T12n0384_菩薩從兜術天降神母胎說廣普經

大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

No. 384

菩薩從兜術天降神母胎說廣普經卷第一

姚秦涼州沙門竺佛念譯

天宮品第一

如是我聞：

一時佛在伽毗羅婆兜釋翅授城北雙樹間，欲捨身壽入涅槃。二月八日夜半，躬自襞僧伽梨、郁多羅僧、安陀羅跋薩各三牒敷金棺里，襯身臥上腳腳相累。以缽錫杖手付阿難；八大國王皆持五百張白㲲栴檀木榓，盡內金棺里，以五百張㲲纏裹金棺，復五百乘車載香蘇油以灌白㲲。爾時，大梵天王將諸梵眾在右面立，釋提桓因將忉利諸天在左面立，彌勒菩薩摩訶薩及十方諸神通菩薩目前立。爾時，世尊欲入金剛三昧，碎身舍利。「善哉！不思議法，于娑婆世界轉此真實法。」爾時，世尊作是念已，十方世界皆六返震動。

爾時，世尊從金棺里出金色臂，即問阿難：「迦葉比丘今來至不？」對曰：「未至。」世尊重問：「牛呞比丘來至未耶？」對曰：「于彼天上般涅槃，三衣缽至。」佛告四眾：「吾今永取滅度。」即復撿㲲入金棺里，寂然不語；如是再三出手須臾。佛問阿難及諸四眾、比丘、比丘尼、優婆塞、優婆夷，八大國王，天、龍、鬼、神、阿修羅、迦留羅、緊陀羅、摩睺羅伽、乾

闥婆、人與非人：「云何？阿難！吾前後所出方等大乘摩訶行經，汝悉得不？」

對曰：「唯佛知之！」如是再三。

佛告阿難：「吾于忉利天宮與母摩耶說法，汝亦知不？」

對曰：「不知。」

「云何？阿難！吾于龍宮與龍說法，無數億千諸龍子等皆令得道，留全身舍利百三十丈，汝亦知不？」

對曰：「不知。」

「云何？阿難！吾處母胎十月，與諸菩薩說不退轉難有之法不思議行，汝復知耶？」

對曰：「不知。」

佛告阿難：「諦聽，諦聽！善思念之！吾今與汝一一分別菩薩大士難有之行。」

阿難白佛言：「愿樂欲聞。」

佛告阿難：「去此東南方一億一萬一千六十二恒河沙剎，彼有世界名曰思樂，佛名香焰如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，于彼現般涅槃而來至忉利天宮。經歷無數阿僧祇劫，三十六返作大梵天王，三十六返作帝釋身，三十六返作轉輪王，所度眾生無墮二乘及諸惡趣。何以故？皆是諸佛神智所感。云何？阿難！如來世尊有胎分耶？無胎分耶？」

阿難白佛：「如來之身無有胎分也！」

佛告阿難：「若如來無胎分者，云何如來十月處胎教化說法？」

【現代漢語翻譯】 現代漢語譯本 天神、人和非人問道：『阿難，我前後所宣說的方等大乘摩訶行經，你都瞭解嗎？』 阿難回答說：『只有佛陀您才知道！』 這樣問了三次。 佛陀告訴阿難：『我在忉利天宮為我的母親摩耶說法，你也知道嗎？』 阿難回答說：『不知道。』 『阿難，我在龍宮為龍說法，無數億千的龍子等都因此得道，並留下全身舍利一百三十丈，你也知道嗎？』 阿難回答說：『不知道。』 『阿難，我在母親的胎中十個月，為諸菩薩宣說不退轉的難得之法和不可思議的修行，你又知道嗎？』 阿難回答說：『不知道。』 佛陀告訴阿難：『仔細聽，仔細聽！好好思考！我現在要為你一一分別講述菩薩大士難得的修行。』 阿難對佛說：『我非常樂意聽聞。』 佛陀告訴阿難：『從這裡向東南方經過一億一萬一千六十二恒河沙數的剎土，那裡有一個世界名叫思樂，佛號香焰如來（如來：佛的十號之一，指真如而來）、應供（應受人天供養）、正遍知（真正普遍知道一切法）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），他在那裡示現涅槃，然後來到忉利天宮。他經歷了無數阿僧祇劫，三十六次做大梵天王，三十六次做帝釋身，三十六次做轉輪王，所度化的眾生沒有墮入二乘（聲聞乘和緣覺乘）和各種惡道。為什麼呢？因為都是諸佛的神通智慧所感化的。阿難，如來世尊有胎分嗎？還是沒有胎分？』 阿難對佛說：『如來的身體沒有胎分！』 佛陀告訴阿難：『如果如來沒有胎分，那麼如來如何能在胎中十個月教化說法呢？』

【English Translation】 English version The Devas, humans, and non-humans asked: 'Ananda, do you understand the Vaipulya Mahayana Sutras that I have expounded before and after?' Ananda replied: 'Only the Buddha knows!' This was asked three times. The Buddha told Ananda: 'Do you also know that I preached the Dharma to my mother Maya in the Trayastrimsa Heaven?' Ananda replied: 'I do not know.' 'Ananda, do you also know that I preached the Dharma to the dragons in the Dragon Palace, causing countless billions of dragon sons to attain the Way, and leaving behind a full-body relic of one hundred and thirty measures?' Ananda replied: 'I do not know.' 'Ananda, do you also know that I was in my mother's womb for ten months, preaching the Dharma of non-retrogression and inconceivable practices to the Bodhisattvas?' Ananda replied: 'I do not know.' The Buddha told Ananda: 'Listen carefully, listen carefully! Think well! Now I will explain to you one by one the rare practices of the great Bodhisattvas.' Ananda said to the Buddha: 'I am very eager to hear.' The Buddha told Ananda: 'Going southeast from here, passing through one hundred and one million, one thousand, and sixty-two Ganges sand-like lands, there is a world called Sile, where the Buddha is named Fragrant Flame Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled teacher), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (world-honored one). He manifested Nirvana there and then came to the Trayastrimsa Heaven. He has gone through countless Asankhyeya kalpas, thirty-six times as the Great Brahma King, thirty-six times as Indra, and thirty-six times as a Chakravartin King. The beings he has liberated have not fallen into the Two Vehicles (Sravakayana and Pratyekabuddhayana) or any of the evil realms. Why? Because they are all influenced by the divine wisdom of the Buddhas. Ananda, does the Tathagata, the World Honored One, have a womb-body or not?' Ananda said to the Buddha: 'The body of the Tathagata does not have a womb-body!' The Buddha told Ananda: 'If the Tathagata does not have a womb-body, how could the Tathagata teach and preach the Dharma for ten months in the womb?'

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阿難白佛：「有胎分者此亦虛寂，無胎分者亦復虛寂。」

爾時世尊即以神足，現母摩耶身中坐臥經行，敷大高座縱廣八十由旬，金銀梯梐，天繒、天蓋懸處虛空，作唱妓樂不可稱計。復以神足東方去此娑呵世界萬八千土，菩薩大士皆來雲集；南方、西方、北方、四維亦爾。復有下方六十二億剎土，諸神通菩薩亦來大會；上方七十二億空界菩薩，亦來雲集入胎舍中。

爾時，文殊師利菩薩，即從坐起白世尊曰：「此諸菩薩大士雲集，欲聽世尊不思議法，諸三昧門、陀憐尼門、一相三昧、聞空三昧、道性三昧、真實三昧、虛空王三昧、逝習緒三昧、受性三昧、行跡三昧、降魔三昧、除穢污三昧，如是三昧億千那由他。如今如來，入何三昧居於胎舍，與諸大士說不思議法？」

佛告文殊：「汝今觀察，一住、二住乃至十住、一生補處，諸方菩薩各當其位勿相雜錯。所以者何？吾今欲與諸大士說不思議法。今此大眾清凈無雜，寄生枝葉亦無穢惡。」

爾時世尊以清凈音，即說頌曰：

「昔來無數劫，　　成佛身無數； 　今復入胎舍，　　欲度諸眾生。 　身凈無惡行，　　口行無虛妄， 　意行常慈悲，　　清凈菩薩道。 　愍彼眾生類，　　恒處四駛河； 　計常及斷滅，　　迴向菩提道

【現代漢語翻譯】 現代漢語譯本：阿難對佛說：『有胎分（指有入胎因緣）的眾生，其存在也是虛幻寂滅的；沒有胎分（指沒有入胎因緣）的眾生，其存在也同樣是虛幻寂滅的。』 當時，世尊立即運用神通，顯現出在母親摩耶（佛陀的生母）的身體中坐臥行走的情景，並鋪設了一個縱橫八十由旬（古印度長度單位，約合今天的1120公里）的巨大高座，用金銀製成階梯欄桿，天上的絲綢和寶蓋懸掛在空中，演奏著無數的歌舞音樂。世尊又運用神通，從東方到娑婆世界（我們所居住的世界）之外的一萬八千個佛土，各方菩薩大士都雲集而來；南方、西方、北方、四維方向也是如此。又有下方六十二億佛土的諸位神通菩薩也來參加大會；上方七十二億空界的菩薩，也雲集而來進入胎舍之中。 這時，文殊師利菩薩（智慧第一的菩薩）從座位上站起來，對世尊說：『這些菩薩大士雲集於此，想要聽聞世尊不可思議的佛法，以及各種三昧門（禪定之門）、陀羅尼門（總持之門）、一相三昧（證入諸法一相的禪定）、聞空三昧（聽聞空性的禪定）、道性三昧（證悟道性的禪定）、真實三昧（證悟真理的禪定）、虛空王三昧（如虛空般自在的禪定）、逝習緒三昧（斷除習氣的禪定）、受性三昧（證悟受性的禪定）、行跡三昧（證悟修行軌跡的禪定）、降魔三昧（降伏魔障的禪定）、除穢污三昧（清除煩惱的禪定），像這樣有億千那由他（極大的數量單位）的三昧。如今如來（佛陀的稱號），進入何種三昧而安住于胎舍之中，為諸位大士宣說不可思議的佛法呢？』 佛告訴文殊：『你現在觀察，一住（菩薩修行階位之一）、二住乃至十住（菩薩修行階位之一）、一生補處（即將成佛的菩薩），各方菩薩都應當安住于自己的位置，不要互相混雜。這是為什麼呢？因為我今天要為諸位大士宣說不可思議的佛法。現在這裡的大眾清凈沒有雜染，寄生的枝葉也沒有污穢。』 當時，世尊用清凈的聲音，說了以下偈頌： 『過去無數劫，成就佛身無數；今又入胎舍，欲度諸眾生。 身凈無惡行，口行無虛妄，意行常慈悲，清凈菩薩道。 憐憫那些眾生，恒常處於四種急流（生、老、病、死）之中；執著于常或斷滅的見解，應當迴向菩提之道（覺悟之道）。』

【English Translation】 English version: Ananda said to the Buddha, 'Those with a womb-connection (referring to beings with the karma to be born), their existence is also empty and still; those without a womb-connection (referring to beings without the karma to be born), their existence is also equally empty and still.' At that time, the World Honored One immediately used his divine powers to manifest the scene of sitting, lying, and walking within the body of his mother, Maya (the Buddha's birth mother), and laid out a great high seat that was eighty yojanas (an ancient Indian unit of length, approximately 1120 kilometers today) in length and width, with gold and silver railings, heavenly silks and canopies hanging in the air, and countless songs and music being played. The World Honored One also used his divine powers to reach eighteen thousand Buddha lands east of this Saha world (the world we live in), and Bodhisattvas and great beings from all directions gathered there; the same was true for the south, west, north, and intermediate directions. Furthermore, Bodhisattvas with divine powers from sixty-two billion Buddha lands below also came to the assembly; Bodhisattvas from seventy-two billion realms of space above also gathered and entered the womb-chamber. At that time, Bodhisattva Manjushri (the Bodhisattva of wisdom) rose from his seat and said to the World Honored One, 'These Bodhisattvas and great beings have gathered here, desiring to hear the inconceivable Dharma of the World Honored One, as well as the various Samadhi gates (gates of meditation), Dharani gates (gates of total retention), One-Form Samadhi (meditation on the one form of all dharmas), Hearing Emptiness Samadhi (meditation on hearing emptiness), Nature of the Path Samadhi (meditation on realizing the nature of the path), True Samadhi (meditation on realizing the truth), King of Space Samadhi (meditation as free as space), Passing Habitual Tendencies Samadhi (meditation on eliminating habitual tendencies), Nature of Reception Samadhi (meditation on realizing the nature of reception), Traces of Practice Samadhi (meditation on realizing the traces of practice), Subduing Demons Samadhi (meditation on subduing demonic obstacles), Eliminating Defilements Samadhi (meditation on eliminating afflictions), and countless other Samadhis like these. Now, in which Samadhi does the Tathagata (title of the Buddha) reside within the womb-chamber, to expound the inconceivable Dharma to these great beings?' The Buddha told Manjushri, 'Now observe, those in the first stage (one of the stages of Bodhisattva practice), the second stage, up to the tenth stage (one of the stages of Bodhisattva practice), and those in the last birth before Buddhahood (Bodhisattvas who are about to become Buddhas), Bodhisattvas from all directions should each remain in their respective positions, and not mix with each other. Why is this? Because I intend to expound the inconceivable Dharma to these great beings today. Now, this assembly is pure and without impurities, and the parasitic branches are also without defilement.' At that time, the World Honored One, with a pure voice, spoke the following verses: 'In countless past kalpas, countless Buddha bodies were achieved; now again entering the womb-chamber, desiring to liberate all beings. The body is pure without evil deeds, the mouth speaks without falsehood, the mind acts with constant compassion, the pure Bodhisattva path. Pitying those sentient beings, constantly dwelling in the four swift currents (birth, old age, sickness, and death); clinging to the views of permanence or annihilation, one should turn towards the path of Bodhi (the path of enlightenment).'

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。 　勤苦獲此身，　　勿興穢污想； 　計身如丘墓，　　野干之所伺。 　愚者深染著，　　耽愛不能捨； 　此身無反覆，　　晝夜欲唼𠲿。 　九苦為關楗，　　如畫瓶盛糞； 　欲渴之所逼，　　何為生苦惱？ 　如海吞眾流，　　愚者以為寶。 　身非金剛數，　　莫為眾惡行， 　受身要當殞，　　何不速行道？ 　若人壽億劫，　　彼亦應舍欲， 　況壽不滿百，　　何不知止足？ 　愚者恒自稱，　　宿福獲此身， 　應當快自恣，　　未樂便當終， 　此欲無牢固，　　非智而能守。 　夫人慾舍欲，　　十慧無想觀； 　欲非真實法，　　起滅如水泡。 　幻師之所造，　　變現若干像； 　愚者謂為實，　　求實無所得。 　空性本自空，　　終始無起滅； 　分別無想定，　　能盡眾生漏。 　文殊汝今知！　　十方無漏會； 　我入琉璃定，　　廣演方等法。 　十方恒沙佛，　　如我說無異， 　愍此群萌類，　　永處焰火舍， 　舍胎復受胎，　　往彼復來此； 　十方諸菩薩，　　積行恒河劫， 　雖處娑婆界，　　五苦五惱劫。 　如我十方界，　　方比於此土， 　周旋五道中，　　受罪此最劇。 　解空無定相，　　亦復無本際， 　究竟一相義，　　性自本虛寂， 　常

【現代漢語翻譯】 現代漢語譯本 辛勤勞苦才獲得這個身體，不要產生污穢的想法； 把身體看作是墳墓，是野狗伺機啃食的地方。 愚笨的人深深地執著於它，貪戀愛慾而不能捨棄； 這個身體不會再來，日夜都想貪圖享樂。 九種苦難像門閂一樣緊鎖著，如同彩繪的瓶子裝著糞便； 被慾望的渴求所逼迫，為何還要產生痛苦煩惱？ 如同大海吞噬眾多的河流，愚笨的人卻把它當作珍寶。 身體不是金剛那樣堅固，不要去做各種惡行， 接受這個身體終將死亡，為何不趕快修行正道？ 如果人的壽命有億萬劫（kalpa，佛教時間單位），也應該捨棄慾望， 何況壽命不滿百年，為何不知道適可而止？ 愚笨的人常常自稱，是前世的福報才獲得這個身體， 應當盡情地享樂，還沒享樂就要死了， 這些慾望並不牢固，不是智慧就能夠守護的。 想要捨棄慾望的人，要用十種智慧進行無想的觀照； 慾望不是真實的法，它的生滅就像水泡一樣。 如同幻術師所製造的，變現出各種各樣的形象； 愚笨的人認為它是真實的，去追求真實卻什麼也得不到。 空性的本質本來就是空，從開始到結束都沒有生滅； 分別無想的禪定，能夠斷盡眾生的煩惱。 文殊（Manjusri，菩薩名）你現在要知道！十方世界沒有煩惱的集會； 我進入琉璃定（一種禪定），廣泛地宣說方等法（大乘經典）； 十方世界恒河沙數（Ganges river sand，比喻極多）的佛，所說的和我所說的一樣，沒有差別， 憐憫這些眾生，永遠處於像火焰一樣的房屋中， 捨棄這個胎又接受下一個胎，到那裡又回到這裡； 十方世界的菩薩們，積累修行像恒河沙數劫（kalpa，佛教時間單位）那樣長久， 雖然身處娑婆世界（Saha world，我們所處的世界），也經歷五種苦難和五種煩惱的劫難。 如同我所在的十方世界，和這個世界相比， 在五道（五種輪迴的途徑）中輪轉，所受的罪業這裡最嚴重。 理解空性沒有固定的相狀，也沒有本來的邊際， 究竟的真理只有一個相，它的自性本來就是虛無寂靜的， 常

【English Translation】 English version This body is obtained through hard work and suffering, do not give rise to defiled thoughts; Consider the body as a tomb, a place where jackals lie in wait. The foolish are deeply attached to it, indulging in love and desire, unable to let go; This body will not return, day and night desiring to indulge in pleasures. Nine sufferings are like bolts, locking it up, like a painted vase filled with filth; Driven by the thirst of desire, why create suffering and distress? Like the sea swallowing many rivers, the foolish consider it a treasure. The body is not as indestructible as diamond, do not engage in various evil deeds, Having received this body, it will eventually perish, why not quickly practice the path? If a person's lifespan were a billion kalpas (kalpa, a Buddhist unit of time), they should also abandon desires, How much more so when life is less than a hundred years, why not know when to stop and be content? The foolish often claim that they obtained this body due to past blessings, They should indulge in pleasure, for they will die before they have enjoyed it, These desires are not firm, and cannot be guarded without wisdom. Those who wish to abandon desires should use ten wisdoms to contemplate without thought; Desire is not a real dharma, its arising and ceasing are like water bubbles. Like what is created by a magician, manifesting various images; The foolish think it is real, but seeking reality, they obtain nothing. The nature of emptiness is originally empty, from beginning to end there is no arising or ceasing; The samadhi (meditative state) of distinguishing no-thought can exhaust the defilements of sentient beings. Manjusri (Manjusri, a Bodhisattva), you should know now! There are no gatherings of defilements in the ten directions; I enter the lapis lazuli samadhi (a type of meditation), extensively expounding the Vaipulya sutras (Mahayana scriptures); The Buddhas in the ten directions, as numerous as the sands of the Ganges (Ganges river sand, a metaphor for countless), speak the same as I do, without difference, They pity these sentient beings, who are forever in a house like flames, Abandoning this womb and receiving another, going there and returning here; The Bodhisattvas in the ten directions, accumulate practices for as long as the sands of the Ganges kalpas (kalpa, a Buddhist unit of time), Although they are in the Saha world (Saha world, the world we live in), they also experience the kalpas of five sufferings and five afflictions. Like my ten directions, compared to this world, Revolving in the five paths (five paths of reincarnation), the suffering of sins is most severe here. Understanding that emptiness has no fixed form, nor any original boundary, The ultimate truth has only one form, its nature is originally empty and still, Always

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想無起滅，　　有餘及無餘。 　昔我弘誓願，　　遍受五道胎； 　化、濕、卵、胎中，　　亦說難有法。 　染著五陰者，　　與說無所有； 　十二牽連法，　　癡行生死本。 　墜墮四顛倒，　　為說四真實； 　苦諦無有諦，　　習盡道亦爾！ 　欲我戒見受，　　亦及於四愛； 　分別真實性，　　虛無寂寞要。 　雖度生死岸，　　不處於涅槃； 　今處於母胎，　　說法悟群生。 　娑婆國土中，　　無數恒河沙； 　處胎說法者，　　濟度阿僧祇。 　虛空無邊界，　　佛國亦如是； 　眾生受識神，　　真實性不同。 　明慧所教化，　　隨類而度之， 　或見身而度，　　聞聲得解脫。 　或復思惟苦，　　集諦盡道本； 　思惟四意止，　　斷意四神足。 　五根及五力，　　七覺以為花； 　賢聖八品道，　　以用瓔珞身。 　分別彼我空，　　無想寂滅慧； 　不願有所求，　　永處空無慧。 　初入有覺定，　　三十不凈觀； 　逆順知有覺，　　入定解無觀。 　九次入初定，　　分別無覺觀； 　又樂滅盡道，　　初定不(丹五)行法， 　喜樂意已滅，　　安隱入四法。 　通慧諸大士，　　不以此為行， 　為諸煩惱故，　　應適前眾生； 　禪定經歷劫，　　形枯如槁木，

【現代漢語翻譯】 現代漢語譯本 思想的生起和滅去，存在有餘涅槃和無餘涅槃兩種狀態。 過去我曾發下宏大誓願，要遍受五道（地獄、餓鬼、畜生、人、天）的輪迴。 在化生、濕生、卵生、胎生這四種生命形式中，也宣說難以理解的佛法。 對於執著於五蘊（色、受、想、行、識）的人，要為他們宣說一切皆無自性。 十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的牽連，是愚癡的行為導致生死輪迴的根本。 眾生因為顛倒的四種見解（常、樂、我、凈）而墮落，所以要為他們宣說四聖諦（苦、集、滅、道）的真實。 苦諦並非真實的苦，集諦、滅諦、道諦也同樣如此，都是爲了引導眾生而設的方便法。 對於貪求戒律、見解、感受，以及四種愛慾（欲愛、有愛、無有愛、非有想非無想愛）的人， 要為他們分別說明真實自性的空寂，這才是虛無寂寞的真諦。 雖然已經度脫了生死輪迴的彼岸，但並不停留在涅槃的境界。 現在我處於母親的胎中，仍然說法來開悟眾生。 在娑婆世界（我們所居住的世界）中，有無數像恒河沙一樣多的眾生。 在胎中說法的人，救度了無數阿僧祇（極大的數字）的眾生。 虛空沒有邊際，佛的國土也像虛空一樣無邊無際。 眾生所接受的意識和精神，其真實本性各不相同。 憑藉智慧的教化，要根據眾生的不同根性來度化他們。 有的眾生見到佛的身相而得度，有的眾生聽到佛的聲音而得解脫。 有的眾生通過思維苦諦，以及集諦、滅諦、道諦的根本道理而得度。 通過思維四念處（身、受、心、法），斷除意念，修習四神足（欲、勤、心、觀）。 修習五根（信、精進、念、定、慧）和五力（信力、精進力、念力、定力、慧力），以七覺支（擇法、精進、喜、輕安、念、定、舍）為裝飾的花朵。 以賢聖的八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）來莊嚴自身。 分別認識到彼（眾生）和我的空性，達到無想寂滅的智慧。 不希求任何事物，永遠安住于空無的智慧之中。 最初進入有覺有觀的禪定，修習三十不凈觀（觀想身體的不凈）。 通過逆向和順向的思維來了解有覺有觀，進入禪定后則不再有觀想。 九次進入初禪，分別認識到無覺無觀的狀態。 又樂於滅盡道，初禪中不進行（丹五）行法（可能指某種特定的修行方法）， 喜樂的感受已經滅盡，安穩地進入四禪的境界。 通達智慧的菩薩們，不以這些為最終的修行目標， 爲了解除眾生的煩惱，應該適應眾生的根性來教化他們。 即使禪定經歷漫長的劫數，身體枯槁如同枯木，

【English Translation】 English version The arising and ceasing of thoughts, there are two states: Nirvana with remainder and Nirvana without remainder. In the past, I made a great vow to undergo rebirth in all five realms (hell, hungry ghosts, animals, humans, and gods). Among the four forms of birth—transformation, moisture, egg, and womb—the Dharma that is difficult to understand is also taught. For those who are attached to the five aggregates (form, feeling, perception, mental formations, and consciousness), it is taught that all things are without inherent existence. The twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are the root of the cycle of birth and death caused by ignorance. Beings fall due to the four inverted views (permanence, pleasure, self, and purity), so the four noble truths (suffering, origin, cessation, and path) are taught to them. The truth of suffering is not truly suffering, and the same is true for the truths of origin, cessation, and path; they are all expedient means to guide beings. For those who crave precepts, views, feelings, and the four kinds of craving (craving for sensual pleasures, craving for existence, craving for non-existence, and craving for neither perception nor non-perception), the true nature of emptiness and tranquility should be explained to them, which is the essence of emptiness and solitude. Although having crossed the shore of birth and death, one does not dwell in the state of Nirvana. Now, while in my mother's womb, I still teach the Dharma to enlighten sentient beings. In the Saha world (the world we live in), there are countless beings like the sands of the Ganges River. Those who teach the Dharma while in the womb have saved countless asamkhyas (extremely large numbers) of beings. Space is boundless, and the Buddha's land is also boundless like space. The consciousness and spirit that beings receive differ in their true nature. Through the teachings of wisdom, they should be liberated according to their different capacities. Some beings are liberated by seeing the Buddha's form, and some are liberated by hearing the Buddha's voice. Some beings are liberated by contemplating the truth of suffering, as well as the root principles of the truths of origin, cessation, and path. By contemplating the four foundations of mindfulness (body, feeling, mind, and phenomena), one cuts off thoughts and cultivates the four bases of psychic power (desire, effort, mind, and investigation). Cultivate the five roots (faith, diligence, mindfulness, concentration, and wisdom) and the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom), using the seven factors of enlightenment (discrimination of dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity) as decorative flowers. Adorn oneself with the noble eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Discern the emptiness of both self and others, and attain the wisdom of non-conceptual cessation. Do not desire anything, and forever abide in the wisdom of emptiness. Initially entering the meditation with initial and sustained thought, practice the thirty-two aspects of impurity (contemplating the impurity of the body). By thinking in reverse and forward order, understand the initial and sustained thought, and upon entering meditation, there is no more contemplation. Entering the first dhyana nine times, discern the state of no initial and sustained thought. Also delight in the path of cessation, in the first dhyana, do not practice (Dan Wu) practices (possibly referring to a specific practice method), The feeling of joy has ceased, and one enters the four dhyanas peacefully. Bodhisattvas who have attained wisdom do not take these as the ultimate goal of practice, In order to relieve the afflictions of beings, they should adapt to the capacities of beings to teach them. Even if meditation lasts for countless kalpas, the body becomes withered like a dry tree,

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三禪香氣熏，　　五枝不凋落。 　佛慧不可量，　　于有亦不有， 　無上最正覺，　　無生死亦無。 　吾從成佛來，　　遊觀於三禪， 　設當入四禪，　　無說而得度。 　我觀虛空界，　　眾生無有依， 　諸佛神力智，　　乃能盡原本。 　斷漏諸學人，　　未能悉分別； 　道品甚深妙，　　二乘所不及。 　吾以天眼觀，　　慧眼及佛眼； 　四識所受形，　　亦復于中化。 　亦無地、水、火，　　形色可觀見； 　唯佛大神力，　　皆令至彼岸。 　十方諸佛土，　　恒沙阿僧祇； 　亦以道慧本，　　游處虛空界。 　設當以肉眼，　　觀空界眾生； 　欠口出入息，　　無數眾生入。 　爾時此等輩，　　各得成道跡； 　當知佛法身，　　真實不思議。 　佛為三界將，　　愍而濟一切； 　欲、色、無色有，　　令受道慧證。 　彼亦無淫、怒，　　及癡眷屬眾； 　睹形即入道，　　豈須學、無學？ 　無量諸佛剎，　　成道各各異； 　或從有想成，　　或從無想成， 　不復修習此，　　真如四聖諦。 　菩薩清凈觀，　　入禪無礙道， 　羅漢、辟支佛，　　入定各不同。 　生生不見生，　　豈當有生本？ 　愚惑染著人，　　謂為生是我， 　吾我自稱我，　　不見有

【現代漢語翻譯】 現代漢語譯本 三禪（Dhyana，禪定的一種）的香氣瀰漫，五種感官（五根）不會衰敗。 佛的智慧深不可測，對於存在（有）和不存在（無）都不執著。 達到無上正等正覺（Anuttara-samyak-sambodhi，佛的最高覺悟），超越生死輪迴。 我自從成佛以來，常在三禪中游觀。 即使進入四禪（Dhyana，禪定的另一種），也能不通過言語而得解脫。 我觀察虛空界，發現眾生沒有依靠。 只有諸佛的神力智慧，才能徹底瞭解萬物的本源。 斷除煩惱的修行人（學人），還不能完全分辨這些道理； 佛法（道品）深奧微妙，二乘（聲聞乘和緣覺乘）的修行者無法企及。 我用天眼（Divya-cakṣus，天眼通）、慧眼（Prajñā-cakṣus，智慧之眼）和佛眼（Buddha-cakṣus，佛的眼睛）觀察； 四種意識所感受的形體，也都在其中變化。 那裡沒有地、水、火等元素，也沒有可以觀察到的形色； 只有佛的大神力，才能使一切眾生到達彼岸（涅槃）。 十方諸佛的國土，多如恒河沙數，不可計數（阿僧祇，Asamkhya）。 他們也憑藉佛法的智慧，在虛空界中游歷。 假設用肉眼觀察虛空界的眾生； 在一次呼吸之間，無數眾生進入其中。 那時，這些眾生都能各自成就道業； 應當知道佛的法身（Dharmakāya），真實而不可思議。 佛是三界（欲界、色界、無色界）的導師，慈悲地救度一切眾生； 使欲界、色界、無色界的眾生，都能獲得佛法的智慧和證悟。 他們沒有淫慾、嗔怒和愚癡等煩惱； 一見到佛的形象就進入佛道，哪裡還需要學習或不學習的階段？ 無量諸佛的剎土，成道的方式各不相同； 有的從有想（執著于存在）中成道，有的從無想（執著于不存在）中成道， 不再需要修習真如（Tathātā，事物的真實本性）和四聖諦（Arya-satya，佛教的基本教義）。 菩薩以清凈的智慧觀察，進入禪定而無障礙； 羅漢（Arhat，已證悟的聖者）和辟支佛（Pratyekabuddha，獨覺者）入定的方式也各不相同。 生命生生不息，哪裡會有生命的本源？ 愚癡迷惑的人，執著于『生』是『我』； 我執著于『我』，卻看不到真正的『我』。

【English Translation】 English version The fragrance of the third Dhyana (meditative absorption) pervades, and the five senses (five indriyas) do not decay. The wisdom of the Buddha is immeasurable, not clinging to existence (bhava) or non-existence (abhava). Attaining the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), transcending the cycle of birth and death. Since I became a Buddha, I have been observing in the third Dhyana. Even entering the fourth Dhyana, one can attain liberation without words. I observe the realm of space, and find that sentient beings have no refuge. Only the divine power and wisdom of the Buddhas can fully understand the origin of all things. Those who are still learning (śaikṣa), who have cut off defilements, cannot fully distinguish these principles; The Dharma (Dharmapada) is profound and subtle, beyond the reach of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). I observe with the divine eye (Divya-cakṣus), the wisdom eye (Prajñā-cakṣus), and the Buddha eye (Buddha-cakṣus); The forms perceived by the four consciousnesses also transform within it. There are no elements of earth, water, or fire, nor any visible forms; Only the great divine power of the Buddha can lead all beings to the other shore (Nirvana). The Buddha lands in the ten directions are as numerous as the sands of the Ganges, countless (Asamkhya). They also travel in the realm of space with the wisdom of the Dharma. Suppose one were to observe the beings in the realm of space with the physical eye; In a single breath, countless beings enter into it. At that time, these beings can each achieve the path of enlightenment; It should be known that the Dharmakāya (Buddha's Dharma body) is real and inconceivable. The Buddha is the guide of the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), compassionately saving all beings; Enabling beings in the desire realm, form realm, and formless realm to attain the wisdom and realization of the Dharma. They have no afflictions such as lust, anger, or ignorance; Upon seeing the form of the Buddha, they enter the path, so what need is there for stages of learning or non-learning? The Buddha lands are countless, and the ways of attaining enlightenment are different; Some attain enlightenment from the thought of existence, and some from the thought of non-existence, No longer needing to practice the true nature (Tathātā) and the Four Noble Truths (Arya-satya). Bodhisattvas observe with pure wisdom, entering meditation without obstruction; Arhats (enlightened saints) and Pratyekabuddhas (solitary realizers) enter meditation in different ways. Life is born from life, so how can there be an origin of life? Ignorant and deluded people cling to the idea that 'birth' is 'me'; I cling to 'I', but do not see the true 'I'.

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吾我。 　菩薩四禪行，　　緣覺亦不知； 　菩薩入初禪，　　三十無漏行， 　百七三昧定，　　出入息具足。 　二定七十二，　　自觀無我想； 　雖經累劫苦，　　不離於禪行， 　四住斷諸漏，　　乃逮此二禪。 　六住故猶豫，　　入定如水波， 　八萬四千行，　　猶尚不自制。 　我本於六住，　　十二劫退轉， 　常想起樂想，　　輪轉生死淵； 　大聖定光佛，　　記別心堅固， 　立志不退轉，　　爾乃逮三禪。 　斷除七萬垢，　　永滅無根本， 　無畏師子步，　　闡揚大法典， 　廣游諸佛剎，　　禮事常供敬。 　過去阿僧祇，　　諸佛世尊等， 　各各于本剎，　　誓願行佛事， 　心雖不退轉，　　常恐墮下劣。 　億千魔徒眾，　　不能動一毛， 　超越八住行，　　進入于菩提。 　可樂所戀著，　　永除無想念， 　除師尊父母，　　餘者不顧戀。 　方成一禪行，　　名施度無極， 　習觀無等倫，　　九地通慧本， 　不復入滅盡，　　移坐即成佛。 　為緣眾生故，　　往詣佛樹下； 　廣及阿僧祇，　　普集在道場。 　十方無量界，　　諸佛世尊等； 　各各舒右手，　　善哉大師子！ 　十力無所畏，　　堅固入四禪； 　慈愍群萌類，　　愿速從禪覺，

【現代漢語翻譯】 現代漢語譯本 我（指修行者）說： 菩薩的四禪修行境界，即使是緣覺（Pratyekabuddha，獨自覺悟者）也無法知曉； 菩薩進入初禪時，具備三十種無漏的修行， 掌握一百零七種三昧（Samadhi，禪定）的定力，出入息（呼吸）都完全具足。 在二禪的定境中，有七十二種修行，能自我觀察，了悟無我（Anatman）的真諦； 即使經歷無數劫的苦難，也不離開禪定修行， 斷除四住地（四種煩惱的根本）的諸漏（煩惱），才能達到這二禪的境界。 處於六住位時，心仍會猶豫不定，入定就像水面的波紋一樣不穩定， 即使修行八萬四千法門，仍然不能完全控制自己的心。 我（指修行者）在六住位時，曾有十二劫的退轉， 常常生起享樂的念頭，在生死輪迴的深淵中打轉； 偉大的聖者定光佛（Dipamkara Buddha），預記我心志的堅固， 立下誓願不再退轉，這才達到三禪的境界。 斷除了七萬種垢染，永遠滅除了煩惱的根本， 以無畏的獅子步伐，闡揚偉大的佛法， 廣泛遊歷諸佛的剎土，禮敬供養諸佛。 在過去無數阿僧祇劫（Asankhya，極大的數字）中，諸佛世尊們， 各自在本剎土，發誓願行持佛的事業， 雖然心不退轉，但常常擔心會墮入下劣的境界。 即使有億千魔眾，也不能動搖我的一根毫毛， 超越八住位的修行，進入菩提（Bodhi，覺悟）的境界。 對於可喜愛的、所貪戀的事物，永遠去除執著的念頭， 除了師長、父母，其餘的人都不再顧戀。 才成就一禪的修行，名為施度無極（佈施波羅蜜）， 修習觀察無與倫比的智慧，通達九地（菩薩修行的九個階段）的智慧根本， 不再進入滅盡定（Nirodha-samapatti），移座就可成佛。 爲了救度眾生的緣故，前往菩提樹下； 廣邀無數阿僧祇的眾生，聚集在道場。 十方無量世界的諸佛世尊們； 各自伸出右手，讚歎道：『善哉！大獅子！』 具足十力（Tathagata's Ten Powers）和無所畏（Four Fearlessnesses），堅定地進入四禪； 慈悲憐憫一切眾生，愿你迅速從禪定中覺醒。

【English Translation】 English version I (the practitioner) say: The four Dhyana (meditative absorption) practices of a Bodhisattva are not understood even by a Pratyekabuddha (a solitary enlightened one); When a Bodhisattva enters the first Dhyana, they possess thirty undefiled practices, Mastering one hundred and seven kinds of Samadhi (meditative concentration), with complete control over their in-breath and out-breath. In the second Dhyana, there are seventy-two practices, enabling self-observation and realization of the truth of Anatman (no-self); Even after enduring countless kalpas (eons) of suffering, they do not abandon Dhyana practice, Cutting off the outflows (kleshas) of the four abodes (four fundamental afflictions), they attain the second Dhyana. When in the sixth stage, the mind still hesitates, and entering Samadhi is like ripples on water, Even after practicing eighty-four thousand Dharma gates, they still cannot fully control their mind. I (the practitioner), in the sixth stage, had twelve kalpas of regression, Often generating thoughts of pleasure, I revolved in the abyss of Samsara (cycle of birth and death); The great sage Dipamkara Buddha, foretold the firmness of my mind, I made a vow not to regress, and only then did I attain the third Dhyana. Cutting off seventy thousand defilements, forever extinguishing the root of afflictions, With fearless lion steps, I expound the great Dharma, Extensively traveling through the Buddha-lands, paying homage and making offerings to the Buddhas. In the past countless Asankhya (immeasurable) kalpas, the Buddhas, the World Honored Ones, Each in their own Buddha-land, vowed to carry out the work of the Buddha, Although their minds do not regress, they often fear falling into inferior states. Even if there are billions of demons, they cannot move a single hair on my body, Transcending the practice of the eighth stage, I enter the state of Bodhi (enlightenment). For the things that are pleasing and desired, I forever remove the thoughts of attachment, Except for teachers and parents, I no longer care for others. Only then is the practice of one Dhyana accomplished, called the Paramita (perfection) of giving, Practicing the observation of incomparable wisdom, understanding the root of wisdom of the nine Bhumis (stages of Bodhisattva practice), No longer entering Nirodha-samapatti (cessation of perception and feeling), one can become a Buddha upon shifting their seat. For the sake of saving sentient beings, I go to the Bodhi tree; Extensively inviting countless Asankhya beings, gathering in the Bodhimanda (place of enlightenment). The Buddhas, the World Honored Ones, of the ten directions and immeasurable worlds; Each extending their right hand, praising: 'Well done! Great Lion!' Possessing the Ten Powers (Tathagata's Ten Powers) and Four Fearlessnesses, firmly entering the fourth Dhyana; With compassion for all beings, may you quickly awaken from Samadhi.

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未度者使度，　　未脫者使脫。 　四識處幽冥，　　渴仰禪悅味， 　不達諸佛教，　　輒便自稱揚； 　復自內思念，　　用此身累為， 　畢取于涅槃，　　用度眾生為？ 　諸佛各面現，　　善哉！釋迦文！ 　建立弘誓意，　　勿起退轉心； 　轉無上法輪，　　擊于大法鼓， 　聞者速解脫，　　不經劫數難。 　捷智、無閡智，　　辯智、通達智， 　道智、明慧智，　　斷智、無生智， 　不起盡滅智，　　消智、九次智， 　無畏師子智，　　雷吼音響智， 　端坐不動智，　　大悲無礙智， 　身相莊嚴智，　　拔苦愍護智， 　結解無縛智，　　受別取證智， 　降魔破軍智，　　成無我慢智， 　意勇精進智，　　施不望報智， 　行忍受辱智，　　金剛十力智， 　住劫不動智，　　集眾和合智， 　最上導師智，　　慚愧法服智， 　菩薩誓願智，　　神足變現智， 　境界無礙智，　　斷意滅結智， 　清凈照明智，　　自識宿命智， 　玄鑒他心智，　　父母真凈智， 　分身剎土智，　　處胎無穢智， 　識定不亂智，　　一向信受智， 　入定觀察智，　　分別身相智， 　三十不凈智，　　滅災除患智， 　菩薩次第智，　　超越教化智， 　滅十二緣智，　　緣覺時悟智

【現代漢語翻譯】 現代漢語譯本 使那些尚未得度的人得到度化，使那些尚未解脫的人得到解脫。 四識（指眼、耳、鼻、舌四種感官的認知）處於幽暗不明的狀態，他們渴望禪定的喜悅滋味， 不瞭解諸佛的教誨，就輕易地自我稱讚； 又在內心自問，用這個身體的束縛是爲了什麼， 是爲了最終自己證得涅槃，還是爲了度化眾生呢？ 諸佛都顯現出面容，讚歎道：『善哉！釋迦文（佛陀的尊號）！』 你建立了弘大的誓願，不要生起退轉之心； 轉動無上的法輪（佛法的教義），敲響大法鼓（宣揚佛法的比喻）， 聽到的人迅速解脫，不再經歷漫長劫數的苦難。 你擁有敏捷的智慧、無礙的智慧， 辯才的智慧、通達的智慧， 道（修行）的智慧、明慧的智慧， 斷除煩惱的智慧、無生（不生不滅）的智慧， 不起盡滅（不生不滅）的智慧、消融（煩惱）的智慧、九次第定（禪定）的智慧， 無畏如獅子的智慧、如雷鳴般響亮的智慧， 端坐不動搖的智慧、大悲無礙的智慧， 身相莊嚴的智慧、拔除痛苦並慈悲護佑的智慧， 解脫束縛的智慧、接受授記並證悟的智慧， 降伏魔軍的智慧、成就無我慢的智慧， 意志勇猛精進的智慧、佈施不求回報的智慧， 修行忍辱的智慧、金剛般堅固的十力（佛的十種力量）的智慧， 安住于劫數而不動搖的智慧、聚集大眾和合的智慧， 最上導師的智慧、具有慚愧心的法服（修行者的服裝）的智慧， 菩薩的誓願的智慧、神足（神通）變現的智慧， 境界無障礙的智慧、斷除意念和煩惱的智慧， 清凈光明的智慧、自己認識宿命的智慧， 洞察他人心意的智慧、父母真實清凈的智慧， 分身前往各個剎土的智慧、處於胎中沒有污穢的智慧， 認識禪定而不散亂的智慧、一心信受的智慧， 入定觀察的智慧、分別身相的智慧， 三十種不凈觀的智慧、滅除災難和疾病的智慧， 菩薩修行的次第的智慧、超越教化的智慧， 滅除十二因緣的智慧、緣覺（獨覺）在時機成熟時領悟的智慧。

【English Translation】 English version May those who have not been delivered be delivered, and may those who have not been liberated be liberated. The four consciousnesses (referring to the cognition of the four senses: eyes, ears, nose, and tongue) are in a state of darkness and obscurity, they crave the taste of meditative joy, Not understanding the teachings of the Buddhas, they readily praise themselves; And they ask themselves inwardly, what is the purpose of this bodily bondage, Is it to ultimately attain Nirvana for oneself, or is it to deliver sentient beings? All the Buddhas manifest their faces, praising: 'Excellent! Shakyamuni (an honorific title for the Buddha)!' You have established a great vow, do not give rise to a retreating mind; Turn the unsurpassed Dharma wheel (the teachings of the Buddha), strike the great Dharma drum (a metaphor for proclaiming the Dharma), Those who hear it will quickly be liberated, and will no longer experience the suffering of countless kalpas. You possess swift wisdom, unobstructed wisdom, Wisdom of eloquence, wisdom of thorough understanding, Wisdom of the path (practice), wisdom of clear insight, Wisdom of cutting off afflictions, wisdom of no-birth (non-arising and non-ceasing), Wisdom of non-arising and non-ceasing, wisdom of dissolving (afflictions), wisdom of the nine successive samadhis (meditative states), Wisdom fearless like a lion, wisdom resounding like thunder, Wisdom of sitting steadfastly without wavering, wisdom of great compassion without obstruction, Wisdom of a dignified and adorned form, wisdom of removing suffering and compassionately protecting, Wisdom of liberating from bondage, wisdom of receiving predictions and attaining enlightenment, Wisdom of subduing the armies of Mara, wisdom of achieving no-self pride, Wisdom of courageous and diligent will, wisdom of giving without expecting reward, Wisdom of practicing patience and enduring humiliation, wisdom of the ten powers (ten strengths of a Buddha) as firm as diamond, Wisdom of abiding for kalpas without wavering, wisdom of gathering the assembly in harmony, Wisdom of the supreme guide, wisdom of the Dharma robe (clothing of a practitioner) with a sense of shame, Wisdom of the Bodhisattva's vows, wisdom of magical powers (supernatural abilities), Wisdom of unobstructed realms, wisdom of cutting off thoughts and afflictions, Wisdom of pure and luminous clarity, wisdom of knowing one's own past lives, Wisdom of penetrating the minds of others, wisdom of the true purity of parents, Wisdom of manifesting bodies in various Buddha lands, wisdom of being in the womb without defilement, Wisdom of recognizing samadhi without distraction, wisdom of wholehearted faith, Wisdom of observing in samadhi, wisdom of distinguishing bodily forms, Wisdom of the thirty-two aspects of impurity, wisdom of extinguishing disasters and diseases, Wisdom of the stages of Bodhisattva practice, wisdom of transcending teachings, Wisdom of extinguishing the twelve links of dependent origination, wisdom of the Pratyekabuddha (Solitary Buddha) realizing at the right time.

