語譯本：
那時，世尊讚歎妙吉祥童真菩薩摩訶薩說：『善哉善哉！妙吉祥！如你所說，如你所說！妙吉祥！不要以色相來看待諸佛，不要認為諸法沒有相狀，不要認為諸佛獨自存在於法界，也不要認為佛處在大眾之中。應當知道諸佛沒有見聞，沒有所供養和供養者。諸佛如來沒有絲毫的法，無論是單一的性質還是多種的性質可以施作。也不要認為佛得到了菩提果，也不要認為佛有法可以顯現。佛是無見、無聞、無念、無知的，佛也沒有說過、正在說、將要說諸法。也不是諸佛現在才成就正覺，也沒有任何法能夠成就正覺，也不是諸佛斷除染污而證得清凈。即使有所作為，也都是遠離見聞覺知的。為什麼呢？妙吉祥，應當知道，一切法本來就是清凈的。
『再者，妙吉祥！你們應當知道這部經的功德不可思議。如果有菩薩以三千大千世界微塵數量的一切眾生，普遍使他們建立成就緣覺果位，然而對於這部正法不生起信心和理解。如果有菩薩對於這部正法生起信心和理解，他所獲得的福德比之前的福德廣大無量，更何況是自己書寫或者教他人書寫，所獲得的福德更是倍增殊勝。
『又，妙吉祥！如果有人以三千大千世界所有一切眾生種類——無論是卵生、胎生、濕生、化生，無論是有色還是無色，無論是有想還是無想，無論是既非有想也非無想，無論是二足、四足，無論是無足還是多足——他們這些眾生種類，普遍使他們建立都得到人身，得到人身後都使他們發起大菩提心。發起大菩提心后，每一位菩薩在不可思議恒河沙數佛剎土中，為微塵數量的諸佛菩薩以及聲聞眾，以飲食、衣服、坐臥之物、病緣醫藥以及各種樂具，供給供養經過恒河沙數劫。』 現代漢語譯本：
劫，如是供養經殑伽沙數劫已，彼諸菩薩於此正法，若不生信不解不入，其所得福比前福蘊百分不及一，千分不及一，百千分不及一，乃至算數譬喻所不能及。若有菩薩於此正法，生信解入，其所獲福比前福蘊，復倍增勝無量無邊不可思議。何以故？妙吉祥！當知此經是諸佛母，諸佛從此生，諸佛依此住，諸佛從此出，諸佛於此入，諸佛於此成正覺，諸佛於此轉法輪，諸佛於此入涅槃。是故，妙吉祥！汝等當知，此經功德不可思議。』
【English Translation】 English version:
At that time, the World Honored One praised the Bodhisattva Mahasattva Manjushri, saying: 'Excellent, excellent! Manjushri! It is as you say, it is as you say! Manjushri! Do not view the Buddhas through their physical forms, do not consider dharmas to be without characteristics, do not think that the Buddhas dwell alone in the Dharma realm, nor think that the Buddhas are among the multitude. You should know that the Buddhas have no seeing or hearing, no one to be offered to and no offerer. The Tathagatas have no dharma, whether of a single nature or multiple natures, that can be acted upon. Do not think that the Buddha has attained the fruit of Bodhi, nor think that the Buddha has a dharma that can be manifested. The Buddha is without seeing, without hearing, without thought, without knowing. The Buddha has not spoken, is not speaking, and will not speak of any dharmas. It is not that the Buddhas are now achieving enlightenment, nor is there any dharma that can achieve enlightenment. It is not that the Buddhas have cut off defilements and attained purity. Even if there is any action, it is apart from seeing, hearing, and knowing. Why is this so? Manjushri, you should know that all dharmas are originally pure.