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， 　聞聲受化智，　　出十二入智， 　觀慧無礙智，　　受道玄鑒智， 　一夜為劫智，　　以劫為日智， 　唸佛佛現智，　　剎土清凈智， 　無有二乘智，　　獨步無畏智， 　悅可眾意智，　　所作已辦智， 　不造前後智，　　滅故無新智， 　入定除想智，　　觀內外身智， 　如來受慧智，　　賢聖默然智。」

爾時，世尊說此偈時，億百千眾無量眾生，皆悉發趣立盡信地。復有菩薩十二那由他，在觀行地不住三住，成就國土在右分中，七萬七千億眾生逮阿惟越致。

佛復告文殊：「今此座上無有一人雜垢穢惡有退轉者。所以者何？皆是利根，不處生死，無縛、無著、無滅、無生，修道清凈受證成就，愿樂欲聞諸佛不可思議正法，降伏眾魔除去憍慢。外雖教化諸佛剎土阿僧祇眾生，內心遊戲無量百千三昧。其三昧者：師子奮迅三昧、超行登位三昧、廣進超步三昧、童真樂法三昧、四道生滅三昧、無想等行三昧、往詣不退道場三昧、觀察眾心三昧、念一生補處三昧、無形像三昧、地中踴出三昧、解縛戰鬥三昧、頂受最勝三昧、眾生憘見三昧、入不思議三昧、佛界不思議三昧、法界除穢不思議三昧、聖眾不思議三昧、眾生起滅不思議三昧、龍力興降不思議三昧、在眾上中王不思議三昧、勇

【現代漢語翻譯】 現代漢語譯本 聽聞佛聲而受教化的智慧， 出入十二因緣的智慧， 觀照智慧無障礙的智慧， 領受佛道、洞察玄機的智慧， 一夜視為一劫的智慧， 以一劫視為一日的智慧， 憶念佛陀，佛陀即現的智慧， 剎土清凈的智慧， 沒有二乘（聲聞、緣覺）的智慧， 獨步無畏的智慧， 令眾生喜悅的智慧， 所作已辦的智慧， 不執著於前后的智慧， 因滅而無新的智慧， 入定而去除妄想的智慧， 觀照內外之身的智慧， 如來所領受的智慧， 賢聖默然的智慧。 當時，世尊說此偈時，億百千眾無量眾生，都發起趣向，立於盡信地。又有菩薩十二那由他（數量單位，表示極大的數目），在觀行地，不住於三住（菩薩修行過程中的三個階段），成就國土在右方，七萬七千億眾生證得阿惟越致（不退轉）。 佛陀又告訴文殊菩薩：『現在這個法座上沒有一個人是雜染、污穢、邪惡、會退轉的。為什麼呢？因為他們都是利根，不處生死輪迴，沒有束縛、沒有執著、沒有滅、沒有生，修道清凈，受證成就，願意聽聞諸佛不可思議的正法，降伏眾魔，除去憍慢。他們雖然在外教化諸佛剎土阿僧祇（數量單位，表示極大的數目）眾生，內心卻在無量百千三昧（禪定）中游戲。這些三昧有：師子奮迅三昧（如獅子般奮迅的禪定）、超行登位三昧（超越修行階段的禪定）、廣進超步三昧（快速進步的禪定）、童真樂法三昧（如童真般喜樂佛法的禪定）、四道生滅三昧（觀照四道生滅的禪定）、無想等行三昧（無想的禪定）、往詣不退道場三昧（前往不退轉道場的禪定）、觀察眾心三昧（觀察眾生內心的禪定）、念一生補處三昧（憶念一生補處菩薩的禪定）、無形像三昧（無形無相的禪定）、地中踴出三昧（從地中涌出的禪定）、解縛戰鬥三昧（解除束縛的禪定）、頂受最勝三昧（接受最殊勝的禪定）、眾生憘見三昧（令眾生喜見的禪定）、入不思議三昧（進入不可思議境界的禪定）、佛界不思議三昧（佛境界的不可思議禪定）、法界除穢不思議三昧（法界清除污穢的不可思議禪定）、聖眾不思議三昧（聖眾的不可思議禪定）、眾生起滅不思議三昧（眾生生滅的不可思議禪定）、龍力興降不思議三昧（龍的力量興起和降伏的不可思議禪定）、在眾上中王不思議三昧（在眾生中為王的不可思議禪定）、勇猛精進三昧。』

【English Translation】 English version The wisdom of being transformed by hearing the voice, The wisdom of entering and exiting the twelve links of dependent origination, The wisdom of unobstructed insight, The wisdom of receiving the path and discerning the profound, The wisdom of a night being a kalpa (an extremely long period of time), The wisdom of a kalpa being a day, The wisdom of remembering the Buddha and the Buddha appearing, The wisdom of pure Buddha-lands, The wisdom without the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), The wisdom of walking alone without fear, The wisdom of pleasing all beings, The wisdom of having accomplished what needs to be done, The wisdom of not clinging to the past or future, The wisdom of no new arising due to cessation, The wisdom of entering samadhi (meditative absorption) and eliminating thoughts, The wisdom of observing the inner and outer body, The wisdom received by the Tathagata (Buddha), The wisdom of the silent sages. At that time, when the World Honored One spoke this verse, hundreds of millions of countless beings all aspired and established themselves in the stage of complete faith. Furthermore, there were twelve nayutas (a large number) of Bodhisattvas, who were in the stage of practice, not dwelling in the three abodes (stages of Bodhisattva practice), having accomplished their Buddha-lands on the right side, and seventy-seven billion beings attained Avaivartika (non-retrogression). The Buddha further told Mañjuśrī: 『Now, on this seat, there is not a single person who is impure, defiled, evil, or will regress. Why is that? Because they are all of sharp faculties, not dwelling in birth and death, without bondage, without attachment, without cessation, without arising, cultivating the path purely, receiving the attainment, and desiring to hear the inconceivable Dharma of the Buddhas, subduing all demons and removing arrogance. Although they outwardly teach countless asamkhyas (an extremely large number) of beings in the Buddha-lands, inwardly they are playing in countless hundreds of thousands of samadhis (meditative absorptions). These samadhis are: the Lion's Swift Advance Samadhi, the Samadhi of Transcending Stages, the Samadhi of Vast Progress, the Samadhi of the Joy of Dharma like a Child, the Samadhi of the Arising and Ceasing of the Four Paths, the Samadhi of No-Thought, the Samadhi of Going to the Non-Retrogressing Bodhimanda (place of enlightenment), the Samadhi of Observing the Minds of Beings, the Samadhi of Remembering the One-Life-Away Bodhisattva, the Samadhi of No Form, the Samadhi of Emerging from the Earth, the Samadhi of Unbinding and Fighting, the Samadhi of Receiving the Supreme, the Samadhi of Pleasing All Beings, the Samadhi of Entering the Inconceivable, the Inconceivable Samadhi of the Buddha Realm, the Inconceivable Samadhi of Purifying the Defilements of the Dharma Realm, the Inconceivable Samadhi of the Holy Assembly, the Inconceivable Samadhi of the Arising and Ceasing of Beings, the Inconceivable Samadhi of the Dragon's Power Rising and Subduing, the Inconceivable Samadhi of Being the King Among the Assembly, and the Samadhi of Courageous Progress.』

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猛降伏怨不思議三昧、壽命無量不思議三昧、在五道能受苦不思議三昧、諸佛現在不思議三昧、四事供養不思議三昧，如是三昧一億一千莊嚴其身。復有名速疾，一日中出家行道往詣樹下成佛，教化眾生凈佛國土，不思議三昧。復有留住待緣不思議三昧，如來緣是三昧，住壽無量阿僧祇劫，為有緣眾生得度于無餘涅槃界，不取涅槃更造因緣行菩薩道。復有佛力不思議三昧，從一佛剎至一佛剎，如人合掌彈指頃，授無量無限恒河沙數眾生記別；亦復使彼一日成佛。處胎菩薩神力如是也。」

菩薩處胎經游步品第二

爾時，彌勒菩薩即從坐起，整衣服偏袒右臂，右膝著地白世尊言：「善哉，善哉！如來說不思議法，今此眾中有踐跡者未踐跡者，有住信地未住信地者，或有菩薩從光音天、廅天、波剎陀天、陀波魔那天、阿會亙修天、道呵天、須乾天、須室祇褥天、告那天，乃至一究竟天、化自在天、他化自在天，或有菩薩空處、識處、不用處，乃至非想非非想處；云何于彼入胎教化？」

世尊告曰：「勿作斯問。何以故？如來終不說此義。我今問汝，汝當報我。云何彌勒，空有形質無形質耶？」

對曰：「無也。」

世尊告曰：「云何彌勒！若空無形質，云何眾生有生、有老、有病、有死耶

{ "translations": [ "現代漢語譯本", "『猛降伏怨不思議三昧』（以強大的力量降伏怨恨的不可思議的禪定）、『壽命無量不思議三昧』（壽命無限的不可思議的禪定）、『在五道能受苦不思議三昧』（在五道輪迴中能承受痛苦的不可思議的禪定）、『諸佛現在不思議三昧』（諸佛當下所處的不可思議的禪定）、『四事供養不思議三昧』（接受四種供養的不可思議的禪定），像這樣的禪定有一億一千種來莊嚴自身。還有一種名為『速疾』的不可思議三昧，能在一天之內出家修行，前往菩提樹下成佛，教化眾生，凈化佛國，這是不可思議的禪定。還有一種名為『留住待緣』的不可思議三昧，如來憑藉這種禪定，住世無量阿僧祇劫，爲了有緣的眾生能夠得度，進入無餘涅槃的境界，而不取涅槃，繼續創造因緣，修行菩薩道。還有一種名為『佛力』的不可思議三昧，能從一個佛剎到另一個佛剎，如同人合掌彈指之間，為無量無邊恒河沙數的眾生授記，也能夠使他們在一天之內成佛。處在胎中的菩薩的神力就是這樣。」， "", "《菩薩處胎經·游步品第二》", "", "這時，彌勒菩薩即從座位上站起來，整理好衣服，袒露右臂，右膝跪地，對世尊說：『善哉，善哉！如來說的不可思議之法，現在這裡的大眾中，有已經踐行此道的，也有尚未踐行的；有安住于信心的，也有尚未安住于信心的；或者有菩薩從光音天、廅天、波剎陀天、陀波魔那天、阿會亙修天、道呵天、須乾天、須室祇褥天、告那天，乃至一究竟天、化自在天、他化自在天而來；或者有菩薩從空處、識處、不用處，乃至非想非非想處而來；他們是如何在這些地方入胎教化眾生的呢？』", "", "世尊告訴他說：『不要問這樣的問題。為什麼呢？如來最終不會說這個道理。我現在問你，你應當回答我。彌勒，空是有形質還是無形質呢？』", "", "彌勒回答說：『沒有形質。』", "", "世尊告訴他說：『彌勒，如果空沒有形質，為什麼眾生會有生、老、病、死呢？』" ], "english_translations": [ "English version", "'The Samadhi of Fiercely Subduing Resentment' (an inconceivable samadhi of subduing resentment with great power), 'The Samadhi of Immeasurable Lifespan' (an inconceivable samadhi of limitless lifespan), 'The Samadhi of Enduring Suffering in the Five Paths' (an inconceivable samadhi of enduring suffering in the five paths of reincarnation), 'The Samadhi of the Buddhas' Presence' (an inconceivable samadhi of the Buddhas' current state), 'The Samadhi of Four Offerings' (an inconceivable samadhi of receiving four kinds of offerings), these samadhis, one hundred and eleven million in number, adorn his body. There is also an inconceivable samadhi called 'Swiftness,' which enables one to leave home, practice the Way, go to the Bodhi tree, attain Buddhahood, teach sentient beings, and purify the Buddha-land, all within a single day. There is also an inconceivable samadhi called 'Remaining to Await Conditions,' by which the Tathagata dwells for immeasurable asamkhya kalpas, so that sentient beings with karmic connections can be liberated and enter the realm of Nirvana without remainder, without entering Nirvana, continuing to create causes and conditions, and practice the Bodhisattva path. There is also an inconceivable samadhi called 'Buddha Power,' which enables one to travel from one Buddha-land to another, as quickly as one snaps their fingers, bestowing predictions upon countless sentient beings, as numerous as the sands of the Ganges River, and also enabling them to attain Buddhahood within a single day. Such is the divine power of a Bodhisattva in the womb.", "", "The Sutra on the Bodhisattva's Sojourn in the Womb, Chapter Two: Walking", "", "At that time, Bodhisattva Maitreya rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and said to the World Honored One: 'Excellent, excellent! The inconceivable Dharma spoken by the Tathagata, among this assembly, there are those who have practiced it and those who have not; there are those who abide in faith and those who do not; or there are Bodhisattvas who have come from the Heaven of Light Sound, the Heaven of Abha, the Heaven of Parshada, the Heaven of Tapomara, the Heaven of Ahavena, the Heaven of Dava, the Heaven of Sukha, the Heaven of Suksiruka, the Heaven of Gota, and even the Heaven of One Ultimate, the Heaven of Transformation, and the Heaven of Others' Transformations; or there are Bodhisattvas who have come from the Realm of Emptiness, the Realm of Consciousness, the Realm of Nothingness, and even the Realm of Neither Perception nor Non-Perception; how do they enter the womb and teach in those places?'", "", "The World Honored One said: 'Do not ask such a question. Why? The Tathagata will ultimately not speak of this meaning. Now I ask you, you should answer me. Maitreya, is emptiness with form or without form?'", "", "He replied: 'Without form.'", "", "The World Honored One said: 'Maitreya, if emptiness is without form, why do sentient beings have birth, old age, sickness, and death?'" ] }

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？」

彌勒白佛言：「于第一義無生、老、病、死，以是故空無形質。」

佛告彌勒：「若無形質，此眾生等誰有授決？誰有受決者？云何菩薩往詣樹下，或時經行或時入定？云何菩薩自觀身相觀他身相？云何菩薩現行七步，自稱成佛降伏眾魔？云何菩薩修治道場，請召十方諸眾生耶？」

彌勒白佛言：「此亦空寂無形無質，如來身相亦是假號，乃至一究竟義，悉空無所有。」

佛復告彌勒：「行空菩薩，云何游至十方剎土教化眾生？」

彌勒白佛言：「行空菩薩，不見剎土亦無有佛。佛自無佛，云何有佛？地、水、火、風、識界，我、人、壽命，皆悉空寂，以是之故無有胎分。」

佛告彌勒：「汝在三十三天，與諸天人說空行法，于彼座中有踐跡耶？無踐跡耶？」

彌勒白佛言：「彼諸天人，常想、樂想、凈想、計我為我想，以是無有踐跡無踐跡也。」

佛復告彌勒：「彼諸天人，有色行陰無色行陰、有報應陰無報應陰、有破有陰無破有陰、有受入陰無受入陰、有聲響陰無聲響陰、有中間陰無中間陰、有彼此陰無彼此陰、有究竟陰無究竟陰、有默然陰無默然陰？云何？彌勒！汝在天宮與諸天人說真法，言有此諸陰名號耶？」

彌勒白佛言：「無也！」

【現代漢語翻譯】 現代漢語譯本 彌勒菩薩對佛說：『從第一義諦的角度來看，沒有生、老、病、死，因此是空無形體的。』 佛告訴彌勒：『如果沒有形體，那麼這些眾生誰會被授記？誰又是接受授記的人呢？為什麼菩薩會前往菩提樹下，有時經行，有時入定？為什麼菩薩會觀察自己的身相，也觀察他人的身相？為什麼菩薩會顯現行走七步，自稱成佛，降伏眾魔？為什麼菩薩要修治道場，請召十方一切眾生呢？』 彌勒菩薩對佛說：『這些也都是空寂無形無質的，如來的身相也只是假名，乃至一切究竟的意義，都是空無所有的。』 佛又告訴彌勒：『如果菩薩行於空性，又如何遊歷十方剎土教化眾生呢？』 彌勒菩薩對佛說：『行於空性的菩薩，不見剎土，也沒有佛。佛自身都沒有佛性，又怎麼會有佛呢？地、水、火、風、識界，我、人、壽命，都完全是空寂的，因此沒有投胎受生的過程。』 佛告訴彌勒：『你在三十三天，為諸天人宣說空行之法，在那個法座上，有踐踏的痕跡嗎？還是沒有踐踏的痕跡呢？』 彌勒菩薩對佛說：『那些天人，常有常想、樂想、凈想，執著於我，因此沒有踐踏的痕跡，也沒有不踐踏的痕跡。』 佛又告訴彌勒：『那些天人，有色行陰，無色行陰；有報應陰，無報應陰；有破有陰，無破有陰；有受入陰，無受入陰；有聲響陰，無聲響陰；有中間陰，無中間陰；有彼此陰，無彼此陰；有究竟陰，無究竟陰；有默然陰，無默然陰嗎？怎麼樣，彌勒！你在天宮為諸天人宣說真法時，有說這些陰的名號嗎？』 彌勒菩薩對佛說：『沒有。』

【English Translation】 English version Maitreya said to the Buddha, 'From the perspective of the ultimate truth, there is no birth, old age, sickness, or death; therefore, it is empty and without form.' The Buddha said to Maitreya, 'If there is no form, then who among these sentient beings is to be given a prediction of enlightenment? And who is the one receiving the prediction? Why do Bodhisattvas go to the Bodhi tree, sometimes walking, sometimes entering into meditation? Why do Bodhisattvas observe their own form and also observe the forms of others? Why do Bodhisattvas manifest walking seven steps, proclaim themselves as Buddhas, and subdue all demons? Why do Bodhisattvas cultivate the Bodhimanda and invite all sentient beings from the ten directions?' Maitreya said to the Buddha, 'These are also empty, still, without form or substance. The form of the Tathagata is also just a provisional name, and even the ultimate meaning is empty and without anything.' The Buddha again said to Maitreya, 'If a Bodhisattva practices emptiness, how can they travel to the lands of the ten directions to teach sentient beings?' Maitreya said to the Buddha, 'A Bodhisattva who practices emptiness does not see any lands, nor does he see any Buddhas. If the Buddha himself has no Buddha-nature, how can there be a Buddha? Earth, water, fire, wind, the realm of consciousness, self, person, and lifespan are all completely empty and still; therefore, there is no process of being born from a womb.' The Buddha said to Maitreya, 'When you were in the Trayastrimsa Heaven, teaching the Dharma of emptiness to the gods and humans, were there any footprints on that seat? Or were there no footprints?' Maitreya said to the Buddha, 'Those gods and humans constantly have the perception of permanence, the perception of pleasure, the perception of purity, and the perception of self; therefore, there are neither footprints nor the absence of footprints.' The Buddha again said to Maitreya, 'Do those gods and humans have the aggregates of form, the aggregates of formlessness; the aggregates of karmic retribution, the aggregates of no karmic retribution; the aggregates of destruction, the aggregates of no destruction; the aggregates of reception, the aggregates of no reception; the aggregates of sound, the aggregates of no sound; the aggregates of the intermediate state, the aggregates of no intermediate state; the aggregates of this shore and the other shore, the aggregates of no this shore and the other shore; the aggregates of the ultimate, the aggregates of no ultimate; the aggregates of silence, the aggregates of no silence? How is it, Maitreya! When you were in the heavenly palace teaching the true Dharma to the gods and humans, did you speak of these names of the aggregates?' Maitreya said to the Buddha, 'No, I did not.'

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世尊言：「云何？彌勒！十方諸佛授汝記莂，成無上正真道。為有正真道，為無正真道耶？」

彌勒對曰：「無耶！」

世尊言：「有道者斯亦假號。言彌勒者亦是假號，如、自性、本際亦是假號。如來色身，身自空相，相自空，本末本末空，彼此彼此空，云何自知號彌勒決？」

「言性性自空，言有有自空，言無無自空，無自常住，無能令不住，言住住自空，言自相自相空，言陰陰自空，言胎胎自空，乃至道場言行行陰空。以是故，世尊！無有踐跡無踐跡也！」

佛復告彌勒：「有踐跡者無踐跡者？有果證無果證耶？是有為性非有為性耶？是有為中無為性耶？是無為中無為性耶？是有漏中無漏性耶？是無漏中無漏性耶？是欲界中有儘性耶？是欲界中無盡性耶？是色無色界中有儘性耶？是色無色界中無盡性耶？是空界滅識性耶？是空界非滅識性耶？乃至有為空、無為空、自性空、有以有為空、無以無為空、大空、取空、一相無相空、有餘涅槃空、無餘涅槃空，是踐性耶？非踐性耶？」

彌勒白佛言：「踐法非法，非法亦非踐。」

「云何？彌勒！有為法非無為，無為法非有為。云何？汝言：『有踐法無踐，無踐法亦無踐。』」

彌勒白佛言：「最第一義有相無相法中

【現代漢語翻譯】 現代漢語譯本 世尊說：『彌勒，十方諸佛給你授記，讓你成就無上正真之道。這其中，是有真正的道，還是沒有真正的道呢？』 彌勒回答說：『沒有。』 世尊說：『說有道，這只是一個假名。說彌勒，這也是一個假名，如、自性、本際也都是假名。如來的色身，身體本身是空相，相本身是空，本末都是空，彼此都是空，又如何能自知自己被稱作彌勒呢？』 『說性，性本身是空；說有，有本身是空；說無，無本身是空。沒有什麼是常住不變的，也沒有什麼能讓它不變化。說住，住本身是空；說自相，自相本身是空；說陰，陰本身是空；說胎，胎本身是空，乃至道場，說行，行陰也是空。因此，世尊，沒有踐跡，也沒有不踐跡！』 佛又告訴彌勒：『有踐跡和無踐跡嗎？有果證和無果證嗎？是有為的性質還是非有為的性質？是有為中的無為性質，還是無為中的無為性質？是有漏中的無漏性質，還是無漏中的無漏性質？是在欲界中有盡的性質，還是在欲界中無盡的性質？是在色無色界中有盡的性質，還是在色無色界中無盡的性質？是空界滅識的性質，還是空界非滅識的性質？乃至有為空、無為空、自性空、有以有為空、無以無為空、大空、取空、一相無相空、有餘涅槃空、無餘涅槃空，這些是踐的性質嗎？還是非踐的性質呢？』 彌勒對佛說：『踐法不是法，非法也不是踐。』 『怎麼說呢，彌勒？有為法不是無為法，無為法不是有為法。你怎麼說：『有踐法無踐，無踐法也無踐』呢？』 彌勒對佛說：『在最第一義的有相無相法中，』

【English Translation】 English version The World Honored One said: 'Maitreya, the Buddhas of the ten directions have given you a prophecy that you will achieve the unsurpassed, true and right path. Is there a true and right path, or is there no true and right path?' Maitreya replied: 'There is not.' The World Honored One said: 'To say there is a path, that is just a false name. To say Maitreya, that is also a false name, like, self-nature, and the original limit are also false names. The physical body of the Tathagata, the body itself is an empty form, the form itself is empty, the beginning and the end are empty, the other and the other are empty, how can one know oneself to be called Maitreya?' 'To speak of nature, nature itself is empty; to speak of existence, existence itself is empty; to speak of non-existence, non-existence itself is empty. Nothing is permanent, and nothing can prevent it from changing. To speak of dwelling, dwelling itself is empty; to speak of self-form, self-form itself is empty; to speak of aggregates, aggregates themselves are empty; to speak of the womb, the womb itself is empty, even to the Bodhi tree, to speak of action, the action aggregate is also empty. Therefore, World Honored One, there is no treading, and there is no non-treading!' The Buddha further asked Maitreya: 'Is there treading and non-treading? Is there fruit attainment and no fruit attainment? Is it the nature of conditioned things or the nature of unconditioned things? Is it the unconditioned nature within the conditioned, or the unconditioned nature within the unconditioned? Is it the unpolluted nature within the polluted, or the unpolluted nature within the unpolluted? Is there an end in the desire realm, or is there no end in the desire realm? Is there an end in the formless realm, or is there no end in the formless realm? Is it the nature of the realm of emptiness that extinguishes consciousness, or is it the nature of the realm of emptiness that does not extinguish consciousness? Even the emptiness of conditioned things, the emptiness of unconditioned things, the emptiness of self-nature, the emptiness of existence through existence, the emptiness of non-existence through non-existence, the great emptiness, the emptiness of grasping, the emptiness of one form and no form, the emptiness of Nirvana with remainder, the emptiness of Nirvana without remainder, are these the nature of treading? Or are they the nature of non-treading?' Maitreya said to the Buddha: 'The law of treading is not the law, and the non-law is also not treading.' 'How is it, Maitreya? The conditioned law is not the unconditioned, and the unconditioned law is not the conditioned. How can you say: 'There is treading of the law and no treading, and no treading of the law is also no treading'?' Maitreya said to the Buddha: 'In the most supreme meaning of the law of form and no form,'

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，求有為非無為，求無為非有為耶？」

佛告彌勒：「吾今問汝，真實根論非無根論，有為無為從何而生？有何名號？」

彌勒白世尊言：「虛空寂滅性，字義名號皆非真實，是無根論，非有根論。」

佛告彌勒：「根義云何生無根論？」

彌勒白佛言：「於世俗義，根為法性，無根為證，靜不動亦不不動，一相無相，乃至有為無為法，有漏無漏法，有對無對法，色法無色法，可見法不可見法，不住亦不不住，是無根義。」

佛言：「善哉，善哉！彌勒！空行菩薩曉了無根，不生亦不不生，未來無對，現在不住，過去已滅，無著無斷不住，亦不不住。」

爾時，座中有菩薩，名分別身觀，白佛言：「今聞如來說無根義，說有身相說無身相，說有自性空說無自性空；說無根義者，從如中來耶？不從如中來耶？無根義者，有生滅耶、無生滅耶？有對法耶、無對法耶？有色法耶、無色法耶？有為法耶、無為法耶？有漏法耶、無漏法耶？有相法耶、無相法耶？有身觀耶、無身觀耶？」

佛告分別身觀菩薩曰：「何者是身？何者是觀？身誰為行此觀？」

分別身觀菩薩白佛言：「地、水、火、風名身陰也；識分別名觀也。」

佛告曰：「言地地自空，言水水自空，言火

【現代漢語翻譯】 現代漢語譯本：『是尋求有為法而非無為法，還是尋求無為法而非有為法呢？』 佛陀告訴彌勒：『我現在問你，真實的根本之論不是無根本之論，有為法和無為法是從哪裡產生的？它們有什麼名稱？』 彌勒菩薩對世尊說：『虛空寂滅的本性，文字和名稱都不是真實的，這是無根本之論，不是有根本之論。』 佛陀告訴彌勒：『根本的意義如何產生無根本之論呢？』 彌勒菩薩對佛陀說：『在世俗的意義上，根本是法性，無根本是證悟，靜止不動也不動，一相即無相，乃至有為法和無為法，有漏法和無漏法，有對法和無對法，色法和無色法，可見法和不可見法，不住也不不住，這就是無根本的意義。』 佛陀說：『好啊，好啊！彌勒！空行菩薩明白無根本的道理，不生也不不生，未來沒有對立，現在不住留，過去已經滅盡，沒有執著，沒有斷滅，不住留，也不不留。』 這時，座中有一位菩薩，名叫分別身觀，對佛陀說：『現在聽聞如來說無根本的意義，說有身相也說無身相，說有自性空也說無自性空；說無根本的意義，是從如如中來呢？還是不從如如中來呢？無根本的意義，有生滅嗎？沒有生滅嗎？是有對法嗎？是無對法嗎？是有色法嗎？是無色法嗎？是有為法嗎？是無為法嗎？是有漏法嗎？是無漏法嗎？是有相法嗎？是無相法嗎？是有身觀嗎？是無身觀嗎？』 佛陀告訴分別身觀菩薩說：『什麼是身？什麼是觀？身是誰在進行這個觀？』 分別身觀菩薩對佛陀說：『地、水、火、風稱為身陰；識的分別稱為觀。』 佛陀說：『說地，地本身是空的；說水，水本身是空的；說火，火本身是空的；』

【English Translation】 English version: 'Is it seeking the conditioned (有為, youwei) rather than the unconditioned (無為, wuwei), or seeking the unconditioned rather than the conditioned?' The Buddha told Maitreya (彌勒, Mile): 'I now ask you, the true root theory is not a rootless theory, from where do the conditioned and unconditioned arise? What are their names?' Maitreya Bodhisattva (彌勒菩薩, Mile Pusa) said to the World Honored One (世尊, Shizun): 'The nature of emptiness and extinction, words and names are not real, this is a rootless theory, not a rooted theory.' The Buddha told Maitreya: 'How does the meaning of root give rise to a rootless theory?' Maitreya Bodhisattva said to the Buddha: 'In the worldly sense, the root is the nature of dharma (法性, faxing), the rootless is enlightenment, stillness is neither moving nor not moving, one form is no form, even the conditioned and unconditioned dharmas, the defiled and undefiled dharmas, the opposing and non-opposing dharmas, the form and formless dharmas, the visible and invisible dharmas, neither abiding nor not abiding, this is the meaning of rootless.' The Buddha said: 'Excellent, excellent! Maitreya! A Bodhisattva (菩薩, Pusa) who practices emptiness understands the principle of rootlessness, neither arising nor not arising, the future has no opposition, the present does not abide, the past has already ceased, there is no attachment, no annihilation, neither abiding nor not abiding.' At that time, there was a Bodhisattva in the assembly named 'Distinguishing Body Observation' (分別身觀, Fenbie Shen Guan), who said to the Buddha: 'Now hearing the Tathagata (如來, Rulai) speak of the meaning of rootlessness, speaking of having a body form and also speaking of having no body form, speaking of having self-nature emptiness and also speaking of having no self-nature emptiness; speaking of the meaning of rootlessness, does it come from Suchness (如, ru) or not come from Suchness? Does the meaning of rootlessness have arising and ceasing, or not have arising and ceasing? Is it an opposing dharma or a non-opposing dharma? Is it a form dharma or a formless dharma? Is it a conditioned dharma or an unconditioned dharma? Is it a defiled dharma or an undefiled dharma? Is it a form dharma or a formless dharma? Is it a body observation or a no body observation?' The Buddha told the Bodhisattva Distinguishing Body Observation: 'What is the body? What is the observation? Who is performing this observation with the body?' The Bodhisattva Distinguishing Body Observation said to the Buddha: 'Earth, water, fire, and wind are called the body aggregates (身陰, shenyin); the discrimination of consciousness is called observation.' The Buddha said: 'Speaking of earth, earth itself is empty; speaking of water, water itself is empty; speaking of fire, fire itself is empty;'

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火自空，言風風自空，言識識自空，言空空自空。何者是身？云何是觀？」

身觀菩薩白佛言：「如佛所說，虛空法界皆悉空寂，無佛言佛，無法言法，無僧言僧，無今世、後世，無罪無福，將不與大師同耶？」

佛告分別身觀菩薩曰：「汝入滅盡定時，頗見眼觀色，乃至意觀法不？」

身觀菩薩白佛言：「不也。世尊！所以者何？滅盡定中無生無滅。」

佛告身觀菩薩：「如是，如是！如汝所言。眼觀色，色非我色，我非彼色；識非我識，我非彼識。乃至聲、香、味、觸、法，亦復如是，法非我法，我非彼法。于無根義無增無減，根清凈道亦清凈，相空清凈，乃至究竟空亦復清凈。一清凈而無二，五陰凈行凈，道亦清凈。有對凈、無對凈，色凈，道亦清凈。菩薩觀凈六塵凈，道亦清凈。眷屬凈，性凈，道亦清凈。地凈，住凈，道亦清凈。是為菩薩摩訶薩無根義。」

佛復告身觀菩薩曰：「苦凈，不苦不樂凈，道亦清凈。門凈、種凈、生凈，道亦清凈。是為菩薩摩訶薩無根義。」

佛復告身觀菩薩曰：「道場凈、國土凈、眾生凈，道亦清凈，是為菩薩摩訶薩無根義。根凈、力凈、覺意凈、道品凈，道亦清凈。云何？身觀菩薩！我今問汝，汝當報我。如來修治道場坐樹王下，云何

【現代漢語翻譯】 現代漢語譯本：火的本性是空，說風，風的本性也是空，說識，識的本性也是空，說空，空的本性也是空。那麼，什麼是身呢？又該如何觀察呢？ 身觀菩薩對佛說：『正如佛所說，虛空法界（宇宙萬物）都是空寂的，沒有佛可說，沒有法可說，沒有僧可說，沒有今世、後世，沒有罪也沒有福，這樣難道不是和大師您所說的一樣嗎？』 佛告訴身觀菩薩說：『你進入滅盡定（一種禪定狀態）時，可曾見到眼睛在觀察顏色，乃至意識在觀察法嗎？』 身觀菩薩對佛說：『沒有。世尊！為什麼呢？因為在滅盡定中，沒有生也沒有滅。』 佛告訴身觀菩薩：『是這樣的，是這樣的！正如你所說。眼睛所觀察的，不是我的顏色，我不是它所觀察的顏色；意識不是我的意識，我不是它所觀察的意識。乃至聲音、氣味、味道、觸感、法，也是如此，法不是我的法，我不是它所觀察的法。在無根的意義上，沒有增加也沒有減少，根（指六根：眼、耳、鼻、舌、身、意）清凈，道也清凈，相（指現象）空清凈，乃至究竟空也清凈。一清凈就沒有二，五陰（色、受、想、行、識）清凈，修行也清凈，道也清凈。有對（有形）清凈，無對（無形）清凈，色清凈，道也清凈。菩薩觀察六塵（色、聲、香、味、觸、法）清凈，道也清凈。眷屬清凈，自性清凈，道也清凈。地清凈，住處清凈，道也清凈。這就是菩薩摩訶薩（大菩薩）的無根義。』 佛又告訴身觀菩薩說：『苦清凈，不苦不樂清凈，道也清凈。門清凈、種清凈、生清凈，道也清凈。這就是菩薩摩訶薩的無根義。』 佛又告訴身觀菩薩說：『道場清凈、國土清凈、眾生清凈，道也清凈，這就是菩薩摩訶薩的無根義。根清凈、力清凈、覺意（菩提心）清凈、道品（修行方法）清凈，道也清凈。怎麼樣？身觀菩薩！我現在問你，你應當回答我。如來（佛）在道場修治，坐在菩提樹下，怎麼樣？』

【English Translation】 English version: Fire is empty of itself, speaking of wind, wind is empty of itself, speaking of consciousness, consciousness is empty of itself, speaking of emptiness, emptiness is empty of itself. What then is the body? And how is it to be observed? The Bodhisattva Body-Observation said to the Buddha, 'As the Buddha has said, the realms of space and dharma (the universe and its laws) are all empty and still. There is no Buddha to speak of, no dharma to speak of, no sangha (monastic community) to speak of, no present life, no future life, no sin, no merit. Is this not the same as what the Master has said?' The Buddha said to the Bodhisattva Body-Observation, 'When you enter the cessation of perception and sensation (a state of meditative absorption), do you see the eye observing form, or even the mind observing dharma?' The Bodhisattva Body-Observation said to the Buddha, 'No, World Honored One! Why is that? Because in the cessation of perception and sensation, there is neither arising nor ceasing.' The Buddha said to the Bodhisattva Body-Observation, 'It is so, it is so! Just as you have said. What the eye observes is not my form, I am not what it observes; consciousness is not my consciousness, I am not what it observes. And so it is with sound, smell, taste, touch, and dharma. Dharma is not my dharma, I am not what it observes. In the meaning of no root, there is neither increase nor decrease. The roots (the six senses: eye, ear, nose, tongue, body, and mind) are pure, the path is also pure, the emptiness of phenomena is pure, and even ultimate emptiness is pure. In one purity, there is no duality. The five aggregates (form, feeling, perception, mental formations, and consciousness) are pure, practice is pure, and the path is pure. The conditioned (with form) is pure, the unconditioned (without form) is pure, form is pure, and the path is pure. When a Bodhisattva observes the six sense objects (form, sound, smell, taste, touch, and dharma) as pure, the path is also pure. Retinue is pure, nature is pure, and the path is pure. The earth is pure, the dwelling place is pure, and the path is pure. This is the meaning of no root for a Bodhisattva Mahasattva (great Bodhisattva).' The Buddha further said to the Bodhisattva Body-Observation, 'Suffering is pure, neither suffering nor pleasure is pure, and the path is also pure. The gate is pure, the seed is pure, birth is pure, and the path is also pure. This is the meaning of no root for a Bodhisattva Mahasattva.' The Buddha further said to the Bodhisattva Body-Observation, 'The place of enlightenment is pure, the land is pure, sentient beings are pure, and the path is also pure. This is the meaning of no root for a Bodhisattva Mahasattva. The roots are pure, the powers are pure, the factors of enlightenment (bodhicitta) are pure, the factors of the path (practices) are pure, and the path is also pure. What do you think, Bodhisattva Body-Observation? I now ask you, and you should answer me. The Tathagata (Buddha) cultivated the place of enlightenment, sitting under the Bodhi tree, how was it?'

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分別眾生之類，用有記法耶？無記法耶？有記法者塵勞之垢，無記法者亦是塵勞之垢，以何無記而授眾生決？」

身觀菩薩白佛言：「有記之法非塵勞垢，無記之法亦非塵勞。何以故？塵勞垢者是卑賤法，有記、無記法是上尊法，無以無記對於塵勞。何以故？塵勞法者如來種也。」

佛告身觀菩薩：「止，止！莫作此語。汝言塵勞是生死法，今復言如來種耶？」

身觀菩薩白佛言：「如來身者，為是化非眾生耶？若是化者，無有塵勞眾生之趣。設從眾生有如來身者，塵勞之垢非如來種乎？」

佛告身觀菩薩曰：「如是，如是！如汝所言。以假號名字而有塵勞，第一義中無有塵勞。」

佛復告身觀菩薩：「如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常以天眼觀十方世界阿僧祇眾生意識生念，有欲心多者、無慾心多者，有恚心多者、無恚心多者，有癡心多者、無癡心多者，有解脫心者、無解脫心者，有增上慢者、無增上慢者，有易究竟者、難究竟者，菩薩悉知悉觀而往度之。云何菩薩以天眼觀，知少欲者、知多欲者？於是菩薩在彼眾中，現淫女形與說淫慾，快樂難忘視無厭足。使彼欲意倍生喜樂，后漸與說身為穢污、無常、無我、苦、空、非身

【現代漢語翻譯】 現代漢語譯本：對於眾生的分類，是用有記法（指可以被記錄和識別的法）呢？還是無記法（指無法被記錄和識別的法）呢？如果是有記法，那它就是塵勞（煩惱）的污垢；如果是無記法，它也是塵勞的污垢。用什麼無記法來給眾生做出決斷呢？ 身觀菩薩（一位菩薩的名字）對佛說：『有記法不是塵勞的污垢，無記法也不是塵勞的污垢。為什麼呢？因為塵勞的污垢是卑賤的法，而有記法和無記法是至高無上的法，不能用無記法來比擬塵勞。為什麼呢？因為塵勞法也是如來（佛）的種子。』 佛告訴身觀菩薩：『停止，停止！不要說這樣的話。你說塵勞是生死的法，現在又說是如來的種子嗎？』 身觀菩薩對佛說：『如來的身體，是化現的，不是眾生嗎？如果是化現的，那就沒有塵勞眾生的趨向。如果如來的身體是從眾生而來的，那麼塵勞的污垢不就是如來的種子嗎？』 佛告訴身觀菩薩說：『是這樣的，是這樣的！就像你所說的。因為假借名號而有塵勞，在第一義諦（最高的真理）中是沒有塵勞的。』 佛又告訴身觀菩薩：『如來、應供（值得供養的人）、正遍知（完全覺悟的人）、明行足（智慧和行為都圓滿的人）、善逝（善於到達彼岸的人）、世間解（瞭解世間一切的人）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），常常用天眼（超人的視覺）觀察十方世界無數的眾生，他們的意識生起各種念頭，有慾望心多的、慾望心少的，有嗔恨心多的、嗔恨心少的，有愚癡心多的、愚癡心少的，有解脫心的、沒有解脫心的，有增上慢（未證得道卻自以為證得）的、沒有增上慢的，有容易究竟的、難以究竟的。菩薩完全知道並觀察這些，然後去度化他們。菩薩如何用天眼觀察，知道誰少欲、誰多欲呢？這時，菩薩在那些眾生中，示現淫慾的形象，並講述淫慾的快樂，使他們覺得難以忘懷，看也看不厭。使他們的慾望更加強烈，然後逐漸地告訴他們身體是污穢的、無常的、無我的、痛苦的、空性的、不是真實的。』

【English Translation】 English version: When categorizing sentient beings, is it done using 'recorded' dharmas (those that can be noted and identified) or 'unrecorded' dharmas (those that cannot be noted and identified)? If it's with recorded dharmas, then it's the defilement of dust and toil (kleshas); if it's with unrecorded dharmas, it's also the defilement of dust and toil. With what unrecorded dharma do you make judgments for sentient beings? Bodhisattva 'Body Observation' (a bodhisattva's name) said to the Buddha, 'Recorded dharmas are not the defilement of dust and toil, and unrecorded dharmas are also not the defilement of dust and toil. Why? Because the defilement of dust and toil is a base dharma, while recorded and unrecorded dharmas are supreme dharmas. Unrecorded dharmas cannot be compared to dust and toil. Why? Because the dharma of dust and toil is also the seed of the Tathagata (Buddha).' The Buddha said to Bodhisattva 'Body Observation', 'Stop, stop! Do not speak like this. You say that dust and toil are the dharmas of birth and death, and now you say they are the seed of the Tathagata?' Bodhisattva 'Body Observation' said to the Buddha, 'Is the body of the Tathagata a manifestation, not a sentient being? If it is a manifestation, then there is no tendency of sentient beings towards dust and toil. If the body of the Tathagata comes from sentient beings, then isn't the defilement of dust and toil the seed of the Tathagata?' The Buddha said to Bodhisattva 'Body Observation', 'It is so, it is so! Just as you have said. Because of the provisional use of names, there is dust and toil, but in the ultimate truth (paramartha), there is no dust and toil.' The Buddha further said to Bodhisattva 'Body Observation', 'The Tathagata, Arhat (worthy of offering), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (blessed one), constantly uses the divine eye (supernormal vision) to observe countless sentient beings in the ten directions, their consciousness giving rise to various thoughts. Some have much desire, some have little desire; some have much hatred, some have little hatred; some have much delusion, some have little delusion; some have a mind for liberation, some do not; some have arrogance, some do not; some are easy to reach enlightenment, some are difficult. The Bodhisattva fully knows and observes these, and then goes to liberate them. How does the Bodhisattva use the divine eye to know who has little desire and who has much desire? At that time, the Bodhisattva, among those beings, manifests the form of sexual desire and speaks of the pleasure of sexual desire, making them feel unforgettable and insatiable. He makes their desires even stronger, and then gradually tells them that the body is impure, impermanent, without self, suffering, empty, and not real.'

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，欲為火坑燒煮心識，使令厭患令無淫慾；此眾生等，即于胎中受無上記。身觀菩薩！汝當知之！如此眾生，無瞋恚、癡，斷欲得道。

「或有菩薩在彼眾中共為善友，與說殺業快樂難忘，快哉殺生減汝壽命增我壽命，后漸漸與說殺生受罪極重，與說百八殺生重罪為苦為惱，引令入于得在道撿，無有欲、癡，即于胎中成無上道。

「或有菩薩在彼眾中共為朋友，說十不善道，亦身教、口、意教不善，以真為虛，無常謂常，空謂有實，無身謂有身，苦謂有樂，無世謂有世，后漸漸與說廣大深智無量辯才，燃法、熾法為豎法幢，漸漸引入智慧叢林：『諸人當知！若有狐疑於我所者，當以智慧火燒汝狐疑心。』若人佈施手執財物，有人受者，解了三事空無所有，即于胎中成無上道。

「見人持戒，戒品成就毫釐不犯，解了虛寂而無所有，即于胎中成無上道。

「或有眾生忍心不起，若有人來殺害割截心無恚想，頭目髓腦無所愛惜，即于胎中成無上道。

「若有眾生心若金鋼不可沮壞，設當有人軟語誘導：『劫數難量，流轉生死難可勉濟，何不於此自度而已，為彼眾生唐勞勤苦？』菩薩心進終不退轉墮落生死，即于胎中成無上道。

「若人行禪心識不移，弊魔波旬在虛空中雷吼電烈，不

【現代漢語翻譯】 現代漢語譯本：想要用火坑來燒煮他們的心識，使他們厭惡並去除淫慾；這些眾生，就在胎中接受無上記別（預言未來成佛）。身觀菩薩（菩薩名）！你應該知道！這樣的眾生，沒有嗔恚、愚癡，斷除慾望就能得道。 或者有菩薩在那群眾生中作為善友，告訴他們殺業的快樂難以忘懷，說『殺生真快樂，可以減少你的壽命，增加我的壽命』，之後漸漸地告訴他們殺生會遭受極重的罪報，告訴他們一百零八種殺生的重罪是痛苦和煩惱的根源，引導他們進入正道，沒有慾望和愚癡，就在胎中成就無上道。 或者有菩薩在那群眾生中作為朋友，講述十不善道（十種不好的行為），也用身體、語言、意念來教導他們不善的行為，把真實的當作虛假的，把無常的當作常有的，把空無的當作實有的，把無身的當作有身的，把痛苦的當作快樂的，把無世界的當作有世界的，之後漸漸地告訴他們廣大的深奧智慧和無量的辯才，點燃佛法，使佛法興盛，豎立法幢（佛法的旗幟），漸漸地引導他們進入智慧的叢林：『諸位應當知道！如果有人對我的教導有疑惑，應當用智慧之火燒掉你們的疑惑之心。』如果有人佈施，手中拿著財物，有人接受，他們能理解這三者都是空無所有的，就在胎中成就無上道。 看到有人持戒，戒律清凈，沒有絲毫違犯，理解到戒律的虛無寂靜，沒有實在的本體，就在胎中成就無上道。 或者有眾生能忍受一切，不起嗔恨之心，如果有人來殺害、割截，心中沒有怨恨的想法，對於頭、眼睛、骨髓、大腦都沒有愛惜之情，就在胎中成就無上道。 如果有眾生心像金剛一樣堅固不可摧毀，即使有人用軟語誘導：『劫數難以計算，在生死中流轉難以解脫，為什麼不自己先得度，而為其他眾生徒勞辛苦呢？』菩薩的心勇猛精進，終不退轉，不墮落生死，就在胎中成就無上道。 如果有人修行禪定，心識不動搖，即使魔王波旬（欲界第六天的魔王）在虛空中雷鳴電閃，

【English Translation】 English version: Wishing to use a fire pit to burn and cook their minds, causing them to loathe and eliminate lust; these beings, right in the womb, receive the unsurpassed prediction (prophecy of future Buddhahood). Bodhisattva Body-Observation! You should know! Such beings, without anger or ignorance, can attain the Way by cutting off desires. Or there may be a Bodhisattva among those beings acting as a good friend, telling them that the pleasure of killing is unforgettable, saying, 'Killing is truly pleasurable, it can reduce your lifespan and increase mine,' and then gradually telling them that killing incurs extremely heavy karmic retribution, telling them that the one hundred and eight grave sins of killing are the root of suffering and affliction, guiding them onto the right path, without desire or ignorance, and they achieve the unsurpassed Way in the womb. Or there may be a Bodhisattva among those beings acting as a friend, speaking of the ten unwholesome paths (ten kinds of bad actions), also using body, speech, and mind to teach them unwholesome actions, treating the real as false, the impermanent as permanent, the empty as substantial, the non-self as self, suffering as pleasure, the non-world as world, and then gradually telling them of vast, profound wisdom and immeasurable eloquence, igniting the Dharma, making the Dharma flourish, erecting the Dharma banner (flag of the Dharma), gradually leading them into the forest of wisdom: 'You all should know! If anyone has doubts about my teachings, you should use the fire of wisdom to burn away your doubting minds.' If someone gives alms, holding possessions in their hands, and someone receives them, they understand that these three are all empty and without substance, and they achieve the unsurpassed Way in the womb. Seeing someone upholding precepts, with pure conduct, without the slightest violation, understanding the emptiness and stillness of the precepts, without a real substance, they achieve the unsurpassed Way in the womb. Or there may be beings who can endure everything, without arising anger, if someone comes to kill and cut them, their minds have no resentment, and they have no attachment to their head, eyes, marrow, or brain, they achieve the unsurpassed Way in the womb. If there are beings whose minds are as firm as diamond, indestructible, even if someone uses soft words to tempt them: 'The kalpas are immeasurable, the cycle of birth and death is difficult to escape, why not liberate yourself first, and toil in vain for other beings?' The Bodhisattva's mind is courageous and diligent, never retreating, never falling into birth and death, and they achieve the unsurpassed Way in the womb. If someone practices meditation, their mind is unwavering, even if Mara Papiyas (the demon king of the sixth heaven of the desire realm) thunders and flashes lightning in the sky,

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能令彼動於一毛，何況使彼退于禪道，即于胎中成無上道。

「若有眾生分別諸行，此則可行、此不可行。若人貪著愛樂身者，即便為說四意止法，一一分別諸法要藏，暢達演說無量法界，即于胎中成無上道。

「或有菩薩入慈三昧，遍滿東方無限無量阿僧祇恒河沙等剎眾生之類，慈愍愛念欲令解脫；譬如恒河沙中取一沙，過恒河沙國土下一沙，如是盡恒河沙慈心不盡，菩薩發願堅固難動。設有人來取菩薩身臠臠割截，即時彌滿三千大千國土，血變為乳如母念子，是為菩薩行慈三昧，即于胎中成無上道。

「或時菩薩入悲三昧，遍滿南方無限無量阿僧祇恒河沙等剎眾生之類，悲念欲令解脫；以恒河沙中取一沙，過恒河沙國土下一沙，如是盡恒河沙悲心不盡，堪任代彼眾生受苦；皆是菩薩堅固誓願，眾生見者以清凈心，遠離眾惡妄想已斷，即于胎中成無上道。

「或時菩薩入喜三昧，遍滿西方無限無量阿僧祇恒河沙等剎眾生之類，喜念眾生欲令解脫，以恒河沙中取一沙，過恒河沙乃下一沙，如是盡恒河沙喜心不盡，若彼眾生入喜令自娛樂，皆是菩薩發意堅固，即于胎中成無上道。

「或有菩薩入舍三昧，遍滿北方無限無量阿僧祇恒河沙等剎眾生之類，恐彼眾生有缺漏行，將養擁護不令沒

【現代漢語翻譯】 現代漢語譯本： 能讓眾生動搖一根毫毛，更何況讓他們從禪道中退轉呢？這樣的菩薩在胎中就能成就無上道。

『如果有眾生分別各種行為，認為這個可以做，那個不可以做。如果有人貪戀執著于自己的身體，就為他們宣說四意止法（四種專注的修行方法），一一剖析諸法的精要，暢通無礙地演說無量法界，這樣的菩薩在胎中就能成就無上道。

『或者有菩薩進入慈三昧（慈愛的禪定），慈愛之心遍滿東方無量無邊的阿僧祇（極大的數字）恒河沙數（像恒河沙一樣多的數量）的剎土（佛土）眾生，慈悲憐憫地想著要讓他們解脫；就像從恒河沙中取出一粒沙，每經過恒河沙數個國土才放下一粒沙，這樣直到恒河沙數都用盡，他的慈心也不會窮盡，菩薩發願堅定不移。假設有人來把菩薩的身體一塊塊割下來，他的血會立刻充滿三千大千世界，變成像母親的乳汁一樣，這是菩薩修持慈三昧的表現，這樣的菩薩在胎中就能成就無上道。

『或者有菩薩進入悲三昧（悲憫的禪定），悲憫之心遍滿南方無量無邊的阿僧祇恒河沙數的剎土眾生，悲傷地想著要讓他們解脫；就像從恒河沙中取出一粒沙，每經過恒河沙數個國土才放下一粒沙，這樣直到恒河沙數都用盡，他的悲心也不會窮盡，他能代替眾生承受痛苦；這都是菩薩堅定的誓願，眾生見到他會以清凈的心，遠離各種惡念，妄想也斷除，這樣的菩薩在胎中就能成就無上道。

『或者有菩薩進入喜三昧（喜悅的禪定），喜悅之心遍滿西方無量無邊的阿僧祇恒河沙數的剎土眾生，喜悅地想著要讓他們解脫，就像從恒河沙中取出一粒沙，每經過恒河沙數個國土才放下一粒沙，這樣直到恒河沙數都用盡，他的喜心也不會窮盡，如果那些眾生進入喜悅的狀態，讓他自己感到快樂，這都是菩薩發願堅定的表現，這樣的菩薩在胎中就能成就無上道。

『或者有菩薩進入舍三昧（平靜的禪定），平靜之心遍滿北方無量無邊的阿僧祇恒河沙數的剎土眾生，擔心那些眾生在修行上有缺失，就加以養護，不讓他們墮落。

【English Translation】 English version: To be able to move even a single hair of those beings, let alone cause them to retreat from the path of meditation, such a Bodhisattva achieves the unsurpassed path while still in the womb.

'If there are sentient beings who discriminate between various actions, thinking, 'This can be done, this cannot be done,' and if there are those who are greedy and attached to their bodies, then for them, the four foundations of mindfulness (four types of focused practice) are explained. Each of the essential principles of all dharmas is analyzed, and the immeasurable realms of dharma are expounded without obstruction. Such a Bodhisattva achieves the unsurpassed path while still in the womb.

'Or, there are Bodhisattvas who enter into the Samadhi of Loving-kindness (meditative absorption of loving-kindness), their loving-kindness pervading the immeasurable and boundless Asamkhya (immense number) of Ganges-river-sand-like (countless) lands of beings in the eastern direction. They compassionately think of liberating them. It is like taking one grain of sand from the Ganges River, and after passing through a number of lands equal to the number of grains of sand in the Ganges, placing down one grain of sand. Even if all the grains of sand in the Ganges were used up in this way, their loving-kindness would not be exhausted. The Bodhisattva's vow is firm and unshakeable. If someone were to come and cut the Bodhisattva's body into pieces, their blood would immediately fill the three thousand great thousand worlds, turning into milk like a mother's milk for her child. This is the Bodhisattva's practice of the Samadhi of Loving-kindness. Such a Bodhisattva achieves the unsurpassed path while still in the womb.

'Or, there are Bodhisattvas who enter into the Samadhi of Compassion (meditative absorption of compassion), their compassion pervading the immeasurable and boundless Asamkhya of Ganges-river-sand-like lands of beings in the southern direction. They compassionately think of liberating them. It is like taking one grain of sand from the Ganges River, and after passing through a number of lands equal to the number of grains of sand in the Ganges, placing down one grain of sand. Even if all the grains of sand in the Ganges were used up in this way, their compassion would not be exhausted. They are capable of taking on the suffering of those beings. All of this is due to the Bodhisattva's firm vows. When beings see them, they will have pure minds, be free from all evil thoughts, and their delusions will be cut off. Such a Bodhisattva achieves the unsurpassed path while still in the womb.

'Or, there are Bodhisattvas who enter into the Samadhi of Joy (meditative absorption of joy), their joy pervading the immeasurable and boundless Asamkhya of Ganges-river-sand-like lands of beings in the western direction. They joyfully think of liberating them. It is like taking one grain of sand from the Ganges River, and after passing through a number of lands equal to the number of grains of sand in the Ganges, placing down one grain of sand. Even if all the grains of sand in the Ganges were used up in this way, their joy would not be exhausted. If those beings enter into a state of joy, allowing themselves to be happy, this is all due to the Bodhisattva's firm resolve. Such a Bodhisattva achieves the unsurpassed path while still in the womb.

'Or, there are Bodhisattvas who enter into the Samadhi of Equanimity (meditative absorption of equanimity), their equanimity pervading the immeasurable and boundless Asamkhya of Ganges-river-sand-like lands of beings in the northern direction. They are concerned that those beings might have deficiencies in their practice, so they nurture and protect them, not allowing them to fall.

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溺，取恒河沙中一沙，過恒河沙國土下一沙，如是盡恒河沙舍心不盡，皆是菩薩誓願堅固，即于胎中成無上道。

「於時菩薩真實法明修大慈大悲，非羅漢、辟支佛所行，遍滿四方，欲令眾生一聞音聲尋聲即至，皆是菩薩誓願堅固，即于胎中成無上道。」

菩薩處胎經聖諦品第三

佛告菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、鬼神、阿修羅、迦留羅、緊陀羅、摩睺勒、毗舍遮、鳩槃茶、富單那、摩㝹舍、阿摩㝹舍等：「吾今為汝說菩薩摩訶薩賢聖諦。諦聽，諦聽！善思念之！所以者何？吾從無數阿僧祇劫修習道果，此沒生彼周流五道，不捨菩薩賢聖諦。云何菩薩修習聖諦？或時菩薩從初發意乃至道場，行無閡法，不取禪證，滅諸惡想；或有菩薩入初禪地見清凈行，恥而厭患舍而進趣，欲登六住慇勤進業。

「入二禪地，心豁然悟如月云除，自觀身中心發誓愿，為堅固耶？不堅固耶？自以己心復觀眾生心，易度難度皆悉知之。時菩薩心極大歡喜：『吾將成佛審然不疑。剎土清凈除眾生垢，降伏于魔轉于無上賢聖法輪。快哉福報，所愿知成。』爾時菩薩入不亂定，以心舉心以身舉身，即得成就神足聖道，從一佛剎至一佛剎，禮事供養諸佛世尊，聽受深法不難不畏，轉入三禪，觀諸

【現代漢語翻譯】 現代漢語譯本 如果有人將恒河沙中的一粒沙子取出，每經過恒河沙數國土就放下一粒沙子，像這樣直到把所有恒河沙都用完，菩薩的舍心也不會窮盡。這都是因為菩薩的誓願堅定，他們會在胎中成就無上道。 那時，菩薩以真實的智慧修行大慈大悲，這並非羅漢或辟支佛所能企及。他們的慈悲遍滿四方，希望眾生一聽到他們的聲音就立刻前來。這都是因為菩薩的誓願堅定，他們會在胎中成就無上道。 《菩薩處胎經》聖諦品第三 佛陀告訴菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、鬼神、阿修羅（非天，一種好戰的神）、迦留羅（金翅鳥，一種神鳥）、緊陀羅（歌神）、摩睺勒（大蟒神）、毗舍遮（食人鬼）、鳩槃茶（甕形鬼）、富單那（臭餓鬼）、摩㝹舍（一種鬼）、阿摩㝹舍（一種鬼）等：『我現在為你們講述菩薩摩訶薩的賢聖諦。仔細聽，仔細聽！好好思考！為什麼呢？因為我從無數阿僧祇劫（極長的時間單位）以來修習道果，在此生彼生，周流五道（天、人、畜生、餓鬼、地獄），都不捨棄菩薩的賢聖諦。』 『菩薩如何修習聖諦呢？有時菩薩從最初發心直到道場，修行無礙之法，不執著于禪定，滅除各種惡念；有時菩薩進入初禪境界，見到清凈的修行，感到羞愧和厭惡，於是捨棄初禪而繼續前進，想要登上六住位（菩薩修行階位），勤奮精進。』 『進入二禪境界時，心境豁然開朗，如同月亮從雲層中顯現，自己觀察內心，發誓愿：這個誓願是堅固的嗎？還是不堅固的呢？自己用自己的心再觀察眾生的心，知道哪些容易度化，哪些難以度化。這時菩薩心中非常歡喜：『我將成佛，這是真實不虛的。我要使剎土清凈，清除眾生的污垢，降伏魔障，轉動無上的賢聖法輪。真是快樂的福報啊，所愿都能實現。』那時，菩薩進入不亂定，以心舉心，以身舉身，立刻成就神足聖道，從一個佛剎到另一個佛剎，禮敬供養諸佛世尊，聽受甚深佛法，不畏懼不退縮，轉而進入三禪，觀察各種

【English Translation】 English version If one were to take a single grain of sand from the Ganges River, and after passing through a number of lands equal to the sands of the Ganges, place another grain of sand, and continue this process until all the sands of the Ganges were exhausted, the Bodhisattva's spirit of giving would not be depleted. This is all because of the Bodhisattva's firm vows, and they will achieve the unsurpassed path while in the womb. At that time, the Bodhisattva, with true wisdom, practices great compassion, which is beyond the reach of Arhats or Pratyekabuddhas. Their compassion pervades all directions, hoping that beings will come immediately upon hearing their voice. This is all because of the Bodhisattva's firm vows, and they will achieve the unsurpassed path while in the womb. Bodhisattva in the Womb Sutra, Chapter 3 on the Noble Truths The Buddha told the Bodhisattva Mahasattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, Asuras (demigods, a type of warlike deity), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Pisacas (flesh-eating demons), Kumbhandas (pot-bellied demons), Putanas (foul-smelling demons), Manushyas (a type of ghost), and Amanushyas (a type of ghost), etc.: 'I will now explain to you the Noble Truths of the Bodhisattva Mahasattvas. Listen carefully, listen carefully! Think well about it! Why is this so? Because I have cultivated the fruits of the path for countless asamkhya kalpas (extremely long periods of time), passing from one birth to another, flowing through the five paths (heaven, human, animal, hungry ghost, hell), without abandoning the Noble Truths of the Bodhisattva.' 'How does a Bodhisattva cultivate the Noble Truths? Sometimes, a Bodhisattva, from the initial aspiration to the Bodhi-mandala, practices unobstructed Dharma, not clinging to meditative states, and eradicating all evil thoughts; sometimes, a Bodhisattva enters the first dhyana (meditative state), sees the pure practice, feels ashamed and disgusted, and thus abandons the first dhyana to continue advancing, desiring to reach the sixth stage (of Bodhisattva practice), diligently progressing.' 'Upon entering the second dhyana, the mind becomes clear, like the moon emerging from the clouds, observing one's own mind and making a vow: Is this vow firm? Or is it not firm? Using one's own mind to observe the minds of sentient beings, knowing which are easy to liberate and which are difficult. At this time, the Bodhisattva's mind is filled with great joy: 'I will become a Buddha, this is truly certain. I will purify the Buddha-land, remove the defilements of sentient beings, subdue the demons, and turn the unsurpassed Noble Dharma wheel. What a joyful blessing, all wishes will be fulfilled.' At that time, the Bodhisattva enters the state of non-confusion, using the mind to move the mind, using the body to move the body, immediately achieving the divine power of the holy path, traveling from one Buddha-land to another, paying homage and making offerings to all the Buddhas, listening to the profound Dharma without fear or hesitation, and then entering the third dhyana, observing all

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色像悉空無所有。

「住於三禪觀眾生類悉能分別，彼沒生此此沒生彼，自識宿命，亦復知彼所從來處，剎利種、婆羅門種、居士種、長者種，斯應行人、不應行人，應受果、不應受果，出入息、非出入息，斯四意止、四意斷、根、力、神足、覺意、八道；斯人受決某國某處某眾生中成佛，皆悉知之；是謂菩薩於三禪地得清凈心。

「複次，菩薩摩訶薩於三禪地上望八住，雖望而不得，晝夜勤精進求清凈心，入四禪中，面自見十方諸佛，為說四禪不退轉法；無礙解脫行四神足，能分一身為無數身，以無數身合為一身，入火光三昧，遍滿三千大千世界，令彼眾生見火光三昧，心意恐懼衣毛皆豎，自來歸依于菩薩所，因三昧力而得度脫。爾時於四禪中，分別世界真如法性，心退還墮習六住行，菩薩自念：『我今未得不退轉地。云何當得八住？』於四禪中慇勤修習，凈眾生行代其執苦；雖行此法不自稱譽，除去憍慢無有吾我，修六思念，雖復行道在九眾生居，心不染著戀慕生死，心豁然悟逮不退轉；是謂菩薩摩訶薩于聖諦得清凈心。

「於是菩薩入空處三昧，觀此三千大千世界眾生之類心識，修凈法離縛著無所戀慕，能自住壽一劫、二劫至無數劫，于某劫中教化眾生。生者、滅者漸漸將導獲清凈道，即于

【現代漢語翻譯】 色相的本質是空無，什麼都不存在。 『安住於三禪的菩薩能夠觀察眾生，清楚地分辨他們的生死輪迴，知道他們前世的宿命，也知道他們從何處而來，例如剎帝利（武士）種姓、婆羅門（祭司）種姓、居士（平民）種姓、長者（富人）種姓。菩薩能分辨哪些人適合修行，哪些人不適合；哪些人應該得到果報，哪些人不應該；哪些是出入息，哪些不是。菩薩還通達四念處、四正勤、五根、五力、四神足、七覺支、八正道。菩薩知道某人會在某個國家、某個地方、某個眾生中成佛。這就是菩薩在三禪境界中獲得清凈心。 『更進一步，菩薩摩訶薩在三禪境界中觀察八住（菩薩的八個修行階段），雖然觀察卻無法達到。他們日夜精進，尋求清凈心，進入四禪。在四禪中，他們親眼見到十方諸佛，諸佛為他們宣說四禪的不退轉法。菩薩以無礙解脫之力，修行四神足，能將自身化為無數身，又能將無數身合為一身。他們進入火光三昧，火光遍滿三千大千世界，令眾生見到火光三昧，心生恐懼，汗毛豎立，從而歸依菩薩。菩薩藉助三昧的力量，使眾生得到解脫。這時，菩薩在四禪中，分辨世界的真如法性，但心退轉，又回到六住的修行階段。菩薩自念：『我還沒有得到不退轉地，如何才能達到八住？』於是，他們在四禪中勤奮修行，凈化眾生的行為，代替他們承受痛苦。雖然修行此法，卻不自我稱讚，去除驕慢，沒有我執。他們修習六思念，雖然在九種眾生居住的地方修行，心卻不被染著，不貪戀生死。他們的心豁然開悟，達到不退轉地。這就是菩薩摩訶薩在聖諦中獲得清凈心。 『於是，菩薩進入空處三昧，觀察這三千大千世界眾生的心識，修習清凈法，遠離束縛和執著，沒有任何貪戀。他們能夠安住于壽命一劫、二劫乃至無數劫，在某個劫中教化眾生。他們引導眾生從生到滅，逐漸走向清凈之道，即在

【English Translation】 The nature of form is empty, and nothing exists. 『A Bodhisattva abiding in the third Dhyana can observe sentient beings, clearly distinguishing their cycles of birth and death, knowing their past lives, and also knowing where they come from, such as the Kshatriya (warrior) caste, the Brahmin (priest) caste, the Grihapati (householder) caste, and the elder (wealthy) caste. The Bodhisattva can discern who is suitable for practice and who is not; who should receive the fruits of karma and who should not; what is in-breathing and out-breathing, and what is not. The Bodhisattva also understands the Four Foundations of Mindfulness, the Four Right Exertions, the Five Faculties, the Five Powers, the Four Supernatural Powers, the Seven Factors of Enlightenment, and the Eightfold Path. The Bodhisattva knows that someone will attain Buddhahood in a certain country, a certain place, or among certain beings. This is what is meant by a Bodhisattva obtaining a pure mind in the third Dhyana. 『Furthermore, a Bodhisattva Mahasattva, in the third Dhyana, observes the Eight Abodes (eight stages of Bodhisattva practice), but although observing, cannot attain them. They diligently strive day and night, seeking a pure mind, and enter the fourth Dhyana. In the fourth Dhyana, they personally see the Buddhas of the ten directions, who expound to them the non-retrogressive Dharma of the four Dhyanas. With the power of unobstructed liberation, the Bodhisattva practices the Four Supernatural Powers, able to transform one body into countless bodies, and then combine countless bodies into one. They enter the Samadhi of Fiery Light, which pervades the three thousand great thousand worlds, causing sentient beings to see the Samadhi of Fiery Light, and their hearts are filled with fear, and their hair stands on end, thus they take refuge in the Bodhisattva. Through the power of Samadhi, the Bodhisattva liberates sentient beings. At this time, in the fourth Dhyana, the Bodhisattva discerns the true nature of the world, but their mind regresses, and they return to the practice of the sixth abode. The Bodhisattva thinks to themselves: 『I have not yet attained the non-retrogressive ground, how can I attain the eighth abode?』 Therefore, they diligently practice in the fourth Dhyana, purifying the actions of sentient beings, and taking on their suffering. Although practicing this Dharma, they do not praise themselves, they remove arrogance, and have no self-attachment. They practice the Six Recollections, and although practicing in the nine abodes of sentient beings, their minds are not defiled, and they do not crave birth and death. Their minds suddenly awaken, and they attain the non-retrogressive ground. This is what is meant by a Bodhisattva Mahasattva obtaining a pure mind in the Noble Truths. 『Then, the Bodhisattva enters the Samadhi of the Sphere of Infinite Space, observing the minds of sentient beings in this three thousand great thousand worlds, practicing pure Dharma, free from bondage and attachment, without any craving. They are able to abide in life for one kalpa, two kalpas, or even countless kalpas, and in a certain kalpa, they teach sentient beings. They guide sentient beings from birth to death, gradually leading them to the path of purity, that is, in

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胎中成無上道。

「或時菩薩入識處三昧，觀此三千大千世界識神所趣，天道、人道、餓鬼道、畜生道、地獄道，易度、難度皆悉知之，即于胎中成無上道。

「或時菩薩入不用處三昧，觀此三千大千世界眾生之類，青、黃、赤、白有多有少，即自厭患不用久住，即于胎中成無上道。

「或有菩薩入非想非不想處三昧，觀此三千大千世界眾生識神所趣，生者、滅者，青、黃、赤、白有長有短，令彼眾生使知壽盡，即于胎中成無上道。

「於是菩薩入大虛空大寂定三昧，觀此三千大千世界，上至無邊無盡剎土，眾生之類識神所趣，思惟分別空無之法，是謂菩薩摩訶薩即于胎中成無上道。

「於是菩薩入無形界三昧，普觀三千大千世界眾生之類，心所繫縛亦無有縛，識神無形所觀識法亦復無形，于無形法即于胎中成無上道。」◎

菩薩從兜術天降神母胎說廣普經卷第一 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第二

姚秦涼州沙門竺佛念譯

◎佛樹品第四

爾時，世尊將欲入無餘涅槃界，集諸神通大德菩薩，神足變化說不思議法。「今我寧可化作七寶樹，度此長流永在生死沒溺者，令得解脫。」即入琉璃

【現代漢語翻譯】 現代漢語譯本 在胎中成就無上道。 有時菩薩進入識處三昧（一種禪定狀態），觀察這三千大千世界中眾生的識神所趨向，包括天道、人道、餓鬼道、畜生道、地獄道，哪些容易度化，哪些難以度化，都完全知曉，就在胎中成就無上道。 有時菩薩進入不用處三昧（一種禪定狀態），觀察這三千大千世界中眾生的種類，青色、黃色、紅色、白色有多少，就自己厭惡不願久住，就在胎中成就無上道。 有時菩薩進入非想非非想處三昧（一種禪定狀態），觀察這三千大千世界中眾生的識神所趨向，包括生者、滅者，青色、黃色、紅色、白色有長有短，使那些眾生知道壽命將盡，就在胎中成就無上道。 於是菩薩進入大虛空大寂定三昧（一種禪定狀態），觀察這三千大千世界，上至無邊無盡的剎土（佛土），眾生的種類和識神所趨向，思惟分別空無的法，這就是菩薩摩訶薩在胎中成就無上道。 於是菩薩進入無形界三昧（一種禪定狀態），普遍觀察三千大千世界眾生的種類，心所繫縛的有或沒有，識神無形所觀察的識法也無形，對於無形法就在胎中成就無上道。 菩薩從兜率天降生到母親胎中，講述廣普經卷第一 大正藏第12冊 No. 0384 菩薩從兜率天降神母胎說廣普經 菩薩處胎經卷第二 姚秦涼州沙門竺佛念譯 佛樹品第四 這時，世尊將要進入無餘涅槃界（完全寂滅的境界），聚集所有神通廣大的菩薩，以神足變化說不可思議的法。『現在我寧可化作七寶樹，度脫那些長久在生死中沉淪的人，讓他們得到解脫。』隨即進入琉璃

【English Translation】 English version Achieving the unsurpassed path in the womb. Sometimes, the Bodhisattva enters the Samadhi (a state of meditative consciousness) of the realm of consciousness, observing where the consciousness of beings in this three-thousand great thousand world tends to go, including the paths of gods, humans, hungry ghosts, animals, and hells. They fully understand which are easy to liberate and which are difficult, and thus achieve the unsurpassed path in the womb. Sometimes, the Bodhisattva enters the Samadhi of the realm of non-use, observing the types of beings in this three-thousand great thousand world, how many are blue, yellow, red, and white. They then become weary and unwilling to stay long, and thus achieve the unsurpassed path in the womb. Sometimes, the Bodhisattva enters the Samadhi of neither perception nor non-perception, observing where the consciousness of beings in this three-thousand great thousand world tends to go, including those who are born and those who perish, and those who are blue, yellow, red, and white, with long or short lifespans. They cause those beings to know that their lives are about to end, and thus achieve the unsurpassed path in the womb. Then, the Bodhisattva enters the Samadhi of the great void and great stillness, observing this three-thousand great thousand world, up to the boundless and endless Buddha lands, the types of beings and where their consciousness tends to go, contemplating and distinguishing the dharma of emptiness. This is how the Bodhisattva Mahasattva achieves the unsurpassed path in the womb. Then, the Bodhisattva enters the Samadhi of the formless realm, universally observing the types of beings in the three-thousand great thousand world, whether their minds are bound or not, and the formless consciousness that is observed is also formless. Regarding the formless dharma, they achieve the unsurpassed path in the womb. The Bodhisattva descends from the Tusita Heaven into the mother's womb, speaking the first scroll of the Extensive and Universal Sutra. Taisho Tripitaka Volume 12, No. 0384, The Sutra of the Bodhisattva Descending from Tusita Heaven into the Mother's Womb, Speaking the Extensive and Universal Sutra The Second Scroll of the Sutra on the Bodhisattva's Abiding in the Womb Translated by the Shramana Buddhanandi of Yao Qin, Liangzhou Chapter Four: The Buddha Tree At that time, the World Honored One, about to enter the realm of Nirvana without remainder (complete cessation), gathered all the Bodhisattvas with great supernatural powers, and through their divine transformations, spoke inconceivable dharma. 'Now, I would rather transform into a seven-jeweled tree, to liberate those who have long been drowning in the cycle of birth and death, so that they may attain liberation.' Immediately, he entered the Lapis Lazuli

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定無形三昧，東方去此忍界六十四億恒河沙剎，化作七寶樹遍滿其中，諸寶樹上莖、節、柯、枝、葉、果實，各各有七寶宮殿，宮殿有佛，諸佛各說四非常法。後園浴池眾鳥聚集，娛樂其中快樂難勝。其池水中生優缽蓮華、須干提花、末干提花；于彼陸地生瞻卜花、須曼羅花，牛頭栴檀、搗香、末香，天繒、幡蓋、懸處虛空。爾時，風神王名曰隨意，放大香風吹七寶樹葉，柔軟香薰枝葉相掁，皆出自然八種音響。「善哉！出大光明，如來八種音聲，將欲度未度者。誰現是瑞應，昔我不聞此亦復不現睹見，起滅無常相，將非幻化耶？」爾時樹葉上七寶宮殿中，諸如來、至真、等正覺發大音聲闡揚不思議難有之法，欲說八地中莊嚴諸佛剎。「猶如有人慾睹大海水，去海百由旬不見諸生木，遇見澇水嘗之知海尚遠；即自辦入海之具，不見形相念定如空始至海岸，以無畏心自莊嚴身。『善哉！大聖！我所求者今乃獲之。』欣之樂之心無疲惓，即時舍所資生盡入海中，隨本所愿皆悉在前。菩薩摩訶薩亦復如是，能斷一住至六住地，盡眾生結使永盡無餘。『今我成佛必然不疑。』是謂菩薩摩訶薩于胎中莊嚴佛樹。

「複次，菩薩摩訶薩欲自莊嚴身相，具足三十二大人之相，為真實不？從頂至足，足有千輪，輪有千輻，輻有千

【現代漢語翻譯】 現代漢語譯本 入定於無形三昧時，從東方越過此娑婆世界六十四億恒河沙數佛土，那裡化現出七寶樹，遍佈其間。每棵寶樹的莖、節、枝、葉、果實上，都各自有七寶宮殿。宮殿里有佛，諸佛各自宣說四種非常之法。後花園的浴池裡，眾鳥聚集，在其中嬉戲，快樂無比。池水中生長著優缽羅花（青蓮花）、須干提花（白蓮花）、末干提花（紅蓮花）；陸地上則生長著瞻卜花（黃玉蘭）、須曼羅花（素馨花），還有牛頭栴檀（一種香木）、搗香、末香，天繒、幡蓋懸掛在空中。這時，風神王名為隨意，放出大香風，吹動七寶樹葉，柔軟的香氣薰染著枝葉，相互碰撞，發出自然的八種音響。「太好了！發出大光明，如來八種音聲，將要度化那些尚未被度化的人。是誰顯現出這種瑞相？過去我從未聽聞，也從未親眼見過，這生滅無常的景象，難道不是幻化嗎？」這時，樹葉上的七寶宮殿中，諸如來、至真、等正覺發出洪亮的聲音，闡揚不可思議、難以獲得的佛法，想要宣說八地中莊嚴的諸佛剎土。「就像有人想要看到大海，離海百由旬（古印度長度單位）卻看不到樹木，遇到積水嚐了嚐，知道離海還很遠；於是自己準備入海的工具，看不到大海的形狀，心中想著空定，才到達海岸，以無畏的心莊嚴自身。「太好了！大聖！我所求的現在終於得到了。」心中歡喜快樂，沒有疲倦，立刻捨棄所用的資具，全部投入海中，隨其本來的願望，都呈現在眼前。菩薩摩訶薩也是如此，能夠斷除從一住地到六住地的煩惱，使眾生的結縛永盡無餘。「現在我成佛是必然的，毫無疑問。」這就是菩薩摩訶薩在胎中莊嚴佛樹的情形。 其次，菩薩摩訶薩想要莊嚴自身相貌，具足三十二大丈夫相，這是真實的嗎？從頭頂到腳底，腳底有千輻輪，每個輪有千輻條，每個輻條有千...

【English Translation】 English version When entering the Samadhi of Formlessness, going eastward from this Saha world, passing sixty-four billion Ganges River sands of Buddha lands, there appear seven-jeweled trees, filling the space. On each jeweled tree's stems, nodes, branches, leaves, and fruits, there are seven-jeweled palaces. In the palaces are Buddhas, each expounding the four extraordinary Dharmas. In the back garden's bathing pond, many birds gather, playing joyfully. In the pond grow Utpala flowers (blue lotuses), Sugandhika flowers (white lotuses), and Madayantika flowers (red lotuses); on the land grow Champaka flowers (yellow magnolias), Sumanas flowers (jasmine), along with sandalwood, powdered incense, and ground incense. Heavenly silks, banners, and canopies hang in the air. At this time, the wind god king named 'As-You-Wish' releases a great fragrant wind, blowing the leaves of the seven-jeweled trees. The soft fragrance permeates the branches and leaves, which collide, producing eight natural sounds. 'Excellent! Great light is emitted, the Tathagata's eight sounds, intending to liberate those not yet liberated. Who is manifesting this auspicious sign? In the past, I have never heard of this, nor have I ever seen it. This impermanent cycle of arising and ceasing, could it be an illusion?' At this time, in the seven-jeweled palaces on the leaves, the Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, emit great sounds, proclaiming the inconceivable and rare Dharma, intending to speak of the adorned Buddha lands in the eighth stage. 'It is like someone wanting to see the ocean, but a hundred yojanas (ancient Indian unit of length) away from the sea, they see no trees. Encountering stagnant water, they taste it and know the sea is still far away; thus, they prepare tools to enter the sea. Not seeing the shape of the sea, they contemplate emptiness, and finally reach the shore, adorning themselves with a fearless heart. 'Excellent! Great Sage! What I sought, I have now obtained.' Joyful and happy, without fatigue, they immediately abandon their possessions and enter the sea, and all their original wishes are fulfilled. Bodhisattva Mahasattvas are also like this, able to sever the afflictions from the first to the sixth stage, making the bonds of sentient beings completely extinguished. 'Now, my attainment of Buddhahood is certain, without doubt.' This is how Bodhisattva Mahasattvas adorn the Buddha tree in the womb. Furthermore, Bodhisattva Mahasattvas wish to adorn their physical form, possessing the thirty-two marks of a great man. Is this real? From the top of the head to the soles of the feet, the soles have a thousand wheels, each wheel has a thousand spokes, each spoke has a thousand...

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相，相有六度無極。

「所成無見頂相者，破憍慢山得成肉髻相。

「吾從無數阿僧祇劫得不犯淫慾果報，得陰馬藏相。陰馬藏相者壞彼邪見，放相光明遍滿十方恒河沙剎，一一光明皆有化佛，一一化佛皆坐七寶高座，發大音聲演說六度無極，如諸如來常所說法：苦、集、滅、道，施、戒、忍、精進、禪、般若波羅蜜，善巧方便解了諸法，空空、大空、無量空、內空、外空、最空、行空、相空、報空、滅三災空、三明報空、三慧空、三達空、三等空、三世空、三分法身空、三界寂滅空、過去當來現在空、自相空，是謂菩薩摩訶薩不犯淫報相。

「吾從阿僧祇劫常修口凈，不從彼聞此說，不從此聞彼說，得廣長舌相。遍滿十方阿僧祇恒河沙剎，放舌相光明；一一光明皆有化佛，一一化佛皆坐七寶座上，以清凈音聲演說無量口行，清凈報業真實所作，成辦四事無畏，曉了諸法無來無去，音響清凈，以度生死畏地無所掛礙，分別眾生一一音響，演說無量智慧辯才，度五道淵法法成就，以九解脫而自瓔珞，十力具足，空性無形不可沮壞，其聞法者悉皆信解，是謂菩薩摩訶薩口凈舌相果報。

「吾從無數阿僧祇劫得音響相，遍滿三千大千剎土，柔軟和雅所說不粗，出言成就不從彼受，其聲音者無不悅滿

【現代漢語翻譯】 現代漢語譯本 相，相有六度無極（六種達到彼岸的修行方法）。 『所成就的無見頂相（佛頂肉髻）是，破除驕慢之山而成就的肉髻相。 『我從無數阿僧祇劫（極長的時間單位）不犯淫慾的果報，得到了陰馬藏相（男性生殖器隱藏的相）。陰馬藏相是破除邪見，放出相的光明遍滿十方恒河沙數的世界，每一道光明都有化佛，每一尊化佛都坐在七寶高座上，發出大音聲演說六度無極，如同諸佛如來常說之法：苦、集、滅、道（四聖諦），佈施、持戒、忍辱、精進、禪定、般若波羅蜜（六波羅蜜），善巧方便地瞭解諸法，空空、大空、無量空、內空、外空、最空、行空、相空、報空、滅三災空、三明報空、三慧空、三達空、三等空、三世空、三分法身空、三界寂滅空、過去當來現在空、自相空，這就是菩薩摩訶薩不犯淫慾的果報相。 『我從阿僧祇劫常修口凈，不從他人聽聞此說，不從此處聽聞彼說，得到了廣長舌相。遍滿十方阿僧祇恒河沙數的世界，放出舌相光明；每一道光明都有化佛，每一尊化佛都坐在七寶座上，以清凈音聲演說無量口行，清凈的報業真實所作，成就四無所畏，明瞭諸法無來無去，音響清凈，以此度脫生死畏懼之地，無所掛礙，分別眾生每一個音響，演說無量智慧辯才，度脫五道深淵，法法成就，以九解脫作為自身的瓔珞，十力具足，空性無形不可破壞，聽聞佛法的人都信解，這就是菩薩摩訶薩口凈舌相的果報。 『我從無數阿僧祇劫得到音響相，遍滿三千大千世界，柔軟和雅，所說不粗，出言成就，不從他人接受，其聲音沒有不使人喜悅滿足的。

【English Translation】 English version Marks, marks have the six perfections (six ways to reach the other shore) without limit. 『The mark of the ushnisha (protuberance on the crown of the Buddha's head) that is achieved is the mark of the ushnisha obtained by breaking the mountain of pride and arrogance.』 『From countless asamkhya kalpas (extremely long units of time), I have obtained the result of not committing sexual misconduct, and have obtained the mark of the hidden male organ. The mark of the hidden male organ is to break false views, and to emit light that fills the ten directions of the Ganges River sand-like worlds. In each ray of light, there is a manifested Buddha. Each manifested Buddha sits on a seven-jeweled high seat, and emits a great sound expounding the six perfections without limit, just like the teachings that all Tathagatas (Buddhas) constantly teach: suffering, origination, cessation, path (the Four Noble Truths), giving, morality, patience, diligence, meditation, and prajna paramita (the Six Perfections), skillfully understanding all dharmas (phenomena), emptiness of emptiness, great emptiness, immeasurable emptiness, inner emptiness, outer emptiness, the most emptiness, emptiness of action, emptiness of marks, emptiness of retribution, emptiness of the three calamities, emptiness of the three illuminations, emptiness of the three wisdoms, emptiness of the three understandings, emptiness of the three equalities, emptiness of the three times, emptiness of the three-part dharma body, emptiness of the three realms of quiescence, emptiness of the past, future, and present, emptiness of self-nature. This is the mark of the result of a Bodhisattva Mahasattva not committing sexual misconduct.』 『From asamkhya kalpas, I have constantly cultivated purity of speech, not hearing this from others, nor hearing that from here, and have obtained the mark of the long and broad tongue. It fills the ten directions of the asamkhya Ganges River sand-like worlds, emitting light from the tongue mark. In each ray of light, there is a manifested Buddha. Each manifested Buddha sits on a seven-jeweled seat, and with a pure voice expounds the immeasurable actions of speech, the pure karmic results of true actions, accomplishing the four fearlessnesses, understanding that all dharmas have no coming and no going, the sound is pure, thus crossing the fearful ground of birth and death, without any hindrance, distinguishing each sound of sentient beings, expounding immeasurable wisdom and eloquence, crossing the abyss of the five paths, achieving dharma after dharma, using the nine liberations as one's own adornments, possessing the ten powers, the nature of emptiness is formless and indestructible, and those who hear the Dharma all believe and understand. This is the result of the Bodhisattva Mahasattva's pure speech and tongue mark.』 『From countless asamkhya kalpas, I have obtained the mark of sound, filling the three thousand great thousand worlds, soft and harmonious, what is spoken is not coarse, words are accomplished, not received from others, and the sound is such that there is no one who is not pleased and satisfied.』

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；此音響中亦有無數清凈所說，如諸如來常所說法，十二因緣癡行生死，自觀其身觀他身觀內外身，息長亦知息短亦知，化彼眾生越次取證亦不住證，發聲響相光明，一一光明皆有化佛，一一化佛皆坐七寶高座上，普與眾生說無量法門。心趣解脫空無相愿，觀了諸法悉無所有，常以四事慈、悲、喜、舍，四禪、四諦眾智法門，得總持法門、捷疾法門、應聲法門、辯才法門，無量法門常現在前；心常遊戲無量百千三昧，是謂菩薩摩訶薩音響相。

「吾從無數阿僧祇劫，恒修心清凈，所念專正所行慚愧，執心一向無他異想悉無塵垢，若有人毀不生憂戚，設當稱譽不以為歡心不移易，所行堅固難動如地，從無數劫承事諸佛，與諸眾生說微妙法，所行不偽一向趣道。有佛、法、僧處輒身往化，講論無量總持法門，所謂論者，施論、戒論、生天之論，欲是不凈、涅槃是樂，引導眾生入定三昧，分別苦諦去離四縛，蠲除集法滅大分結，道除雜糅不起法忍，住不退轉得清凈觀。知彼眾生心之所念，隨類開化得成道果，猶如新成白㲲易染為色，自常攝心不譏彼闕，常樂閑靜不處憒鬧，入比丘眾威儀具足，若入禪定系意在明，經行往來心無懈慢，于大眾中能師子吼，分別空性悉無所有，是謂菩薩摩訶薩心清凈門。

「吾從無

【現代漢語翻譯】 現代漢語譯本：這個音響中也有無數清凈的說法，就像諸佛如來經常宣說的法一樣，關於十二因緣（十二種相互關聯的因果關係，導致生命輪迴）的愚癡行為和生死，自己觀察自己的身體，觀察他人的身體，觀察內外身體，知道呼吸長也知道呼吸短，教化那些眾生超越次第地取得證悟，也不執著于證悟，發出聲音、響亮的相和光明，每一道光明中都有化身佛，每一尊化身佛都坐在七寶高座上，普遍地為眾生宣說無量的法門。心向往解脫，空、無相、無愿，觀察一切法都是空無所有的，常常以四種心境：慈、悲、喜、舍，四禪（四種禪定境界）、四諦（苦、集、滅、道）和眾智法門，獲得總持法門、捷疾法門、應聲法門、辯才法門，無量的法門常常在眼前顯現；心常常在無量百千種三昧（禪定）中游戲，這就是菩薩摩訶薩的音響相。 我從無數阿僧祇劫（極長的時間單位），一直修習心的清凈，所思所念專一正直，所作所為慚愧，執著於一心，沒有其他雜念，完全沒有塵垢，如果有人譭謗，不會產生憂愁，即使有人稱讚，也不會因此而歡喜，心不改變，所作所為堅固不動搖，如同大地一樣，從無數劫以來承事諸佛，為眾生宣說微妙的佛法，所作所為真實不虛，一心向道。在有佛、法、僧的地方，就親自前往教化，講論無量的總持法門，所謂講論的內容包括：佈施的道理、持戒的道理、昇天的道理，慾望是不清凈的、涅槃是快樂的，引導眾生進入禪定三昧，分別苦諦（人生是苦的真理）以去除四種束縛，消除集諦（苦的根源）以滅除大的煩惱，道諦（解脫之道）以去除雜亂，不生起法忍（對佛法的理解和接受），安住于不退轉的境界，獲得清凈的觀察。知道那些眾生心中所想，隨著他們的根器開導教化，使他們成就道果，就像新成的白布容易被染色一樣，自己常常收攝心念，不譏諷別人的過失，常常喜歡清靜，不處在喧鬧的地方，進入比丘僧團時威儀具足，如果進入禪定，就將心意專注于光明，經行往來時心中沒有懈怠，在大眾中能夠發出獅子吼（無畏的說法），分別空性（一切事物沒有固定不變的實體）都是空無所有的，這就是菩薩摩訶薩心清凈的法門。 我從無

【English Translation】 English version: In this sound, there are also countless pure teachings, just like the Dharma that all Tathagatas (Buddhas) constantly preach, regarding the ignorance and the cycle of birth and death of the twelve links of dependent origination (twelve interconnected causes and conditions that lead to the cycle of life), observing one's own body, observing others' bodies, observing internal and external bodies, knowing when the breath is long and knowing when the breath is short, teaching those sentient beings to attain enlightenment beyond the usual order, without clinging to enlightenment, emitting sounds, resounding appearances, and light, in each ray of light there is a manifested Buddha, each manifested Buddha sits on a seven-jeweled high seat, universally preaching immeasurable Dharma doors to sentient beings. The mind aspires to liberation, emptiness, signlessness, and wishlessness, observing that all dharmas are empty and without substance, constantly using the four immeasurables: loving-kindness, compassion, joy, and equanimity, the four dhyanas (four states of meditative absorption), the four noble truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), and the wisdom of all dharmas, obtaining the Dharani (retention) Dharma door, the swift Dharma door, the responsive Dharma door, the eloquence Dharma door, immeasurable Dharma doors constantly appearing before them; the mind constantly plays in immeasurable hundreds of thousands of samadhis (meditative states), this is called the sound appearance of a Bodhisattva Mahasattva. From countless asamkhya kalpas (extremely long periods of time), I have constantly cultivated purity of mind, my thoughts are focused and upright, my actions are filled with shame, my mind is single-pointed, without other distractions, completely without defilements, if someone slanders me, I will not feel sorrow, even if someone praises me, I will not be happy, my mind will not change, my actions are firm and unshakeable, like the earth, from countless kalpas I have served all Buddhas, preached the subtle Dharma to sentient beings, my actions are true and not false, my mind is single-pointed towards the path. Wherever there are Buddhas, Dharma, and Sangha, I personally go to teach, discussing immeasurable Dharani Dharma doors, the content of the discussions includes: the principle of giving, the principle of keeping precepts, the principle of being born in heaven, that desire is impure, and that Nirvana is happiness, guiding sentient beings into samadhi, distinguishing the truth of suffering to remove the four bonds, eliminating the origin of suffering to extinguish great afflictions, the path to remove confusion, not giving rise to acceptance of the Dharma, abiding in the state of non-retrogression, obtaining pure observation. Knowing what those sentient beings think in their minds, guiding and teaching them according to their capacities, enabling them to achieve the fruit of the path, just like newly made white cloth is easily dyed, I constantly restrain my mind, not criticizing others' faults, constantly enjoying tranquility, not staying in noisy places, when entering the Bhikkhu Sangha, my conduct is complete, if entering samadhi, I focus my mind on light, when walking back and forth, my mind is not lazy, in the assembly I can roar like a lion (fearlessly preach the Dharma), distinguishing emptiness (that all things have no fixed and unchanging substance) as empty and without substance, this is the Dharma door of the pure mind of a Bodhisattva Mahasattva. From immeasurable

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數阿僧祇劫，修總持法門不可沮壞，聞一得百、聞百得千、聞千得萬，諸佛所說句義、字義，皆悉總持而不忘失，是謂菩薩摩訶薩成就總持法門。

「吾從無數阿僧祇劫，常自修習無常觀行，一切諸法皆歸無常生者有滅，在在處處興隆法樂凈治佛土，所說誠諦自識宿命所經歷處，為說法化心識堅固，神足無畏不可思議，從無數劫積諸苦行，所發誓愿不違本行，遊戲諸法自在無礙，是謂菩薩摩訶薩成就總持法門。

「吾從無數阿僧祇劫修眼神通，遍知十方眾生之類，有應空行不應空行，有定意無定意者，有亂意無亂意者，有金剛志無金剛志者，有思惟定無思惟定者，天道、人道、餓鬼道、畜生道、地獄道，以天眼悉見悉知見。此眾生趣有餘涅槃無餘涅槃者，亦知此眾生於中陰取涅槃，亦悉知之；知此眾生向須陀洹得須陀洹果，向斯陀含得斯陀含果，向阿那含得阿那含果，向阿羅漢得阿羅漢，果，向辟支佛得辟支佛果；亦觀眾生出家苦行不捨本誓，剃除鬚髮身被法服，入師子游步三昧，在樹王下思惟觀樹，或一日、二日乃至七日；或一歲、二歲乃至七歲；或一劫、二劫乃至七劫；是謂菩薩摩訶薩成就天眼通。

「吾從無數阿僧祇劫修耳神通，遍聞十方眾生行報，黑有黑果報，白有白果報，不黑不白果報

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩經過無數阿僧祇劫（極長的時間單位），修習總持法門（能記住並理解佛法教義的修行方法），使其不可破壞。他們能聞一而知百，聞百而知千，聞千而知萬。諸佛所說的句義和字義，他們都能完全記住而不忘失。這被稱為菩薩摩訶薩成就總持法門。 我從無數阿僧祇劫以來，常常修習無常觀（觀察一切事物都在變化的修行方法），明白一切諸法都歸於無常，生者必有滅。在任何地方都興盛佛法，使眾生快樂，凈化佛土。我所說的話真實不虛，能回憶起自己過去世的經歷，為眾生說法教化，使他們的心識堅定。我的神通和無畏是不可思議的。我從無數劫以來積累各種苦行，所發的誓願不違背最初的修行。我能自在無礙地運用各種佛法，這被稱為菩薩摩訶薩成就總持法門。 我從無數阿僧祇劫修習天眼神通，能遍知十方眾生的種類。我知道哪些眾生應該修習空行（理解空性的修行），哪些不應該；哪些眾生有定意（心專注），哪些沒有；哪些眾生有亂意（心散亂），哪些沒有；哪些眾生有金剛志（堅定的意志），哪些沒有；哪些眾生有思惟定（通過思考達到禪定），哪些沒有。我能用天眼看到天道、人道、餓鬼道、畜生道、地獄道的一切眾生。我知道哪些眾生會進入有餘涅槃（還有殘餘煩惱的涅槃），哪些會進入無餘涅槃（完全沒有煩惱的涅槃）。我也知道哪些眾生會在中陰身（死亡和投胎之間的過渡狀態）時證得涅槃。我還知道哪些眾生會證得須陀洹果（初果），哪些會證得斯陀含果（二果），哪些會證得阿那含果（三果），哪些會證得阿羅漢果（四果），哪些會證得辟支佛果（獨覺）。我也觀察到眾生出家苦行，不捨棄本來的誓願，剃除鬚髮，身穿法服，進入師子游步三昧（一種禪定），在樹下思惟觀樹，或一日、二日乃至七日；或一歲、二歲乃至七歲；或一劫、二劫乃至七劫。這被稱為菩薩摩訶薩成就天眼神通。 我從無數阿僧祇劫修習天耳神通，能遍聞十方眾生的行為和果報。我知道黑業有黑果報，白業有白果報，不黑不白業有不黑不白果報。

【English Translation】 English version: Bodhisattva Mahasattvas, through countless asamkhya kalpas (immeasurably long periods of time), cultivate the Dharani (a practice of memorizing and understanding Buddhist teachings) Dharma, making it indestructible. They can hear one and understand a hundred, hear a hundred and understand a thousand, hear a thousand and understand ten thousand. They can completely remember and not forget the meanings of phrases and words spoken by all Buddhas. This is called Bodhisattva Mahasattvas achieving the Dharani Dharma. From countless asamkhya kalpas, I have constantly cultivated the contemplation of impermanence (a practice of observing that all things are changing), understanding that all dharmas are impermanent, and that those who are born must perish. Everywhere, I promote the Dharma, bring joy to sentient beings, and purify the Buddha lands. My words are true and not false, and I can recall my past lives. I teach and transform sentient beings, making their minds firm. My spiritual powers and fearlessness are inconceivable. From countless kalpas, I have accumulated various ascetic practices, and my vows do not contradict my original practice. I can freely and without hindrance use all kinds of Dharma. This is called Bodhisattva Mahasattvas achieving the Dharani Dharma. From countless asamkhya kalpas, I have cultivated the divine eye, and I can know all the types of sentient beings in the ten directions. I know which sentient beings should practice emptiness (the practice of understanding emptiness), and which should not; which sentient beings have a focused mind, and which do not; which sentient beings have a scattered mind, and which do not; which sentient beings have a diamond will, and which do not; which sentient beings have meditative concentration through thinking, and which do not. With my divine eye, I can see all sentient beings in the heavens, human realm, hungry ghost realm, animal realm, and hell realm. I know which sentient beings will enter Nirvana with remainder (Nirvana with remaining afflictions), and which will enter Nirvana without remainder (Nirvana without any afflictions). I also know which sentient beings will attain Nirvana in the intermediate state (the transitional state between death and rebirth). I also know which sentient beings will attain the Srotapanna fruit (the first fruit), which will attain the Sakrdagamin fruit (the second fruit), which will attain the Anagamin fruit (the third fruit), which will attain the Arhat fruit (the fourth fruit), and which will attain the Pratyekabuddha fruit (solitary enlightened one). I also observe sentient beings who have left home to practice asceticism, not abandoning their original vows, shaving their heads and beards, wearing monastic robes, entering the Lion's Walk Samadhi (a type of meditation), contemplating trees under the tree, for one day, two days, up to seven days; or one year, two years, up to seven years; or one kalpa, two kalpas, up to seven kalpas. This is called Bodhisattva Mahasattvas achieving the divine eye. From countless asamkhya kalpas, I have cultivated the divine ear, and I can hear the actions and karmic results of sentient beings in the ten directions. I know that black karma has black results, white karma has white results, and neither black nor white karma has neither black nor white results.