'Furthermore, Manjushri! You should know that the merits of this sutra are inconceivable. If a Bodhisattva were to cause all beings, as numerous as the dust particles in three thousand great thousand worlds, to establish and attain the Pratyekabuddha fruit, yet they do not generate faith and understanding in this true Dharma. If a Bodhisattva generates faith and understanding in this true Dharma, the merit they obtain is immeasurably greater than the previous merit. How much more so if they write it themselves or teach others to write it, the merit they obtain is even more multiplied and superior.
'Moreover, Manjushri! If someone were to cause all kinds of 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 neither with thought nor without thought; whether two-legged, four-legged, legless, or many-legged—all these kinds of beings, universally causing them to establish and attain human bodies, and after attaining human bodies, causing them all to generate the great Bodhi mind. After generating the great Bodhi mind, each Bodhisattva, in inconceivable Ganges sand-like Buddha lands, for dust-particle-like Buddhas, Bodhisattvas, and Shravakas, with food, clothing, sitting and sleeping items, medicine for illness, and various enjoyable things, provides offerings for Ganges sand-like kalpas.' English version:
'After making such offerings for Ganges sand-like kalpas, if those Bodhisattvas do not generate faith, understanding, or entry into this true Dharma, the merit they obtain is less than the previous merit by one part in a hundred, one part in a thousand, one part in a hundred thousand, and even beyond what can be reached by calculation or analogy. If a Bodhisattva generates faith, understanding, and entry into this true Dharma, the merit they obtain is multiplied and superior, immeasurable, boundless, and inconceivable compared to the previous merit. Why is this so? Manjushri! You should know that this sutra is the mother of all Buddhas. The Buddhas are born from this, the Buddhas abide in this, the Buddhas emerge from this, the Buddhas enter into this, the Buddhas achieve enlightenment in this, the Buddhas turn the Dharma wheel in this, and the Buddhas enter Nirvana in this. Therefore, Manjushri! You should know that the merits of this sutra are inconceivable.'
沙劫，彼彼諸佛入涅盤后，造七寶塔廣一由旬高百由旬眾寶界道，摩尼真珠殊妙嚴飾，豎立種種寶幢幡蓋，自在王寶妙網垂覆種種莊嚴。若復有人深心清凈，能于如是入諸佛境界智光明莊嚴甚深正法，聞已信解或復悟入，起清凈心少略乃至一四句偈為人演說，此所獲福不可稱數，現證佛智成辦福行殊勝事業，比前菩薩佈施福蘊，百分不及一，千分不及一，百千分不及一，千俱胝分不及一，百千俱胝分不及一，算分數分及譬喻分乃至烏波尼殺曇分，皆不及一。
「又，妙吉祥！若有在家菩薩于阿僧祇殑伽沙數諸佛菩薩及聲聞所，以其飲食、衣服、坐臥之具、病緣醫藥，經阿僧祇殑伽沙劫供給供養。或有出家菩薩戒行清凈深心具足，于其一切牛畜聚中，少略乃至施以一食，此獲福蘊比前福蘊，百分不及一，千分不及一，百千分不及一，千俱胝分不及一，百千俱胝分不及一，算分數分及譬喻分乃至烏波尼殺曇分，皆不及一。