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，有漏有漏果報，無漏無漏果報；聞彼眾生清凈音響，不男聲不女聲，不男不女柔軟聲，不長不短聲，不非人聲，梵聲清凈聲，伽羅毗羅柔和聲，不粗聲不細聲；復以天耳聞彼眾生除垢斷縛，不住有為相，不住無為相，不住過去、當來、現在相，住亦不住，不住亦不不住，吾我不住，不住亦不不住，成佛不成佛者，成道不成道者，生天不生天者，生人不生人者，生餓鬼不生餓鬼者，生地獄不生地獄者，生畜生不生畜生者，分別五道以天耳聽，悉聞知之；是謂菩薩摩訶薩成就天耳通。

「吾從無數阿僧祇劫修鼻神通，遍嗅十方無量眾生，悉知分別善香、惡香，粗香、細香，火香、水香，俗香、道香，乃至菩薩坐樹王下香；戒香、定香、慧香、解脫香、解脫知見香，教授眾生大慈無邊香，悲愍眾生香，喜悅和顏香，放舍周遍香，神足無畏香，覺力根本香，破慢貢高香，自然普薰香，莊嚴佛道香，趣三解脫門香，相相殊勝香，明行果報香，分別微塵香，光明遠照香，集眾和合香，五聚清凈香，持入不起香，止滅眾垢香，觀滅眾垢香，聞戒佈施香，慚愧無慢香，仙人法勝香，說法無礙香，舍利流佈香，封印佛藏香，七寶無盡香。」

爾時，世尊便說頌曰：

「摩伽山所出，　　花香及栴檀， 　三界所有香，　

【現代漢語翻譯】 現代漢語譯本：有漏的業因產生有漏的果報，無漏的業因產生無漏的果報；（菩薩）聽到那些眾生清凈的聲音，不是男聲也不是女聲，不是不男不女的柔和聲音，不是長也不是短的聲音，不是非人的聲音，而是清凈的梵音，迦陵頻伽（一種鳥）般柔和的聲音，不是粗的聲音也不是細的聲音；又以天耳聽到那些眾生去除污垢、斷除束縛，不住于有為的現象，不住于無為的現象，不住於過去、未來、現在的現象，住也不是不住，不住也不是不不住，沒有我執，不住也不是不不住，成就佛果或不成就佛果，成就道果或不成就道果，生天或不生天，生人或不生人，生餓鬼或不生餓鬼，生地獄或不生地獄，生畜生或不生畜生，以天耳分別聽聞五道眾生的聲音，全部都能知曉；這就是菩薩摩訶薩成就天耳通。 我從無數阿僧祇劫（極長的時間單位）修習鼻神通，能夠遍嗅十方無量眾生的氣味，完全知曉並分別善香、惡香，粗香、細香，火香、水香，世俗的香、修道的香，乃至菩薩坐在菩提樹下所散發的香；戒香、定香、慧香、解脫香、解脫知見香，教導眾生的大慈無邊香，悲憫眾生的香，喜悅和顏的香，放下一切的周遍香，神足無畏的香，覺悟力量的根本香，破除傲慢貢高的香，自然普遍散發的香，莊嚴佛道的香，趨向三解脫門的香，種種殊勝的香，明瞭行為果報的香，分別微塵的香，光明遠照的香，聚集大眾和合的香，五蘊清凈的香，保持不生不滅的香，止息滅除一切污垢的香，觀察滅除一切污垢的香，聽聞持戒佈施的香，慚愧而無傲慢的香，仙人殊勝的法香，說法無礙的香，舍利流佈的香，封印佛藏的香，七寶無盡的香。 這時，世尊便說偈頌道： 『摩伽山（山名）所出的，花香以及栴檀香，三界所有香，'

【English Translation】 English version: Defiled actions lead to defiled results, and undefiled actions lead to undefiled results; (the Bodhisattva) hears the pure sounds of those beings, which are neither male nor female, not the soft sounds of those who are neither male nor female, not long nor short sounds, not non-human sounds, but pure Brahma sounds, the soft sounds of Kalavinka (a kind of bird), not coarse nor fine sounds; and with the divine ear, he hears those beings who have removed defilements and broken bonds, not dwelling in conditioned phenomena, not dwelling in unconditioned phenomena, not dwelling in the past, future, or present phenomena, dwelling yet not dwelling, not dwelling yet not not dwelling, without self-attachment, not dwelling yet not not dwelling, those who attain Buddhahood or not, those who attain the path or not, those who are born in heaven or not, those who are born as humans or not, those who are born as hungry ghosts or not, those who are born in hell or not, those who are born as animals or not, distinguishing the sounds of the five realms with the divine ear, knowing all of them; this is what is called the Bodhisattva Mahasattva achieving the divine ear. I have cultivated the divine power of the nose for countless asamkhya kalpas (extremely long periods of time), able to smell the scents of countless beings in the ten directions, fully knowing and distinguishing good scents, bad scents, coarse scents, fine scents, fire scents, water scents, worldly scents, path scents, even the scent emitted by the Bodhisattva sitting under the Bodhi tree; the scent of precepts, the scent of concentration, the scent of wisdom, the scent of liberation, the scent of the knowledge and vision of liberation, the scent of boundless great compassion that teaches beings, the scent of compassion for beings, the scent of joy and a kind countenance, the scent of letting go that pervades everywhere, the scent of fearless divine powers, the scent of the root of awakening power, the scent of breaking down arrogance and pride, the scent that naturally pervades, the scent that adorns the path of Buddhahood, the scent that leads to the three doors of liberation, the scent of various superior qualities, the scent of understanding the results of actions, the scent of distinguishing minute particles, the scent of light shining far away, the scent of gathering the assembly in harmony, the scent of the purity of the five aggregates, the scent of maintaining non-arising and non-ceasing, the scent of stopping and extinguishing all defilements, the scent of observing the extinguishing of all defilements, the scent of hearing the precepts and giving, the scent of shame and lack of arrogance, the scent of the superior Dharma of the immortals, the scent of unobstructed Dharma teaching, the scent of the distribution of relics, the scent of sealing the Buddha's treasury, the scent of the inexhaustible seven treasures. At that time, the World Honored One spoke in verse: 'The flower scents and sandalwood, that come from Mount Magadha (a mountain name), all the scents in the three realms,'

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不如戒香勝。 　戒香滅眾垢，　　往來入無間； 　菩薩不退轉，　　涅槃香第一。 　譬如善射人，　　仰射于虛空； 　箭勢不盡空，　　尋復墮于地； 　德香遠無際，　　終不有轉還。 　今說佛身香，　　戒、定、慧解度， 　于億百千劫，　　不能盡佛香； 　若於千萬劫，　　佛贊佛功德， 　大聖不能盡，　　佛身戒德香。 　諸佛威儀法，　　授前補處別， 　口中五色香，　　上至忉利天； 　還來至佛所，　　繞佛身七匝。 　諸天散花香，　　稱歎未曾有； 　定香遠流佈，　　濟度阿僧祇。」

爾時，世尊說此偈已，于彼會中十二那由他眾生，心識開悟皆悉發意，愿樂欲生香積佛剎。

「是謂菩薩摩訶薩成就鼻通。

「吾從無數阿僧祇劫修口神通，言教往來終不中滯，有所言說言則有光，唇唇有光、齒齒有光、舌舌有光，如來於大眾中說甚深法，所有法者，一名、阿，阿者無，有千萬義，無有千萬義中，取一無義度無量眾生。二名、羅，羅者除垢，除垢有千萬義，千萬義中取一除垢義，除無量眾生垢。三名、波遮，波遮名果熟，果熟有千萬義，千萬義中取一果熟義，使無量眾生皆悉果熟。四名、那，那者非常義，非常義有千萬義，千萬義中取一非常義，使無量眾生

【現代漢語翻譯】 現代漢語譯本 不如戒香殊勝。 戒香能滅除一切污垢，使人往來於無間地獄， 而菩薩則不會退轉，涅槃之香最為殊勝。 譬如善於射箭的人，向上射向天空， 箭的勢頭不會窮盡天空，最終還會落回地面； 而德行的香氣卻能遠播無邊，永遠不會消散。 現在所說的佛身之香，是戒、定、慧、解脫之香， 即使經過億萬劫的時間，也無法窮盡佛的香氣； 如果經過千萬劫的時間，佛讚歎佛的功德， 大聖也無法窮盡，佛身戒德之香。 諸佛的威儀法則，是為未來的補處菩薩授記， 口中散發出五色香氣，上達忉利天； 然後又回到佛的身邊，圍繞佛身七圈。 諸天散發花香，稱讚從未有過； 禪定的香氣遠播流傳，救度無量眾生。

這時，世尊說完這偈頌后，在法會中有十二那由他的眾生，心識開悟，都發愿想要往生香積佛剎。

這就是菩薩摩訶薩成就鼻通。

我從無數阿僧祇劫修習口神通，言教往來終不滯礙，所說之言皆有光明，唇有光、齒有光、舌有光。如來在大眾中說甚深之法，所有法中，第一名為『阿』，『阿』的意思是無，有千萬種含義，在千萬種含義中取其『無』的含義，度化無量眾生。第二名為『羅』，『羅』的意思是除垢，除垢有千萬種含義，在千萬種含義中取其『除垢』的含義，去除無量眾生的垢染。第三名為『波遮』，『波遮』的意思是果熟，果熟有千萬種含義，在千萬種含義中取其『果熟』的含義，使無量眾生都得到果熟。第四名為『那』，『那』的意思是非常，非常義有千萬種含義，在千萬種含義中取其『非常』的含義，使無量眾生

【English Translation】 English version The fragrance of precepts is superior. The fragrance of precepts extinguishes all defilements, causing beings to go to and fro in Avici hell; While Bodhisattvas do not regress, the fragrance of Nirvana is the most supreme. It is like a skilled archer, shooting upwards into the void; The arrow's momentum does not exhaust the void, and it eventually falls back to the ground; But the fragrance of virtue spreads far and wide without limit, and never returns. The fragrance of the Buddha's body now spoken of is the fragrance of precepts, concentration, wisdom, and liberation, Even after billions of kalpas, the Buddha's fragrance cannot be exhausted; If for millions of kalpas, the Buddha praises the Buddha's merits, Even the great sage cannot exhaust the fragrance of the Buddha's body's precepts and virtue. The majestic laws of all Buddhas are to bestow predictions upon future Bodhisattvas who will fill their positions, From their mouths emanates a five-colored fragrance, reaching up to the Trayastrimsa Heaven; Then it returns to the Buddha's place, circling the Buddha's body seven times. The gods scatter flower fragrances, praising what has never been before; The fragrance of concentration spreads far and wide, saving countless beings.

At that time, after the World Honored One spoke this verse, in that assembly, twelve nayutas of beings had their minds awakened and all made the vow to be reborn in the Land of Fragrant Accumulation.

This is what is meant by a Bodhisattva Mahasattva achieving the power of the nose.

I have cultivated the power of the mouth for countless asamkhya kalpas, my teachings flow without obstruction, and my words are luminous, my lips are luminous, my teeth are luminous, my tongue is luminous. When the Tathagata speaks profound Dharma in the assembly, among all Dharmas, the first is called 'A', 'A' means 'no', it has ten million meanings, from the ten million meanings, take the meaning of 'no', to liberate countless beings. The second is called 'Ra', 'Ra' means to remove defilements, removing defilements has ten million meanings, from the ten million meanings, take the meaning of 'removing defilements', to remove the defilements of countless beings. The third is called 'Paca', 'Paca' means fruit ripening, fruit ripening has ten million meanings, from the ten million meanings, take the meaning of 'fruit ripening', to cause countless beings to all attain fruit ripening. The fourth is called 'Na', 'Na' means impermanence, impermanence has ten million meanings, from the ten million meanings, take the meaning of 'impermanence', to cause countless beings

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悉解非常義。五名、茶，茶者盡無，名盡無名，言有無有、言無亦無無，無盡義有千萬義，千萬義中取一無盡義，使無量眾生得解於盡，是為茶盡義。十方無量恒河沙諸佛，受食威儀，從閻浮提上至十八天，皆見如來食。從一住至四住菩薩，見如來身琉璃咽喉，不退轉菩薩乃至九地，見健疾天子接如來食，乃至他方施行佛事，是為如來神口果報。如來現食味，次第味味不動味，不哊咽不㗘㗱，世尊舉飯向口時，心念十方諸五道眾生等同此味，即如念皆悉飽滿，猶如比丘得九次第禪心軟美飽，是謂菩薩摩訶薩口通清凈。

「吾昔無數阿僧祇劫修身神通，分別身中凈不凈想、不凈凈想，三十六物污露不真，發、毛、爪、齒、骨、血、涕、淚，反覆思惟；以己身法觀眾生身亦復如是。自化其身膀脹臭爛膿血流出；或復現身白骨灰色、青瘀色、燋黑色、與地同色，無量眾生見此身者，皆生苦、空、無常、無我想。復與眾生說身業報法，此身非身何者是身？一一分別從頭至足悉無所有，以無有身則無有識。眾生聞此，自思惟身穢惡不凈，猶如光音清凈天下觀閻浮提臭穢，惡氣上熏七千萬里，是以菩薩不生光音天。身通菩薩入金剛三昧碎身如塵，一一塵皆作化佛，濟渡無量阿僧祇眾生之類；現身色相，身上出火身下出水，身

【現代漢語翻譯】 現代漢語譯本：完全理解非常之義。五名、茶，茶的本質是空無，名也歸於無名，說有無，有無也都是空無，說無也無所謂無無，無盡的意義包含千萬種意義，從千萬種意義中取一個無盡的意義，使無量眾生得以理解空無的真諦，這就是茶的無盡之義。十方無量恒河沙數諸佛，接受食物的威儀，從閻浮提一直到十八天，都能看到如來進食。從初住到四住的菩薩，能看到如來琉璃般的咽喉，不退轉的菩薩乃至九地菩薩，能看到健疾天子接取如來的食物，乃至在其他地方施行佛事，這就是如來神口所帶來的果報。如來展現食物的味道，依次品嚐各種味道而心不動搖，不作吞嚥咀嚼的動作，世尊舉起飯食送到口邊時，心中想著十方五道眾生都能同享此味，隨即如所想一般都得到飽足，如同比丘得到九次第禪定，內心柔軟而飽滿，這就是菩薩摩訶薩口通清凈的境界。 我過去無數阿僧祇劫修習身神通，分別身體中清凈與不清凈的想法，以及不清凈與清凈的想法，身體的三十六種物質都是污穢不真實的，如頭髮、毛髮、指甲、牙齒、骨頭、血液、鼻涕、眼淚，反覆思惟這些；用自己身體的法則來觀察眾生的身體也是如此。自己變化身體，使其膨脹腐爛，膿血流出；或者顯現白骨灰色、青瘀色、焦黑色、與泥土同色，無量眾生看到這樣的身體，都會生起苦、空、無常、無我的想法。又為眾生宣說身業報的法則，這個身體並非真實的身體，那麼什麼是身體呢？一一分別從頭到腳，都是空無所有，因為沒有真實的身體，所以也沒有真實的意識。眾生聽到這些，自己思惟身體的污穢不凈，就像光音天清凈的天人觀察閻浮提的臭穢，惡氣上熏七千萬里，因此菩薩不生到光音天。身通菩薩進入金剛三昧，粉碎身體如塵埃，每一粒塵埃都化作佛，救度無量阿僧祇的眾生；顯現身體的色相，身上出火，身下出水，身體...

【English Translation】 English version: Fully understanding the meaning of the extraordinary. The five names, 'tea,' the essence of tea is emptiness, names also return to namelessness, speaking of existence and non-existence, both existence and non-existence are empty, speaking of non-existence is also not non-non-existence, the meaning of endlessness contains ten million meanings, from ten million meanings take one endless meaning, enabling countless sentient beings to understand the true meaning of emptiness, this is the endless meaning of tea. The countless Buddhas of the ten directions, as numerous as the sands of the Ganges River, receiving food with dignity, from Jambudvipa up to the eighteenth heaven, can all see the Tathagata eating. Bodhisattvas from the first stage to the fourth stage can see the Tathagata's crystal-like throat, non-regressing Bodhisattvas up to the ninth stage can see the Swift Deva receiving the Tathagata's food, and even performing Buddha activities in other places, this is the karmic reward of the Tathagata's divine mouth. The Tathagata manifests the taste of food, tasting each flavor in sequence without moving the mind, without swallowing or chewing, when the World Honored One raises the food to his mouth, he thinks in his heart that all sentient beings in the five paths of the ten directions can share this taste, and immediately, as he thinks, they are all satisfied, just like a Bhikkhu attaining the nine successive meditative states, his heart is soft and full, this is the state of the Bodhisattva Mahasattva's mouth being pure. In the past, for countless asamkhya kalpas, I cultivated bodily supernormal powers, distinguishing between pure and impure thoughts in the body, and impure and pure thoughts, the thirty-six substances of the body are all filthy and unreal, such as hair, body hair, nails, teeth, bones, blood, mucus, tears, repeatedly contemplating these; using the laws of my own body to observe the bodies of sentient beings is also the same. Transforming my own body, making it swell and rot, with pus and blood flowing out; or manifesting a white bone color, a bluish-purple color, a scorched black color, the same color as the earth, countless sentient beings who see such a body will all give rise to thoughts of suffering, emptiness, impermanence, and no-self. Furthermore, I explain to sentient beings the laws of bodily karmic retribution, this body is not a real body, so what is a body? Distinguishing each part from head to toe, all are empty and without substance, because there is no real body, there is also no real consciousness. When sentient beings hear this, they contemplate the filth and impurity of the body, just like the pure beings of the Abhasvara heaven observing the foulness of Jambudvipa, the foul air rising up to seventy million miles, therefore Bodhisattvas are not born in the Abhasvara heaven. Bodhisattvas with bodily supernormal powers enter the Vajra Samadhi, shattering their bodies into dust, each particle of dust transforming into a Buddha, saving countless asamkhya sentient beings; manifesting the appearance of the body, fire coming out of the body, water coming out from under the body, the body...

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下出火身上出水，東踴西沒西踴東沒；現如來十八神變。眾生之類見如來變尋時覺悟，眾結永盡入無為道。微塵化佛現身教化，濟渡無量阿僧祇眾生，是為如來身密教化而不說法。

「吾從無數阿僧祇劫修習意識，成菩薩神通，攝意入定游至無量諸佛剎土，猶如力人屈伸臂頃還來故處，意識菩薩亦入化生、胎生、濕生、卵生，現不思議神變教化，即于彼處成無為道。意識菩薩于諸通中最上最勝，非辟支佛、阿羅漢所能思議。何以故？非彼境界。」◎

◎菩薩處胎經三世等品第五

爾時，坐中有菩薩名曰喜見——辯才無礙登躡十住，如來所行悉能總持——即從座起偏露右臂右膝著地，叉手合掌前白佛言：「善哉！世尊！今聞此法至未曾有，過去無數恒沙如來，有入涅槃不入涅槃。若入涅槃，欲界眾生云何得度？若如來不入涅槃，彼諸如來住何佛界？」

佛告喜見菩薩：「善哉，善哉！乃能于如來前作師子吼。諦聽，諦聽！善思念之！吾今與汝一一分別說之。」

喜見對曰：「如是，世尊！愿樂欲聞。」

佛言：「過去恒河沙諸佛世尊，名字假號不可勝記，亦如眾生生生不滅，無邊無際亦無端緒，諸佛要集心如空界，涅槃者即眾生是也。是故如來不入涅槃。何以故？為眾生故。」

【現代漢語翻譯】 現代漢語譯本： 從身體下方涌出火焰，身體上方涌出水流，在東方涌起又在西方消失，在西方涌起又在東方消失；顯現如來的十八種神通變化。眾生看到如來的變化，立刻覺悟，所有煩惱都永遠斷盡，進入無為之道。微塵化成的佛顯現身體教化，救度無量阿僧祇（無數）的眾生，這就是如來以身密教化而不說法。

『我從無數阿僧祇劫修習意識，成就菩薩的神通，攝持意識進入禪定，遊歷到無量諸佛的剎土，就像力士屈伸手臂那樣迅速回到原來的地方，意識菩薩也進入化生、胎生、濕生、卵生，顯現不可思議的神通變化進行教化，就在那裡成就無為之道。意識菩薩在所有神通中是最上最殊勝的，不是辟支佛（獨覺）、阿羅漢（聲聞）所能思議的。為什麼呢？因為不是他們的境界。』

◎《菩薩處胎經》三世等品第五

當時，在座中有一位菩薩名叫喜見（歡喜見到佛），他辯才無礙，已經登上十住（菩薩修行十個階段），如來所行的一切他都能完全領會。他立即從座位上站起來，袒露右臂，右膝跪地，雙手合掌，向佛稟告說：『太好了！世尊！今天聽聞此法，真是前所未有。過去無數恒河沙數般的如來，有的進入涅槃，有的不入涅槃。如果進入涅槃，欲界眾生如何得度？如果如來不入涅槃，那些如來住在哪個佛界？』

佛告訴喜見菩薩：『太好了，太好了！你能在如來面前發出獅子吼。仔細聽，仔細聽！好好思考！我現在為你們一一分別解說。』

喜見回答說：『是的，世尊！我非常樂意聽聞。』

佛說：『過去恒河沙數般的諸佛世尊，他們的名字和稱號多得無法勝數，也像眾生一樣生生不滅，無邊無際，沒有開始也沒有結束。諸佛的心要聚集起來就像虛空一樣，涅槃就是眾生。所以如來不入涅槃。為什麼呢？爲了眾生的緣故。』 English version: Flames emerged from below the body, and water flowed from above the body, rising in the east and disappearing in the west, rising in the west and disappearing in the east; manifesting the eighteen divine transformations of the Tathagata (Thus Come One). When sentient beings see the transformations of the Tathagata, they immediately awaken, all afflictions are forever extinguished, and they enter the path of non-action (Wu Wei). Buddhas transformed from dust manifest bodies to teach and transform, saving immeasurable Asamkhya (countless) sentient beings. This is the Tathagata's teaching through bodily secrets without speaking.

'From countless Asamkhya kalpas (eons), I have cultivated consciousness, attained the supernatural powers of a Bodhisattva, concentrated my consciousness into samadhi (meditative absorption), and traveled to immeasurable Buddha-lands. Just as a strong person extends and retracts their arm, I quickly return to my original place. The consciousness Bodhisattva also enters into transformation-birth, womb-birth, moisture-birth, and egg-birth, manifesting inconceivable supernatural transformations to teach and transform, and there achieves the path of non-action. The consciousness Bodhisattva is the most supreme and excellent among all supernatural powers, beyond the comprehension of Pratyekabuddhas (Solitary Buddhas) and Arhats (Worthy Ones). Why? Because it is not their realm.'

◎Chapter Five, 'The Three Worlds Equal,' of the Bodhisattva Womb Sutra

At that time, among those seated was a Bodhisattva named Joyful Vision (one who rejoices in seeing the Buddha), who possessed unobstructed eloquence and had ascended to the Ten Abodes (ten stages of Bodhisattva practice). He was able to fully comprehend all the actions of the Tathagata. He immediately rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and addressed the Buddha, saying: 'Excellent! World-Honored One! Today, hearing this Dharma (teaching) is unprecedented. In the past, countless Tathagatas, as numerous as the sands of the Ganges River, some entered Nirvana (extinction), and some did not. If they entered Nirvana, how would the sentient beings of the desire realm be saved? If the Tathagatas do not enter Nirvana, in which Buddha-realm do those Tathagatas reside?'

The Buddha said to the Bodhisattva Joyful Vision: 'Excellent, excellent! You are able to roar like a lion before the Tathagata. Listen carefully, listen carefully! Think well! I will now explain each point to you separately.'

Joyful Vision replied: 'Yes, World-Honored One! I am very eager to hear.'

The Buddha said: 'The past Buddhas, World-Honored Ones, as numerous as the sands of the Ganges River, their names and titles are too many to count. They are like sentient beings, endlessly arising and ceasing, without beginning or end. The essential minds of all Buddhas gather together like the void, and Nirvana is the same as sentient beings. Therefore, the Tathagata does not enter Nirvana. Why? For the sake of sentient beings.'

【English Translation】 Flames emerged from below the body, and water flowed from above the body, rising in the east and disappearing in the west, rising in the west and disappearing in the east; manifesting the eighteen divine transformations of the Tathagata (Thus Come One). When sentient beings see the transformations of the Tathagata, they immediately awaken, all afflictions are forever extinguished, and they enter the path of non-action (Wu Wei). Buddhas transformed from dust manifest bodies to teach and transform, saving immeasurable Asamkhya (countless) sentient beings. This is the Tathagata's teaching through bodily secrets without speaking. 'From countless Asamkhya kalpas (eons), I have cultivated consciousness, attained the supernatural powers of a Bodhisattva, concentrated my consciousness into samadhi (meditative absorption), and traveled to immeasurable Buddha-lands. Just as a strong person extends and retracts their arm, I quickly return to my original place. The consciousness Bodhisattva also enters into transformation-birth, womb-birth, moisture-birth, and egg-birth, manifesting inconceivable supernatural transformations to teach and transform, and there achieves the path of non-action. The consciousness Bodhisattva is the most supreme and excellent among all supernatural powers, beyond the comprehension of Pratyekabuddhas (Solitary Buddhas) and Arhats (Worthy Ones). Why? Because it is not their realm.' ◎Chapter Five, 'The Three Worlds Equal,' of the Bodhisattva Womb Sutra At that time, among those seated was a Bodhisattva named Joyful Vision (one who rejoices in seeing the Buddha), who possessed unobstructed eloquence and had ascended to the Ten Abodes (ten stages of Bodhisattva practice). He was able to fully comprehend all the actions of the Tathagata. He immediately rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and addressed the Buddha, saying: 'Excellent! World-Honored One! Today, hearing this Dharma (teaching) is unprecedented. In the past, countless Tathagatas, as numerous as the sands of the Ganges River, some entered Nirvana (extinction), and some did not. If they entered Nirvana, how would the sentient beings of the desire realm be saved? If the Tathagatas do not enter Nirvana, in which Buddha-realm do those Tathagatas reside?' The Buddha said to the Bodhisattva Joyful Vision: 'Excellent, excellent! You are able to roar like a lion before the Tathagata. Listen carefully, listen carefully! Think well! I will now explain each point to you separately.' Joyful Vision replied: 'Yes, World-Honored One! I am very eager to hear.' The Buddha said: 'The past Buddhas, World-Honored Ones, as numerous as the sands of the Ganges River, their names and titles are too many to count. They are like sentient beings, endlessly arising and ceasing, without beginning or end. The essential minds of all Buddhas gather together like the void, and Nirvana is the same as sentient beings. Therefore, the Tathagata does not enter Nirvana. Why? For the sake of sentient beings.'

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喜見菩薩白佛言：「過去多薩阿竭、阿羅呵、三耶三佛所度眾生，有滅度無滅度耶？」

佛告喜見菩薩：「云何？喜見！汝從無數阿僧祇劫，承事諸佛禮事、供養、香花、幡蓋，頗見如來取般涅槃不？」

對曰：「不也。」

「云何？喜見！我號釋迦文多薩阿竭、阿羅呵、三耶三佛陀，今處母胎，為涅槃為非涅槃？」

對曰：「不也。世尊！」

「云何？喜見！菩薩眾生受別當成無上正真道，是真實道非真實道？」

對曰：「是道非真實道若真實道。何以故？有佛有說法見化眾生，以是故，是道非真實道。緣緣眾生是道，緣緣盡眾生是真實道。過去緣緣盡眾生，于現在非真實道。現在緣緣盡眾生，於過去非真實道。過去、現在緣緣盡眾生，于未來非真實道。未來緣緣盡眾生，於過去、現在非真實道。何以故？是道非真實道，過去緣緣盡眾生，現在緣緣盡眾生，未來緣緣盡眾生，是真實道。菩薩摩訶薩知而見之，不處不入。何以故？猶如九行不盡。所謂九行者，上上、上中、上下、中上、中中、中下、下上、下中、下下。上上緣盡，上中緣不盡，非真實道。上中緣盡，上下緣不盡，非真實道。上下緣盡，中上緣不盡，非真實道。中上緣盡，中中緣不盡，非真實道。中中緣盡

【現代漢語翻譯】 現代漢語譯本 喜見菩薩對佛說：『過去諸佛，如多薩阿竭（如來）、阿羅呵（應供）、三耶三佛（正等覺），他們所度化的眾生，有滅度的，還是沒有滅度的呢？』 佛告訴喜見菩薩：『怎麼樣，喜見！你從無數阿僧祇劫以來，承事諸佛，禮拜、供養，用香花、幡蓋等供奉，可曾見過如來取般涅槃嗎？』 回答說：『沒有。』 『怎麼樣，喜見！我號稱釋迦文多薩阿竭（如來）、阿羅呵（應供）、三耶三佛陀（正等覺），現在處於母胎之中，是處於涅槃狀態，還是不處於涅槃狀態呢？』 回答說：『不是的，世尊！』 『怎麼樣，喜見！菩薩眾生接受授記，將成就無上正真之道，這道是真實之道，還是非真實之道呢？』 回答說：『這道既是真實之道，又是非真實之道。為什麼呢？因為有佛出現，有佛說法，能見到被教化的眾生，因此，這道是非真實之道。因緣和合而生的眾生是道，因緣盡滅的眾生是真實之道。過去因緣盡滅的眾生，對於現在來說是非真實之道。現在因緣盡滅的眾生，對於過去來說是非真實之道。過去、現在因緣盡滅的眾生，對於未來來說是非真實之道。未來因緣盡滅的眾生，對於過去、現在來說是非真實之道。為什麼呢？因為這道是非真實之道，過去因緣盡滅的眾生，現在因緣盡滅的眾生，未來因緣盡滅的眾生，才是真實之道。菩薩摩訶薩知道並且見到這一點，不執著于任何處所，也不進入任何處所。為什麼呢？就像九種修行階段沒有窮盡一樣。所謂的九種修行階段，是指上上、上中、上下、中上、中中、中下、下上、下中、下下。上上階段的因緣盡滅，上中階段的因緣沒有盡滅，所以不是真實之道。上中階段的因緣盡滅，上下階段的因緣沒有盡滅，所以不是真實之道。上下階段的因緣盡滅，中上階段的因緣沒有盡滅，所以不是真實之道。中上階段的因緣盡滅，中中階段的因緣沒有盡滅，所以不是真實之道。中中階段的因緣盡滅

【English Translation】 English version Joyful Vision Bodhisattva said to the Buddha, 'The beings who were liberated by the past Tathagatas (Tathagata), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones), have they attained Nirvana or not?' The Buddha said to Joyful Vision Bodhisattva, 'What do you think, Joyful Vision? From countless asamkhya kalpas, you have served the Buddhas, paying homage, making offerings of incense, flowers, and banners. Have you ever seen a Tathagata enter Parinirvana?' He replied, 'No, I have not.' 'What do you think, Joyful Vision? I am called Shakyamuni Tathagata (Tathagata), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). Now, I am in my mother's womb. Am I in Nirvana or not in Nirvana?' He replied, 'No, World Honored One!' 'What do you think, Joyful Vision? When Bodhisattva beings receive predictions that they will attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), is that path a true path or not a true path?' He replied, 'That path is both a true path and not a true path. Why? Because there are Buddhas, there is the Dharma, and there are beings who can be taught. Therefore, that path is not a true path. Beings arising from conditions are the path, and beings whose conditions have ceased are the true path. Beings whose conditions ceased in the past are not a true path in the present. Beings whose conditions cease in the present are not a true path in the past. Beings whose conditions ceased in the past and present are not a true path in the future. Beings whose conditions cease in the future are not a true path in the past and present. Why? Because that path is not a true path. Beings whose conditions ceased in the past, beings whose conditions ceased in the present, and beings whose conditions ceased in the future, these are the true path. Bodhisattva Mahasattvas know and see this, and they do not dwell in any place, nor do they enter any place. Why? It is like the nine stages of practice that are not exhausted. The so-called nine stages are: highest of the highest, highest of the middle, highest of the lowest, middle of the highest, middle of the middle, middle of the lowest, lowest of the highest, lowest of the middle, and lowest of the lowest. When the conditions of the highest of the highest are exhausted, the conditions of the highest of the middle are not exhausted, so it is not the true path. When the conditions of the highest of the middle are exhausted, the conditions of the highest of the lowest are not exhausted, so it is not the true path. When the conditions of the highest of the lowest are exhausted, the conditions of the middle of the highest are not exhausted, so it is not the true path. When the conditions of the middle of the highest are exhausted, the conditions of the middle of the middle are not exhausted, so it is not the true path. When the conditions of the middle of the middle are exhausted

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，中下緣不盡，非真實道。中下緣盡，下上緣不盡，非真實道。下上緣盡，下中緣不盡，非真實道。下中緣盡，下下緣不盡，非真實道。下下緣盡，是真實道。菩薩摩訶薩于真實性，不取不捨，不住不不住，過去、當來、現在等，道等涅槃等，一等無有二。法性等、自然相等、眾生等、垢等、五陰等、緣等、癡行等，道行清凈不一不二。欲行緣盡，非色行緣盡；色行緣盡，非無色行緣盡；無色行緣盡，色行緣盡，欲界行緣盡，是謂菩薩等非一非二。」

爾時，佛告喜見菩薩曰：「汝欲知過去諸佛滅不滅剎土不耶？」爾時，世尊即以神力入無畏空界三昧，使一切眾盡見釋迦文身寂然無言身相具足。「菩薩當知我過去身，其數不可稱不可量。」即以神足入濕生界，眾相具足，與無數阿僧祇為濕識眾生說法，令彼濕識隨意所愿各得解脫。復以神足入化生眾生，現身色相，與無央數阿僧祇眾生說法，令彼化識隨意所愿各得解脫。爾時世尊即以神足入卵識眾生，現身色相，與無央數阿僧祇眾生說法，令彼眾生隨意所愿各得解脫。爾時世尊復以神足現當來世界，人四生中現身色相，與無央數阿僧祇眾生說法，令彼四生眾生隨意所愿各得解脫。

「如我今日在母胎中，與諸十方神通菩薩，說不退轉難有之法，亦以神通入

【現代漢語翻譯】 現代漢語譯本：中等和下等的因緣沒有斷盡，就不是真實的道。中等和下等的因緣斷盡了，下等和上等的因緣沒有斷盡，也不是真實的道。下等和上等的因緣斷盡了，下等和中等的因緣沒有斷盡，也不是真實的道。下等和中等的因緣斷盡了，下等和下等的因緣沒有斷盡，也不是真實的道。下等和下等的因緣斷盡了，才是真實的道。菩薩摩訶薩對於真實性，不執取也不捨棄，不住著也不不著，對於過去、未來、現在等，道和涅槃等，都視為平等，沒有差別。法性（dharma-nature）、自然相（natural characteristic）、眾生（sentient beings）、垢（defilements）、五陰（five aggregates）、緣（conditions）、癡行（deluded actions）等，在道行中都是清凈的，不一也不二。欲界的因緣斷盡了，不代表色界的因緣也斷盡；色界的因緣斷盡了，不代表無色界的因緣也斷盡；無色界的因緣斷盡了，色界的因緣斷盡了，欲界的因緣斷盡了，這就是菩薩的平等，非一非二。 當時，佛告訴喜見菩薩說：『你想知道過去諸佛的剎土是滅還是不滅嗎？』當時，世尊就用神力進入無畏空界三昧（samadhi of fearless emptiness），使一切大眾都看見釋迦文佛的身體寂靜無言，身相具足。『菩薩應當知道我過去的身，其數量不可稱量。』隨即用神足通進入濕生界（moisture-born realm），身相具足，為無數阿僧祇（asamkhya，無數）的濕生眾生說法，使那些濕生眾生隨自己的願望各自得到解脫。又用神足通進入化生眾生（transformation-born beings），顯現身色相，為無數阿僧祇的眾生說法，使那些化生眾生隨自己的願望各自得到解脫。當時世尊又用神足通進入卵生眾生（egg-born beings），顯現身色相，為無數阿僧祇的眾生說法，使那些卵生眾生隨自己的願望各自得到解脫。當時世尊又用神足通顯現未來世界，在四生（four forms of birth）中顯現身色相，為無數阿僧祇的眾生說法，使那些四生眾生隨自己的願望各自得到解脫。 『就像我今天在母胎中，與十方神通菩薩，說不退轉（non-retrogression）的難得之法，也用神通進入』

【English Translation】 English version: The middle and lower conditions not being exhausted is not the true path. The middle and lower conditions being exhausted, the lower and upper conditions not being exhausted is not the true path. The lower and upper conditions being exhausted, the lower and middle conditions not being exhausted is not the true path. The lower and middle conditions being exhausted, the lower and lower conditions not being exhausted is not the true path. The lower and lower conditions being exhausted is the true path. Bodhisattva Mahasattvas, regarding true nature, neither grasp nor abandon, neither dwell nor not dwell. Past, future, present, etc., the path and nirvana, etc., are all equal, without duality. Dharma-nature, natural characteristics, sentient beings, defilements, the five aggregates, conditions, deluded actions, etc., are all pure in the path, neither one nor two. The conditions of the desire realm being exhausted does not mean the conditions of the form realm are exhausted; the conditions of the form realm being exhausted does not mean the conditions of the formless realm are exhausted; the conditions of the formless realm being exhausted, the conditions of the form realm being exhausted, the conditions of the desire realm being exhausted, this is what is meant by the Bodhisattva's equality, neither one nor two. At that time, the Buddha said to Bodhisattva Joyful Vision: 'Do you wish to know whether the lands of the past Buddhas are extinguished or not?' At that time, the World Honored One immediately entered the samadhi of fearless emptiness with his divine power, causing all the assembly to see Shakyamuni Buddha's body in silence, with all features complete. 'Bodhisattvas should know that my past bodies are countless and immeasurable.' Then, with his divine feet, he entered the moisture-born realm, with all features complete, and preached the Dharma to countless asamkhya (innumerable) moisture-born beings, enabling those moisture-born beings to each attain liberation according to their wishes. Again, with his divine feet, he entered the transformation-born beings, manifesting his form and appearance, and preached the Dharma to countless asamkhya beings, enabling those transformation-born beings to each attain liberation according to their wishes. At that time, the World Honored One again entered the egg-born beings with his divine feet, manifesting his form and appearance, and preached the Dharma to countless asamkhya beings, enabling those egg-born beings to each attain liberation according to their wishes. At that time, the World Honored One again manifested the future world with his divine feet, appearing in the four forms of birth, and preached the Dharma to countless asamkhya beings, enabling those beings of the four forms of birth to each attain liberation according to their wishes. 'Just as I am in the womb today, speaking the rare Dharma of non-retrogression to the Bodhisattvas of the ten directions with divine powers, I also enter with divine powers'

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天四生，入地獄四生、餓鬼四生、畜生四生，於四生中胎、化二生盡漏疾，濕生、卵生盡漏遲；化生、胎生是利根人，濕生、卵生是鈍根人。」

爾時世尊復以神足現寂寞世界，使彼大眾皆悉知見，亦無言教苦、集、滅、道之名。何以故？彼土眾生皆是胎化利根人。佛復以神足現下方照光世界，視彼眾生稟受讀誦，經歷劫數乃成道果，知此眾生濕生、卵生是鈍根人。佛復以神足現不死剎土，使彼大眾知彼眾生不聞死名，知此眾生大慈誓願利根中勝根。佛復以神足現中夭剎土，使彼大眾皆悉知見，見彼眾生有中夭者，由彼眾生自造苦本，本壽極長今壽轉短。彼世界王名曰除憂，剝死人皮以用作鼓，百歲一打使彼眾生皆知死名，壽命轉減至於百歲，時有出者。

「吾今舍壽八十有四，出五濁世，胎生、化生是我利根分。汝等當知！命不久存，非佛神力所能留住，此身如泡勢不久立，是身如霧常亂人想，是身如夢增益瞋恚，是身如幻誑惑世人，是身如響求對無形。是身如影眼見不獲，如是我身於此滅盡更不復生。何者不生？不於此閻浮提生。復於十方三十二垓佛剎，遍滿彼剎施行佛事，此非過去者，以是之故緣緣盡，緣緣不盡無有涅槃者。」

爾時，彌勒菩薩摩訶薩即從坐起，整衣服偏露右臂，右膝著地

【現代漢語翻譯】 現代漢語譯本：天道有四種生命形式，地獄、餓鬼、畜生各有四種生命形式。在這四種生命形式中，胎生和化生的生命能迅速斷除煩惱，而濕生和卵生的生命斷除煩惱則較慢。化生和胎生是根性銳利的人，濕生和卵生是根性遲鈍的人。 當時，世尊又以神通力顯現寂寞世界，使那裡的所有大眾都能看見，那裡也沒有關於苦、集、滅、道四諦的教導。為什麼呢？因為那個世界的眾生都是胎生和化生的利根之人。佛又以神通力顯現下方的照光世界，看到那裡的眾生接受教誨、誦讀經典，經歷無數劫才成就道果，知道這些眾生是濕生和卵生的鈍根之人。佛又以神通力顯現不死剎土，使那裡的所有大眾知道那裡的眾生不曾聽聞死亡之名，知道這些眾生是大慈誓願的利根中的最上根。佛又以神通力顯現中夭剎土，使那裡的所有大眾都能看見，看到那裡的眾生有中途夭折的，這是由於那些眾生自己造作了痛苦的根源，原本的壽命極長，現在卻變得短促。那個世界的國王名叫除憂，他剝下死人的皮用來製作鼓，每隔一百年敲打一次，使那裡的眾生都知道死亡之名，壽命逐漸減少到一百歲，那時才有人出生。 『我如今捨棄八十四歲的壽命，離開這五濁惡世，胎生和化生是我的利根部分。你們應當知道！生命不會長久存在，不是佛的神力所能留住的，這個身體像水泡一樣很快就會破滅，這個身體像霧一樣常常擾亂人的思想，這個身體像夢一樣增長嗔恨，這個身體像幻影一樣欺騙迷惑世人，這個身體像回聲一樣尋求迴應卻無形無質，這個身體像影子一樣眼睛看見卻無法抓住。我的身體將在此滅盡，不再重生。什麼不再重生呢？不再在這閻浮提（Jambudvipa）[我們所居住的這個世界]重生。我將在十方三十二垓佛剎（Buddha-ksetra）[佛的國土]中，遍滿那些佛剎施行佛事，這並非過去所為，因此，因緣盡了，因緣不盡，就沒有涅槃（Nirvana）[佛教的最高境界]這回事。』 當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）[未來佛]即從座位上站起，整理衣服，露出右臂，右膝跪地。

【English Translation】 English version: There are four forms of birth in the heavens, and four forms of birth each in hell, among hungry ghosts, and among animals. Among these four forms of birth, those born by transformation and by womb quickly exhaust their afflictions, while those born from moisture and from eggs exhaust their afflictions slowly. Those born by transformation and by womb are people of sharp faculties, while those born from moisture and from eggs are people of dull faculties. At that time, the World Honored One again manifested a desolate world with his divine power, enabling all the assembly there to see it. There were no teachings about the Four Noble Truths of suffering, its cause, its cessation, and the path. Why? Because the beings in that land were all sharp-witted people born by transformation and by womb. The Buddha again manifested the world of illuminating light below with his divine power, observing that the beings there received teachings and recited scriptures, taking countless kalpas to achieve the fruit of enlightenment, knowing that these beings were dull-witted people born from moisture and from eggs. The Buddha again manifested the deathless land with his divine power, enabling all the assembly there to know that the beings there had never heard of the name of death, knowing that these beings were the most superior among those with sharp faculties, possessing great vows of compassion. The Buddha again manifested the land of premature death with his divine power, enabling all the assembly there to see that the beings there experienced premature death, which was due to those beings creating the root of suffering themselves. Their original lifespans were extremely long, but now their lifespans had become short. The king of that world was named Remover of Sorrow, and he would peel the skin of dead people to make drums. He would beat the drums once every hundred years, so that the beings there would all know the name of death, and their lifespans would gradually decrease to one hundred years, at which time some would be born. 'I am now relinquishing my lifespan of eighty-four years, departing from this world of the five turbidities. Those born by womb and by transformation are my sharp-witted portion. You should know! Life does not last long, and it cannot be retained by the divine power of the Buddha. This body is like a bubble, which will soon burst. This body is like fog, which constantly disturbs people's thoughts. This body is like a dream, which increases anger. This body is like an illusion, which deceives and confuses the world. This body is like an echo, seeking a response but having no form. This body is like a shadow, which the eyes see but cannot grasp. My body will perish here and will not be reborn again. What will not be reborn? It will not be reborn in this Jambudvipa [the world we live in]. I will be in the Buddha-ksetras [Buddha lands] of the thirty-two hundred trillion in the ten directions, filling those Buddha-ksetras and performing the work of the Buddha. This is not what was done in the past. Therefore, when conditions are exhausted, and when conditions are not exhausted, there is no such thing as Nirvana [the highest state in Buddhism].' At that time, Maitreya Bodhisattva Mahasattva [the future Buddha] immediately rose from his seat, adjusted his robes, bared his right arm, and knelt on his right knee.

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前白佛言：「甚奇，世尊！世界若干眾生不同，善惡行報各各別異，如來說法空無寂寞，不可思議入何三昧？威神感動如是難測。有識眾生咸可易化，山河石壁生樹草木，皆變人形，為有識眾生無識眾生？」

佛告彌勒：「汝昔與我共越山海，見一惡獸應食十住菩薩肉耶？」

彌勒白佛言：「不也。」

「何以故？正使三千大千剎土滿中惡獸，欲食菩薩肉者，是事不然。吾昔勸汝誰能先進，汝及文殊皆言不能當。吾爾時即以神力，以甘露味示彼饑獸，執意堅固得成無上正真等正覺。汝說權退在後，悉是有識教化，非無識教化。」

佛告彌勒：「汝豈不憶古昔無數阿僧祇劫，去此西北六十二恒河沙剎，佛名平等，其剎名無形，如今現在說法，無有辟支佛、聲聞乘，無有日、月、時節、劫數多少；彼佛教化盡一佛界，現界眾生盡得成佛，更不移處他佛世界。云何？彌勒！當名彼佛為過去、未來、現在耶？」

彌勒白佛言：「亦過去、現在、未來。何以故？皆從諸剎往至彼土，諸緣盡眾生盡得度脫故，現有現在。」

佛告彌勒：「汝今現在耶？」

對曰：「不也。世尊！名雖現在行不現在，前行過去後行未至，識念思惟三事成就，是故無現在。」

佛即問彌勒：「心有所

【現代漢語翻譯】 現代漢語譯本：

先前，彌勒菩薩對佛說：『世尊，真是太神奇了！世界上的眾生如此眾多，各自不同，善惡行為的果報也各不相同。如來說法空寂無為，不可思議地進入何種三昧？其威神感應如此難以測度。有意識的眾生或許容易教化，但山河石壁、生長著的樹木草木，都變化成人形，這究竟是有意識眾生還是無意識眾生呢？』 佛告訴彌勒：『你過去曾與我一同翻山越海，是否見過有惡獸要吃十住菩薩（菩薩修行階位之一）的肉？』 彌勒菩薩回答佛說：『沒有。』 佛說：『為什麼呢？即使三千大千世界（佛教宇宙觀中的一個單位）都充滿惡鬼，要吃菩薩肉，也是不可能的。我過去曾勸你們誰能先上前，你和文殊菩薩都說不能承擔。當時我便以神力，用甘露美味給那飢餓的野獸，使其執著的心得以堅定，最終成就無上正真等正覺（佛的智慧）。你說權且退後，都是教化有意識的眾生，而不是教化無意識的眾生。』 佛告訴彌勒：『你難道不記得在過去無數阿僧祇劫（極長的時間單位）之前，從這裡向西北方向經過六十二恒河沙數（極大的數量單位）的佛剎（佛所教化的世界），有一尊佛名為平等（佛名），其佛剎名為無形（佛剎名）。他如今正在說法，那裡沒有辟支佛（獨覺）、聲聞乘（小乘），沒有日月、時節、劫數多少；那裡的佛教化遍及整個佛界，現世的眾生都得以成佛，不再遷移到其他佛的世界。你說，彌勒，我們應當稱那尊佛為過去佛、未來佛還是現在佛呢？』 彌勒菩薩回答佛說：『既是過去佛，也是現在佛，也是未來佛。為什麼呢？因為都是從各個佛剎來到那個佛土，各種因緣都已盡，眾生都得以度脫，所以說有現在。』 佛告訴彌勒：『你現在是存在嗎？』 彌勒回答說：『不是的，世尊！雖然名義上是現在，但實際上並非現在。前念已過，后念未至，意識、念頭、思惟這三者成就，所以沒有現在。』 佛接著問彌勒：『心中有所

【English Translation】 English version:

Then, Maitreya Bodhisattva said to the Buddha: 'It is truly wondrous, World Honored One! The beings in the world are so numerous and diverse, and the karmic retributions for their good and evil deeds are also different. The Tathagata's (Buddha's epithet) teachings are empty and still, entering into what kind of Samadhi (meditative state) that is inconceivable? The power of your divine influence is so immeasurable. Perhaps sentient beings are easy to transform, but how can mountains, rivers, stone walls, and growing trees and plants all transform into human forms? Are these sentient or non-sentient beings?' The Buddha said to Maitreya: 'In the past, you and I crossed mountains and seas together. Did you ever see a fierce beast that wanted to eat the flesh of a Bodhisattva (enlightenment being) of the Ten Stages?' Maitreya Bodhisattva replied to the Buddha: 'No, I did not.' The Buddha said: 'Why not? Even if the three thousand great chiliocosms (a unit in Buddhist cosmology) were filled with evil demons wanting to eat the flesh of a Bodhisattva, it would not be possible. In the past, I urged you to step forward first, but both you and Manjushri Bodhisattva said you could not bear it. At that time, I used my divine power and gave the hungry beast the taste of sweet dew, which strengthened its resolve, and it eventually attained Anuttara-samyak-sambodhi (supreme enlightenment). You said that you temporarily retreated, which was to teach sentient beings, not non-sentient beings.' The Buddha said to Maitreya: 'Do you not remember that in the countless asamkhya kalpas (immeasurably long periods of time) of the past, sixty-two Ganges River sands (an extremely large number) to the northwest of here, there was a Buddha named Samata (Equality), and his Buddha-land was named Nirakara (Formless)? He is now teaching the Dharma (Buddhist teachings). There, there are no Pratyekabuddhas (solitary realizers), no Sravakas (hearers), no sun, moon, seasons, or kalpas. The Buddha's teachings there pervade the entire Buddha-realm, and all beings in that world attain Buddhahood and do not move to other Buddha-worlds. Tell me, Maitreya, should we call that Buddha the past Buddha, the future Buddha, or the present Buddha?' Maitreya Bodhisattva replied to the Buddha: 'He is the past Buddha, the present Buddha, and the future Buddha. Why? Because all beings come to that land from various Buddha-lands, and when all conditions are exhausted, all beings are liberated, therefore, there is the present.' The Buddha said to Maitreya: 'Are you present now?' Maitreya replied: 'No, World Honored One! Although it is called the present in name, it is not actually the present. The previous thought has passed, and the next thought has not yet arrived. The three things—consciousness, thought, and contemplation—are accomplished, therefore, there is no present.' The Buddha then asked Maitreya: 'If the mind has

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念，幾念、幾想、幾識耶？」

彌勒言：「拍手彈指之頃，三十二億百千念，唸唸成形，形形皆有識，識念極微細不可執持。佛之威神入彼微識皆令得度，此識教化非無識也。複次，微識極微細過於微塵，此微塵識不可睹見，如來威神入彼教化皆令得度。彌勒當知未有狐疑，此微塵識亦受四氣亦有四生。何以故？眾生無邊，邊亦無邊，如來亦無邊，道亦無邊，一切言有，有亦無有，無界、無處、無住，亦無教授化眾生者，此名逆順三昧。不住不不住一相無相，不著不縛亦無真際，修治道場凈佛境界，權變無數非下劣所及。」

爾時世尊將欲解釋彌勒狐疑，即現身色柔軟色，無厭足色，內外清凈無瑕穢色。「吾從無數阿僧祇劫修眼清凈，內外無閡今獲色身，身亦無身色亦無色，知身空色空，身色俱空，知身色俱空者，此空空空。知無身空無色空，知無身無色俱空，知無身無色俱空者，此空空空。知過去身空，知過去色空，知過去身色俱空，知過去身色俱空者，此空空空。知未來身空，知未來色空，知未來身色俱空，知未來身色俱空者，此空空空。知現在身空，知現在色空，知現在身色俱空，知現在身色俱空者，此空空空。知過去無身空，知過去無色空，知過去無身無色俱空，知過去無身無色俱空者，此空空

【現代漢語翻譯】 現代漢語譯本：『念』，有幾種念、幾種想、幾種識呢？」 彌勒菩薩回答說：『在拍手彈指的瞬間，有三十二億百千個念頭生起，每個念頭都形成一個形體，每個形體都有意識，這些意識念頭極其微細，無法執持。佛陀的威神力進入這些微細的意識中，都能使它們得到解脫，這種意識的教化並非無意識。』 『再者，微細的意識比微塵還要微細，這種微塵般的意識無法看見，如來的威神力進入其中教化，都能使它們得到解脫。彌勒，你應該知道不要有疑惑，這種微塵般的意識也承受四種氣息，也有四種生。為什麼呢？因為眾生無邊，邊際也無邊，如來也無邊，道也無邊，一切言說為有，有也等於無有，沒有界限、沒有處所、沒有住處，也沒有教化眾生的人，這叫做逆順三昧。不住于住，不住于不住，一相無相，不執著也不束縛，也沒有真實的邊際，修治道場，清凈佛的境界，權巧變化無數，不是下劣之人所能及的。』 這時，世尊將要解釋彌勒的疑惑，就顯現出身色柔軟，令人喜悅，內外清凈沒有瑕疵的色身。『我從無數阿僧祇劫修習眼睛的清凈，內外沒有障礙，現在獲得這樣的色身，身也無身，色也無色，知道身空色空，身色都空，知道身色都空，這就是空空空。知道無身空，無色空，知道無身無色都空，知道無身無色都空，這就是空空空。知道過去身空，知道過去色空，知道過去身色都空，知道過去身色都空，這就是空空空。知道未來身空，知道未來色空，知道未來身色都空，知道未來身色都空，這就是空空空。知道現在身空，知道現在色空，知道現在身色都空，知道現在身色都空，這就是空空空。知道過去無身空，知道過去無色空，知道過去無身無色都空，知道過去無身無色都空，這就是空空空。』

【English Translation】 English version: 'How many thoughts, how many conceptions, how many consciousnesses are there?' Maitreya replied, 'In the snap of a finger, there are thirty-two billion hundred thousand thoughts. Each thought forms a shape, and each shape has consciousness. These consciousness-thoughts are extremely subtle and cannot be grasped. The Buddha's majestic power enters these subtle consciousnesses, enabling them all to be liberated. This teaching of consciousness is not without consciousness.' 'Furthermore, subtle consciousness is even more subtle than a mote of dust. This mote-of-dust consciousness cannot be seen. The Tathagata's majestic power enters them to teach and liberate them all. Maitreya, you should know not to have doubts. This mote-of-dust consciousness also receives the four elements and has four births. Why? Because sentient beings are boundless, the boundaries are also boundless, the Tathagata is also boundless, the path is also boundless. All that is said to exist is also non-existent. There are no limits, no places, no abodes, and no one who teaches and transforms sentient beings. This is called the Samadhi of Reversal and Conformity. Not abiding in abiding, not abiding in non-abiding, one form is no form, not attached, not bound, and without a true boundary. Cultivating the Bodhimanda, purifying the Buddha's realm, the skillful transformations are countless, beyond the reach of the inferior.' At that time, the World Honored One, intending to resolve Maitreya's doubts, manifested a body of soft and pleasing color, a color that is pure inside and out, without blemish. 'I have cultivated the purity of the eye for countless asamkhya kalpas, without inner or outer obstruction, and now I have obtained this body. The body is also without a body, the color is also without color. Knowing that the body is empty and color is empty, both body and color are empty. Knowing that both body and color are empty, this is emptiness upon emptiness upon emptiness. Knowing that there is no body empty, no color empty, knowing that there is no body and no color both empty, knowing that there is no body and no color both empty, this is emptiness upon emptiness upon emptiness. Knowing that the past body is empty, knowing that the past color is empty, knowing that the past body and color are both empty, knowing that the past body and color are both empty, this is emptiness upon emptiness upon emptiness. Knowing that the future body is empty, knowing that the future color is empty, knowing that the future body and color are both empty, knowing that the future body and color are both empty, this is emptiness upon emptiness upon emptiness. Knowing that the present body is empty, knowing that the present color is empty, knowing that the present body and color are both empty, knowing that the present body and color are both empty, this is emptiness upon emptiness upon emptiness. Knowing that the past without body is empty, knowing that the past without color is empty, knowing that the past without body and without color are both empty, knowing that the past without body and without color are both empty, this is emptiness upon emptiness upon emptiness.'

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空。知未來無身空，知未來無色空，知未來無身無色俱空，知未來無身無色俱空者，此空空空。知現在無身空，知現在無色空，知現在無身無色俱空，知現在無身無色俱空者，此空空空。知欲界身空，知欲界色空，知欲界身色俱空，知欲界身色俱空者，此空空空。知色界身空，知色界色空，知色界身色俱空，知色界身色俱空者，此空空空。知無色界身空，知無色界色空，知無色界身色俱空，知無色界身色俱空者，此空空空。知欲界無身空，知欲界無色空，知欲界無身無色俱空，知欲界無身無色俱空者，此空空空。知色界無身空，知色界無色空，知色界無身無色俱空，知色界無身無色俱空者，此空空空。知無色界無身空，知無色界無色空，知無色界無身無色俱空，知無色界無身無色俱空者，此空空空。知緣緣身空，知緣緣色空，知緣緣身色俱空，知緣緣身色俱空者，此空空空。知緣緣無身空，知緣緣無色空，知緣緣無身無色俱空，知緣緣無身無色俱空者，此空空空。

「知胎生身空，知胎生色空，知胎生身色俱空，知胎生身色俱空者，此空空空。知胎生無身空，知胎生無色空，知胎生無身無色俱空，知胎生無身無色俱空者，此空空空。知化生身空，知化生色空，知化生身色俱空，知化生身色俱空者，此空空空。知

【現代漢語翻譯】 現代漢語譯本：知曉未來沒有身體是空，知曉未來沒有色（物質）是空，知曉未來沒有身體和色兩者都是空，知曉未來沒有身體和色兩者都是空的人，這種空是空空空。知曉現在沒有身體是空，知曉現在沒有色是空，知曉現在沒有身體和色兩者都是空，知曉現在沒有身體和色兩者都是空的人，這種空是空空空。知曉欲界（指眾生有慾望的生存界）的身體是空，知曉欲界的色是空，知曉欲界的身體和色兩者都是空，知曉欲界的身體和色兩者都是空的人，這種空是空空空。知曉（此處原文缺失，指代某種狀態或界）的身體是空，知曉的色是空，知曉的身體和色兩者都是空，知曉的身體和色兩者都是空的人，這種空是空空空。知曉沒有（此處原文缺失，指代某種狀態或界）的身體是空，知曉沒有的色是空，知曉沒有的身體和色兩者都是空，知曉沒有的身體和色兩者都是空的人，這種空是空空空。知曉欲界沒有身體是空，知曉欲界沒有色是空，知曉欲界沒有身體和色兩者都是空，知曉欲界沒有身體和色兩者都是空的人，這種空是空空空。知曉（此處原文缺失，指代某種狀態或界）沒有身體是空，知曉沒有色是空，知曉沒有身體和色兩者都是空，知曉沒有身體和色兩者都是空的人，這種空是空空空。知曉沒有（此處原文缺失，指代某種狀態或界）沒有身體是空，知曉沒有沒有色是空，知曉沒有沒有身體和色兩者都是空，知曉沒有沒有身體和色兩者都是空的人，這種空是空空空。知曉因緣和合的身體是空，知曉因緣和合的色是空，知曉因緣和合的身體和色兩者都是空，知曉因緣和合的身體和色兩者都是空的人，這種空是空空空。知曉因緣和合沒有身體是空，知曉因緣和合沒有色是空，知曉因緣和合沒有身體和色兩者都是空，知曉因緣和合沒有身體和色兩者都是空的人，這種空是空空空。 知曉胎生（指由母胎而生的眾生）的身體是空，知曉胎生的色是空，知曉胎生的身體和色兩者都是空，知曉胎生的身體和色兩者都是空的人，這種空是空空空。知曉胎生沒有身體是空，知曉胎生沒有色是空，知曉胎生沒有身體和色兩者都是空，知曉胎生沒有身體和色兩者都是空的人，這種空是空空空。知曉化生（指無所依託，借業力而突然出現的眾生）的身體是空，知曉化生的色是空，知曉化生的身體和色兩者都是空，知曉化生的身體和色兩者都是空的人，這種空是空空空。

【English Translation】 English version: Knowing that the future has no body is empty, knowing that the future has no form (matter) is empty, knowing that the future has neither body nor form is empty, and knowing that the future has neither body nor form is empty, this emptiness is emptiness upon emptiness. Knowing that the present has no body is empty, knowing that the present has no form is empty, knowing that the present has neither body nor form is empty, and knowing that the present has neither body nor form is empty, this emptiness is emptiness upon emptiness. Knowing that the body of the desire realm (referring to the realm of existence where beings have desires) is empty, knowing that the form of the desire realm is empty, knowing that the body and form of the desire realm are both empty, and knowing that the body and form of the desire realm are both empty, this emptiness is emptiness upon emptiness. Knowing that the body of **(missing in the original text, referring to a certain state or realm) is empty, knowing that the form of ** is empty, knowing that the body and form of ** are both empty, and knowing that the body and form of ** are both empty, this emptiness is emptiness upon emptiness. Knowing that the body without ** (missing in the original text, referring to a certain state or realm) is empty, knowing that the form without ** is empty, knowing that the body and form without ** are both empty, and knowing that the body and form without ** are both empty, this emptiness is emptiness upon emptiness. Knowing that the body of the desire realm without body is empty, knowing that the form of the desire realm without form is empty, knowing that the body and form of the desire realm without both are empty, and knowing that the body and form of the desire realm without both are empty, this emptiness is emptiness upon emptiness. Knowing that the body of ** (missing in the original text, referring to a certain state or realm) without body is empty, knowing that the form of ** without form is empty, knowing that the body and form of ** without both are empty, and knowing that the body and form of ** without both are empty, this emptiness is emptiness upon emptiness. Knowing that the body without ** (missing in the original text, referring to a certain state or realm) without body is empty, knowing that the form without ** without form is empty, knowing that the body and form without ** without both are empty, and knowing that the body and form without ** without both are empty, this emptiness is emptiness upon emptiness. Knowing that the body of conditioned arising is empty, knowing that the form of conditioned arising is empty, knowing that the body and form of conditioned arising are both empty, and knowing that the body and form of conditioned arising are both empty, this emptiness is emptiness upon emptiness. Knowing that the body without conditioned arising is empty, knowing that the form without conditioned arising is empty, knowing that the body and form without conditioned arising are both empty, and knowing that the body and form without conditioned arising are both empty, this emptiness is emptiness upon emptiness. Knowing that the body of womb-born (referring to beings born from a womb) is empty, knowing that the form of womb-born is empty, knowing that the body and form of womb-born are both empty, and knowing that the body and form of womb-born are both empty, this emptiness is emptiness upon emptiness. Knowing that the body without womb-born is empty, knowing that the form without womb-born is empty, knowing that the body and form without womb-born are both empty, and knowing that the body and form without womb-born are both empty, this emptiness is emptiness upon emptiness. Knowing that the body of transformation-born (referring to beings that appear suddenly without any support, due to karmic force) is empty, knowing that the form of transformation-born is empty, knowing that the body and form of transformation-born are both empty, and knowing that the body and form of transformation-born are both empty, this emptiness is emptiness upon emptiness.

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化生無身空，知化生無色空，知化生無身無色俱空，知化生無身無色俱空者，此空空空。知濕生身空，知濕生色空，知濕生身色俱空，知濕生身色俱空者，此空空空。知濕生無身空，知濕生無色空，知濕生無身無色俱空，知濕生無身無色俱空者，此空空空。知卵生身空，知卵生色空，知卵生身色俱空，知卵生身色俱空者，此空空空。知卵生無身空，知卵生無色空，知卵生無身無色俱空，知卵生無身無色俱空者，此空空空。

「知未至禪身空，知未至禪色空，知未至禪身色俱空，知未至禪身色俱空者，此空空空。知未至禪無身空，知未至禪無色空，知未至禪無身無色俱空，知未至禪無身無色俱空者，此空空空。知初禪身空，知初禪色空，知初禪身色俱空，知初禪身色俱空者，此空空空。知初禪無身空，知初禪無色空，知初禪無身無色俱空，知初禪無身無色俱空者，此空空空。知中間禪身空，知中間禪色空，知中間禪身色俱空，知中間禪身色俱空者，此空空空。知中間禪無身空，知中間禪無色空，知中間禪無身無色俱空，知中間禪無身無色俱空者，此空空空。知二禪身空，知二禪色空，知二禪身色俱空，知二禪身色俱空者，此空空空。知二禪無身空，知二禪無色空，知二禪無身無色俱空，知二禪無身無色俱空者，此

【現代漢語翻譯】 現代漢語譯本： 『了知化生（指無父母而生）之身是空，了知化生之色是空，了知化生之身與色皆是空，了知化生之身與色皆是空者，此為空空空。了知濕生（指由濕氣而生）之身是空，了知濕生之色是空，了知濕生之身與色皆是空，了知濕生之身與色皆是空者，此為空空空。了知濕生之無身是空，了知濕生之無色是空，了知濕生之無身與無色皆是空，了知濕生之無身與無色皆是空者，此為空空空。了知卵生（指由卵而生）之身是空，了知卵生之色是空，了知卵生之身與色皆是空，了知卵生之身與色皆是空者，此為空空空。了知卵生之無身是空，了知卵生之無色是空，了知卵生之無身與無色皆是空，了知卵生之無身與無色皆是空者，此為空空空。

『了知未至禪（指尚未達到禪定）之身是空，了知未至禪之色是空，了知未至禪之身與色皆是空，了知未至禪之身與色皆是空者，此為空空空。了知未至禪之無身是空，了知未至禪之無色是空，了知未至禪之無身與無色皆是空，了知未至禪之無身與無色皆是空者，此為空空空。了知初禪（指初級禪定）之身是空，了知初禪之色是空，了知初禪之身與色皆是空，了知初禪之身與色皆是空者，此為空空空。了知初禪之無身是空，了知初禪之無色是空，了知初禪之無身與無色皆是空，了知初禪之無身與無色皆是空者，此為空空空。了知中間禪（指初禪和二禪之間的禪定）之身是空，了知中間禪之色是空，了知中間禪之身與色皆是空，了知中間禪之身與色皆是空者，此為空空空。了知中間禪之無身是空，了知中間禪之無色是空，了知中間禪之無身與無色皆是空，了知中間禪之無身與無色皆是空者，此為空空空。了知二禪（指二級禪定）之身是空，了知二禪之色是空，了知二禪之身與色皆是空，了知二禪之身與色皆是空者，此為空空空。了知二禪之無身是空，了知二禪之無色是空，了知二禪之無身與無色皆是空，了知二禪之無身與無色皆是空者，此』

【English Translation】 English version: 'Knowing that the body of spontaneous birth (Upapaduka, referring to beings born without parents) is empty, knowing that the form of spontaneous birth is empty, knowing that both the body and form of spontaneous birth are empty, knowing that both the body and form of spontaneous birth are empty, this is emptiness upon emptiness upon emptiness. Knowing that the body of moisture-born (Samsvedaja, referring to beings born from moisture) is empty, knowing that the form of moisture-born is empty, knowing that both the body and form of moisture-born are empty, knowing that both the body and form of moisture-born are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of moisture-born is empty, knowing that the non-form of moisture-born is empty, knowing that both the non-body and non-form of moisture-born are empty, knowing that both the non-body and non-form of moisture-born are empty, this is emptiness upon emptiness upon emptiness. Knowing that the body of egg-born (Andaja, referring to beings born from eggs) is empty, knowing that the form of egg-born is empty, knowing that both the body and form of egg-born are empty, knowing that both the body and form of egg-born are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of egg-born is empty, knowing that the non-form of egg-born is empty, knowing that both the non-body and non-form of egg-born are empty, knowing that both the non-body and non-form of egg-born are empty, this is emptiness upon emptiness upon emptiness.'

'Knowing that the body of the pre-meditative state (Avichara Samadhi, referring to a state before reaching full meditative absorption) is empty, knowing that the form of the pre-meditative state is empty, knowing that both the body and form of the pre-meditative state are empty, knowing that both the body and form of the pre-meditative state are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of the pre-meditative state is empty, knowing that the non-form of the pre-meditative state is empty, knowing that both the non-body and non-form of the pre-meditative state are empty, knowing that both the non-body and non-form of the pre-meditative state are empty, this is emptiness upon emptiness upon emptiness. Knowing that the body of the first Dhyana (first level of meditative absorption) is empty, knowing that the form of the first Dhyana is empty, knowing that both the body and form of the first Dhyana are empty, knowing that both the body and form of the first Dhyana are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of the first Dhyana is empty, knowing that the non-form of the first Dhyana is empty, knowing that both the non-body and non-form of the first Dhyana are empty, knowing that both the non-body and non-form of the first Dhyana are empty, this is emptiness upon emptiness upon emptiness. Knowing that the body of the intermediate Dhyana (a state between the first and second Dhyana) is empty, knowing that the form of the intermediate Dhyana is empty, knowing that both the body and form of the intermediate Dhyana are empty, knowing that both the body and form of the intermediate Dhyana are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of the intermediate Dhyana is empty, knowing that the non-form of the intermediate Dhyana is empty, knowing that both the non-body and non-form of the intermediate Dhyana are empty, knowing that both the non-body and non-form of the intermediate Dhyana are empty, this is emptiness upon emptiness upon emptiness. Knowing that the body of the second Dhyana (second level of meditative absorption) is empty, knowing that the form of the second Dhyana is empty, knowing that both the body and form of the second Dhyana are empty, knowing that both the body and form of the second Dhyana are empty, this is emptiness upon emptiness upon emptiness. Knowing that the non-body of the second Dhyana is empty, knowing that the non-form of the second Dhyana is empty, knowing that both the non-body and non-form of the second Dhyana are empty, knowing that both the non-body and non-form of the second Dhyana are empty, this'

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空空空。知三禪身空，知三禪色空，知三禪身色俱空，知三禪身色俱空者，此空空空。知三禪無身空，知三禪無色空，知三禪無身無色俱空，知三禪無身無色俱空者，此空空空。知四禪身空，知四禪色空，知四禪身色俱空，知四禪身色俱空者，此空空空。知四禪無身空，知四禪無色空，知四禪無身無色俱空，知四禪無身無色俱空者，此空空空。

「知空處身空，知空處色空，知空處身色俱空，知空處身色俱空者，此空空空。知空處無身空，知空處無色空，知空處無身無色俱空，知空處無身無色俱空者，此空空空。知識處身空，知識處色空，知識處身色俱空，知識處身色俱空者，此空空空。知識處無身空，知識處無色空，知識處無身無色俱空，知識處無身無色俱空者，此空空空。知不用處身空，知不用處色空，知不用處身色俱空，知不用處身色俱空者，此空空空。知不用處無身空，知不用處無色空，知不用處無身無色俱空，知不用處無身無色俱空者，此空空空。知非想非不想處身空，知非想非不想處色空，知非想非不想處身色俱空，知非想非不想處身色俱空者，此空空空。知非想非不想處無身空，知非想非不想處無色空，知非想非不想處無身無色俱空，知非想非不想處無身無色俱空者，此空空空。」

佛告

【現代漢語翻譯】 現代漢語譯本 空性，空性，空性。了知三禪（Dhyana，禪定）之身為空，了知三禪之色為空，了知三禪之身與色皆為空，了知三禪之身與色皆為空者，此為空性，空性，空性。了知三禪無身為空，了知三禪無色為空，了知三禪無身無色皆為空，了知三禪無身無色皆為空者，此為空性，空性，空性。了知四禪（Dhyana，禪定）之身為空，了知四禪之色為空，了知四禪之身與色皆為空，了知四禪之身與色皆為空者，此為空性，空性，空性。了知四禪無身為空，了知四禪無色為空，了知四禪無身無色皆為空，了知四禪無身無色皆為空者，此為空性，空性，空性。 了知空無邊處（Akasanantya-ayatana，空無邊處定）之身為空，了知空無邊處之色為空，了知空無邊處之身與色皆為空，了知空無邊處之身與色皆為空者，此為空性，空性，空性。了知空無邊處無身為空，了知空無邊處無色為空，了知空無邊處無身無色皆為空，了知空無邊處無身無色皆為空者，此為空性，空性，空性。了知識無邊處（Vijnananantya-ayatana，識無邊處定）之身為空，了知識無邊處之色為空，了知識無邊處之身與色皆為空，了知識無邊處之身與色皆為空者，此為空性，空性，空性。了知識無邊處無身為空，了知識無邊處無色為空，了知識無邊處無身無色皆為空，了知識無邊處無身無色皆為空者，此為空性，空性，空性。了知無所有處（Akincanya-ayatana，無所有處定）之身為空，了知無所有處之色為空，了知無所有處之身與色皆為空，了知無所有處之身與色皆為空者，此為空性，空性，空性。了知無所有處無身為空，了知無所有處無色為空，了知無所有處無身無色皆為空，了知無所有處無身無色皆為空者，此為空性，空性，空性。了知非想非非想處（Naivasamjnanasamjnayatana，非想非非想處定）之身為空，了知非想非非想處之色為空，了知非想非非想處之身與色皆為空，了知非想非非想處之身與色皆為空者，此為空性，空性，空性。了知非想非非想處無身為空，了知非想非非想處無色為空，了知非想非非想處無身無色皆為空，了知非想非非想處無身無色皆為空者，此為空性，空性，空性。 佛陀告誡說：

【English Translation】 English version Emptiness, emptiness, emptiness. Knowing that the body of the third Dhyana (meditative state) is empty, knowing that the form of the third Dhyana is empty, knowing that both the body and form of the third Dhyana are empty, knowing that both the body and form of the third Dhyana are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the third Dhyana is empty, knowing that the absence of form in the third Dhyana is empty, knowing that the absence of both body and form in the third Dhyana is empty, knowing that the absence of both body and form in the third Dhyana is empty, this is emptiness, emptiness, emptiness. Knowing that the body of the fourth Dhyana is empty, knowing that the form of the fourth Dhyana is empty, knowing that both the body and form of the fourth Dhyana are empty, knowing that both the body and form of the fourth Dhyana are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the fourth Dhyana is empty, knowing that the absence of form in the fourth Dhyana is empty, knowing that the absence of both body and form in the fourth Dhyana is empty, knowing that the absence of both body and form in the fourth Dhyana is empty, this is emptiness, emptiness, emptiness. Knowing that the body of the sphere of infinite space (Akasanantya-ayatana) is empty, knowing that the form of the sphere of infinite space is empty, knowing that both the body and form of the sphere of infinite space are empty, knowing that both the body and form of the sphere of infinite space are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the sphere of infinite space is empty, knowing that the absence of form in the sphere of infinite space is empty, knowing that the absence of both body and form in the sphere of infinite space is empty, knowing that the absence of both body and form in the sphere of infinite space is empty, this is emptiness, emptiness, emptiness. Knowing that the body of the sphere of infinite consciousness (Vijnananantya-ayatana) is empty, knowing that the form of the sphere of infinite consciousness is empty, knowing that both the body and form of the sphere of infinite consciousness are empty, knowing that both the body and form of the sphere of infinite consciousness are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the sphere of infinite consciousness is empty, knowing that the absence of form in the sphere of infinite consciousness is empty, knowing that the absence of both body and form in the sphere of infinite consciousness is empty, knowing that the absence of both body and form in the sphere of infinite consciousness is empty, this is emptiness, emptiness, emptiness. Knowing that the body of the sphere of nothingness (Akincanya-ayatana) is empty, knowing that the form of the sphere of nothingness is empty, knowing that both the body and form of the sphere of nothingness are empty, knowing that both the body and form of the sphere of nothingness are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the sphere of nothingness is empty, knowing that the absence of form in the sphere of nothingness is empty, knowing that the absence of both body and form in the sphere of nothingness is empty, knowing that the absence of both body and form in the sphere of nothingness is empty, this is emptiness, emptiness, emptiness. Knowing that the body of the sphere of neither perception nor non-perception (Naivasamjnanasamjnayatana) is empty, knowing that the form of the sphere of neither perception nor non-perception is empty, knowing that both the body and form of the sphere of neither perception nor non-perception are empty, knowing that both the body and form of the sphere of neither perception nor non-perception are empty, this is emptiness, emptiness, emptiness. Knowing that the absence of body in the sphere of neither perception nor non-perception is empty, knowing that the absence of form in the sphere of neither perception nor non-perception is empty, knowing that the absence of both body and form in the sphere of neither perception nor non-perception is empty, knowing that the absence of both body and form in the sphere of neither perception nor non-perception is empty, this is emptiness, emptiness, emptiness. The Buddha said:

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彌勒：「今當與汝說生義、根義。諦聽，諦聽！善思念之！云何生義？生者七九是也；根者連著義也。如來無所著，已知、未知、無知。已知根者，過去、當來、現在。未知根者，結、使、障礙。無知根者，如來、至真、等正覺，過去、當來、現在諸佛，成就此根分別諸根，無根亦不無根，無說無義，分別字義空無所有，是根義也。從初發意乃至坐樹王下，轉無上法輪集諸法門，行無行法門，思議法門，總持根法門，虛空法藏法門，此是諸佛要集三昧。彌勒當知！汝復受記五十六億七千萬歲，於此樹王下成無上等正覺。我以右脅生，汝彌勒從頂生。如我壽百歲，彌勒壽八萬四千歲。我國土土，汝國土金，我國土苦，汝國土樂。」

爾時世尊即說頌曰：

「如來十力尊，　　虛空無邊際； 　忍、慧、福業力，　　誓願力最勝。 　汝生快樂國，　　不如我界苦； 　汝說法甚易，　　我說法甚難。 　初說九十六，　　二說九十四， 　三說九十二。　　我初說十二， 　二說二十四，　　三說三十六。 　汝所三說人，　　是吾先所化； 　汝父梵摩凈，　　將八萬四千， 　非我先所化，　　是汝所開度。 　九十六億人，　　受我五戒者； 　九十四億人，　　受持三歸者； 　九十二億人，　　一稱

【現代漢語翻譯】 現代漢語譯本 彌勒（Maitreya，未來佛）說：『我現在要為你解說「生」的含義和「根」的含義。仔細聽，仔細聽！好好思考！什麼是「生」的含義呢？「生」指的是七和九的組合。什麼是「根」的含義呢？「根」指的是連線的意思。如來（Tathagata，佛的稱號）沒有任何執著，他知道、未知和無知。知道的根指的是過去、未來和現在。未知的根指的是煩惱、習氣和障礙。無知的根指的是如來、至真（Tathagata，佛的稱號）、等正覺（Samyak-sambuddha，正等覺悟者），過去、未來和現在的諸佛，成就這種根，分別各種根，無根也不無根，無法用言語表達，無法用意義解釋，分別字義都是空無所有，這就是「根」的含義。從最初發心直到菩提樹下，轉動無上法輪，聚集各種法門，修行無為法門，思考法門，總持根法門，虛空法藏法門，這是諸佛要聚集的三昧（Samadhi，禪定）。彌勒，你要知道！你將在五十六億七千萬年后，在這菩提樹下成就無上等正覺。我是從右脅出生，你彌勒是從頭頂出生。我的壽命是百歲，彌勒的壽命是八萬四千歲。我的國土是土，你的國土是金，我的國土是苦，你的國土是樂。』 這時，世尊（Bhagavan，佛的稱號）就說了偈頌： 『如來十力尊（Tathagata with Ten Powers，具有十種力量的佛），如同虛空無邊無際； 忍辱、智慧、福德業力，誓願力最為殊勝。 你出生在快樂的國度，不如我所處的苦難世界； 你說法很容易，我說法卻非常困難。 我第一次說法度化了九十六人，第二次說法度化了九十四人， 第三次說法度化了九十二人。我第一次說法度化了十二人， 第二次說法度化了二十四人，第三次說法度化了三十六人。 你三次說法度化的人，都是我先前所度化的； 你的父親梵摩凈（Brahmavisuddha，清凈的梵天），將帶領八萬四千人， 不是我先前所度化的，而是你所開悟的。 有九十六億人，受持我的五戒； 有九十四億人，受持三歸依； 有九十二億人，僅僅稱念'

【English Translation】 English version Maitreya (the future Buddha) said: 'Now I will explain to you the meaning of 'birth' and the meaning of 'root'. Listen carefully, listen carefully! Think well! What is the meaning of 'birth'? 'Birth' refers to the combination of seven and nine. What is the meaning of 'root'? 'Root' refers to the meaning of connection. The Tathagata (the title of a Buddha) has no attachments, he knows, does not know, and is ignorant. The root that is known refers to the past, future, and present. The root that is unknown refers to afflictions, habits, and obstacles. The root that is ignorant refers to the Tathagata, the Truth, the Samyak-sambuddha (the perfectly enlightened one), the Buddhas of the past, future, and present, who achieve this root, distinguish various roots, neither having roots nor not having roots, which cannot be expressed in words, cannot be explained by meaning, and the meaning of words is all empty, this is the meaning of 'root'. From the initial aspiration until under the Bodhi tree, turning the unsurpassed Dharma wheel, gathering various Dharma gates, practicing the non-action Dharma gate, the contemplation Dharma gate, the Dharani root Dharma gate, the void Dharma treasury Dharma gate, this is the Samadhi (meditative absorption) that all Buddhas must gather. Maitreya, you should know! You will achieve unsurpassed perfect enlightenment under this Bodhi tree in 5.67 billion years. I was born from the right side, and you, Maitreya, will be born from the top of the head. My lifespan is one hundred years, and Maitreya's lifespan is 84,000 years. My land is earth, your land is gold, my land is suffering, and your land is joy.' At that time, the Bhagavan (the title of a Buddha) spoke the following verses: 'The Tathagata with Ten Powers (the Buddha with ten powers), is like the boundless void; Patience, wisdom, meritorious karma, and the power of vows are the most supreme. You are born in a joyful land, which is not as difficult as the world I am in; It is very easy for you to preach the Dharma, but it is very difficult for me to preach the Dharma. The first time I preached, I converted ninety-six people, the second time I preached, I converted ninety-four people, The third time I preached, I converted ninety-two people. The first time I preached, I converted twelve people, The second time I preached, I converted twenty-four people, and the third time I preached, I converted thirty-six people. The people you converted in three preachings were all those I had converted before; Your father, Brahmavisuddha (pure Brahma), will lead 84,000 people, Who were not converted by me before, but were enlightened by you. There are 9.6 billion people who observe my five precepts; There are 9.4 billion people who observe the Three Refuges; There are 9.2 billion people who merely recite'

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南無佛。 　初說千比丘，　　二十四億天， 　三三十六億，　　所度諸眾生； 　汝樂我勤苦，　　汝怠我清進。」

當佛說此偈時，苦行眾生七十二億，即于座上不動，得不起法忍。◎

菩薩處胎經卷第二 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第三

姚秦涼州沙門竺佛念譯

◎想無想品第六

爾時，世尊告彌勒菩薩：「今此座中無有異類，純一生補處。今當說識、想、受，無識、無想、無受。是時菩薩云何說識、想、受？於是菩薩分別說識、想、受，識非想非受，受非識非想，想非受非識。想非過去、非未來、非現在，受非過去、非未來、非現在，識非過去、非未來、非現在；非識非過去、非未來、非現在，非想非過去、非未來、非現在，非受非過去、非未來、非現在。云何識非過去、未來、現在？於是菩薩入無閡定，化受識眾生，從有住地至無住地。此識非過去、非未來、非現在。複次，菩薩摩訶薩化想眾生，從住地至無住地。菩薩化受眾生，從住地至無住地。」

爾時，尊者大迦葉即從坐起，偏露右臂，右膝著地前白佛言：「世尊！意、心、識、受、想，有何差別？」

佛告迦葉：「知身即知差別

【現代漢語翻譯】 現代漢語譯本 皈依佛陀。 最初度化了千位比丘，以及二十四億天人，還有三十六億眾生，這些都是我所度化的；你們如果精進，我也會勤勉修行，你們如果懈怠，我也會清凈精進。 當佛陀說這偈語時，七十二億苦行眾生，當即在座位上不動，獲得了不起法忍（一種對佛法的深刻理解和接受）。

《菩薩處胎經》卷第二 大正藏第12冊 No. 0384 菩薩從兜率天（欲界六天之一，彌勒菩薩所居之處）降神母胎說廣普經

《菩薩處胎經》卷第三

姚秦涼州沙門竺佛念譯

◎想無想品第六

這時，世尊告訴彌勒菩薩（未來佛）說：『現在這法會中沒有其他種類，都是一生補處（指下一世將成佛的菩薩）。現在我將要說識、想、受，以及無識、無想、無受。這時菩薩應該如何解釋識、想、受呢？』於是菩薩分別解釋識、想、受，識不是想也不是受，受不是識也不是想，想不是受也不是識。想不是過去、不是未來、不是現在，受不是過去、不是未來、不是現在，識不是過去、不是未來、不是現在；非識不是過去、不是未來、不是現在，非想不是過去、不是未來、不是現在，非受不是過去、不是未來、不是現在。為什麼說識不是過去、未來、現在呢？於是菩薩進入無礙定（一種禪定狀態），化度接受識的眾生，從有住地（有執著的境界）到達無住地（無執著的境界）。這識不是過去、不是未來、不是現在。再次，菩薩摩訶薩化度有想的眾生，從住地到達無住地。菩薩化度有受的眾生，從住地到達無住地。

這時，尊者大迦葉（佛陀的十大弟子之一）即從座位上站起來，袒露右臂，右膝跪地，向佛陀稟告說：『世尊！意、心、識、受、想，它們之間有什麼差別呢？』

佛陀告訴迦葉：『瞭解身體就瞭解了差別。』

【English Translation】 English version Homage to the Buddha. Initially, I converted a thousand Bhikkhus (monks), twenty-four billion Devas (gods), and thirty-six billion beings; these are all whom I have converted. If you are diligent, I will also practice diligently; if you are lazy, I will be pure and diligent. When the Buddha spoke this verse, seventy-two billion ascetic beings, immediately without moving from their seats, attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas).

Bodhisattva-garbha Sutra, Volume 2 Taisho Tripitaka Volume 12, No. 0384, The Sutra of the Bodhisattva Descending from Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides) into the Womb of His Mother, Expounding the Vast and Universal Teaching

Bodhisattva-garbha Sutra, Volume 3

Translated by the Shramana (monk) Dharmaraksha of Liangzhou during the Yao Qin Dynasty

◎Chapter Six: The State of Thought and Non-Thought

At that time, the World Honored One said to Bodhisattva Maitreya (the future Buddha): 'In this assembly, there are no different kinds, all are Ekajati-pratibaddha (Bodhisattvas who will become Buddhas in their next life). Now I will speak of consciousness (vijnana), thought (samjna), and feeling (vedana), as well as non-consciousness, non-thought, and non-feeling. How should a Bodhisattva explain consciousness, thought, and feeling at this time?' Then the Bodhisattva explained consciousness, thought, and feeling separately: consciousness is neither thought nor feeling, feeling is neither consciousness nor thought, and thought is neither feeling nor consciousness. Thought is not past, not future, not present; feeling is not past, not future, not present; consciousness is not past, not future, not present; non-consciousness is not past, not future, not present; non-thought is not past, not future, not present; non-feeling is not past, not future, not present. Why is it said that consciousness is not past, future, or present? Then the Bodhisattva enters the unobstructed Samadhi (a state of meditative absorption), transforming beings who receive consciousness, from the place of attachment to the place of non-attachment. This consciousness is not past, not future, not present. Furthermore, the Bodhisattva Mahasattva transforms beings with thought, from the place of attachment to the place of non-attachment. The Bodhisattva transforms beings with feeling, from the place of attachment to the place of non-attachment.

At that time, the Venerable Mahakasyapa (one of the Buddha's ten great disciples) immediately rose from his seat, bared his right arm, knelt on his right knee, and said to the Buddha: 'World Honored One! What is the difference between mind (manas), heart (citta), consciousness (vijnana), feeling (vedana), and thought (samjna)?'

The Buddha said to Kasyapa: 'Understanding the body is understanding the difference.'