「又，妙吉祥！若三千大千世界如微塵等出家菩薩，若行具足深心清凈者，一一菩薩於十方世界阿僧祇殑伽沙數諸佛菩薩及聲聞所，以其飲食、衣服、坐臥之具、病緣醫藥，經阿僧祇殑伽沙數劫中供給供養，彼諸菩薩所獲福蘊其數無量。若有菩薩或在家者或出家者，戒行具足深心清凈，於此
【現代漢語翻譯】 現代漢語譯本：妙吉祥（Manjushri），在如沙粒般多的劫數中，每一位佛陀入涅槃后，如果有人建造七寶塔，其寬度為一由旬（yojana，古印度長度單位，約合7-9英里），高度為一百由旬，以各種珍寶裝飾界道，用摩尼（mani，如意寶珠）和珍珠等奇妙之物莊嚴，豎立各種寶幢、幡蓋，並以自在王寶妙網覆蓋，進行各種裝飾。如果有人內心清凈，能夠對於如此進入諸佛境界的智慧光明莊嚴的甚深正法，聽聞后信解，或者領悟進入，生起清凈心，哪怕只是略微地，甚至只是為他人演說一四句偈，此人所獲得的福報是不可計量的，他將現證佛智，成就殊勝的福德事業。這比之前菩薩佈施所積累的福德，百分之一不及，千分之一不及，百千分之一不及，千俱胝分之一不及，百千俱胝分之一不及，乃至用算數、譬喻，甚至烏波尼殺曇（upanisad, 古印度奧義書）的任何一部分來比喻，都無法比擬。 又，妙吉祥！如果有在家菩薩，在如恒河沙數般多的諸佛、菩薩和聲聞面前，用飲食、衣服、坐臥之具、治病醫藥，經過如恒河沙數般多的劫數進行供養。或者有出家菩薩，戒行清凈，內心具足，在一切牛畜聚中，哪怕只是略微地施捨一份食物，此人所獲得的福德，比之前供養的福德，百分之一不及，千分之一不及，百千分之一不及，千俱胝分之一不及，百千俱胝分之一不及，乃至用算數、譬喻，甚至烏波尼殺曇的任何一部分來比喻，都無法比擬。 又，妙吉祥！如果三千大千世界中，有如微塵般多的出家菩薩，如果他們修行具足，內心清凈，每一位菩薩在十方世界如恒河沙數般多的諸佛、菩薩和聲聞面前，用飲食、衣服、坐臥之具、治病醫藥，經過如恒河沙數般多的劫數進行供養，這些菩薩所獲得的福德是無量的。如果有菩薩，無論是在家還是出家，戒行具足，內心清凈，在此
【English Translation】 English version: Manjushri, after each Buddha enters Nirvana in kalpas (aeons) as numerous as grains of sand, if someone builds a seven-jeweled stupa, one yojana (an ancient Indian unit of distance, approximately 7-9 miles) wide and one hundred yojanas high, with paths adorned with various treasures, embellished with wonderful things like mani (wish-fulfilling) jewels and pearls, erecting various jeweled banners and canopies, and covering it with a net of the King of Freedom jewels, with all sorts of decorations. If someone with a pure heart, upon hearing, believing, and understanding such profound Dharma, which is the wisdom light adornment of entering the realm of all Buddhas, or even slightly, with a pure mind, even just explaining a four-line verse to others, the merit they obtain is immeasurable. They will directly realize the wisdom of the Buddha and accomplish the supreme meritorious deeds. This is incomparable to the merit accumulated by the previous Bodhisattvas through giving; it is less than one percent, less than one thousandth, less than one hundred thousandth, less than one thousand kotis (a crore, ten million)th, less than one hundred thousand kotisth, and cannot be compared even by using calculations, analogies, or even any part of the Upanishads (ancient Indian philosophical texts). Furthermore, Manjushri, if a lay Bodhisattva offers food, clothing, bedding, and medicine for illnesses to as many Buddhas, Bodhisattvas, and Sravakas (hearers) as there are sands in the Ganges River, for as many kalpas as there are sands in the Ganges River. Or if an ordained Bodhisattva, with pure precepts and a complete mind, even slightly offers a single meal to any group of cattle, the merit they obtain is incomparable to the merit of the previous offerings; it is less than one percent, less than one thousandth, less than one hundred thousandth, less than one thousand kotisth, less than one hundred thousand kotisth, and cannot be compared even by using calculations, analogies, or even any part of the Upanishads. Furthermore, Manjushri, if there are as many ordained Bodhisattvas in the three thousand great thousand worlds as there are dust particles, and if they are complete in practice and have pure minds, each of these Bodhisattvas offers food, clothing, bedding, and medicine for illnesses to as many Buddhas, Bodhisattvas, and Sravakas as there are sands in the Ganges River in the ten directions, for as many kalpas as there are sands in the Ganges River, the merit obtained by these Bodhisattvas is immeasurable. If there is a Bodhisattva, whether lay or ordained, who is complete in precepts and has a pure mind, in this
正法聞已信解，若自書寫或教人書，此所獲福比前菩薩佈施福蘊倍復增勝，百分不及一，千分不及一，百千俱胝、算數、譬喻，皆不及一。
「又，妙吉祥！若有菩薩以三千大千世界滿中七寶，經三千大千世界微塵數劫，佈施供養佛菩薩等。若有菩薩於此正法，少略乃至一四句偈，能解入者此所獲福，比前福蘊百分不及一，千分不及一，百千俱胝、算數、譬喻，皆不及一。
「妙吉祥！且置如上經三千大千世界微塵數劫佈施福行。妙吉祥！假使阿僧祇殑伽沙數等諸菩薩，一一菩薩皆于阿僧祇殑伽沙數佛剎土中，以閻浮檀金所成諸妙寶樹及殊妙衣服，普遍光明真珠摩尼寶網垂覆，自在王摩尼寶所成樓閣，以電光明摩尼寶而為界道，豎立殊妙幢幡寶蓋，圓滿作已，普為阿僧祇殑伽沙數佛世尊等日日供養，如是經于阿僧祇殑伽沙劫修佈施行。或有菩薩於此最上甚深正法生信解已，少略乃至一四句偈，為余菩薩如理宣說令其解入，此獲福蘊比前菩薩佈施福蘊，百分不及一，千分不及一，百千俱胝、算數、譬喻，皆不及一。
「又，妙吉祥！正使三界成已，所有一切地獄、餓鬼、畜生趣中諸眾生類，若有在家菩薩為彼地獄、餓鬼、畜生趣中一切眾生普令救拔，得出離已皆悉建立成緣覺果。若有出家菩薩于諸牛
畜聚中，少略乃至施以一食，此所獲福無有稱量。
「又，妙吉祥！正使十方所有一切佛剎土中，不可說俱胝那庾多百千如微塵等出家菩薩，一一菩薩於十方世界，一一方分皆有十佛剎不可說俱胝那庾多百千如微塵等諸佛世尊，彼一一佛並諸菩薩聲聞大眾，經十佛剎不可說俱胝那庾多百千微塵數劫，以飲食、衣服、坐臥之具、病緣醫藥，為彼一一諸佛如來，于日日中以十佛剎不可說俱胝那庾多百千如微塵等世界充滿自在王摩尼妙寶佈施供養。若有菩薩於此正法生信解已，于其牛畜聚中少略乃至施以一食，此所獲福比前菩薩佈施福蘊，百分不及一，千分不及一，百千俱胝算數譬喻，皆不及一。何以故？今此正法若得聞者，即得不退轉諸大菩薩大智印故。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，悉令建立皆住隨信行地；若有菩薩為一眾生建立令住隨義行地，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生建立令住隨義行地；若有菩薩為一眾生建立令住隨法行地，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令住隨法行地；若有菩薩為一眾生建立令住須陀洹果，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為
【現代漢語翻譯】 現代漢語譯本：在畜生聚集的地方，哪怕只是稍微佈施，甚至只是一口食物，所獲得的福報也是無法估量的。 『還有，妙吉祥（Manjushri，文殊菩薩）！即使十方所有一切佛剎土中，有不可說俱胝那庾多百千如微塵般多的出家菩薩，每一位菩薩在十方世界，每一方都有十個佛剎，其中有不可說俱胝那庾多百千如微塵般多的諸佛世尊，這些佛和菩薩、聲聞大眾，在十個佛剎不可說俱胝那庾多百千微塵數劫的時間裡，用飲食、衣服、坐臥之具、治病醫藥，每日供養這些如來，並用十個佛剎不可說俱胝那庾多百千如微塵般多的世界充滿自在王摩尼妙寶來佈施供養。如果有一位菩薩，對此正法生起信心和理解后，在畜生聚集的地方，哪怕只是稍微佈施，甚至只是一口食物，他所獲得的福報，比之前那些菩薩佈施的福德，百分之一都比不上，千分之一也比不上，百千俱胝的算數譬喻都比不上。為什麼呢？因為現在這個正法如果能被聽聞，就能得到不退轉的大菩薩的大智慧印記。』 『還有，妙吉祥！如果有一位菩薩能讓十方一切世界的一切眾生，都安住于隨信行地；如果有一位菩薩能讓一個眾生安住于隨義行地，他所獲得的福報也是無法估量的。』 『還有，妙吉祥！如果有一位菩薩能讓十方一切世界的一切眾生，都安住于隨義行地；如果有一位菩薩能讓一個眾生安住于隨法行地，他所獲得的福報也是無法估量的。』 『還有，妙吉祥！如果有一位菩薩能讓十方一切世界的一切眾生，都安住于隨法行地；如果有一位菩薩能讓一個眾生安住于須陀洹果（Srotaapanna，預流果），他所獲得的福報也是無法估量的。』 『還有，妙吉祥！如果有一位菩薩能為』