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。為眾生故，從足至頭支節各各別名，如《樹喻經》說：『根、皮、莖、節、枝、葉故名為樹。』心、意、識、受、想亦復如是。」

大迦葉白佛言：「想是外法，受是內法。云何為一？」

佛告大迦葉：「想從外來從內出也？」

迦葉白佛言：「想從外來。何以故知？若外無形，內想何由得生？若外物不害，內何由知痛？」

佛告迦葉：「此事不然。何以故？此識非外非內非兩中間，識住處非識住處，外想外受，即是內法非外法也。菩薩摩訶薩信解甚深內外中間法，乃能解了識所住處，此是眾生此非眾生，乃至有無法非此非彼，便入無礙獨步三昧。」

迦葉白佛言：「今聞說法增益狐疑。何以故？如佛所說，想亦是受，受亦是想，識法分別識亦是想，亦是受想，想自空受，受自空識，識自空想。空非識空，識空非受空，受空非想空。如樹喻者是事不然。」

佛告迦葉：「我當與汝說喻，智者以喻得解。往昔有王，王名特異，王有四子，一、名喜悅，二、名長壽，三、名百歲，四、名無畏。彼長壽子，不滿月數即便命終。喜悅子者，身生瘡痍見者惡賤，父母厭患常無歡心。百歲子者，不滿百日復取命終。無畏子者，唇騫鼻嵃反齒橫牙，人見恐畏。此亦如是，想、受、識無若干差

【現代漢語翻譯】 爲了眾生的緣故，從腳到頭，身體的各個部分都有不同的名稱，就像《樹喻經》所說：『根、皮、莖、節、枝、葉，所以稱為樹。』心、意、識、受、想也是如此。 大迦葉對佛說：『想是外在的法，受是內在的法。為什麼說它們是一體的呢？』 佛告訴大迦葉：『想是從外面來還是從裡面產生的呢？』 迦葉對佛說：『想是從外面來的。為什麼知道呢？如果外面沒有形體，內在的想怎麼會產生？如果外物沒有傷害，內在怎麼會知道疼痛？』 佛告訴迦葉：『事情不是這樣的。為什麼呢？這個識不是外在的，也不是內在的，也不是兩者之間。識的住處不是識的住處，外在的想和外在的受，就是內在的法而不是外在的法。菩薩摩訶薩深刻理解內外中間的法，才能瞭解識的住處，知道這是眾生，這不是眾生，乃至有和無，非此非彼，就能進入無礙獨步三昧（一種禪定狀態）。』 迦葉對佛說：『現在聽了佛的說法，反而增加了我的疑惑。為什麼呢？就像佛所說的，想也是受，受也是想，識法分別，識也是想，也是受想，想自身是空的，受自身是空的，識自身是空的。空不是識的空，識的空不是受的空，受的空不是想的空。像樹的比喻，不是這樣的。』 佛告訴迦葉：『我將給你說一個比喻，有智慧的人通過比喻就能理解。過去有一位國王，名字很特別，他有四個兒子，一個叫喜悅，一個叫長壽，一個叫百歲，一個叫無畏。那個叫長壽的兒子，不滿一個月就死了。叫喜悅的兒子，身上長滿瘡，人們看到都厭惡，父母也不喜歡他，常常不開心。叫百歲的兒子，不滿一百天也死了。叫無畏的兒子，嘴唇缺損，鼻子塌陷，牙齒橫生，人們看到都害怕。這就像想、受、識，沒有多少差別』

【English Translation】 For the sake of sentient beings, from the feet to the head, each part of the body has a different name, just as the 'Tree Analogy Sutra' says: 'Root, bark, stem, node, branch, and leaf, therefore it is called a tree.' Mind, intention, consciousness, sensation, and perception are also like this. Mahākāśyapa (a disciple of the Buddha) said to the Buddha: 'Perception is an external dharma (phenomenon), sensation is an internal dharma. How can they be one?' The Buddha told Mahākāśyapa: 'Does perception come from the outside or arise from within?' Kāśyapa said to the Buddha: 'Perception comes from the outside. How do I know this? If there is no form outside, how can internal perception arise? If external objects do not harm, how can the internal know pain?' The Buddha told Kāśyapa: 'It is not like that. Why? This consciousness is neither external, nor internal, nor in between. The dwelling place of consciousness is not the dwelling place of consciousness. External perception and external sensation are internal dharmas, not external dharmas. A Bodhisattva Mahāsattva (a great enlightened being) who deeply understands the internal, external, and intermediate dharmas can understand the dwelling place of consciousness, know this is a sentient being, this is not a sentient being, even existence and non-existence, neither this nor that, and then enter the unobstructed solitary samadhi (a state of meditative absorption).' Kāśyapa said to the Buddha: 'Now, hearing the Dharma (teachings) has increased my doubts. Why? As the Buddha said, perception is also sensation, sensation is also perception, the discriminating nature of consciousness is also perception, also sensation and perception. Perception is empty of itself, sensation is empty of itself, consciousness is empty of itself. Emptiness is not the emptiness of consciousness, the emptiness of consciousness is not the emptiness of sensation, the emptiness of sensation is not the emptiness of perception. The analogy of the tree is not like this.' The Buddha told Kāśyapa: 'I will give you an analogy, and the wise will understand through the analogy. In the past, there was a king, whose name was unique. The king had four sons, one named Joy, one named Longevity, one named Hundred Years, and one named Fearless. The son named Longevity died before he was even a month old. The son named Joy was covered in sores, and people who saw him despised him. His parents disliked him and were never happy. The son named Hundred Years died before he was a hundred days old. The son named Fearless had a cleft lip, a sunken nose, and crooked teeth, and people who saw him were afraid. It is like this, perception, sensation, and consciousness are not much different.'

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別。」

佛告迦葉：「吾今與汝說識想受一一分別。過去九十一劫有王名智慧，專行十善以法治化，無有煩惱，察眾生意行，知彼眾生所念不同，即遣侍臣案行國界，諸有盲人盡仰來集宮庭，臣受王教，即出巡行國界，得五百盲人將詣庭內。王復以五百白象羅列殿前，一一令諸盲人自在捉象。是時盲人，或捉象鼻，或捉象耳，或捉象頭，或捉象腳，或捉象腹，或捉象尾。王問諸盲人曰：『象何所像類？』盲人答白，捉鼻者言：『如角。』捉頭者言：『如甕。』捉耳者言：『如簸箕。』捉腹者言：『如簞。』捉腳者言：『如柱。』捉尾者言：『如橛。』時傍觀有目之士，笑彼盲者不得像具相。盲人屏處自共論說，各言己是而共諍競。此眾生類亦復如是，識、想、受法各各不同。」

佛告迦葉：「猶如有人設百味食，粳米、豆、麥、大小麻子，當其所得得粳米者，不知有餘豆麥之屬。迦葉！此亦如是，識、想、受法各各不同，觀諸法性無異無別。」

爾時世尊即與迦葉而說頌曰：

「見額知有頭，　　視煙知有火， 　睹云知有雨，　　觀行知體性。 　空雨無兩足，　　水影不可捉； 　言議盡法師，　　結使盡涅槃。 　想盡在無想，　　受滅亦無受， 　識滅無有識，　　梵行無上道。 　吾

【現代漢語翻譯】 現代漢語譯本 佛陀告訴迦葉（Kasyapa）：『我現在為你詳細解釋識、想、受這三者各自的差別。在過去九十一劫，有一位國王名叫智慧（Jnana），他專心奉行十善，以正法治理國家，沒有煩惱。他觀察眾生的心意和行為，知道眾生的想法各不相同。於是派遣侍臣巡視國境，將所有盲人召集到宮廷。侍臣接受國王的命令，巡視國境，找到了五百名盲人，將他們帶到宮廷內。國王又將五百頭白象排列在殿前，讓每一位盲人隨意觸控大象。當時，盲人有的摸到象鼻，有的摸到象耳，有的摸到象頭，有的摸到象腳，有的摸到象腹，有的摸到象尾。國王問這些盲人：『大象像什麼？』摸到象鼻的盲人回答說：『像角。』摸到象頭的盲人說：『像甕。』摸到象耳的盲人說：『像簸箕。』摸到象腹的盲人說：『像竹筐。』摸到象腳的盲人說：『像柱子。』摸到象尾的盲人說：『像木樁。』當時，在旁邊觀看的有眼睛的人，嘲笑這些盲人不能瞭解大象的完整形象。盲人們私下裡互相爭論，都說自己是對的。眾生也是如此，識、想、受這三種法各自不同。』 佛陀告訴迦葉：『就像有人準備了各種美味的食物，如粳米、豆、麥、大小麻子等。當有人得到粳米時，就不知道還有其他的豆麥等食物。迦葉！情況也是這樣，識、想、受這三種法各自不同，觀察諸法的本性，其實沒有差異和分別。』 這時，世尊就對迦葉說了偈頌： 『看到額頭就知道有頭，看到煙就知道有火， 看到云就知道有雨，觀察行為就知道其體性。 空中的雨沒有雙腳，水中的影子不可捉摸； 言語議論儘是法師，煩惱盡了就是涅槃（Nirvana）。 想念滅盡在無想中，感受滅盡也就沒有感受， 意識滅盡就沒有意識，梵行（Brahmacarya）是無上的道。 我'

【English Translation】 English version The Buddha said to Kasyapa: 'I will now explain to you in detail the distinctions between perception (vijnana), conception (samjna), and sensation (vedana). In the past ninety-one kalpas (aeons), there was a king named Jnana (Wisdom), who diligently practiced the ten virtues and governed his kingdom with righteousness, free from afflictions. He observed the thoughts and actions of the people and knew that their ideas differed. So, he sent his ministers to survey the kingdom and gather all the blind people to the palace. The ministers, following the king's orders, traveled throughout the kingdom and found five hundred blind people, whom they brought to the palace. The king then arranged five hundred white elephants in front of the palace and allowed each blind person to touch an elephant freely. At that time, some blind people touched the elephant's trunk, some touched its ears, some touched its head, some touched its legs, some touched its belly, and some touched its tail. The king asked the blind people, 'What does an elephant look like?' The blind person who touched the trunk replied, 'Like a horn.' The one who touched the head said, 'Like a pot.' The one who touched the ear said, 'Like a winnowing basket.' The one who touched the belly said, 'Like a bamboo basket.' The one who touched the leg said, 'Like a pillar.' The one who touched the tail said, 'Like a stake.' At that time, those with sight who were watching laughed at the blind people for not understanding the complete form of the elephant. The blind people argued among themselves in private, each claiming to be right. It is the same with sentient beings; perception, conception, and sensation are each different.' The Buddha said to Kasyapa: 'It is like someone preparing various delicious foods, such as rice, beans, wheat, and sesame seeds. When someone gets rice, they do not know that there are other foods like beans and wheat. Kasyapa! It is the same way; perception, conception, and sensation are each different. Observing the nature of all dharmas (phenomena), there is actually no difference or distinction.' At that time, the World Honored One spoke the following verses to Kasyapa: 'Seeing the forehead, one knows there is a head; seeing smoke, one knows there is fire, Seeing clouds, one knows there will be rain; observing actions, one knows their nature. Rain in the sky has no feet; the reflection in water cannot be grasped; Words and discussions are all teachers of the Dharma; the end of afflictions is Nirvana. The end of conception is in non-conception; the end of sensation is also without sensation, The end of perception is without perception; Brahmacarya (holy life) is the supreme path. I'

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從無數劫，　　常為識所惑； 　今世及後世，　　不遇安樂處。 　我今現在胎，　　分別諸法相； 　不見想受名，　　況當有識法。」

爾時，世尊說此偈時，五百比丘得不起法忍，有千眾生心樂空行，于無餘涅槃界心得自在。

菩薩處胎經住不住品第七

爾時，座中有菩薩名曰無住法行，即從坐起偏露右臂，右膝著地叉手前白佛言：「善哉，善哉！此諸大會快得善利，得聞如來無量法義，昔所誓願今乃得聞。」即于佛前以偈嘆曰：

「虛空無邊界，　　演出無量義； 　有無不生滅，　　惔怕無受想。 　過去諸佛等，　　修施、戒、忍辱， 　入定心不亂，　　慧光照世間。 　其德不可量，　　非有亦非無； 　音響極清妙，　　無等無儔匹， 　一音報萬億，　　由是得成佛。 　法鼓聲遠聞，　　聲聲各各別； 　猶如轉輪王，　　念則雨七寶； 　佛聲極遠振，　　雨七覺意寶。 　修治佛道場，　　莊嚴道樹果； 　不住不不住，　　慈悲護眾生； 　心念身相具，　　不辭劫數難。 　十方諸如來，　　發印開法藏； 　我等今得聞，　　得住無為岸。 　善哉如來力，　　曠大無崖底； 　解縛不處有，　　真際實相法； 　欲界煩惱世，　　教化諸愚癡。 　佛秘深

【現代漢語翻譯】 現代漢語譯本 從無數劫以來，我常常被意識所迷惑； 今生和來世，都無法遇到安樂之處。 我現在身處胎中，分別各種法的現象； 連想、受這些名相都見不到，何況會有意識的法呢？』

當時，世尊說這偈語時，五百比丘證得不起法忍（對法不生不滅的領悟），有一千眾生心樂於空性之行，在無餘涅槃界（徹底寂滅的境界）心得自在。

《菩薩處胎經》住不住品第七

當時，座中有一位菩薩，名叫無住法行（不執著于任何法的修行），他即從座位站起，袒露右臂，右膝著地，合掌向佛稟告說：『太好了，太好了！這些大會眾真是獲得了殊勝的利益，能夠聽聞如來無量的法義，過去所發的誓願，今天才得以聽聞。』隨即在佛前以偈頌讚嘆道：

『虛空沒有邊際，演說無量的意義； 有和無都不生不滅，寂靜無受想（沒有感受和思想）。 過去諸佛等，修行佈施、持戒、忍辱， 入定心不散亂，智慧之光照耀世間。 他們的功德不可衡量，非有也非無； 音聲極其清凈美妙，無與倫比， 一音能報答萬億眾生，由此得以成就佛果。 法鼓之聲傳得很遠，每個聲音都各不相同； 猶如轉輪聖王（擁有統治世界的理想君主），心念一動就降下七寶； 佛的聲音極其遠播，降下七覺意寶（七種覺悟的要素）。 修治佛的道場，莊嚴菩提樹的果實； 不住于有，也不住于無，以慈悲心護佑眾生； 心念和身相都具足，不辭辛苦經歷無數劫難。 十方諸如來，發出印記開啟法藏； 我們今天得以聽聞，得以安住于無為的彼岸。 善哉如來的力量，廣大無邊無底； 解脫束縛不執著于有，是真如實相之法； 在欲界煩惱的世界，教化各種愚癡的眾生。 佛的秘密深奧難測，

【English Translation】 English version From countless kalpas (eons), I have always been deluded by consciousness; In this life and future lives, I cannot find a place of peace and happiness. Now I am in the womb, distinguishing the characteristics of all dharmas (phenomena); I cannot even see the names of perception and sensation, how much less the dharma of consciousness?'

At that time, when the World Honored One spoke this verse, five hundred bhikshus (monks) attained the forbearance of non-arising dharmas (understanding of the non-arising and non-ceasing of phenomena), and a thousand beings delighted in the practice of emptiness, achieving freedom in the realm of nirvana without remainder (complete cessation).

The Bodhisattva's Abiding in the Womb Sutra, Chapter Seven on Abiding and Non-Abiding

At that time, there was a bodhisattva named Non-Abiding Dharma Practice in the assembly. He rose from his seat, bared his right arm, knelt on his right knee, and with his palms together, said to the Buddha: 'Excellent, excellent! This great assembly has quickly gained great benefit, having heard the immeasurable dharma teachings of the Tathagata (Buddha), and the vows made in the past are now fulfilled by hearing them.' Then, in front of the Buddha, he praised with a verse:

'Space has no boundaries, expounding immeasurable meanings; Existence and non-existence neither arise nor cease, tranquil without perception or sensation. Past Buddhas and others, practiced giving, morality, and patience, Entering samadhi (meditative absorption) with undistracted minds, the light of wisdom illuminates the world. Their virtues are immeasurable, neither existent nor non-existent; Their sound is extremely pure and wonderful, unparalleled, One sound can repay billions of beings, and thus they attain Buddhahood. The sound of the dharma drum travels far, each sound distinct; Like a Chakravartin King (ideal ruler who possesses the world), with a thought, seven treasures rain down; The Buddha's sound resonates far, raining down the seven treasures of enlightenment factors. Cultivating the Buddha's bodhimanda (place of enlightenment), adorning the fruits of the bodhi tree; Neither abiding nor non-abiding, protecting all beings with compassion; Mind and body are complete, not shirking the difficulties of countless kalpas. The Tathagatas of the ten directions, issue seals and open the dharma treasury; We are now able to hear, and abide on the shore of non-action. Excellent is the power of the Tathagata, vast and without bottom; Liberating from bondage without attachment to existence, the true reality of the dharma; In the world of desire and afflictions, teaching all ignorant beings. The Buddha's secrets are profound and unfathomable,

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藏義，　　布現示眾生； 　疆界無邊際，　　皆得無上道。」

爾時，無住菩薩說此偈贊佛已，前白佛言：「過去、當來、現在五陰清凈，不住不不住，乃至三十七品梵行不住不不住。前、后、中間境界究竟凈不凈空，不住不不住。我不造非不造，非梵行非不梵行。唯愿世尊說住不住。」

佛告無住菩薩曰：「色相不住不不住，受相不住不不住，想相不住不不住，行相不住不不住，識相不住不不住；內法清凈不住不不住，外法清凈不住不不住，內外法清凈不住不不住；從初發意乃至道場，斷除諸想凈一切智，不住不不住；除眾生垢清凈不住不不住，莊嚴佛土清凈不住不不住，入金剛三昧堅固其志，清凈不住不不住，碎身舍利清凈不住不不住；遊戲百千三昧，清凈不住不不住；不在凡夫地不入賢聖空，清凈不住不不住；不自稱己我成道果，清凈不住不不住；三十二大人之相，放大光明遠照十方無量世界，一切眾生尋光來至，得聞如來深奧之法，隨彼所念上、中、下語，悉令充足分別諸法，住亦不住，不住亦不住。色、受、想、行、識，十二因緣，四無閡慧，空無想愿，四禪四無量慧，清凈不住不不住。以神足力入於五道，清凈不住不不住。入解脫門，戒身、定身、慧身、解脫身、解脫知見身，清凈不住不

不住。」

佛告迦葉：「今當說八清凈甘露法味池。何等為八？如我今日坐自在講堂，東視清凈浴池周匝欄楯七寶所成，當於爾時亦不與眾生說苦、集、滅、道，飲此池水皆成道果，是謂菩薩神力所作。在南、西、北方亦復如是，我本成佛四方以右不從四維成佛，四維成佛者，示現成佛不實。何以故？從無數阿僧祇劫成就八味法。何謂為八？一、為喜味，二、為盡味，三、為定味，四、為到味，五、為靜味，六、為相味，七、為不動味，八、為不究竟味，是為浴池八味。若菩薩摩訶薩飲此甘露漿者，不入地獄、餓鬼、畜生，成無上道。從初發心乃至道樹，洗除心垢永盡無餘。何者七覺意池、八解脫水？初心解脫未至中間已至，已至中間住二地，爾乃得名菩薩。若復菩薩從八池水分別氣味，此味非味，此道非道，耳不別聲，鼻不別香，舌不別味。一一分別無所有，諸法聾故，是為菩薩摩訶薩凈修清凈行。」

菩薩處胎經八種身品第八

佛告諸來會菩薩摩訶薩：「學、無學及四部眾，比丘、比丘尼、優婆塞、優婆夷，一切眾生所可供養。或有眾生，見地、薄地、凈地、如來地、辟支佛地、不退轉地、道場地、說法地，由此八地成無上等正覺。云何見地？菩薩發意趣向阿耨多羅三藐三菩提。復有菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 不住。」

佛告訴迦葉：『我現在要說八種清凈甘露法味池。哪八種呢？就像我今天坐在自在講堂，向東看，看到清凈的浴池，周圍的欄桿都是七寶做成的。那時，我也不對眾生說苦、集、滅、道，飲用這池水都能成就道果，這就是菩薩的神力所為。在南、西、北方也都是這樣。我本來成佛時，四方都是以右邊為準，不是從四維成佛。從四維成佛，只是示現成佛，不是真實的。為什麼呢？因為我從無數阿僧祇劫成就了八種法味。哪八種呢？一、是喜味，二、是盡味，三、是定味，四、是到味，五、是靜味，六、是相味，七、是不動味，八、是不究竟味，這就是浴池的八種味道。如果菩薩摩訶薩飲用這甘露漿，就不會墮入地獄、餓鬼、畜生道，能成就無上道。從最初發心直到菩提樹下，洗除心中的污垢，永遠清凈無餘。什麼是七覺意池、八解脫水呢？初心解脫，未到中間就已經到達，到達中間就住在二地，這樣才稱為菩薩。如果菩薩從八池水中分別氣味，認為這個味道不是味道，這個道不是道，耳朵不分別聲音，鼻子不分別香氣，舌頭不分別味道。一一分別都是空無所有，諸法都是聾的，這就是菩薩摩訶薩清凈修行。』

《菩薩處胎經》第八品：八種身品

佛告訴前來集會的菩薩摩訶薩：『有學、無學以及四部眾，比丘、比丘尼、優婆塞、優婆夷，都是一切眾生所應供養的。有的眾生，見到見地（菩薩初發心見道之位）、薄地（菩薩修行漸進，煩惱漸薄之位）、凈地（菩薩修行清凈之位）、如來地（佛的境界）、辟支佛地（獨覺的境界）、不退轉地（菩薩修行不退轉之位）、道場地（菩薩成道之所）、說法地（菩薩說法之所），由此八地成就無上等正覺。什麼是見地呢？菩薩發心趣向阿耨多羅三藐三菩提（無上正等正覺）。還有菩薩摩訶

【English Translation】 English version does not dwell.』

The Buddha told Kāśyapa, 『Now I will speak of the eight pure nectar-flavored pools. What are the eight? It is like today, as I sit in the Free Assembly Hall, looking east, I see a pure bathing pool surrounded by railings made of seven treasures. At that time, I do not speak to sentient beings about suffering, its cause, its cessation, and the path. Those who drink this pool water all attain the fruit of the path. This is what is done by the power of the Bodhisattva. The same is true in the south, west, and north. When I originally became a Buddha, the four directions were based on the right, not from the four intermediate directions. Becoming a Buddha from the four intermediate directions is merely a manifestation of becoming a Buddha, not the reality. Why is that? Because I have achieved eight flavors of Dharma from countless asamkhya kalpas. What are the eight? First, the flavor of joy; second, the flavor of exhaustion; third, the flavor of samadhi; fourth, the flavor of arrival; fifth, the flavor of stillness; sixth, the flavor of form; seventh, the flavor of immovability; and eighth, the flavor of non-ultimate. These are the eight flavors of the bathing pool. If a Bodhisattva Mahāsattva drinks this nectar, they will not fall into hell, the realm of hungry ghosts, or the animal realm, and will attain the unsurpassed path. From the initial aspiration until the Bodhi tree, they wash away the defilements of the mind, forever pure and without remainder. What are the seven pools of enlightenment factors and the eight waters of liberation? Initial liberation, not yet to the middle, has already arrived; having arrived at the middle, one dwells in the second stage, and then is called a Bodhisattva. If a Bodhisattva distinguishes the flavors from the eight pools, thinking this flavor is not a flavor, this path is not a path, the ear does not distinguish sounds, the nose does not distinguish scents, and the tongue does not distinguish tastes. Distinguishing each one as empty and without substance, all dharmas are deaf. This is how a Bodhisattva Mahāsattva cultivates pure conduct.』

The Eighth Chapter of the Bodhisattva's Womb Sutra: The Eight Kinds of Bodies

The Buddha told the assembled Bodhisattva Mahāsattvas, 『Those who are in training, those who are beyond training, and the four assemblies—bhikshus, bhikshunis, upasakas, and upasikas—are all worthy of offerings from all sentient beings. Some sentient beings see the stage of vision (the stage where a Bodhisattva first sees the path), the stage of thinning (the stage where a Bodhisattva's afflictions gradually thin), the stage of purity (the stage where a Bodhisattva's practice is pure), the stage of the Tathagata (the realm of the Buddha), the stage of the Pratyekabuddha (the realm of the solitary enlightened one), the stage of non-retrogression (the stage where a Bodhisattva does not regress in practice), the stage of the Bodhi ground (the place where a Bodhisattva attains enlightenment), and the stage of teaching the Dharma (the place where a Bodhisattva teaches the Dharma). Through these eight stages, one attains unsurpassed, complete, and perfect enlightenment. What is the stage of vision? It is when a Bodhisattva aspires to attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). There are also Bodhisattva Maha

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薩，從初發意乃至坐道樹，自伏其心欲降伏諸魔，即于坐上入三昧定。其三昧者：去嫉妒三昧，心勝三昧，秘藏三昧，除癡三昧，威神伏三昧，如諸佛世尊無言教三昧，示現變化三昧。是時弊魔波旬來擾佛者，非自己力所能來至，皆是如來威神之所感致。所以者何？欲現世法為劣，第一義勝。何以故？如弊魔波旬起怒害心聲響震地，佛以忍三昧不動不搖，使無央數弊魔眾等顛倒墮地，猶如蛄蟥蟻子及蠅不能得動。弊魔波旬亦復如是，若魔來者不能動我一毛。爾時，世尊即以威神入三昧定，感動一佛境界滿中弊魔，令此諸魔惡聲流佈。拘曇沙門，執心懦弱無丈夫意，在此大畏之處欲求佛道。」

佛告大眾：「弊魔波旬是我所作，彼魔心者，為是噁心為是善心？」

爾時有天子名曰拘毗，白佛言：「佛降伏魔，非是魔力是佛神力。何以故？彼眾生類不解俗法及以道法，以是欲化眾生故降致魔來。其有眾生見諸魔者，心不願樂如千眼比，數千萬眾心立不退轉地。」

「複次，菩薩摩訶薩，從忉利天生十方剎，不因濕生、卵生、化生、胎生，教化眾生。此菩薩等成就無記根，所化眾生亦成無記根。何者是？阿閦佛境界是。或有菩薩摩訶薩，從忍世界生北方光影佛土，成就有記無記根，教化眾生皆成就有記無

【現代漢語翻譯】 現代漢語譯本：薩（Sā，指佛陀），從最初發愿直至菩提樹下成道，爲了降伏自己的心和降伏諸魔，便在座位上進入三昧禪定。這三昧包括：去除嫉妒的三昧，心勝的三昧，秘密藏的三昧，去除愚癡的三昧，威神降伏的三昧，如同諸佛世尊的無言教三昧，以及示現變化的三昧。這時，魔王波旬（Póxún，佛教中的魔王）前來擾亂佛陀，並非他自身的力量能夠到達，都是如來的威神感召所致。這是為什麼呢？是爲了顯示世俗之法是低劣的，而第一義諦是殊勝的。為什麼這樣說呢？因為當魔王波旬發起憤怒和傷害之心，聲響震動大地時，佛陀以忍辱三昧不動搖，使得無數的魔眾顛倒墜地，如同螻蛄、螞蟻和蒼蠅一樣無法動彈。魔王波旬也是如此，如果魔來，也不能動我一根毫毛。那時，世尊就以威神力進入三昧禪定，感召一個佛的境界充滿魔眾，使這些魔的惡聲流傳開來，說：『拘曇（Gōudān，釋迦牟尼的姓）沙門（shāmén，出家修道的人），內心懦弱，沒有大丈夫的氣概，在這種大恐怖的地方想要尋求佛道。』 佛告訴大眾：『魔王波旬是我所創造的，那個魔的心，是噁心還是善心呢？』 當時，有一位天子名叫拘毗（Jūpí），對佛說：『佛降伏魔，不是魔的力量，而是佛的神力。為什麼呢？因為那些眾生不瞭解世俗之法和佛道之法，爲了教化眾生，所以感召魔來。那些見到諸魔的眾生，內心不畏懼，就像千眼比丘一樣，數千萬眾的心都堅定不退轉。』 『再者，菩薩摩訶薩（púsà móhēsà，大菩薩），從忉利天（Dāolìtiān，欲界六天之一）降生到十方世界，不是通過濕生、卵生、化生、胎生，而是爲了教化眾生。這些菩薩成就無記根（wújìgēn，既非善也非惡的根性），所教化的眾生也成就無記根。這是什麼呢？是阿閦佛（Āchùfó，東方不動佛）的境界。或者有菩薩摩訶薩，從忍世界（rěn shìjiè，娑婆世界）降生到北方光影佛土，成就既有記又有無記的根性，教化眾生都成就既有記又有無記的根性。』

【English Translation】 English version: Sā (referring to the Buddha), from the initial aspiration until attaining enlightenment under the Bodhi tree, in order to subdue his own mind and vanquish all demons, entered into Samadhi meditation while seated. This Samadhi includes: the Samadhi of removing jealousy, the Samadhi of conquering the mind, the Samadhi of secret treasure, the Samadhi of removing ignorance, the Samadhi of majestic power of subduing, like the silent teaching Samadhi of all Buddhas, and the Samadhi of manifesting transformations. At this time, the demon king Mara (Póxún, the demon king in Buddhism) came to disturb the Buddha, not by his own power, but by the power of the Tathagata's (Tathāgata, one of the titles of the Buddha) majestic power. Why is this so? It is to show that worldly laws are inferior, while the supreme truth is superior. Why is this so? Because when Mara raised his anger and harmful intent, and the sound shook the earth, the Buddha remained unmoved by the Samadhi of patience, causing countless demons to fall to the ground, unable to move like maggots, ants, and flies. Mara was also like this; if a demon comes, it cannot move a single hair of mine. At that time, the World Honored One entered Samadhi meditation with majestic power, causing a Buddha's realm to be filled with demons, and these demons spread evil rumors, saying: 'The Shramana (shāmén, a renunciate) Gautama (Gōudān, the surname of Shakyamuni), is weak-hearted, without the spirit of a great man, and seeks the path of Buddhahood in this place of great fear.' The Buddha told the assembly: 'Mara is created by me. Is that demon's mind evil or good?' At that time, a Deva (Jūpí, a celestial being) named Jupi said to the Buddha: 'The Buddha subdues demons, not by the power of demons, but by the Buddha's divine power. Why is this so? Because those beings do not understand worldly laws and the laws of the Buddha, and in order to teach sentient beings, the demons are summoned. Those beings who see the demons are not afraid, like the Bhikkhu (bhikkhu, a Buddhist monk) with a thousand eyes, and the minds of tens of millions of beings are firm and do not retreat.' 'Furthermore, Bodhisattva Mahasattvas (púsà móhēsà, great Bodhisattvas), are born from the Trayastrimsa Heaven (Dāolìtiān, one of the six heavens of the desire realm) into the ten directions, not through moisture, eggs, transformation, or womb, but to teach sentient beings. These Bodhisattvas achieve the indeterminate root (wújìgēn, a nature that is neither good nor evil), and the sentient beings they teach also achieve the indeterminate root. What is this? It is the realm of Akshobhya Buddha (Āchùfó, the Immovable Buddha of the East). Or there are Bodhisattva Mahasattvas who are born from the Saha world (rěn shìjiè, the world of endurance) into the Northern Light and Shadow Buddha Land, achieving both determinate and indeterminate roots, and the sentient beings they teach all achieve both determinate and indeterminate roots.'

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記根，欲樂世界妙光佛土眾生是也。或有菩薩摩訶薩，從初發意乃至成佛，執心一向無若干想無瞋無怒，愿樂欲生無量壽佛國。一切眾生其生彼者，四部眾比丘、比丘尼、優婆塞、優婆夷，皆同一金色。西方去此閻浮提十二億那由他，有懈慢界，國土快樂作倡伎樂，衣被服飾香花莊嚴七寶轉關床，舉目東視寶床隨轉，北視、西視、南視亦如是轉。前後發意眾生，欲生阿彌陀佛國者，皆染著懈慢國土，不能前進生阿彌陀佛國。億千萬眾，時有一人能生阿彌陀佛國。何以故？皆由懈慢執心不牢固。斯等眾生自不殺生，亦教他不殺，有此福報生無量壽國。或有菩薩摩訶薩，具足六度施、戒、忍、精進、禪定、解脫智慧，生南方踴躍佛剎，去此閻浮提一億佛國，彼眾生等無有癡愛淫慾之想。何以故？皆從欲界斷三十六種淫慾行滅，種性成就所行清凈，如日光明無有塵翳。彼土眾生行十三苦行。云何十三？晝夜三時不失時節，經行坐禪，或在樹下，或在冢間，或在空地，或在巖石無人之處，或依泉源，或時一食，或不用食，法服齊整不失威儀，或時說法或不說法，周旋經行知足知滿，所可說法，少欲真道多欲非道，息心定意，解空無想不願之法，是謂踴躍世界菩薩所行。彼土眾生純一乘學，無有羅漢、辟支佛乘，相好具足稱譽正

【現代漢語翻譯】 現代漢語譯本：記根，指的是那些想要在妙光佛土（指阿彌陀佛的凈土）享樂的眾生。或者有菩薩摩訶薩（大菩薩），從最初發愿直至成佛，他們的心始終如一，沒有雜念，沒有嗔恨和憤怒，一心願望往生無量壽佛（阿彌陀佛）的國度。所有往生到那個國度的眾生，包括四部眾：比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），都呈現同一種金色。從我們這個閻浮提（我們所居住的世界）向西方走過十二億那由他（極大的數字單位）的地方，有一個懈慢界，那裡的國土充滿快樂，有歌舞伎樂，衣物服飾華麗，香花裝飾，還有七寶製成的可以轉動的床。當人們向東看時，寶床會隨著轉動；向北、向西、向南看時，寶床也會如此轉動。那些先前發願想要往生阿彌陀佛國度的眾生，都因為貪戀懈慢國土而無法前進，最終不能往生阿彌陀佛的國度。億萬眾生中，有時只有一人能夠往生阿彌陀佛的國度。這是為什麼呢？都是因為懈慢，心志不堅定。這些眾生自己不殺生，也教導他人不殺生，因此有這樣的福報往生無量壽佛的國度。或者有菩薩摩訶薩，他們圓滿具足六度：佈施、持戒、忍辱、精進、禪定、解脫智慧，他們往生到南方的踴躍佛剎（佛的凈土），距離我們這個閻浮提有一億佛國之遙。那裡的眾生沒有愚癡、愛慾和淫慾的想法。這是為什麼呢？因為他們從欲界斷除了三十六種淫慾行為，他們的種性成就，所行清凈，如同太陽的光明，沒有塵埃遮蔽。那個國土的眾生修行十三種苦行。哪十三種呢？他們晝夜三時都不錯過時節，進行經行（行走禪）、坐禪，或者在樹下，或者在墳墓間，或者在空曠之地，或者在巖石無人之處，或者依靠泉水，或者一天只吃一餐，或者不吃飯，法衣整齊，不失威儀，有時說法，有時不說法，週而復始地經行，知足知滿。他們所說的法，是少欲的真道，而不是多欲的邪道。他們息滅妄心，安定意念，理解空性、無相、無愿的法。這就是踴躍世界菩薩所修行的。那個國土的眾生純粹修習一乘佛法，沒有羅漢（小乘修行者）、辟支佛（獨覺）的修行，他們的相貌莊嚴，名聲正大。 English version: These are the beings who desire pleasure in the Wonderful Light Buddha Land (referring to Amitabha Buddha's Pure Land). Or there are Bodhisattva Mahasattvas (great Bodhisattvas) who, from their initial aspiration until they achieve Buddhahood, maintain a single-minded focus without any distractions, without anger or resentment, and wish to be reborn in the land of Immeasurable Life Buddha (Amitabha Buddha). All beings who are reborn in that land, including the four assemblies: Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), all possess the same golden color. To the west of this Jambudvipa (the world we inhabit), twelve billion nayutas (an extremely large number) away, there is a land of indolence. That land is filled with pleasure, with singing and dancing, beautiful clothes and ornaments, fragrant flowers, and jeweled beds that can rotate. When people look east, the jeweled bed rotates accordingly; when they look north, west, or south, the bed rotates in the same way. Those who initially aspired to be reborn in Amitabha Buddha's land become attached to the land of indolence and cannot advance, ultimately failing to be reborn in Amitabha Buddha's land. Out of billions of beings, sometimes only one can be reborn in Amitabha Buddha's land. Why is this so? It is all because of indolence and a lack of firm resolve. These beings themselves do not kill and also teach others not to kill, and thus they have the merit to be reborn in the land of Immeasurable Life Buddha. Or there are Bodhisattva Mahasattvas who fully possess the six perfections: generosity, discipline, patience, diligence, meditation, and wisdom of liberation. They are reborn in the Southern Joyful Buddha Land (a Buddha's Pure Land), which is one billion Buddha lands away from this Jambudvipa. The beings there have no thoughts of ignorance, desire, or lust. Why is this so? Because they have severed the thirty-six kinds of lustful behaviors from the desire realm. Their nature is perfected, their actions are pure, like the light of the sun without any dust obscuring it. The beings in that land practice thirteen ascetic practices. What are these thirteen? They do not miss the proper times during the three periods of the day and night, engaging in walking meditation, sitting meditation, or under trees, or among tombs, or in open spaces, or in secluded places among rocks, or by springs, or eating only one meal a day, or not eating at all. Their monastic robes are neat, and they do not lose their dignified demeanor. Sometimes they preach the Dharma, and sometimes they do not. They walk in circles, knowing contentment and satisfaction. The Dharma they preach is the true path of few desires, not the evil path of many desires. They calm their minds, settle their thoughts, and understand the Dharma of emptiness, non-appearance, and non-desire. This is what the Bodhisattvas of the Joyful World practice. The beings in that land purely study the One Vehicle of Buddhism, without the practices of Arhats (Hinayana practitioners) or Pratyekabuddhas (solitary realizers). Their appearances are majestic, and their reputations are righteous.

【English Translation】 These are beings who desire pleasure in the Wonderful Light Buddha Land. Or there are Bodhisattva Mahasattvas, from their initial aspiration until they achieve Buddhahood, who maintain a single-minded focus without any distractions, without anger or resentment, and wish to be reborn in the land of Immeasurable Life Buddha. All beings who are reborn in that land, including the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas, all possess the same golden color. To the west of this Jambudvipa, twelve billion nayutas away, there is a land of indolence. That land is filled with pleasure, with singing and dancing, beautiful clothes and ornaments, fragrant flowers, and jeweled beds that can rotate. When people look east, the jeweled bed rotates accordingly; when they look north, west, or south, the bed rotates in the same way. Those who initially aspired to be reborn in Amitabha Buddha's land become attached to the land of indolence and cannot advance, ultimately failing to be reborn in Amitabha Buddha's land. Out of billions of beings, sometimes only one can be reborn in Amitabha Buddha's land. Why is this so? It is all because of indolence and a lack of firm resolve. These beings themselves do not kill and also teach others not to kill, and thus they have the merit to be reborn in the land of Immeasurable Life Buddha. Or there are Bodhisattva Mahasattvas who fully possess the six perfections: generosity, discipline, patience, diligence, meditation, and wisdom of liberation. They are reborn in the Southern Joyful Buddha Land, which is one billion Buddha lands away from this Jambudvipa. The beings there have no thoughts of ignorance, desire, or lust. Why is this so? Because they have severed the thirty-six kinds of lustful behaviors from the desire realm. Their nature is perfected, their actions are pure, like the light of the sun without any dust obscuring it. The beings in that land practice thirteen ascetic practices. What are these thirteen? They do not miss the proper times during the three periods of the day and night, engaging in walking meditation, sitting meditation, or under trees, or among tombs, or in open spaces, or in secluded places among rocks, or by springs, or eating only one meal a day, or not eating at all. Their monastic robes are neat, and they do not lose their dignified demeanor. Sometimes they preach the Dharma, and sometimes they do not. They walk in circles, knowing contentment and satisfaction. The Dharma they preach is the true path of few desires, not the evil path of many desires. They calm their minds, settle their thoughts, and understand the Dharma of emptiness, non-appearance, and non-desire. This is what the Bodhisattvas of the Joyful World practice. The beings in that land purely study the One Vehicle of Buddhism, without the practices of Arhats or Pratyekabuddhas. Their appearances are majestic, and their reputations are righteous.

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法，解空無我。」

爾時世尊即說頌曰：

「一切行已滅，　　識為是外法； 　生者都歸盡，　　涅槃最為樂。 　歸命踴躍佛，　　法王最第一； 　坐閻浮樹下，　　最初破欲網， 　說法度人民，　　供養諸福田。 　樹下坐思惟，　　梵王來勸請： 『愿尊從禪覺，　　愍念愚惑人。』 　時大梵天王，　　手執琉璃琴， 　嘆說佛功德，　　柔軟和雅音， 　于億百千劫，　　時有發道心； 　道心菩薩本，　　億劫時乃有； 　愿速從禪起，　　轉無上法輪。 　如優曇缽花，　　時時乃一有； 　佛出照世間，　　除諸塵勞冥。 　踴躍佛世界，　　聞戒施清凈， 　不似能忍土，　　剛強難可化。 　思惟禪定道，　　滅身不受證， 　三轉五礙法，　　十二牽連縛， 　道業三十二，　　十六慈哀心。 　古昔無量劫，　　誓願金剛志； 　演放大光明，　　遍照諸佛剎。」

爾時，佛說偈已，告諸會者：「東北方去此能忍世界五百恒河沙剎土，國名果熟，佛名花英如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法，上語亦善、中語亦善、下語亦善，義味深邃等同梵行。彼土眾生無有胎生、化生、濕生、卵生，從蓮花生。慈、悲、

【現代漢語翻譯】 現代漢語譯本 『法』，是用來解釋空性和無我的。」

這時，世尊即說頌偈：

『一切行為都已止息，意識是外在的法； 有生者最終都將歸於消亡，涅槃是最為快樂的。 歸依並歡喜禮拜佛陀，他是法王中最至高無上的； 他坐在閻浮樹（Jambudvipa，指代人世間的樹）下，最初破除了慾望的羅網， 說法教化人民，接受眾生的供養，成為福田。 在樹下靜坐思惟，梵天王（Brahma，印度教神祇）前來勸請： 『愿您從禪定中覺醒，憐憫那些愚昧迷惑的人們。』 當時，大梵天王，手持琉璃琴， 讚歎佛陀的功德，發出柔軟和諧的音聲， 在億百千劫的時間裡，才有人發起了道心； 道心是菩薩的根本，億劫的時間才可能出現； 愿您迅速從禪定中起身，轉動無上的法輪。 如同優曇缽花（Udumbara，傳說中的稀有花）一樣，時時才有一朵開放； 佛陀出現照耀世間，消除一切塵世的煩惱和黑暗。 歡喜禮拜佛陀的世界，聽聞戒律和佈施的清凈， 不像我們這個能忍的國土，剛強難以教化。 思惟禪定的道路，滅除自身而不受任何證果， 三轉五礙的法，十二因緣的牽連束縛， 道業有三十二種，十六種慈悲的心。 在過去無量的劫數中，立下金剛般的誓願； 放出大光明，遍照所有的佛剎。』

這時，佛陀說完偈頌后，告訴在場的大眾：『從這裡向東北方，經過五百恒河沙數（Ganges，印度河流）的佛土，有一個國土名為果熟，那裡的佛名為花英如來（Pushpaketu Tathagata），應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於解脫的人）、世間解（Lokavid，瞭解世間的人）、無上士（Anuttara，無上的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人），現在正在說法，他的言語，上語也好，中語也好，下語也好，都很好，義理深邃，等同於梵行。那個國土的眾生沒有胎生、化生、濕生、卵生，都是從蓮花中化生。他們都具有慈悲、

【English Translation】 English version 'Dharma' is to explain emptiness and no-self."

At that time, the World Honored One spoke the following verses:

'All actions have ceased, consciousness is an external dharma; Those who are born will eventually perish, Nirvana is the greatest joy. I take refuge in and joyfully bow to the Buddha, the foremost of all Dharma Kings; He sat under the Jambudvipa tree (referring to the tree in the human world), initially breaking the net of desires, Teaching the Dharma to the people, receiving offerings from all beings, becoming a field of merit. Meditating under the tree, Brahma (Hindu deity) came to request: 'May you awaken from your meditation, have compassion for those who are ignorant and confused.' At that time, the Great Brahma King, holding a lyre made of lapis lazuli, Praised the Buddha's merits, with a soft and harmonious voice, In hundreds of millions of kalpas (eons), someone may develop the aspiration for enlightenment; The aspiration for enlightenment is the root of a Bodhisattva, it may only arise in billions of kalpas; May you quickly rise from meditation and turn the unsurpassed Dharma wheel. Like the Udumbara flower (a legendary rare flower), it only blooms once in a while; The Buddha appears to illuminate the world, removing all worldly afflictions and darkness. Joyfully bowing to the Buddha's world, hearing the purity of precepts and giving, Unlike our land of endurance, which is stubborn and difficult to transform. Contemplating the path of meditation, extinguishing oneself without attaining any fruit, The Dharma of three turnings and five hindrances, the twelve links of dependent origination, The path has thirty-two aspects, and sixteen compassionate hearts. In countless past kalpas, vows were made with a diamond-like will; Emitting great light, illuminating all Buddha lands.'