【English Translation】 English version: Among a gathering of animals, even a slight offering, even just a single meal, the merit gained is immeasurable. 『Furthermore, Manjushri! Even if in all the Buddha-lands of the ten directions, there were unspeakable kotis of nayutas of hundreds of thousands of monastic Bodhisattvas, as numerous as dust motes, and each Bodhisattva in each of the ten directions, in each direction, there were ten Buddha-lands with unspeakable kotis of nayutas of hundreds of thousands of Buddhas, as numerous as dust motes, and those Buddhas, along with Bodhisattvas and Shravaka (hearer) assemblies, for a period of time equal to the number of dust motes in ten Buddha-lands, unspeakable kotis of nayutas of hundreds of thousands of kalpas (eons), were to offer food, clothing, bedding, and medicine for illness to each of those Tathagatas (Buddhas), and were to offer them daily with the most precious Mani jewels, filling ten Buddha-lands, unspeakable kotis of nayutas of hundreds of thousands of worlds, if a Bodhisattva, having generated faith and understanding in this Dharma, were to make even a slight offering, even just a single meal, among a gathering of animals, the merit gained would not be comparable to the merit of the previous Bodhisattvas' offerings, not even one part in a hundred, not even one part in a thousand, not even one part in a hundred thousand kotis of numerical comparisons. Why is this so? Because if this Dharma is heard, one immediately obtains the great wisdom seal of the non-retrogressing great Bodhisattvas.』 『Furthermore, Manjushri! If a Bodhisattva were to establish all beings in all worlds of the ten directions in the stage of following faith; if a Bodhisattva were to establish one being in the stage of following meaning, the merit gained would be immeasurable.』 『Furthermore, Manjushri! If a Bodhisattva were to establish all beings in all worlds of the ten directions in the stage of following meaning; if a Bodhisattva were to establish one being in the stage of following Dharma, the merit gained would be immeasurable.』 『Furthermore, Manjushri! If a Bodhisattva were to establish all beings in all worlds of the ten directions in the stage of following Dharma; if a Bodhisattva were to establish one being in the fruit of Srotaapanna (stream-enterer), the merit gained would be immeasurable.』 『Furthermore, Manjushri! If a Bodhisattva were to』
十方一切世界一切眾生，建立令住須陀洹果；若有菩薩為一眾生建立令住斯陀含果，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令住斯陀含果；若有菩薩為一眾生建立令住阿那含果，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令住阿那含果；若有菩薩為一眾生建立令住阿羅漢果，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令住阿羅漢果；若有菩薩為一眾生建立令住緣覺之果，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令住緣覺之果；若有菩薩為一眾生建立令發大菩提心，此所獲福無有稱量。