At that time, after the Buddha finished speaking the verses, he told the assembly: 'Going northeast from here, passing through five hundred Ganges (Indian river) sands of Buddha lands, there is a land called Fruitful, and the Buddha there is named Pushpaketu Tathagata, Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), Vidyacharana-sampanna (possessing wisdom and virtue), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unsurpassed one), Purushadamyasarathi (tamer of beings), Shasta devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (respected one), is now teaching the Dharma. His words, whether upper, middle, or lower, are all good, with profound meaning, equal to pure conduct. The beings in that land are not born from wombs, transformation, moisture, or eggs, but are born from lotuses. They all possess compassion,

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喜、舍，百七難有神足定意，皆共修習三昧王三昧，所有三昧者，首楞嚴三昧，覺道三昧，威儀禁戒三昧，除眾生苦本三昧，自照光明三昧，覺味眾生三昧，如此等百七三昧。內觀身外觀身內外觀身，內法外法內外法，內定外定內外定，思惟分別觀了無形無想無念，菩薩摩訶薩入解脫門，觀一切法空寂無形。」

爾時世尊，即說偈曰：

「虛空無邊際，　　音響說妙法； 　果熟剎土人，　　花英最勝尊。 　不由四胞胎，　　自然蓮花生； 　無我無彼想，　　壽命不可量。 　國土七寶成，　　亦如閻浮提； 　轉輪七寶王，　　像、馬、玉女寶， 　典藏四種兵，　　摩尼金輪寶， 　所至無掛礙。　　彼界摩尼寶， 　普照一佛剎，　　彼無日、月照， 　星宿及火光。　　分別四妙諦； 　無常苦空道，　　令彼眾生類， 　無生斷滅想。」

爾時，佛說偈已。告諸會者：「西北方去此閻浮提七萬恒河沙剎，國名寶琉璃，佛名慧成就如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法，初語善，中語善，竟語善。彼土眾生受性柔軟，觀道無常去離三患，無淫、怒、癡，無三惡道地獄、餓鬼、畜生。」

爾時世尊，與諸大眾而說偈曰：

【現代漢語翻譯】 現代漢語譯本：喜（歡喜）、舍（平靜），以及一百零七種難以獲得的、具有神通的神足定力，都共同修習三昧王三昧（一種禪定），所有這些三昧包括：首楞嚴三昧（勇健定），覺道三昧（覺悟之道定），威儀禁戒三昧（行爲規範定），除眾生苦本三昧（消除眾生痛苦根本的禪定），自照光明三昧（自我照亮的禪定），覺味眾生三昧（覺悟眾生根性的禪定），如此等等共一百零七種三昧。內觀自身，外觀自身，內外兼觀自身；內觀法，外觀法，內外兼觀法；內觀禪定，外觀禪定，內外兼觀禪定；思惟分別，觀照無形無相無念的狀態。菩薩摩訶薩由此進入解脫之門，觀照一切法皆是空寂無形。 那時，世尊即說偈頌道： 『虛空沒有邊際， 音響宣說微妙的佛法； 果報成熟的剎土之人， 如花朵般最殊勝的尊者。 不是由四種胞胎所生， 而是自然從蓮花中化生； 沒有我執也沒有他想， 壽命長久不可限量。 國土由七寶構成， 也像閻浮提（我們所處的娑婆世界）一樣； 有轉輪七寶王（擁有七種寶物的統治者）， 以及象寶、馬寶、玉女寶， 典藏四種兵器， 摩尼金輪寶（能發光的輪寶）， 所到之處沒有障礙。 那個世界的摩尼寶， 普照一個佛剎（佛所教化的世界）， 那裡沒有太陽、月亮照耀， 也沒有星宿和火光。 分別宣說四種妙諦（苦、集、滅、道）； 無常、苦、空之道， 令那裡的眾生， 不再有生滅斷滅的妄想。』 那時，佛陀說完偈頌后，告訴在場的大眾：『從這裡向西北方，經過七萬個恒河沙數的世界，有一個國土名為寶琉璃，那裡的佛名為慧成就如來（如實而來者）、應供（值得供養者）、正遍知（真正遍知一切者）、明行足（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調御一切眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最尊貴者），現在正在那裡說法，開始的教導是善的，中間的教導是善的，最後的教導也是善的。那個世界的眾生性情柔和，觀察道法無常，遠離三種憂患，沒有淫慾、嗔怒、愚癡，也沒有三惡道（地獄、餓鬼、畜生）。』 那時，世尊與大眾一起說了偈頌：

【English Translation】 English version: Joy, equanimity, and one hundred and seven difficult-to-obtain supernatural powers of spiritual feet, all jointly cultivate the Samadhi King Samadhi (a state of meditative concentration). All these samadhis include: Shurangama Samadhi (the Heroic Samadhi), Awakening Path Samadhi, Dignified Precepts Samadhi, Samadhi that Removes the Root of Suffering for Sentient Beings, Self-Illuminating Light Samadhi, Samadhi that Awakens the Taste of Sentient Beings, and so on, totaling one hundred and seven samadhis. One contemplates internally the body, externally the body, and both internally and externally the body; internally the Dharma, externally the Dharma, and both internally and externally the Dharma; internally the concentration, externally the concentration, and both internally and externally the concentration; one contemplates and discerns, observing the formless, imageless, and thoughtless state. The Bodhisattva Mahasattva thus enters the gate of liberation, observing that all dharmas are empty, silent, and formless. At that time, the World Honored One spoke the following verse: 'The void is boundless, Sounds proclaim the wondrous Dharma; The people of the land where karma has ripened, Are like flowers, the most supreme of the honored ones. Not born from the four wombs, But naturally born from lotuses; Without self or other thoughts, Lifespans are immeasurable. The land is made of seven treasures, Also like Jambudvipa (the world we live in); There is a Wheel-Turning King of Seven Treasures, And the treasures of elephants, horses, and jade maidens, Treasuries of four kinds of weapons, And the Mani Golden Wheel Treasure, Reaching everywhere without hindrance. The Mani treasures of that realm, Shine upon a Buddha-land, There is no sun or moon to illuminate, Nor stars or firelight. They distinguish the Four Noble Truths; The path of impermanence, suffering, and emptiness, Enabling those sentient beings, To be free from the delusion of birth and annihilation.' At that time, after the Buddha finished speaking the verse, he told the assembly: 'Going northwest from here, Jambudvipa, through seventy thousand Ganges River sands of worlds, there is a land named Treasure Lapis Lazuli. The Buddha there is named Wisdom Accomplishment Tathagata (One who has thus come), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). He is now teaching the Dharma there, the beginning of his teachings is good, the middle of his teachings is good, and the end of his teachings is good. The sentient beings of that land are gentle in nature, observe the impermanence of the Dharma, and are free from the three afflictions. They have no lust, anger, or ignorance, and there are no three evil paths (hell, hungry ghosts, and animals).' At that time, the World Honored One, together with the assembly, spoke the following verse:

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「諸入煩惱道，　　及與四顛倒； 　一切永除盡，　　如空無形像。 　壽命無央數，　　無有中夭者， 　行四無畏法，　　成果不動搖， 　其生彼土者，　　行慈三昧報。 　如我釋迦文，　　勇猛超劫數， 　國財妻子施，　　去想無所戀。 　汝等諸佛子，　　發願得生彼， 　亦無聲聞法，　　因緣各佛道。 　於此百千劫，　　勤苦修道德， 　於此十六分，　　未能獲其一。 　法性觀諸法，　　通達慧無礙， 　盡滅吾我心，　　即住無生地。 　彼土諸眾生，　　建志堅固法， 　破有不住有，　　補處之所學。 　汝等諸佛子，　　曉了無所行， 　舍禪入初禪，　　始知眾生苦； 　中間九無礙，　　禪相不可量， 　眾生心清凈，　　各各念不同。 　已離五道淵，　　佛日照三界， 　善哉獲大利，　　感動諸天宮。 　童真一切智，　　開化而無倦， 　眾生得慈心，　　戀慕無上道。 　從無央數劫，　　捨身復受身， 　輪轉生死中，　　于縛得離縛。 　四諦栴檀香，　　木榓細搗香， 　三昧智慧力，　　破壞魔兵眾。 　過去一念結，　　以何三昧斷？ 　未來二念結，　　何定何道除？ 　現在三念結，　　除盡要有本。 　過去一念結，　　九萬億塵垢； 　以空清

【現代漢語翻譯】 現代漢語譯本 進入各種煩惱的途徑，以及四種顛倒的見解； 一切都永遠清除乾淨，如同虛空沒有形狀和形象。 壽命無限長久，沒有中途夭折的情況， 修行四種無畏的法門，成就堅定不移的果位。 那些往生到那個國土的人，修行慈心三昧的果報。 就像我釋迦文（Sakyamuni，佛教創始人），勇猛精進超越無數劫數， 佈施國家財富和妻子兒女，捨棄執著沒有絲毫留戀。 你們這些佛的弟子們，發願往生到那個國土， 那裡也沒有聲聞乘（Sravaka-yana，小乘佛教）的教法，因緣各自成就佛道。 在此百千劫的時間裡，勤苦修行道德， 這相當於十六分之一，還未能獲得其中的一分。 以法性（Dharmata，諸法實相）觀察諸法，通達智慧沒有障礙， 徹底滅除我執我見的心，就安住于無生之地。 那個國土的眾生，建立堅固的志向和法， 破除有而不執著于有，這是補處菩薩（Bodhisattva who will become the next Buddha）所學習的。 你們這些佛的弟子們，明白一切都是無所作為的， 捨棄禪定進入初禪，才開始瞭解眾生的痛苦； 中間有九種無礙的境界，禪定的境界不可衡量， 眾生的心清凈，各自的念頭不同。 已經脫離五道輪迴的深淵，佛的智慧之光照耀三界， 善哉，獲得巨大的利益，感動了諸天宮。 以童真（pure and innocent）的智慧，開化眾生而不知疲倦， 眾生得到慈悲的心，戀慕無上的佛道。 從無數劫以來，捨棄身體又接受身體， 在生死輪迴中，從束縛中得到解脫。 四諦（Four Noble Truths）如同栴檀香（Sandalwood），木榓（Agarwood）細搗的香， 三昧（Samadhi，禪定）和智慧的力量，破壞魔王的軍隊。 過去一念的煩惱結，用什麼三昧來斷除？ 未來二唸的煩惱結，用什麼禪定和道來消除？ 現在三唸的煩惱結，要徹底清除必須有根本的方法。 過去一念的煩惱結，有九萬億的塵垢； 用空性的清凈來...

【English Translation】 English version The paths that lead to all afflictions, and the four inverted views; All are forever completely removed, like the void without form or image. Lifespans are immeasurably long, with no one dying prematurely, Practicing the four fearlessnesses, achieving an unshakeable state. Those who are born in that land, experience the reward of practicing loving-kindness samadhi (meditative absorption). Like me, Sakyamuni (the founder of Buddhism), bravely surpassing countless kalpas (eons), Giving away national wealth, wife, and children, abandoning attachment without any lingering. You, disciples of the Buddha, aspire to be born in that land, There is also no teaching of the Sravaka-yana (the Vehicle of Hearers, Hinayana Buddhism), each achieving Buddhahood through their own causes and conditions. In these hundreds of thousands of kalpas, diligently cultivating virtue, This is equivalent to one-sixteenth, and even that has not been attained. Observing all dharmas (phenomena) with Dharmata (the true nature of reality), understanding wisdom without obstruction, Completely extinguishing the mind of self-attachment, one dwells in the unproduced state. The beings of that land, establish firm aspirations and dharma, Breaking through existence without clinging to existence, this is what the Bodhisattva who will become the next Buddha learns. You, disciples of the Buddha, understand that all is without action, Abandoning dhyana (meditation) to enter the first dhyana, only then beginning to understand the suffering of beings; In between are nine unobstructed states, the state of dhyana is immeasurable, The minds of beings are pure, each with different thoughts. Having already left the abyss of the five paths of rebirth, the sun of the Buddha illuminates the three realms, Excellent, obtaining great benefit, moving the heavenly palaces. With pure and innocent wisdom, enlightening beings without weariness, Beings obtain compassionate hearts, longing for the unsurpassed path of Buddhahood. From countless kalpas, abandoning bodies and receiving bodies again, In the cycle of birth and death, from bondage one obtains liberation. The Four Noble Truths are like sandalwood, and agarwood finely ground into incense, The power of samadhi (meditative absorption) and wisdom, destroys the armies of Mara (the demon). The knot of one thought in the past, with what samadhi is it severed? The knot of two thoughts in the future, with what dhyana and path is it removed? The knot of three thoughts in the present, to completely remove it, there must be a fundamental method. The knot of one thought in the past, has ninety trillion dust particles; With the purity of emptiness...

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凈定，　　得至空無岸。 　未來無九結，　　定意無想念； 　寂然至佛道，　　永處無所住。 　現在三九結，　　愿法無掛閡； 　蠲除心意識，　　漸住至無礙。」

佛說此偈已，告諸大眾：「西南方去此能忍世界三十二恒河沙，剎名無想，佛名一住如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法，初善、中善、竟善，義味深邃，分別五陰——色、受、想、行、識——六情、六塵，修無常想系意在前。初法思惟壞破身惑，此身非有四蛇為家，此身如毒壞人禪道，是身如烏心無滿足，是身如龍樂住深淵。佛道無為清凈無瑕，如水蓮花塵垢不染，日照天地蔽翳螢火，眾山嶽峙須彌為上，眾星微光明月為最，如來出世法燈第一。」

爾時世尊，而說偈言：

「斷垢滅除想，　　縛著心得離； 　意念寂然定，　　凈行得具足。 　一意一念中，　　斷滅結使跡； 　除去永劫苦，　　令盡無復生。 　空寂無上道，　　如有如不有； 　彼我及諸識，　　如夢影幻想。 　菩薩積苦行，　　劫數難可量； 　欲說盡根本，　　非一非二形。 　若有智慧人，　　口演無量義； 　一義有億句，　　句句各各異； 　虛空可填滿，　　其義不可盡。

【現代漢語翻譯】 現代漢語譯本 通過清凈的禪定，可以到達空無邊際的境界。 未來不會再有九種煩惱的束縛，禪定中的心意沒有雜念。 寂靜無為地到達佛的境界，永遠安住于無所執著的狀態。 現在要斷除三種九結的煩惱，愿所修之法沒有障礙。 去除心中的意識和分別，逐漸安住于無礙的境界。

佛陀說完這偈語后，告訴大眾：『在西南方，距離我們這個能忍世界三十二恒河沙數（恒河沙：極多的意思）的遙遠地方，有一個名為無想的佛剎，那裡的佛名為一住如來（如來：佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍如實知曉）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（善於調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。他現在正在說法，開頭的教義是善的，中間的教義是善的，結尾的教義也是善的，其意義深遠。他分別講解五陰（色、受、想、行、識）（五陰：構成人身的五種要素）、六情（眼、耳、鼻、舌、身、意）（六情：六種感覺器官）、六塵（色、聲、香、味、觸、法）（六塵：六種感覺對像），並教導修習無常的觀念，將心意專注於此。最初的教法是思考如何破除對身體的迷惑，認識到這個身體如同四條毒蛇的住所，這個身體如同毒藥會破壞禪修之道，這個身體如同烏鴉永遠不知滿足，這個身體如同龍喜歡居住在深淵。佛的境界是無為清凈、沒有瑕疵的，如同水中的蓮花不被塵垢污染，太陽照耀天地，遮蔽了螢火的光芒，眾山聳立，須彌山（須彌山：佛教宇宙觀中的中心山）最為高大，眾星微弱，月亮最為明亮，如來出世，他的法燈最為第一。』

這時，世尊說了這樣的偈語：

『斷除污垢，滅除妄想，使被束縛的心得到解脫； 使心意寂靜安寧，禪定清凈，修行得以圓滿。 在一心一念之中，斷滅煩惱的痕跡； 除去永劫的痛苦，使之徹底滅盡，不再輪迴。 空寂無上的道，如同有又如同沒有； 彼、我以及各種意識，都如同夢境、影子和幻象。 菩薩積累苦行，所經歷的劫數難以衡量； 想要說盡其根本，並非單一或兩種形態。 如果有智慧的人，口中宣說無量的意義； 一個意義可以有億萬個句子，每個句子都各不相同； 即使虛空可以被填滿，佛法的意義也是無法窮盡的。』

【English Translation】 English version Through pure meditation, one can reach the shore of emptiness. In the future, there will be no nine fetters, and the mind in meditation will be free from thoughts. Silently and effortlessly reaching the state of Buddhahood, one will forever abide in a state of non-attachment. Now, one must eliminate the three sets of nine fetters, wishing that the Dharma one practices will be without obstacles. Remove the mind's consciousness and discrimination, gradually abiding in a state of non-obstruction.

After the Buddha spoke this verse, he told the assembly: 'To the southwest, thirty-two Ganges sands (Ganges sands: meaning countless) away from this Saha world, there is a Buddha land called 'No Thought'. The Buddha there is named 'One Abiding Tathagata' (Tathagata: one of the ten titles of a Buddha, meaning 'thus come'), 'Worthy of Offerings', 'Perfectly Enlightened', 'Perfect in Wisdom and Conduct', 'Well-Gone', 'Knower of the World', 'Unsurpassed One', 'Tamer of Beings', 'Teacher of Gods and Humans', 'Buddha', 'World Honored One'. He is now teaching the Dharma, which is good in the beginning, good in the middle, and good in the end, with profound meaning. He explains the five aggregates (form, feeling, perception, mental formations, consciousness) (five aggregates: the five elements that constitute a person), the six senses (eye, ear, nose, tongue, body, mind) (six senses: six sense organs), the six sense objects (form, sound, smell, taste, touch, dharma) (six sense objects: six objects of perception), and teaches the practice of contemplating impermanence, focusing the mind on this. The initial teaching is to contemplate how to break through the delusion of the body, recognizing that this body is like a dwelling of four poisonous snakes, this body is like poison that destroys the path of meditation, this body is like a crow that is never satisfied, this body is like a dragon that likes to dwell in the deep abyss. The state of Buddhahood is non-active, pure, and without flaws, like a lotus flower in water that is not stained by dust, the sun illuminates the heavens and the earth, obscuring the light of fireflies, the mountains stand tall, with Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology) being the highest, the stars are faint, the moon is the brightest, and when the Tathagata appears in the world, his Dharma lamp is the foremost.'

At that time, the World Honored One spoke this verse:

'Cut off defilements, extinguish delusions, and liberate the bound mind; Make the mind tranquil and peaceful, meditation pure, and practice complete. In one thought, one moment, cut off the traces of afflictions; Remove the suffering of endless eons, causing it to be completely extinguished, with no more rebirth. The empty and silent supreme path, is like existing and not existing; Self, others, and all consciousnesses, are like dreams, shadows, and illusions. Bodhisattvas accumulate ascetic practices, the eons they experience are immeasurable; To try to explain its essence, it is neither one nor two forms. If there is a wise person, who speaks of limitless meanings; One meaning can have billions of sentences, each sentence being different; Even if space could be filled, the meaning of the Dharma is inexhaustible.'

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吾昔從本來，　　行六度無極； 　佈施除貪想，　　禪定亦如是。 　劫燒心不動，　　不到余佛剎； 　神力之所感，　　住劫而教化。」

爾時，世尊說此偈已，即以定意自莊嚴身，告眾會者：「東南方去此能忍世界三十三恒河沙，其剎名琉璃，佛名信解如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法，初善、中善、竟善，分別四道吉祥之行，七生更三不復往來，即于現法般涅槃。斷苦、集、滅取道成證。」

時有天子名曰眼凈，在彼眾中心懷狐疑：「今我寧可問如來義，及我同類悉得開悟。」爾時天子即從坐起，長跪叉手前白佛言：「唯愿世尊，與我等說平等大乘淫、怒、癡業。何等過去、未來、現在癡冥眾生，入解脫門？」

佛告眼凈菩薩曰：「善哉，善哉！乃為一切開示眼目，汝今諦聽，諦聽！善思念之！吾當與汝一一分別。云何眼是色耶？」

答曰：「非也。」

又問：「非色耶？」

對曰：「非也。」

又問：「是色非色耶？」

對曰：「色無住處也。」

佛告眼凈菩薩：「如卿所說，是色非色。色非色，無住處者，云何立字名曰色？」

眼凈菩薩白佛言：「色性久敗，現滅不住

【現代漢語翻譯】 現代漢語譯本 我過去從本以來，修行六度波羅蜜（六種到達彼岸的方法）； 佈施是爲了去除貪婪的念頭，禪定也是如此。 即使劫火焚燒，我的心也不動搖，不去往其他的佛國； 憑藉神通的力量，我能住世長劫教化眾生。

這時，世尊說完這偈頌后，就以禪定的力量莊嚴自身，告訴在場的大眾：『從這裡向東南方經過三十三個恒河沙數的世界，那裡有一個世界名為琉璃，佛號信解如來（如實理解真理的覺悟者）、應供（值得供養者）、正遍知（完全正確的覺悟者）、明行足（智慧和行為都圓滿者）、善逝（善於到達涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比的導師）、調御丈夫（調伏眾生的導師）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者），現在正在說法，初善（開始的教義是善的）、中善（中間的教義是善的）、竟善（最後的教義是善的），分別講述四種吉祥的修行之道，七次轉生后不再輪迴，即在今生證得涅槃。斷除苦、集、滅、道，成就正果。』

當時，有一位天子名叫眼凈，在眾人中內心疑惑：『我不如向如來請教佛法的真義，這樣我和我的同伴都能開悟。』這時，天子就從座位上站起來，長跪合掌，向佛稟告說：『世尊，請您為我們講解平等大乘的淫慾、嗔怒、愚癡的業報。過去、未來、現在那些被愚癡矇蔽的眾生，如何才能進入解脫之門？』

佛告訴眼凈菩薩說：『好啊，好啊！你真是爲了開啟一切眾生的智慧之眼，你現在仔細聽，仔細聽！好好思考！我將為你們一一分別解說。什麼是眼？是色嗎？』

回答說：『不是。』

又問：『不是色嗎？』

回答說：『也不是。』

又問：『是色也不是色嗎？』

回答說：『色沒有固定的住處。』

佛告訴眼凈菩薩：『正如你所說，是色也不是色，沒有固定的住處，那麼如何立名叫做色呢？』

眼凈菩薩對佛說：『色的本性是久已敗壞，現在滅亡，不能常住。』

【English Translation】 English version In the past, from the very beginning, I practiced the Six Paramitas (six perfections to reach the other shore); Giving is to remove the thought of greed, and so is meditation. Even when the kalpa is burned, my mind does not waver, and I do not go to other Buddha lands; Through the power of spiritual abilities, I dwell for kalpas to teach and transform beings.

At that time, after the World Honored One spoke this verse, he adorned his body with the power of samadhi and told the assembly: 'Going southeast from this Saha world for thirty-three Ganges river sands, there is a world named Lapis Lazuli, where the Buddha is named Faith-Understanding Tathagata (the one who understands the truth as it is), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled teacher), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World Honored One), who is now teaching the Dharma, which is good in the beginning, good in the middle, and good in the end, explaining the four auspicious paths of practice, and after seven more lives, they will no longer return to the cycle of rebirth, and will attain Nirvana in this very life. They will cut off suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, and achieve enlightenment.'

At that time, there was a deva named Eye-Pure, who was in the midst of the assembly, harboring doubts: 'I should ask the Tathagata about the meaning of the Dharma, so that I and my companions can all be enlightened.' Then, the deva rose from his seat, knelt down, and with his palms together, said to the Buddha: 'World Honored One, please explain to us the karmic consequences of lust, anger, and ignorance in the equal Great Vehicle. How can those beings in the past, future, and present who are obscured by ignorance enter the gate of liberation?'

The Buddha said to Eye-Pure Bodhisattva: 'Excellent, excellent! You are truly opening the eyes of wisdom for all beings. Now listen carefully, listen carefully! Think well! I will explain to you one by one. What is the eye? Is it form?'

He replied: 'It is not.'

He asked again: 'Is it not form?'

He replied: 'It is also not.'

He asked again: 'Is it form and not form?'

He replied: 'Form has no fixed abode.'

The Buddha said to Eye-Pure Bodhisattva: 'As you said, it is form and not form, and has no fixed abode, then how can it be given the name form?'

Eye-Pure Bodhisattva said to the Buddha: 'The nature of form is long decayed, now extinguished, and cannot remain.'

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、過去不現，此世後世永盡無餘，故曰無餘涅槃。」

佛告眼凈：「此識從本已來為從何生？今日四眾滅三世垢去至何處？」

眼凈白佛言：「本從空來，今還於空。」

佛言：「前空后空復有何異也？」

對曰：「無也。當知諸法實相，前不可窮后不可盡。」

佛告眼凈菩薩：「吾從無數阿僧祇劫積行福業，普念一切沉溺眾生，悲念哀苦欲令度脫。所以者何？吾今處胎所欲滅者，都已滅盡，果愿成報今日已獲。彼土眾生，不以成佛不成佛以此為累。所以者何？彼土眾生建意勇猛，不處有胎不處無胎不處化生，功德成就非覺非不覺。何者是覺？云何非覺？一切眾生愚癡者，我悉覺之，是覺。一切學人斷結使者，是非覺。」

爾時世尊，即說偈言：

「覺佛出世間，　　遠放大光明； 　苦、集、滅結使，　　獨立無敢近。 　正使地振動，　　三界猶若塵； 　執心入定意，　　眾相各不異。 　如來至真念，　　除想不入定； 　還入眾生中，　　因造更造緣。 　精進勇慧智，　　化導愚癡人； 　導引眾生類，　　可度不度者。」

菩薩處胎經全身舍利品第九

爾時，世尊告諸來會者：「念我古昔所行功德，捨身受身非一非二，今當爲汝說一形法。云何名

【現代漢語翻譯】 現代漢語譯本：'過去不顯現，此世和後世永遠消盡無餘，所以稱為無餘涅槃。' 佛陀告訴眼凈（一位菩薩）說：'這個識從根本上來說是從哪裡產生的？今天四眾（比丘、比丘尼、優婆塞、優婆夷）滅除三世的垢染後會去哪裡？' 眼凈回答佛陀說：'根本上是從空而來，現在又回到空。' 佛陀說：'之前的空和之後的空又有什麼不同呢？' 眼凈回答說：'沒有不同。應當知道諸法的真實相，前無始后無終。' 佛陀告訴眼凈菩薩：'我從無數阿僧祇劫（極長的時間單位）積累修行福德，普遍想著一切沉溺的眾生，悲憫他們的苦難，想要讓他們得到解脫。這是為什麼呢？因為我現在在胎中所想要滅除的，都已經滅盡，果報願望今天已經實現。那個世界的眾生，不以成佛或不成佛作為負擔。這是為什麼呢？因為那個世界的眾生建立的意念勇猛，不處於有胎，不處於無胎，不處於化生，功德成就，非覺非不覺。什麼是覺？什麼是非覺？一切眾生愚癡的，我都覺知他們，這是覺。一切學人斷除煩惱結使的，是非覺。' 這時，世尊即說偈語： '覺悟的佛陀出現於世間， 遠遠地放出大光明； 苦、集、滅的煩惱結使， 獨立存在無人敢接近。 即使大地震動， 三界也像塵土一樣渺小； 執著心進入禪定， 各種現象各不相同。 如來至真的意念， 去除妄想不入禪定； 還入眾生之中， 因造作而更造作因緣。 精進、勇猛、智慧， 教化引導愚癡的人； 引導眾生， 可度化和不可度化的。' 《菩薩處胎經》全身舍利品第九 這時，世尊告訴所有來集會的人：'想想我過去所行的功德，捨身受身不止一次兩次，現在當爲你們說一種形法。什麼叫做'

【English Translation】 English version: 'The past does not appear, this life and the next are forever exhausted without remainder, therefore it is called Nirvana without remainder.' The Buddha said to Eye-Pure (a Bodhisattva): 'From where does this consciousness originate? Where do the four assemblies (monks, nuns, laymen, laywomen) go after extinguishing the defilements of the three times today?' Eye-Pure replied to the Buddha: 'Fundamentally, it comes from emptiness, and now it returns to emptiness.' The Buddha said: 'What is the difference between the previous emptiness and the subsequent emptiness?' Eye-Pure replied: 'There is no difference. One should know the true nature of all dharmas, which is without beginning and without end.' The Buddha told Bodhisattva Eye-Pure: 'I have accumulated meritorious deeds through countless asamkhya kalpas (extremely long units of time), universally thinking of all sentient beings who are drowning, feeling compassion for their suffering, and wanting to liberate them. Why is this? Because what I wanted to extinguish while in the womb has already been extinguished, and the fruition of my vows has been achieved today. The sentient beings of that land do not consider becoming a Buddha or not becoming a Buddha as a burden. Why is this? Because the sentient beings of that land have established courageous intentions, they are not in a womb, not without a womb, and not born through transformation. Their merits are accomplished, neither awakened nor unawakened. What is awakening? What is not awakening? All sentient beings who are ignorant, I am aware of them, this is awakening. All learners who have severed the fetters of affliction, this is not awakening.' At that time, the World Honored One spoke in verse: 'The awakened Buddha appears in the world, Releasing great light far and wide; The fetters of suffering, accumulation, and cessation, Exist independently, no one dares approach. Even if the earth shakes, The three realms are like dust; With a focused mind entering samadhi, The various phenomena are each different. The Tathagata's true thought, Removes delusion and does not enter samadhi; Returns among sentient beings, Creating causes and conditions again and again. With diligence, courage, and wisdom, Transforming and guiding the ignorant; Guiding sentient beings, Those who can be liberated and those who cannot.' Chapter Nine, 'The Whole Body Relics' of the 'Bodhisattva in the Womb Sutra' At that time, the World Honored One told all those who had gathered: 'Reflect on the merits I have performed in the past, having given up my body and received a body not just once or twice. Now I will tell you about a form of dharma. What is called'

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一形法？此大地種，厚八十四萬億里；乃有利風，厚八十四萬億里；風下有水，厚八十四萬億里；水下有火，厚八十四萬億里；火下有沙，厚八十四萬億里；沙下有金鋼剎，厚八十四萬億里，諸佛全身舍利，盡在彼金鋼剎中。金剛剎復厚八十四萬億里，下有諸佛碎身舍利，盡在彼剎。彼有佛剎名曰妙音(丹本香)，佛名不住如來，十號具足，今現在說法，初善、中善、竟善。凈修梵行國土成就彼佛舍利極小微細，能現佛身弟子眷屬周旋授化，如我今日處胎說法。彼諸眾生不見我，我此眾生不見彼，破有至無永寂寞性住無疑處，是謂一舍利之所感也。」佛復告諸來會者：「碎身舍利下，厚八十四萬億里，國土名清凈，佛名遍光十號具足，彼佛今現在說法，初、中、竟善，凈修梵行。彼佛光明色色各異，一一光明皆成就佛，一一諸佛盡說六度無極。何謂六度？佈施、持戒、忍辱、精進、禪定、智慧，善權方便降伏心識，不生愚癡，無淫、無慾，曉了觀法如月除云。復自觀身彼我無異，心得空定皆悉成就，端坐道場稱揚正法無怯弱心。去此下方光明佛剎，八十四萬億里，有土名曰施無盡藏，佛號觀(丹鄉勸)助如來，十號具足，今現在說法，初、中、竟善，常修梵行，所施惠物，有人執持便得道果，是謂如來一未曾有施。無

盡世界下有法鼓世界，厚八十四萬億里，佛名善見，十號具足，今現在說法。彼土眾生，盡同一姓一字無若干名，聞法則解不重思惟，彼土乃有全身舍利，過去億千萬佛皆留舍利。彼土舍利，我亦有分非一非二。彼佛舍利不住一處非不住，周旋往來恒河沙剎土，光相具足隨眾生化無懈怠者，三十一億結使斷滅，妄想纏連二萬二千，十八持勝不共之法，示現教化受無畏證。」

爾時世尊，即說偈言：

「吾從無數劫，　　往來生死道； 　捨身復受身，　　不離胞胎生。 　計我所經歷，　　記一不說余； 　純作白狗形，　　積骨億須彌， 　以針刺地種，　　無不值我體； 　何況余色狗，　　其數不可量。 　吾故攝其心，　　不令道放逸， 　如人立須彌，　　執不死藥執， 　下人以瓶承，　　注藥不遺落， 　中間諸艱難，　　隨嵐風所吹。 　凡夫身如塵，　　唯除入住人； 　此二持瓶人，　　何者為最妙？ 　下人執心正，　　恒恐東西波； 　受藥不失義，　　故名神足道。 　上有大慈心，　　一說不尋究； 　意識各各異，　　成道亦如是。 　我此苦忍界，　　成佛由下人； 　積行阿僧祇，　　乃能成佛道。 　從剎至一剎，　　如是數千億； 　如針投于海，　　舒手便得之。

【現代漢語翻譯】 現代漢語譯本：在無盡的世界之下，有一個名為法鼓世界的地方，其厚度為八十四萬億里。那裡的佛名為善見（善於觀察），具備十種尊號，現在正在說法。那個世界的眾生，都只有一個姓氏和一個名字，沒有其他不同的名字。他們聽聞佛法就能理解，不需要重複思考。那個世界有全身舍利（佛陀的完整遺骨），過去億千萬佛都留下了舍利。那個世界的舍利，我也有一份，不是一份也不是兩份。那些佛舍利不住在一個地方，但也不是不居住，它們在恒河沙數般的佛土中周旋往來，光芒和形象都具足，隨著眾生的需要而變化，沒有懈怠的時候。有三十一億的煩惱被斷滅，妄想和纏縛有二萬二千種，具備十八種殊勝不共的法，示現教化，接受無畏的證悟。 那時，世尊就說了偈語： 『我從無數劫以來，在生死輪迴中往來；捨棄這個身體又接受另一個身體，沒有離開過胞胎出生。計算我所經歷的，只說其中一個，不說其他的；我曾經純粹以白狗的形態存在，積累的骨頭堆積如須彌山。用針刺向大地，沒有哪個地方不曾是我的身體；更何況其他顏色的狗，其數量更是不可計量。所以我收攝自己的心，不讓它在道上放逸，就像一個人站在須彌山上，拿著不死之藥，下面的人用瓶子接著，傾倒藥液而不遺漏，中間有各種艱難，隨著狂風吹動。凡夫的身體就像塵土，只有那些已經入住的人除外；這兩個拿著瓶子的人，哪個是最優秀的呢？下面的人執持心念端正，常常擔心東西方向的波浪；接受藥液而不失去其意義，所以被稱為神足道。上面的人有大慈悲心，一說就不用再追究；意識各有不同，成道也是如此。我在這充滿苦難的忍界，成佛是因為下面的人；積累了無數的修行，才能成就佛道。從一個佛土到另一個佛土，像這樣有數千億個；就像把針投到大海里，伸出手就能得到它。』

【English Translation】 English version: Beneath the endless worlds, there exists a world named Dharma Drum World, which is eight hundred and forty trillion li in thickness. The Buddha there is named Good Vision (善見), possessing the ten epithets, and is currently expounding the Dharma. The beings of that world all share the same surname and given name, without any other different names. Upon hearing the Dharma, they understand it without needing to contemplate repeatedly. That world possesses full-body relics (complete remains of the Buddha), and countless Buddhas of the past have all left relics. I also have a share of the relics of that world, neither one nor two. Those Buddha relics do not reside in one place, yet they are not non-residing; they travel throughout the Buddha lands as numerous as the sands of the Ganges, their light and forms complete, transforming according to the needs of sentient beings, without any懈怠 (xie dai, laziness). Thirty-one billion afflictions have been extinguished, and there are twenty-two thousand kinds of delusions and entanglements. They possess eighteen extraordinary and unique Dharmas, demonstrating teachings and receiving fearless enlightenment. At that time, the World Honored One spoke in verse: 'From countless kalpas, I have wandered in the cycle of birth and death; abandoning this body and receiving another, never leaving the womb. Counting what I have experienced, I will only mention one, not the others; I once existed purely in the form of a white dog, and the accumulated bones piled up like Mount Sumeru. If a needle were to pierce the earth, there would be no place that was not once my body; not to mention dogs of other colors, their number is immeasurable. Therefore, I restrain my mind, not letting it become lax on the path, like a person standing on Mount Sumeru, holding the elixir of immortality, while a person below holds a bottle, pouring the elixir without spilling a drop, amidst various difficulties, blown by the fierce winds. The body of an ordinary person is like dust, except for those who have already entered; of these two people holding the bottle, which one is the most excellent? The person below holds their mind upright, constantly worrying about the waves from the east and west; receiving the elixir without losing its meaning, therefore it is called the path of divine feet. The person above has great compassion, understanding without further inquiry; consciousnesses are each different, and the attainment of enlightenment is also like this. I, in this suffering world of endurance, attained Buddhahood because of the person below; accumulating countless practices, one can then achieve the path of Buddhahood. From one Buddha land to another, there are billions of such lands; it is like throwing a needle into the ocean, and being able to retrieve it by simply reaching out.'

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無慧抒水求，　　積劫不能得； 　世間愚惑人，　　不別善惡行。 　須彌四寶山，　　謂為灰堆聚； 　金翅飛鳥王，　　謂呼蚊蚋是。 　夏熱牛跡蟲，　　不睹海廣大； 　日光實野馬，　　愚者謂火焰。 　彼法非我造，　　愚惑行自成； 　出入識無間，　　煉精道術成。」

爾時，世尊即說咒曰：

「伊禰魔禰　茶譬茶離譬　淳同　翅離翅」

爾時，毗沙門大天王，即從坐起頭面禮佛足，「我當擁護行法善人、善男子、善女人，擁護其身三光三影。何等為三光三影？如我今日領羅剎眾，身影，身身影，影影。」

「何等為身影？何等為身身影？何等為影影？」爾時世尊，即以偈說曰：

「身為四大聚，　　地、水、火、風成； 　來往周旋處，　　住亦不見住。 　身及身身者，　　周生年蛻身； 　影影三句義，　　如佛留神光。 　白㲲裹魔祇，　　香去處故香； 　諸佛此要法，　　清凈無瑕穢。 　身身影教化，　　度不得度脫； 　或見身相法，　　入定身身念， 　影影無狐疑，　　悉成無上道。」

爾時，提頭賴吒，欲得擁護諸法師，即說咒曰：

「伊醯　魔醯　閻浮　閻嵐浮突突勒翅

「我當擁護法師，億千百萬由旬內，令無嬈亂

【現代漢語翻譯】 現代漢語譯本 沒有智慧的人想要舀水，即使經過無數劫也無法得到； 世間的愚昧迷惑之人，不能分辨善惡的行為。 他們把須彌四寶山（須彌山，佛教宇宙觀中的中心山，由金、銀、琉璃、玻璃四寶構成）看作是灰土堆積； 把金翅鳥王（一種神鳥）說成是蚊子和蚋。 夏日牛蹄印中的小蟲，看不到大海的廣闊； 陽光下的海市蜃樓，愚笨的人認為是火焰。 那些法不是我創造的，是愚昧迷惑的行為自己形成的； 出入的意識沒有間隔，修煉精氣神可以成就道術。」

這時，世尊即說咒語：

『伊禰魔禰 茶譬茶離譬 淳同 翅離翅』

這時，毗沙門大天王（佛教護法神，四大天王之一，北方守護神），立即從座位上起身，頭面禮拜佛足，說道：『我應當擁護修行佛法的善人、善男子、善女人，擁護他們的身體，使之具有三光三影。什麼是三光三影呢？就像我今天統領羅剎眾（惡鬼），有身影、身身影、影影。』

『什麼是身影？什麼是身身影？什麼是影影？』這時，世尊用偈語說道：

『身體是四大（地、水、火、風）聚合而成； 來來往往，週而復始，即使安住也看不到安住。 身體和身中之身，經歷著週而復始的生滅和蛻變； 影影這三句的含義，就像佛陀留下的神光。 用白布包裹魔祇（一種香），香氣散去後，依然留有香氣； 諸佛的這個重要法門，清凈無染。 用身身影來教化，可以度化那些無法被度化的人； 或者看到身體的表象，進入禪定，專注于身中之身； 影影沒有疑惑，都能成就無上道。』

這時，提頭賴吒（佛教護法神，四大天王之一，東方守護神），想要擁護諸位法師，就說了咒語：

『伊醯 魔醯 閻浮 閻嵐浮突突勒翅』

『我應當擁護法師，在億千百萬由旬（佛教的長度單位）之內，使他們不受任何侵擾。』

【English Translation】 English version Without wisdom, seeking water by scooping, one cannot obtain it even after countless kalpas (eons); The foolish and deluded people in the world cannot distinguish between good and evil actions. They regard Mount Sumeru (the central mountain in Buddhist cosmology, made of four treasures: gold, silver, lapis lazuli, and crystal) with its four treasures as a pile of ashes; They call the King of the Golden-Winged Birds (a mythical bird) a mosquito or gnat. The insects in the summer's ox hoof prints cannot see the vastness of the ocean; The mirage in the sunlight, the foolish consider it to be flames. Those dharmas (teachings) are not created by me, but are formed by foolish and deluded actions themselves; The consciousness of coming and going has no interval, and refining essence, energy, and spirit can achieve the Tao (path).』

At that time, the World Honored One then spoke a mantra:

'I ni ma ni cha pi cha li pi chun tong chi li chi'

At that time, the Great Heavenly King Vaishravana (a guardian deity in Buddhism, one of the Four Heavenly Kings, guardian of the north), immediately rose from his seat, bowed his head to the Buddha's feet, and said, 'I shall protect the virtuous people, virtuous men, and virtuous women who practice the Dharma, protecting their bodies with three lights and three shadows. What are the three lights and three shadows? Just as I today lead the Rakshasa (demons), there are body shadows, body-body shadows, and shadow-shadows.'

'What is a body shadow? What is a body-body shadow? What is a shadow-shadow?' At that time, the World Honored One spoke in verses:

'The body is a gathering of the four great elements (earth, water, fire, and wind); Coming and going, revolving and returning, even when dwelling, one does not see dwelling. The body and the body within the body, experience the cycle of birth, death, and transformation; The meaning of the three phrases of shadow-shadow is like the divine light left by the Buddha. When a Magadhi (a type of incense) is wrapped in white cloth, the fragrance remains even after the scent has dissipated; This essential Dharma of all Buddhas is pure and without blemish. Using the body-body shadow to teach, one can liberate those who cannot be liberated; Or seeing the appearance of the body, entering samadhi (meditative absorption), focusing on the body within the body; Shadow-shadow without doubt, all can achieve the unsurpassed path.』

At that time, Dhritarashtra (a guardian deity in Buddhism, one of the Four Heavenly Kings, guardian of the east), wishing to protect all Dharma masters, spoke a mantra:

'I xi ma xi yan fu yan lan fu tu tu le chi'

'I shall protect the Dharma masters within millions of yojanas (a unit of distance in Buddhism), so that they will not be disturbed.'

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者。」

毗樓勒叉天王，即從坐起前白佛言：「我亦擁護真實法師。」即說咒曰：

「伽梨　伽羅梨　尼稚　究槃稚

「令億百萬由旬內無有觸嬈者。」

毗樓搏叉天王，即從坐起頭面禮足，前白佛言：「世尊！我當擁護真實法師。」即說咒曰：

「舍彌　舍彌　缽婆大磨樓醯

「令百億由旬內無有觸嬈者。」爾時世尊，即說偈曰：

「花香色極妙，　　感動諸佛國； 　佛從無想念，　　成佛一向道。 　忍力無疆界，　　破有無二乘； 　全身舍利相，　　及與微細塵， 　拯濟恒沙等，　　不墮三惡趣。 　佛出勤苦劫，　　覆護行大慈； 　眾生無邊際，　　令成無上道。」

爾時，座中三十二億眾生，即發無上平等道意。

菩薩處胎經常無常品第十

爾時，座中有菩薩，名曰觀見無常，即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「善哉，善哉！世尊！快說斯義。諸佛正法不可思議，非羅漢、辟支佛所能及，本無真性不可窮盡，如來降形出一入一變化無方，或碎身舍利，或全身舍利，或隱沒不現，或流佈世間，或現一佛境界，或現若干諸佛境界，神足變化道力自在，甚奇甚特。如虛空界，常亦無常，無常亦無常，住亦無住，無住亦無住，變

【現代漢語翻譯】 現代漢語譯本 毗樓勒叉天王（Virūḍhaka，增長天王），立即從座位上站起來，走到佛前稟告說：『我也要擁護真實的法師。』隨即說了咒語： 『伽梨，伽羅梨，尼稚，究槃稚，』 『使億百萬由旬之內沒有侵擾者。』 毗樓博叉天王（Virūpākṣa，廣目天王），也立即從座位上站起來，頭面禮拜佛足，走到佛前稟告說：『世尊！我應當擁護真實的法師。』隨即說了咒語： 『舍彌，舍彌，缽婆大磨樓醯，』 『使百億由旬之內沒有侵擾者。』這時，世尊說了偈語： 『花香色彩極其美妙，感動了諸佛的國土；佛從無念無想中，成就佛道唯一途徑。 忍辱的力量沒有邊際，破除了有和無的二乘；全身舍利顯現，以及微細的塵埃， 救濟像恒河沙數般的眾生，不墮入三惡道。佛陀經歷勤苦的劫數，以大慈悲覆蓋和保護； 眾生沒有邊際，使他們成就無上的佛道。』 當時，在座的三十二億眾生，都發起了無上平等道的心意。 菩薩處胎經 常無常品第十 當時，在座中有一位菩薩，名叫觀見無常，立即從座位上站起來，袒露右臂，右膝著地，叉手合掌，走到佛前稟告說：『善哉，善哉！世尊！您說得太好了。諸佛的正法不可思議，不是羅漢、辟支佛所能達到的，其本性無真，不可窮盡。如來降臨世間，一出一入，變化無方，有時碎身成舍利，有時全身成舍利，有時隱沒不現，有時流佈世間，有時顯現一佛的境界，有時顯現若干諸佛的境界，神足變化，道力自在，非常奇特。如同虛空界，常也是無常，無常也是無常，住也是無住，無住也是無住，變化

【English Translation】 English version Then, Virūḍhaka (the Heavenly King of Growth), immediately rose from his seat and approached the Buddha, saying, 'I too will protect the true Dharma masters.' He then recited a mantra: 'Gali, Garali, Niji, Jubanji,' 'So that within a hundred million yojanas, there will be no one to disturb them.' Then, Virūpākṣa (the Heavenly King of Wide Vision), also rose from his seat, bowed his head to the Buddha's feet, and approached the Buddha, saying, 'World Honored One! I shall protect the true Dharma masters.' He then recited a mantra: 'Shemi, Shemi, Bopoda Molouxi,' 'So that within a hundred billion yojanas, there will be no one to disturb them.' At that time, the World Honored One spoke a verse: 'The fragrance and color of flowers are extremely wonderful, moving the Buddha lands; The Buddha, from no thought and no conception, achieves the one and only path to Buddhahood. The power of patience is boundless, breaking through the two vehicles of existence and non-existence; The whole body manifests as relics, as well as the finest dust, Rescuing beings as numerous as the sands of the Ganges, preventing them from falling into the three evil realms. The Buddha emerges from kalpas of diligent effort, covering and protecting with great compassion; Beings are without limit, enabling them to achieve the unsurpassed path.' At that time, thirty-two billion beings in the assembly all generated the intention for the unsurpassed, equal path. The Sutra of the Bodhisattva's Womb, Chapter Ten on Permanence and Impermanence At that time, there was a Bodhisattva in the assembly named 'Observing Impermanence,' who immediately rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and approached the Buddha, saying, 'Excellent, excellent! World Honored One! You have spoken so well. The true Dharma of the Buddhas is inconceivable, beyond the reach of Arhats and Pratyekabuddhas. Its fundamental nature is without true essence, and cannot be exhausted. The Tathagata descends into the world, coming and going, transforming without limit. Sometimes the body is broken into relics, sometimes the whole body becomes relics, sometimes it disappears and is not seen, sometimes it is spread throughout the world, sometimes it manifests the realm of one Buddha, sometimes it manifests the realm of many Buddhas. The power of spiritual transformation and the freedom of the path are extremely wondrous. Like the realm of space, permanence is also impermanence, impermanence is also impermanence, dwelling is also non-dwelling, non-dwelling is also non-dwelling, transformation

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易非一，愿從如來聞說常無常義。如我今日在於九地，為是常耶？為是無常耶？」

爾時世尊，告常無常菩薩曰：「我今問汝，汝當以真性報我。云何？族姓子！色為常耶？」

對曰：「非也。世尊！」

「色無常耶？」

對曰：「非也。」

「色常無常耶？」

對曰：「非也。」

「色非常非無常耶？」

對曰：「非也。」

「云何？族姓子！色有餘耶？」

對曰：「非也。」

「色無餘耶？」

對曰：「非也。」

「色有餘無餘耶？」

對曰：「非也。」

「色非有餘非無餘耶？」

對曰：「非也。」

佛告族姓子：「受、想、行、識常耶？」

對曰：「非也。」

「受、想、行、識無常耶？」

對曰：「非也。」

「受、想、行、識常無常耶？」

對曰：「非也。」

「受、想、行、識非常非無常耶？」

對曰：「非也。」

「受、想、行、識有餘耶？」

對曰：「非也。」

「受、想、行、識、無餘耶？」

對曰：「非也。」

「受、想、行、識有餘無餘耶？」

對曰：「非也。」

「受、想、行、識

【現代漢語翻譯】 現代漢語譯本：『易非一』（菩薩名），向如來請求開示常與無常的真義：『我今日身處九地（菩薩修行果位），是處於常的狀態呢？還是處於無常的狀態呢？』 當時，世尊告訴常無常菩薩說：『我現在問你，你應當以真性來回答我。怎麼樣？族姓子（對出家人的尊稱）！色（物質現象）是常嗎？』 回答說：『不是的，世尊！』 『色是無常嗎？』 回答說：『不是的。』 『色是常還是無常呢？』 回答說：『不是的。』 『色既不是常也不是無常嗎？』 回答說：『不是的。』 『怎麼樣？族姓子！色是有餘（有殘留）的嗎？』 回答說：『不是的。』 『色是無餘（沒有殘留）的嗎？』 回答說：『不是的。』 『色是有餘還是無餘呢？』 回答說：『不是的。』 『色既不是有餘也不是無餘嗎？』 回答說：『不是的。』 佛告訴族姓子：『受（感受）、想（思維）、行（意志）、識（分別）是常嗎？』 回答說：『不是的。』 『受、想、行、識是無常嗎？』 回答說：『不是的。』 『受、想、行、識是常還是無常呢？』 回答說：『不是的。』 『受、想、行、識既不是常也不是無常嗎？』 回答說：『不是的。』 『受、想、行、識是有餘的嗎？』 回答說：『不是的。』 『受、想、行、識是無餘的嗎？』 回答說：『不是的。』 『受、想、行、識是有餘還是無餘呢？』 回答說：『不是的。』 『受、想、行、識既不是有餘也不是無餘嗎？』 回答說：『不是的。』