「又，妙吉祥！若有菩薩能為十方一切世界一切眾生，建立令發菩提心已；若有菩薩為一眾生建立令住不退轉位，此所獲福無有稱量。
「又，妙吉祥！正使菩薩普為一切眾生，建立皆住不退轉位；若有菩薩發清凈心，於此最上甚深正法生信解已，能自書寫若教人書，或復為他廣大宣說，少略乃至令一眾生於此最上甚深正法信解悟入者，所獲福蘊無量無數不可稱計。」
爾時，世尊普為大眾說伽陀曰：
「若有諸菩薩， 供十俱
【現代漢語翻譯】 現代漢語譯本 「妙吉祥（Manjushri，文殊菩薩）！如果菩薩能使十方一切世界的所有眾生都達到須陀洹果（Srotapanna，預流果，小乘初果），而另一位菩薩能使一個眾生達到斯陀含果（Sakrdagamin，一來果，小乘二果），那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！如果菩薩能使十方一切世界的所有眾生都達到斯陀含果，而另一位菩薩能使一個眾生達到阿那含果（Anagamin，不還果，小乘三果），那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！如果菩薩能使十方一切世界的所有眾生都達到阿那含果，而另一位菩薩能使一個眾生達到阿羅漢果（Arhat，無學果，小乘四果），那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！如果菩薩能使十方一切世界的所有眾生都達到阿羅漢果，而另一位菩薩能使一個眾生達到緣覺（Pratyekabuddha，獨覺）的果位，那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！如果菩薩能使十方一切世界的所有眾生都達到緣覺的果位，而另一位菩薩能使一個眾生髮起大菩提心（Mahabodhi-citta，成佛之心），那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！如果菩薩能使十方一切世界的所有眾生都發起菩提心，而另一位菩薩能使一個眾生安住于不退轉位（Avaivartika，不退轉地），那麼後者所獲得的福德是無法估量的。 「又，妙吉祥！即使菩薩普遍地使一切眾生都安住于不退轉位，如果另一位菩薩能以清凈心，對這最上甚深的正法生起信心和理解，並能親自書寫或教他人書寫，或者為他人廣為宣說，哪怕只是使一個眾生對這最上甚深的正法產生信解和領悟，那麼他所獲得的福德之蘊也是無量無數，不可稱量的。」 這時，世尊為大眾說了偈頌： 『如果有菩薩，供養十俱胝（koti，千萬）…'
【English Translation】 English version 「Furthermore, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the fruit of Srotapanna (stream-enterer), and another Bodhisattva were to establish one sentient being in the fruit of Sakrdagamin (once-returner), the merit of the latter would be immeasurable. 「Again, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the fruit of Sakrdagamin, and another Bodhisattva were to establish one sentient being in the fruit of Anagamin (non-returner), the merit of the latter would be immeasurable. 「Again, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the fruit of Anagamin, and another Bodhisattva were to establish one sentient being in the fruit of Arhat (worthy one), the merit of the latter would be immeasurable. 「Again, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the fruit of Arhat, and another Bodhisattva were to establish one sentient being in the fruit of Pratyekabuddha (solitary buddha), the merit of the latter would be immeasurable. 「Again, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the fruit of Pratyekabuddha, and another Bodhisattva were to establish one sentient being in the generation of the great Bodhicitta (mind of enlightenment), the merit of the latter would be immeasurable. 「Again, Manjushri! If a Bodhisattva were to establish all sentient beings in all the worlds of the ten directions in the generation of Bodhicitta, and another Bodhisattva were to establish one sentient being in the stage of Avaivartika (non-retrogression), the merit of the latter would be immeasurable. 「Again, Manjushri! Even if a Bodhisattva were to universally establish all sentient beings in the stage of non-retrogression, if another Bodhisattva, with a pure mind, were to generate faith and understanding in this supreme and profound Dharma, and were able to personally write it or teach others to write it, or extensively proclaim it to others, even if it were only to cause one sentient being to generate faith, understanding, and realization in this supreme and profound Dharma, the accumulation of merit he would obtain would be immeasurable, countless, and incalculable.」 At that time, the World Honored One spoke the following verses for the assembly: 『If there are Bodhisattvas, who offer to ten kotis (ten million)…』
胝佛， 受持正法門， 極盡時邊際， 復于甚深典， 愛樂而聽受， 此福廣無邊， 果報中最勝。 若有諸菩薩， 神力往十方， 十俱胝佛所， 親近而供養， 遍禮人中尊， 最上諸正士， 悲愍諸眾生， 增長眾利樂。 今此甚深經， 諸佛共宣說， 若能為他人， 須臾敷演者， 是即佛教中， 善開發凈信， 彼所獲福果， 廣大復最勝。 諸佛大悲愍， 宣示此正法， 如廣大燈明， 普照人天界。 中有猛利慧， 及具大力者， 能發信解心， 速得成佛果。 如是善逝教， 若有得聞者， 聞已復為他， 展轉而宣演。 如為彼諸佛， 最上人中尊， 入大無餘依， 清凈涅盤已。 能建立寶塔， 增聳復殊妙， 眾寶所莊嚴， 高逾有頂際。 豎立勝幡蓋， 寶鈴出妙聲， 上徹有頂天， 嚴好而廣大。 若有諸菩薩， 愛樂此經典， 于如是相中， 聞已發凈信， 于彼清凈處， 安布是正法， 此所獲福蘊， 廣大而最勝。 若有諸菩薩， 受持此正法， 廣為他流通， 滌除吝法垢， 此所獲福蘊， 功德勝無量， 趣求大菩提， 隨愿而獲得。
【現代漢語翻譯】 現代漢語譯本 頂禮佛陀（胝佛，指佛陀的尊稱）。 受持正法之門，直至時間邊際的盡頭，又對於甚深經典，喜愛並聽聞受持，此福德廣大無邊，在所有果報中最為殊勝。 如果有菩薩，以神通力前往十方，在十俱胝（俱胝，指一千萬）佛陀之處，親近並供養，遍禮人中之尊，最上等的正士，悲憫一切眾生，增長眾生的利益和安樂。 現在這部甚深經典，是諸佛共同宣說的，如果能夠為他人，哪怕是片刻敷演講解，這就是在佛教中，善於開發清凈的信心，他所獲得的福德果報，廣大而且最為殊勝。 諸佛以大悲憫之心，宣示這正法，如同廣大的燈火光明，普遍照耀人天界。 其中有猛利的智慧，以及具有大力的人，能夠發起信解之心，迅速成就佛果。 像這樣善逝（善逝，指佛陀的尊稱）的教誨，如果有聽聞的人，聽聞之後又為他人，輾轉宣說。 如同為那些佛陀，最上的人中之尊，進入大無餘依（無餘依，指涅槃的一種狀態，即沒有煩惱的剩餘）的清凈涅槃之後。 能夠建立寶塔，高聳而又殊妙，用眾寶所莊嚴，高度超過有頂天（有頂天，指色界天的最高層）。 豎立殊勝的幡蓋，寶鈴發出美妙的聲音，向上直達有頂天，莊嚴美好而又廣大。 如果有菩薩，喜愛這部經典，在這樣的景象中，聽聞后發起清凈的信心，在那清凈之處，安放這部正法，他所獲得的福德蘊藏，廣大而且最為殊勝。 如果有菩薩，受持這部正法，廣泛地為他人流通，滌除吝惜佛法的垢染，他所獲得的福德蘊藏，功德殊勝無量，追求大菩提，能夠隨愿而獲得。
【English Translation】 English version Homage to the Buddha (Tathāgata, a respectful term for the Buddha). To uphold the gate of the true Dharma, to the very edge of time, and further, to love and listen to the profound scriptures, this merit is vast and boundless, and the most excellent among all retributions. If there are Bodhisattvas, who, with their divine powers, go to the ten directions, and in the presence of ten kotis (koti, meaning ten million) of Buddhas, draw near and make offerings, paying homage to the honored among humans, the most supreme of the righteous, with compassion for all sentient beings, increasing their benefit and happiness. Now, this profound scripture, which is jointly proclaimed by all Buddhas, if one can, even for a moment, expound it for others, this is in Buddhism, to skillfully develop pure faith, and the merit and reward they obtain is vast and most excellent. The Buddhas, with great compassion, proclaim this true Dharma, like a vast lamp of light, universally illuminating the realms of humans and gods. Among them, those with sharp wisdom and great power, who can generate faith and understanding, will quickly attain Buddhahood. Such are the teachings of the Sugata (Sugata, an epithet for the Buddha), if there are those who hear them, and after hearing, further proclaim them to others in turn. It is like for those Buddhas, the most honored among humans, after entering the great Nirvana without remainder (Nirvana without remainder, a state of Nirvana where no afflictions remain). To be able to build a stupa, towering and exquisite, adorned with various treasures, its height surpassing the peak of the Akaniṣṭha heaven (Akaniṣṭha heaven, the highest heaven in the realm of form). To erect victorious banners and canopies, with precious bells emitting wondrous sounds, reaching up to the Akaniṣṭha heaven, magnificent and vast. If there are Bodhisattvas who love this scripture, and in such a setting, upon hearing it, generate pure faith, and in that pure place, establish this true Dharma, the accumulation of merit they obtain is vast and most excellent. If there are Bodhisattvas who uphold this true Dharma, widely circulate it for others, and cleanse the defilement of stinginess towards the Dharma, the accumulation of merit they obtain, its virtue is immeasurable, and in seeking great Bodhi, they will obtain it as they wish.
此甚深經典， 諸佛之所宣， 諸大菩薩眾， 多受持宣演。 十方一切佛， 悉于虛空界， 普現諸佛身， 令一切瞻仰。」
佛說此經已，妙吉祥菩薩摩訶薩，並余無數不思議不可說諸菩薩眾，及大聲聞，一切世間天、人、阿修羅、乾闥婆等，聞佛所說皆大歡喜，信受奉行。
佛說大乘入諸佛境界智光明莊嚴經卷第五
【現代漢語翻譯】 現代漢語譯本 這部深奧的經典，是諸佛所宣說的， 許多大菩薩眾，都受持並宣講它。 十方一切諸佛，都在虛空界中， 普遍顯現諸佛之身，令一切眾生瞻仰。
佛陀說完這部經后，妙吉祥菩薩摩訶薩（文殊菩薩），以及其餘無數不可思議、不可言說的諸菩薩眾，還有大聲聞弟子，以及一切世間的天人、阿修羅（非天神）、乾闥婆（天樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。
《佛說大乘入諸佛境界智光明莊嚴經》卷第五
【English Translation】 English version This profound scripture, is proclaimed by all the Buddhas, Many great Bodhisattvas uphold and expound it. All the Buddhas of the ten directions, in the realm of space, Universally manifest their Buddha bodies, causing all to gaze upon them.
After the Buddha finished speaking this scripture, Mañjuśrī Bodhisattva Mahāsattva (Bodhisattva of Great Wisdom), along with countless inconceivable and inexpressible Bodhisattvas, as well as great Śrāvakas (Hearers), and all the beings of the world including Devas (gods), humans, Asuras (demigods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced accordingly.
The Fifth Scroll of the 'Sutra on the Great Vehicle's Entry into the Realm of the Buddhas' Wisdom, Light, and Adornment'