【English Translation】 English version: 『Yi Fei Yi』 (a Bodhisattva), requested from the Tathagata to explain the true meaning of permanence and impermanence: 『As I am today in the ninth ground (a stage of Bodhisattva practice), am I in a state of permanence? Or am I in a state of impermanence?』 At that time, the World Honored One said to the Bodhisattva Constant-Impermanent: 『I now ask you, you should answer me with your true nature. How is it? Son of a good family (a respectful term for a monastic)! Is form (material phenomena) permanent?』 He replied: 『No, World Honored One!』 『Is form impermanent?』 He replied: 『No.』 『Is form permanent or impermanent?』 He replied: 『No.』 『Is form neither permanent nor impermanent?』 He replied: 『No.』 『How is it? Son of a good family! Is form with remainder (residual)?』 He replied: 『No.』 『Is form without remainder (non-residual)?』 He replied: 『No.』 『Is form with remainder or without remainder?』 He replied: 『No.』 『Is form neither with remainder nor without remainder?』 He replied: 『No.』 The Buddha said to the son of a good family: 『Are feeling (sensation), perception (thought), volition (will), and consciousness (discrimination) permanent?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness impermanent?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness permanent or impermanent?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness neither permanent nor impermanent?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness with remainder?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness without remainder?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness with remainder or without remainder?』 He replied: 『No.』 『Are feeling, perception, volition, and consciousness neither with remainder nor without remainder?』 He replied: 『No.』

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、非有餘非無餘耶？」

對曰：「非也。」

佛問常無常菩薩曰：「涅槃凈耶？」

對曰：「非也。」

「涅槃不凈耶？」

對曰：「非也。」

「涅槃凈不凈耶？」

對曰：「非也。」

佛告常無常菩薩曰：「涅槃實性正何所立？」

對曰：「立無所立。」

又問：「非有眾生非無眾生耶？」

對曰：「非也。緣未斷從五聚性，乃至三十七品，空、無想、無愿，緣未斷無離無不離，無生無不生，故曰立無所立。何以故？性自然空，此空、彼空、內空、外空、涅槃空，如來出現於五濁世，不見有生、滅、著斷，不見有定、有亂，不見持戒、犯戒，不見有忍、有瞋，不見精進、懈怠，不見有煩惱、定意，不見有愚癡、智慧，不見有意識思想，不見是道、是俗波羅蜜，不見佛土清凈，不見凈修道場，不見有斷垢眾生，是謂菩薩立無所立。」

爾時世尊，即說偈曰：

「梵行心清凈，　　破壞魔境界； 　忍力無上道，　　寂定不思議。 　吾從無數劫，　　常處立無立； 　一向入空慧，　　眾想莊嚴身。 　當來族姓子，　　及諸現在者， 　悉當立無立，　　解常無常性。 　塵垢諸障礙，　　壞我善業行； 　蠲除塵垢盡，　　如金

【現代漢語翻譯】 現代漢語譯本： 「是既非有餘也非無餘嗎？」 回答說：「不是。」 佛問常無常菩薩（菩薩名，意為既有常也有無常的菩薩）：「涅槃（佛教術語，指解脫生死輪迴的境界）是清凈的嗎？」 回答說：「不是。」 「涅槃是不清凈的嗎？」 回答說：「不是。」 「涅槃是既清凈又不清凈的嗎？」 回答說：「不是。」 佛告訴常無常菩薩說：「涅槃的真實本性究竟立足於什麼？」 回答說：「立足於無所立。」 又問：「是既非有眾生也非無眾生嗎？」 回答說：「不是。因為因緣未斷，從五蘊（色、受、想、行、識）的性質，乃至三十七道品（佛教修行實踐的三十七個方面），空、無想、無愿，因緣未斷，無離也無不離，無生也無不生，所以說立足於無所立。為什麼呢？因為自性本來就是空，此空、彼空、內空、外空、涅槃空，如來（佛的稱號）出現在五濁世（指充滿各種煩惱和痛苦的世界），不見有生、滅、執著、斷滅，不見有定、有亂，不見持戒、犯戒，不見有忍、有瞋，不見精進、懈怠，不見有煩惱、定意，不見有愚癡、智慧，不見有意識思想，不見是道、是俗波羅蜜（指到達彼岸的方法），不見佛土清凈，不見凈修道場，不見有斷除煩惱的眾生，這叫做菩薩立足於無所立。」 這時，世尊（佛的尊稱）就說了偈語： 『梵行（清凈的修行）之心清凈， 破壞魔的境界； 忍辱的力量是無上的道， 寂靜的禪定不可思議。 我從無數劫以來， 常常處於立足於無所立； 一心進入空性的智慧， 用眾多的思想來莊嚴自身。 當來的族姓子（指未來的修行者）， 以及現在的人們， 都應當立足於無所立， 理解常與無常的本性。 塵垢和各種障礙， 破壞我的善業修行； 當清除塵垢之後， 就像黃金一樣純凈。』

【English Translation】 English version: 『Is it neither with remainder nor without remainder?』 The answer was: 『It is not.』 The Buddha asked Bodhisattva Changwuchang (a Bodhisattva whose name means both permanent and impermanent): 『Is Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death) pure?』 The answer was: 『It is not.』 『Is Nirvana impure?』 The answer was: 『It is not.』 『Is Nirvana both pure and impure?』 The answer was: 『It is not.』 The Buddha told Bodhisattva Changwuchang: 『Where does the true nature of Nirvana actually stand?』 The answer was: 『It stands on no standing.』 He further asked: 『Is it neither with sentient beings nor without sentient beings?』 The answer was: 『It is not. Because the conditions are not severed, from the nature of the five aggregates (form, feeling, perception, mental formations, and consciousness), up to the thirty-seven factors of enlightenment (thirty-seven aspects of Buddhist practice), emptiness, non-perception, non-desire, the conditions are not severed, there is neither separation nor non-separation, neither birth nor non-birth, therefore it is said to stand on no standing. Why? Because the self-nature is originally empty, this emptiness, that emptiness, inner emptiness, outer emptiness, Nirvana emptiness. The Tathagata (an epithet of the Buddha) appears in the five turbid ages (referring to a world full of various afflictions and sufferings), not seeing birth, death, attachment, or annihilation, not seeing fixity or chaos, not seeing keeping precepts or breaking precepts, not seeing patience or anger, not seeing diligence or laziness, not seeing afflictions or concentration, not seeing ignorance or wisdom, not seeing conscious thoughts, not seeing the path or the mundane Paramita (referring to the means of reaching the other shore), not seeing the pure Buddha land, not seeing the pure practice place, not seeing sentient beings who have cut off defilements, this is called a Bodhisattva standing on no standing.』 At that time, the World Honored One (an honorific title for the Buddha) spoke the following verse: 『The mind of pure conduct is pure, Destroying the realm of Mara (demon); The power of patience is the supreme path, The stillness of samadhi (meditative absorption) is inconceivable. From countless kalpas (eons) ago, I have always been in a state of standing on no standing; Single-mindedly entering the wisdom of emptiness, Adorning the body with numerous thoughts. Future clan sons (referring to future practitioners), and those who are present now, All should stand on no standing, Understanding the nature of permanence and impermanence. Dust and various obstacles, Destroy my good practice; When the dust is completely removed, It will be as pure as gold.』

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無瑕穢。 　慧為世間將，　　示道開無目； 　乃令愚惑人，　　深解真如法。 　無為因緣道，　　開進六神通； 　無盡大法藏，　　給施下劣人。 　貪愛三解脫，　　三世無所著； 　現在一切法，　　垢盡入佛定。 　如來大慧光，　　斷除狐疑法； 　癡相澄然凈，　　解空、無常道。 　一切計常人，　　貪著在生死； 　不離有為法，　　煩惱所繫著。 　六度三慧法，　　珍寶及妻子； 　割愛無所惜，　　出家道得成。 　人有善、惡念，　　初、中、下品等； 　輪轉五道中，　　生滅無真性。 　苦本無央數，　　生生不休息； 　法鼓振大千，　　動彼魔境界。 　汝等群生類，　　依憑六神通； 　心念身則隨，　　所至無掛礙。 　歲月修行道，　　晝夜不失時； 　積德如須彌，　　成就佛果證。 　生滅如幻化，　　亦如鏡影像； 　受入三十六，　　入定乃成道。 　如來真實法，　　無染無所著； 　行慈起七度，　　眾寶自瓔珞。 　三十二億結，　　縛著難可解； 　要以智慧劍，　　割除無所有。 　復以八解脫，　　甘露法味漿； 　令彼渴愛者，　　充滿無思想。 　昔我未行禪，　　恒處愚癡聚； 　連著四顛倒，　　求解難可獲。 　游四無礙禪，　　自在

【現代漢語翻譯】 現代漢語譯本 沒有瑕疵和污穢。 智慧是世間的引導者，指示道路，開啟那些沒有目標的人； 從而使愚昧迷惑的人，深刻理解真如（tathata）之法（dharma）。 通過無為（asamskrta）的因緣（hetupratyaya）之道，開啟通往六神通（sadabhijna）的道路； 無盡的大法寶藏，施捨給那些卑劣的人。 貪愛（trsna）和三解脫（vimoksa），在過去、現在、未來三世（trikala）中都沒有執著； 現在的一切法（dharma），去除污垢，進入佛的禪定（samadhi）。 如來（tathagata）的大智慧之光，斷除狐疑之法； 癡迷的表象澄澈清凈，理解空（sunyata）、無常（anitya）之道。 一切執著于常（nitya）的人，貪戀著生死（samsara）； 不離開有為法（samskrta dharma），被煩惱（klesha）所束縛。 六度（paramita）和三慧（prajna）之法，珍寶和妻子； 割捨愛戀毫不吝惜，出家修行道業得以成就。 人有善念和惡念，初品、中品、下品等； 在五道（gati）中輪轉，生滅沒有真實的自性（svabhava）。 苦的根源沒有窮盡，生生世世不得休息； 法鼓震動大千世界（trisahasra-mahasahasra-lokadhatu），撼動魔的境界。 你們這些眾生，依憑六神通； 心念到哪裡，身體就跟隨到哪裡，所到之處沒有障礙。 年復一年地修行，日夜不失時機； 積累功德如須彌山（Sumeru），成就佛果的證悟。 生滅如幻化，也如鏡中的影像； 接受並進入三十六種禪定，入定才能成就道業。 如來真實的法，沒有污染，沒有執著； 行慈悲（maitri）發起七度，眾寶自然成為瓔珞。 三十二億種結縛，束縛著難以解脫； 要用智慧之劍，割除一切執著。 再用八解脫（vimoksa）的甘露法味漿； 讓那些渴求愛慾的人，充滿而沒有雜念。 過去我沒有修行禪定，一直處於愚癡的群體中； 執著於四顛倒（viparyasa），求解脫難以獲得。 遊歷四無礙禪（catuh-pratisamvid），自在。

【English Translation】 English version Without blemish or defilement. Wisdom is the guide of the world, showing the path, opening the eyes of those without aim; Thus enabling the foolish and deluded to deeply understand the dharma of Suchness (tathata). Through the path of unconditioned (asamskrta) causes and conditions (hetupratyaya), opening the way to the six supernormal powers (sadabhijna); The inexhaustible great treasury of dharma, bestowing upon those who are inferior. Craving (trsna) and the three liberations (vimoksa), without attachment in the three times (trikala) of past, present, and future; All dharmas of the present, with defilements removed, entering the Buddha's samadhi. The great light of wisdom of the Tathagata, cutting off the dharma of doubt; The appearance of delusion is clear and pure, understanding the path of emptiness (sunyata) and impermanence (anitya). All those who cling to permanence (nitya), are attached to birth and death (samsara); Not leaving conditioned dharmas (samskrta dharma), bound by afflictions (klesha). The six perfections (paramita) and the three wisdoms (prajna), treasures and wives; Relinquishing love without regret, leaving home to cultivate the path is achieved. People have good and evil thoughts, of superior, middling, and inferior qualities; Revolving in the five paths (gati), birth and death have no true self-nature (svabhava). The root of suffering is endless, life after life without rest; The dharma drum shakes the great thousand world (trisahasra-mahasahasra-lokadhatu), moving the realm of Mara. You, all sentient beings, rely on the six supernormal powers; Wherever the mind goes, the body follows, reaching places without hindrance. Year after year cultivating the path, day and night without losing time; Accumulating merit like Mount Sumeru, achieving the enlightenment of Buddhahood. Birth and death are like illusions, also like reflections in a mirror; Accepting and entering the thirty-six samadhis, entering samadhi is how the path is achieved. The true dharma of the Tathagata, without defilement, without attachment; Practicing loving-kindness (maitri) initiates the seven perfections, and treasures naturally become adornments. Thirty-two billion fetters, binding and difficult to untie; One must use the sword of wisdom, to cut off all attachments. Then use the nectar of the dharma of the eight liberations (vimoksa); To fill those who thirst for love, filling them without distraction. In the past, I did not practice meditation, always in the company of the foolish; Clinging to the four inversions (viparyasa), seeking liberation was difficult to obtain. Wandering in the four unobstructed meditations (catuh-pratisamvid), at ease.

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無怯弱； 　定意心堅固，　　盡生受不受。」

爾時，世尊說此偈已，八十四億眾生髮無上正真道意，立信行不復退轉。

菩薩處胎經卷第三 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第四

姚秦涼州沙門竺佛念譯

隨喜品第十一

爾時，會中有菩薩名曰頂王，將二萬五千人，從東方安住世界來至佛所，頭面禮足在一面坐，須臾退坐前白佛言：「吾聞如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，無量神變在胎教化，七寶宮殿眾寶成就，諸佛世尊宗奉恭敬。過去諸佛世尊及當來現在，未曾說此難有之法，真際法相不可窮盡。從無數劫積行勤苦，于其中間有生有滅。愿樂欲聞如來神德所化多少國土差別？眾行平等入無為道，八解童真清凈梵行，使我等永無猶豫。」

佛言：「善哉，善哉！頂王大士！汝所問者甚深難量，多所利益濟度愚惑，福不可盡。」爾時世尊，即以三昧禪定之力，舒金體臂下方過二十二億佛剎，抄舉式棄如來七寶神塔，縱廣一萬八千由旬，外郭繞塔七寶欄楯，池水園果皆七寶成，後園浴池金銀梯梐，彼池水中，自然八味甘露，水邊鳧雁、鴛鴦奇類眾鳥數千百種

【現代漢語翻譯】 現代漢語譯本 沒有怯懦； 心意堅定， 盡其一生承受（果報），不（再）受（輪迴）。』

當時，世尊說完這偈頌后，八十四億眾生髮起了無上正等正覺的意願，立下堅定的信念，修行不再退轉。

《菩薩處胎經》卷第三 大正藏第12冊 No. 0384 《菩薩從兜術天降神母胎說廣普經》

《菩薩處胎經》卷第四

姚秦涼州沙門竺佛念譯

隨喜品第十一

當時，法會中有一位菩薩名叫頂王（菩薩名），帶領二萬五千人，從東方安住世界來到佛陀所在之處，頭面頂禮佛足，在一旁坐下。過了一會兒，他從座位上退下，來到佛前稟告說：『我聽聞如來（佛的十號之一）、應供（佛的十號之一）、正遍知（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一），在胎中顯現無量神通變化，教化眾生，七寶宮殿以各種珍寶成就，諸佛世尊都尊奉恭敬。過去諸佛世尊以及未來現在諸佛，都未曾說過如此稀有難得的法，真如實際的法相不可窮盡。從無數劫以來積累修行，勤苦精進，其中間有生有滅。我等愿樂聽聞如來神德所教化的國土有多少差別？眾生修行平等進入無為之道，八解脫（八種解脫）童真清凈的梵行，使我等永遠不再有猶豫。』

佛陀說：『善哉，善哉！頂王大士！你所問的問題非常深奧難以衡量，能利益許多眾生，救度愚癡迷惑，福德不可窮盡。』當時世尊，即以三昧禪定之力，伸出金色的手臂，向下越過二十二億佛剎，抄舉起式棄如來（過去七佛之一）的七寶神塔，縱橫一萬八千由旬，外圍環繞著七寶欄桿，池水園林果樹都由七寶構成，後園的浴池有金銀臺階，池水中自然涌出八種味道的甘露，水邊有野鴨、大雁、鴛鴦等各種奇特的鳥類數千百種。

【English Translation】 English version Without timidity; With a firm and resolute mind, To endure all lives, not to receive (rebirth).』

At that time, after the World Honored One spoke this verse, eighty-four billion sentient beings generated the intention for unsurpassed, true, and complete enlightenment, established firm faith, and would not regress in their practice.

The Sutra on the Bodhisattva's Sojourn in the Womb, Volume Three Taisho Tripitaka Volume 12, No. 0384, The Sutra on the Bodhisattva Descending from Tushita Heaven into the Womb of His Mother, Expounding the Vast and Universal Teaching

The Sutra on the Bodhisattva's Sojourn in the Womb, Volume Four

Translated by the Shramana Dharmaraksha of Liangzhou during the Yao Qin Dynasty

Chapter Eleven: Rejoicing

At that time, in the assembly, there was a Bodhisattva named Crown King (Bodhisattva's name), who led twenty-five thousand people from the World of Peaceful Abiding in the East to the place of the Buddha. They bowed their heads to the Buddha's feet and sat to one side. After a while, he retreated from his seat and reported to the Buddha, saying: 『I have heard that the Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha), manifested immeasurable miraculous transformations while in the womb, teaching and transforming sentient beings. The seven-jeweled palaces were adorned with various treasures, and all Buddhas, World Honored Ones, revered and respected them. The past Buddhas, World Honored Ones, as well as the future and present Buddhas, have never spoken of such a rare and difficult Dharma. The true nature of reality is inexhaustible. From countless kalpas, they have accumulated practices, diligently striving, and in between, there is birth and death. We wish to hear how many different lands the Tathagata's divine virtue has transformed? How sentient beings practice equally and enter the unconditioned path, the eight liberations (eight kinds of liberation), the pure conduct of a virgin, so that we may never have any doubts.』

The Buddha said: 『Excellent, excellent! Great Bodhisattva Crown King! What you have asked is very profound and immeasurable, it can benefit many sentient beings, save the foolish and deluded, and the merit is inexhaustible.』 At that time, the World Honored One, using the power of Samadhi meditation, extended his golden arm, passing down through twenty-two billion Buddha lands, and lifted up the seven-jeweled stupa of the Tathagata Shikhi (one of the past seven Buddhas), which was eighteen thousand yojanas in length and breadth. The outer perimeter was surrounded by seven-jeweled railings, and the ponds, gardens, and fruit trees were all made of seven jewels. The bathing pond in the rear garden had gold and silver steps, and in the pond, eight flavors of nectar naturally flowed. By the water's edge, there were thousands of various kinds of birds, such as ducks, geese, and mandarin ducks.

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，鳥聲悲鳴共相娛樂極樂難勝。

爾時世尊即與頂王菩薩，而說偈曰：

「過去式棄佛，　　神塔七寶成， 　花樹若干色，　　金花銀為莖。 　浴池水八味，　　充飽餓渴者， 　供福獲果報，　　在胎功德成。 　次復佛滅度，　　隨式本元尊， 　彼佛七寶塔，　　遍滿恒沙剎， 　眾寶相雜廁，　　快樂亦難勝。 　次佛取滅度，　　最尊第一勝， 　亦有七寶塔，　　遍滿虛空界。 　明眼有識人，　　恭奉心恭敬， 　除慢不貢高，　　不貪著利養。 　七寶池水果，　　想斷無所著， 　亦現處胎化，　　流佈無數劫。 　次佛般涅槃，　　拘那含牟尼， 　神德大通達，　　所度倍三佛， 　教化諸弟子，　　三乘不斷絕。 　去此東方剎，　　在胎現變化， 　勸恤後來者，　　將匯入閑靜。 　次佛迦葉尊，　　端坐億百劫， 　諸天為眷屬，　　寂靜不移動。 　亦有七寶塔，　　在金剛佛剎， 　救護諸墮落，　　不使墮邪道。 　我今釋迦文，　　勇猛獨特出， 　一向執意志，　　不著生死道。 　佛土雖弊惡，　　所度不可量， 　今處母胞胎，　　神變自娛樂。 　欲界眾生等，　　墮落入鑊湯， 　將導引令出，　　如蛾投火焰。」

爾時，世尊即以神力，變此

【現代漢語翻譯】 現代漢語譯本 鳥兒的鳴叫聲悲傷而又歡快，共同享受著難以超越的極樂。

這時，世尊即對頂王菩薩說偈語：

『過去有佛名式棄（過去佛名），神塔由七寶構成， 花樹色彩繽紛，金花以銀為莖。 浴池中的水有八種味道，能讓飢渴的人得到飽足， 供養福報能獲得果報，在胎中就成就功德。 其次有佛滅度，隨式（佛名）本元尊（佛名）， 那佛的七寶塔，遍滿恒河沙數的世界， 各種寶物交相輝映，快樂也難以超越。 其次有佛取滅度，最尊第一勝（佛名）， 也有七寶塔，遍滿虛空界。 明眼有識之人，恭敬奉事， 去除傲慢不貢高，不貪著利養。 七寶池中的水果，想斷除執著， 也示現在胎中化生，流佈無數劫。 其次有佛般涅槃，拘那含牟尼（過去佛名）， 神德廣大通達，所度化的眾生是前三佛的數倍， 教化諸弟子，三乘的教法不斷絕。 從這裡向東方，在胎中示現變化， 勸勉後來的修行者，引導他們進入清凈之地。 其次有佛迦葉尊（過去佛名），端坐億百劫， 諸天為眷屬，寂靜不動搖。 也有七寶塔，在金剛佛剎（佛土名）， 救護那些墮落的眾生，不讓他們墮入邪道。 我今釋迦文（佛名），勇猛獨特地出現， 一向堅持自己的意志，不執著于生死之道。 佛土雖然弊惡，所度化的眾生卻不可限量， 現在處於母親的胎中，以神通變化自娛。 欲界的眾生等，墮落入沸騰的鍋湯， 我將引導他們出來，如同飛蛾撲火一般。』

這時，世尊即以神通力，變化此

【English Translation】 English version The sounds of birds were both sorrowful and joyful, together enjoying an unsurpassed bliss.

At that time, the World Honored One spoke the following verses to Bodhisattva Crown King:

'In the past, there was a Buddha named Shiqi (past Buddha's name), whose divine stupa was made of seven treasures, The flower trees were of various colors, with golden flowers and silver stems. The water in the bathing ponds had eight flavors, satisfying the hungry and thirsty, Offering blessings brings karmic rewards, and merits are accomplished in the womb. Next, there was a Buddha who passed into Nirvana, followed by Sui Shi (Buddha's name) Benyuanzun (Buddha's name), That Buddha's seven-jeweled stupa filled countless worlds like the sands of the Ganges, Various treasures intermingled, and the joy was also unsurpassed. Next, there was a Buddha who entered Nirvana, the most honored and supreme Sheng (Buddha's name), There was also a seven-jeweled stupa, filling the entire space. Those with clear eyes and understanding, respectfully serve, Eliminating arrogance and not being conceited, not being greedy for gain. The fruits in the seven-jeweled ponds, desiring to cut off attachments, Also manifest as being born in the womb, spreading for countless kalpas. Next, there was a Buddha who entered Parinirvana, Kuanahan Muni (past Buddha's name), Whose divine virtue was vast and all-pervading, and who saved more beings than the previous three Buddhas combined, Teaching his disciples, the three vehicles of teachings never ceased. From here to the east, manifesting transformations in the womb, Encouraging later practitioners, guiding them into peaceful places. Next, there was a Buddha, Kashyapa (past Buddha's name), who sat in meditation for hundreds of millions of kalpas, With the devas as his retinue, still and unmoving. There was also a seven-jeweled stupa, in the Vajra Buddha realm (Buddha land's name), Rescuing those who had fallen, preventing them from falling into evil paths. I, Shakyamuni (Buddha's name), now appear with unique courage, Always upholding my will, not attached to the path of birth and death. Although the Buddha land is flawed, the beings I save are immeasurable, Now residing in my mother's womb, I amuse myself with divine transformations. The beings in the desire realm, falling into boiling cauldrons, I will guide them out, like moths flying into flames.'

At that time, the World Honored One used his divine power to transform this

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三千大千世界晃然金色，使令眾會見樂世界。彼諸菩薩皆坐七寶蓮花上，弟子眷屬斯皆金色，所啖飲食禪定解脫，戒律威儀未常違失。「云何頂王菩薩！向所現國剎土佛所游化，供養承事其福寧多不耶？」

頂王菩薩白佛言：「甚多，甚多！世尊！何以故？供養一佛剎其福難量，況爾所佛剎。」

佛言：「若有菩薩過不退轉在一生補處，令在胎中現神變化；敬此菩薩者，其德最勝。何以故？此菩薩者即行佛事不可思議。」

佛復告頂王菩薩：「吾今與汝說八正道去八顛倒，滿十方恒沙諸佛剎土，滿中七寶塔，不如此供養八正道菩薩，衣被、飲食、床敷、臥具、病瘦醫藥，搗香、雜香、栴檀、末香，繒彩、花蓋便身之具，其福最多。若有菩薩摩訶薩，能于胎、化、濕、卵，分別四意止，一日、二日乃至七日，一月、二月乃至七月，一歲、二歲乃至七歲，一劫、二劫乃至七劫，若有眾生，承事供養前七寶塔，乃至八正道菩薩，不如此人供養四意止菩薩，其福最多。若一生補處菩薩，在母胎中轉無上法輪，包容一切變易無數，神德大士周旋往來無有障礙，還合為一無覺知者；若有眾生供養承事便身之具無所愛惜，如我今日從三阿僧祇劫斷除滅想，今最後身一入胎舍教化，果證神通悉令得解脫，猶如果熟變

【現代漢語翻譯】 現代漢語譯本 三千大千世界（指佛教宇宙觀中的一個宏大世界）閃耀著金色光芒，使得所有集會的人都看到了極樂世界（指佛教中阿彌陀佛的凈土）。那些菩薩（指修行達到一定境界的覺悟者）都坐在七寶蓮花（指珍貴的蓮花座）上，他們的弟子和眷屬也都是金色的，他們所食用的食物是禪定（指通過冥想達到的精神境界）和解脫（指從輪迴中解脫出來），他們的戒律和威儀從未違背過。『頂王菩薩（指一位菩薩的名字）！』，佛陀問道，『先前所顯現的國土和佛陀所游化的地方，供養和侍奉他們所獲得的福報難道不多嗎？』 頂王菩薩回答佛陀說：『非常多，非常多！世尊！為什麼呢？供養一個佛剎（指佛陀教化的世界）的福報就難以衡量，更何況是那麼多的佛剎呢。』 佛陀說：『如果有菩薩已經超越了不退轉的境界（指修行不會退步的境界），並且處於一生補處（指下一世將成佛的菩薩）的地位，讓他們在胎中顯現神通變化；敬奉這樣的菩薩，他們的功德最為殊勝。為什麼呢？因為這樣的菩薩所做的事情就是佛陀的事業，是不可思議的。』 佛陀又告訴頂王菩薩：『我現在告訴你，捨棄八顛倒（指錯誤的認知），修持八正道（指通往解脫的八種正確方法），即使用充滿十方恒河沙數（指數量極多）佛剎的七寶塔來供養，也不如供養修持八正道的菩薩，給予他們衣服、飲食、床鋪、臥具、生病時的醫藥、搗香、雜香、栴檀香、末香、絲綢、花蓋等生活用品，這樣的福報才是最多的。如果有菩薩摩訶薩（指大菩薩），能夠對胎生、化生、濕生、卵生這四種生命形式，分別修持四意止（指四種觀想方法），一天、兩天乃至七天，一個月、兩個月乃至七個月，一年、兩年乃至七年，一劫、兩劫乃至七劫，如果有眾生，供養侍奉前面所說的七寶塔，乃至八正道菩薩，都不如這個人供養修持四意止的菩薩，他的福報才是最多的。如果一生補處的菩薩，在母親的胎中轉動無上法輪（指佛陀的教法），包容一切變化，神通廣大的大士周旋往來沒有障礙，最終迴歸一體而無人知曉；如果有眾生供養侍奉他們生活所需，不吝惜任何東西，就像我今天從三大阿僧祇劫（指極長的時間）斷除滅想，現在最後一次入胎教化，最終證得神通，使一切眾生都得到解脫，就像果實成熟後會自然變化一樣。』

【English Translation】 English version The three thousand great thousand worlds (referring to a vast world in Buddhist cosmology) shone with golden light, causing all those assembled to see the Land of Bliss (referring to the Pure Land of Amitabha Buddha). Those Bodhisattvas (referring to enlightened beings who have reached a certain level of practice) were all seated on seven-jeweled lotus flowers (referring to precious lotus seats), their disciples and retinues were also golden, and the food they consumed was meditation (referring to a mental state achieved through contemplation) and liberation (referring to freedom from the cycle of rebirth), their precepts and dignified conduct were never violated. 'King of the Summit Bodhisattva (referring to the name of a Bodhisattva)!', the Buddha asked, 'The lands previously manifested and the places where the Buddhas have traveled, is the merit of offering and serving them not great?' King of the Summit Bodhisattva replied to the Buddha, 'Very much, very much! World Honored One! Why is that? The merit of offering to one Buddha-land (referring to a world where a Buddha teaches) is immeasurable, let alone so many Buddha-lands.' The Buddha said, 'If there are Bodhisattvas who have transcended the stage of non-retrogression (referring to a stage where one's practice will not decline) and are in the position of being a 'one-life-away' Bodhisattva (referring to a Bodhisattva who will become a Buddha in the next life), and they manifest miraculous transformations while in the womb; those who revere such Bodhisattvas, their merit is the most supreme. Why is that? Because the actions of such Bodhisattvas are the work of the Buddha, which is inconceivable.' The Buddha further told King of the Summit Bodhisattva, 'I now tell you, abandoning the eight perversions (referring to incorrect perceptions) and practicing the Eightfold Path (referring to the eight correct ways to achieve liberation), even if one were to offer seven-jeweled pagodas filling the countless Buddha-lands of the ten directions, it would not be as meritorious as offering to Bodhisattvas who practice the Eightfold Path, providing them with clothing, food, bedding, sleeping mats, medicine when sick, powdered incense, mixed incense, sandalwood, ground incense, silk, flower canopies, and other necessities of life. Such merit is the greatest. If there are Bodhisattva Mahasattvas (referring to great Bodhisattvas) who can, with respect to the four forms of birth—womb-born, transformation-born, moisture-born, and egg-born—separately cultivate the Four Foundations of Mindfulness (referring to four types of contemplation), for one day, two days, up to seven days, one month, two months, up to seven months, one year, two years, up to seven years, one kalpa, two kalpas, up to seven kalpas, if there are beings who offer and serve the aforementioned seven-jeweled pagodas, or even Bodhisattvas who practice the Eightfold Path, it would not be as meritorious as offering to Bodhisattvas who cultivate the Four Foundations of Mindfulness. Their merit is the greatest. If a 'one-life-away' Bodhisattva, while in the mother's womb, turns the unsurpassed Dharma wheel (referring to the Buddha's teachings), encompassing all transformations, a great being with great spiritual powers travels freely without obstruction, and ultimately returns to oneness without anyone knowing; if there are beings who offer and serve their needs without being stingy, just as I have, from three great asamkhya kalpas (referring to extremely long periods of time), severed the thought of annihilation, and now in my last life, enter the womb to teach, and ultimately attain spiritual powers, enabling all beings to achieve liberation, just as a fruit naturally changes when it ripens.'

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易不住。佛身空無戒定慧解，而自香薰道德威儀，不失十二頭陀之行，此一分苦是我境界。」

爾時頂王菩薩即從如來前，而讚頌曰：

「識是生死本，　　亦為涅槃徑； 　中息在胞胎，　　遊戲無量界。 　四產生佛土，　　十六神足降； 　本無一相道，　　誓願各各同。 　以眾生縛著，　　現有優劣人； 　無形不可見，　　今乃得觀察。 　過去諸佛身，　　遺教無邊際； 　八道無上法，　　一向度群萌。 　經法舍利形，　　神通流佈世； 　今我所將從，　　得聞不思議。 　六佛神寶塔，　　寶藏七寶臺； 　一一深分別，　　義味不可量。 　佛本所行道，　　如空無所著； 　今處神母胎，　　受化非一類。 　得佛真如性，　　亦如實相住； 　除去憍慢心，　　今禮空無性。 　一一舍利光，　　遍照諸佛剎； 　受化如恒沙，　　是佛神德感。 　剎土去此遠，　　受佛甘露道； 　今欲還本國，　　宣揚如來法。」

爾時，頂王菩薩說此偈贊佛已，右繞三匝禮佛而去。

菩薩處胎經五道尋識品第十二

爾時，世尊將欲示現識所趣，向道識、俗識，有為識、無為識，有漏識、無漏識，花識、果識，報識、無報識，天龍識，鬼神、阿修羅、迦留羅、緊那羅、

【現代漢語翻譯】 現代漢語譯本 『易不住』（指佛身不住于任何狀態）。佛身空無戒、定、慧、解脫，卻自然散發道德威儀的香氣，不失十二頭陀行（指佛教的十二種苦行），這部分的苦行是我的境界。 當時，頂王菩薩即從如來面前，以偈頌讚嘆道： 『識』（指意識）是生死的根本，也是通往涅槃的途徑； 它在胞胎中停止活動，卻能在無量的世界中游戲。 四生（指胎生、卵生、濕生、化生）都能成就佛土，十六神足（指佛的十六種神通）降臨； 本來沒有一個固定的道相，但誓願卻各自相同。 因為眾生被束縛執著，所以才顯現有優劣之分； 無形無相不可見，如今卻能觀察到。 過去諸佛的身形，遺留的教誨無邊無際； 八道（指八正道）是無上的法，一直用來度化眾生。 經法、舍利（指佛的遺骨）的形象，神通在世間流佈； 如今我所追隨的，能聽到不可思議的教法。 六佛（指過去六佛）的神寶塔，寶藏和七寶臺； 一一深入分別，其中的義理深奧不可衡量。 佛陀本來所行的道，如同虛空一樣無所執著； 如今在神母的胎中，所受的教化並非只有一種。 證得佛的真如本性，也安住于如實之相； 除去驕慢之心，如今禮敬空無自性的佛。 每一顆舍利的光芒，都遍照諸佛的剎土； 所度化的眾生如恒河沙數，這是佛的神力感應。 剎土距離這裡遙遠，卻能接受佛的甘露之道； 如今想要返回本國，宣揚如來的佛法。 當時，頂王菩薩說完這偈頌讚佛后，右繞佛三圈，禮佛而去。 《菩薩處胎經》五道尋識品第十二 當時，世尊將要示現『識』（指意識）所趨向的各種狀態，包括向道之識、俗世之識、有為之識、無為之識、有漏之識、無漏之識、花識、果識、報識、無報識、天龍之識、鬼神、阿修羅、迦留羅（指金翅鳥）、緊那羅（指歌神）的識。

【English Translation】 English version 'Yi bu zhu' (referring to the Buddha's body not abiding in any state). The Buddha's body is empty of precepts, concentration, wisdom, and liberation, yet it naturally exudes the fragrance of moral dignity, not losing the practice of the twelve dhuta (referring to the twelve ascetic practices of Buddhism), this part of the ascetic practice is my realm. At that time, Bodhisattva Dingwang immediately came before the Tathagata and praised him with a verse: 'Consciousness' (referring to awareness) is the root of birth and death, and also the path to Nirvana; It ceases activity in the womb, yet it can play in immeasurable worlds. The four births (referring to birth from the womb, from eggs, from moisture, and by transformation) can all achieve Buddha lands, and the sixteen divine feet (referring to the sixteen supernatural powers of the Buddha) descend; Originally, there is no fixed form of the path, but the vows are the same for each. Because sentient beings are bound by attachments, there appears to be a distinction between superior and inferior; Formless and invisible, yet now it can be observed. The forms of the Buddhas of the past, the teachings they left behind are boundless; The eight paths (referring to the Eightfold Path) are the supreme Dharma, always used to liberate sentient beings. The scriptures, the relics (referring to the Buddha's remains), and the supernatural powers are spread throughout the world; Now, what I follow, I can hear the inconceivable teachings. The divine stupas of the six Buddhas (referring to the six Buddhas of the past), the treasures and the seven-jeweled platforms; Each one is deeply analyzed, and the meaning within is immeasurable. The path that the Buddha originally practiced is like the void, without any attachment; Now, in the womb of the divine mother, the teachings received are not of one kind. Having attained the true nature of the Buddha, one also abides in the true form; Having removed the mind of arrogance, now I pay homage to the Buddha who is empty of self-nature. The light of each relic illuminates all the Buddha lands; The sentient beings that are liberated are as numerous as the sands of the Ganges, this is the response of the Buddha's divine power. The Buddha lands are far from here, yet they can receive the nectar of the Buddha's path; Now I want to return to my own country and proclaim the Dharma of the Tathagata. At that time, after Bodhisattva Dingwang finished reciting this verse in praise of the Buddha, he circumambulated the Buddha three times clockwise and departed after paying homage. Chapter Twelve, 'Seeking Consciousness in the Five Paths' of the Bodhisattva's Womb Sutra At that time, the World Honored One was about to demonstrate the various states that 'consciousness' (referring to awareness) tends towards, including consciousness towards the path, worldly consciousness, conditioned consciousness, unconditioned consciousness, defiled consciousness, undefiled consciousness, flower consciousness, fruit consciousness, karmic retribution consciousness, non-karmic retribution consciousness, the consciousness of gods and dragons, ghosts and spirits, Asuras, Garudas (referring to the golden-winged birds), and Kinnaras (referring to the celestial musicians).

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摩睺羅伽、人非人識，上至二十八天識，下至無救獄識。爾時，世尊即于胎中現鉤鎖胎骨，遍滿三千大千世界。佛告阿私陀：「汝能別此骸骨識耶？」

對曰：「不別。何以故？未得通徹行力未至。」

佛告彌勒菩薩：「汝此天中，未得神通耶？」

彌勒白佛言：「有成就者，有不成就者。」

佛告彌勒：「汝觀鉤鎖骸骨，令一切眾生知識所趣，分別決了令無疑滯。」

爾時，彌勒菩薩即從坐起，手執金鋼七寶神杖，敲鉤鎖骸骨聽彼骨聲，即白佛言：「此人命終瞋恚結多，識墮龍中。」次復敲骨。「此人前身十跡行具，得生天上。」次復敲骨。「此人前身破戒犯律，生地獄中。」如是敲骨，有漏、無漏、有為、無為，上從二十八天，下至無救地獄，知識所趣善惡果報白黑行報。有一全身舍利無有缺減，爾時彌勒以杖敲之，推尋此識了不知識處。如是三敲，前白佛言：「此人神識了不可知，將非如來入涅槃耶？」

佛告彌勒：「汝紹佛位於當來世，當得作佛成無上道。何以敲舍利，而不知識處耶？」

彌勒白佛言：「佛不思議不可限量，非我等境界所能籌量。今有狐疑，唯愿世尊，當解說之。五道神識，盡能得知彼善惡所趣，不敢有疑于如來所。今此舍利無有缺減，愿說此

【現代漢語翻譯】 現代漢語譯本：摩睺羅伽（一種神祇）、非人等眾生所能識別的，上至二十八天（佛教宇宙觀中的最高天界）的眾生所能識別的，下至無救地獄（最底層的地獄）的眾生所能識別的。那時，世尊（釋迦牟尼佛）在胎中就顯現出鉤鎖狀的胎骨，遍佈三千大千世界（佛教宇宙觀中的廣大世界）。佛陀告訴阿私陀（一位仙人）說：『你能夠辨別這些骸骨的識（意識）嗎？』 阿私陀回答說：『不能辨別。為什麼呢？因為我還沒有獲得通徹的修行力量，還沒有達到那個境界。』 佛陀告訴彌勒菩薩（未來佛）說：『你在這天界中，還沒有獲得神通嗎？』 彌勒菩薩對佛陀說：『有已經成就的，也有沒有成就的。』 佛陀告訴彌勒：『你觀察這些鉤鎖狀的骸骨，讓一切眾生知道它們所去的方向，分別決斷，使他們不再有疑惑。』 那時，彌勒菩薩立即從座位上站起來，手持金剛七寶神杖，敲擊鉤鎖狀的骸骨，聽那些骨頭的聲音，然後對佛陀說：『這個人命終時瞋恚（嗔恨）的結使很重，識墮入龍道中。』接著又敲擊骨頭，『這個人前世十善業都做到了，所以得生天上。』接著又敲擊骨頭，『這個人前世破戒犯律，所以生地獄中。』像這樣敲擊骨頭，有漏（煩惱）、無漏（解脫）、有為（因緣和合）、無為（不生不滅），上從二十八天，下至無救地獄，眾生所去的方向，善惡果報，黑白業報，都一一辨別出來。有一具全身舍利（佛陀或高僧的遺骨）沒有絲毫缺損，那時彌勒用杖敲擊它，推尋這個識，卻完全不知道它在哪裡。這樣敲擊了三次，然後對佛陀說：『這個人的神識完全不可知，難道是如來（佛陀）入涅槃（寂滅）了嗎？』 佛陀告訴彌勒：『你將繼承佛位，在未來世成佛，成就無上道。為什麼敲擊舍利，卻不知道它的去處呢？』 彌勒菩薩對佛陀說：『佛的境界不可思議，不可度量，不是我們這些凡夫所能揣測的。現在我心中有疑惑，希望世尊能夠為我解說。五道（天、人、阿修羅、地獄、餓鬼）眾生的神識，我都能知道他們所去的善惡之處，不敢對如來有所懷疑。現在這具舍利沒有絲毫缺損，希望您能解說它的去處。』

【English Translation】 English version: The Mahoragas (a type of deity), and non-humans could recognize, up to the beings of the twenty-eighth heaven (the highest heaven in Buddhist cosmology), and down to the beings of the Avici hell (the lowest hell). At that time, the World Honored One (Shakyamuni Buddha) manifested hook-like fetal bones in the womb, pervading the three thousand great thousand worlds (a vast world in Buddhist cosmology). The Buddha said to Asita (a sage): 'Can you distinguish the consciousness of these bones?' Asita replied: 'I cannot distinguish them. Why? Because I have not yet attained the power of thorough practice, I have not reached that state.' The Buddha said to Bodhisattva Maitreya (the future Buddha): 'Have you not attained supernatural powers in this heaven?' Bodhisattva Maitreya said to the Buddha: 'There are those who have attained them, and those who have not.' The Buddha said to Maitreya: 'Observe these hook-like bones, let all beings know where they are going, distinguish and decide, so that they have no more doubts.' At that time, Bodhisattva Maitreya immediately rose from his seat, holding a vajra (diamond) seven-jeweled staff, struck the hook-like bones, listened to the sound of the bones, and then said to the Buddha: 'This person's life ended with much anger, and their consciousness fell into the dragon realm.' Then he struck another bone, 'This person in their previous life fulfilled the ten good deeds, so they were born in heaven.' Then he struck another bone, 'This person in their previous life broke precepts and violated the rules, so they were born in hell.' In this way, by striking the bones, he distinguished the direction of beings, the good and evil karmic results, and the black and white karmic retributions, from the twenty-eighth heaven down to the Avici hell, whether they were with outflows (afflictions), without outflows (liberation), conditioned (arising from causes), or unconditioned (not arising or ceasing). There was a complete body of relics (remains of the Buddha or a high monk) without any damage, at that time Maitreya struck it with his staff, seeking the consciousness, but he did not know where it was at all. After striking it three times, he said to the Buddha: 'This person's consciousness is completely unknowable, could it be that the Tathagata (Buddha) has entered Nirvana (extinction)?' The Buddha said to Maitreya: 'You will inherit the Buddha's position, become a Buddha in the future, and attain the unsurpassed path. Why do you strike the relics, yet not know where they have gone?' Bodhisattva Maitreya said to the Buddha: 'The Buddha's realm is inconceivable and immeasurable, it is not something that we ordinary beings can fathom. Now I have doubts in my heart, I hope the World Honored One can explain it to me. I can know the consciousness of beings in the five realms (heaven, human, asura, hell, hungry ghost), and where they are going, I dare not doubt the Tathagata. Now this relic is without any damage, I hope you can explain where it has gone.'

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識令我等知。」

佛告彌勒：「過去、未來、現在諸佛舍利流佈，非汝等境界所能分別。何以故？此舍利即是吾舍利，何能尋究如來神識？今當與汝分別如來上、中、下識，至薩蕓然各各不同。初住菩薩未立根德力，雖得神通二住菩薩以天眼觀，知識所趣退不退地，亦復觀見欲界、色界、無色界者，或復觀見生東方無數恒河沙佛剎，供養諸佛奉律無礙，亦復知彼受記劫數，一劫乃至百千億劫。或有菩薩於三住地，觀見舍利知識所趣于余涅槃無餘涅槃，然復不見四住所行識所趣向。四住菩薩見一、見二、三住識法，然復不見五住舍利識法所趣。」

佛告彌勒：「五地菩薩分別下品，於六住分或見或不見識法所趣。不退轉菩薩上至一生補處，不見如來上足下足心識所向。次第菩薩見八、七、六，然復不見一生補處舉足下足，況欲敲鉤鎖骸骨欲分別之，此事不然。」

佛告彌勒：「汝當知之！十號如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，唯佛知佛神識所念。」

爾時世尊與諸大眾，而說頌曰：

「周旋五道淵，　　唐勞其識神； 　耳、鼻、身、心垢，　　不能自去離。 　識想結重垢，　　刬以智慧刀； 　慧能照愚冥，　　得至無畏場。 　佛

【現代漢語翻譯】 現代漢語譯本：『請您讓我們知道。』 佛陀告訴彌勒：『過去、未來、現在諸佛的舍利流佈，不是你們的境界所能分別的。為什麼呢？這些舍利就是我的舍利，怎麼能夠探究如來的神識呢？現在我將為你們分別如來的上、中、下識，直到薩蕓然（一種境界）各有不同。初住菩薩還沒有建立根德力，雖然得到神通，二住菩薩用天眼觀察，知道識所趨向的退不退地，也能夠看見欲界、色界、無色界的人，或者看見東方無數恒河沙佛剎，供養諸佛，奉行戒律沒有障礙，也知道他們受記的劫數，一劫乃至百千億劫。有的菩薩在三住地，觀察舍利，知道識所趨向的于有餘涅槃和無餘涅槃，但是卻看不見四住所行的識所趨向。四住菩薩看見一住、二住、三住的識法，但是卻看不見五住舍利的識法所趨向。』 佛陀告訴彌勒：『五地菩薩分別下品，在六住分，有的看見有的看不見識法所趨向。不退轉菩薩上至一生補處（指下一世將成佛的菩薩），看不見如來的上足下足心識所向。次第菩薩看見八住、七住、六住，但是卻看不見一生補處舉足下足，何況想要敲鉤鎖骸骨來分別呢，這件事是不可能的。』 佛陀告訴彌勒：『你應該知道！十號如來（如來十種稱號）：如來（tathāgata），應供（arhat），正遍知（samyak-saṃbuddha），明行足（vidyā-caraṇa-sampanna），善逝（sugata），世間解（lokavid），無上士（anuttara-puruṣa-damya-sārathi），調御丈夫（śāstā deva-manusyānāṃ），天人師（buddha），佛（bhagavat），世尊（lokanātha），只有佛才能知道佛的神識所念。』 這時，世尊對大眾說了偈頌： 『在五道深淵中周旋，徒勞地耗費識神； 耳、鼻、身、心的污垢，不能自己去除； 識想結成厚重的污垢，要用智慧之刀來剷除； 智慧能夠照亮愚昧的黑暗，到達無畏的場所。 佛'

【English Translation】 English version: 'Let us know,' The Buddha told Maitreya, 'The distribution of the relics of the Buddhas of the past, future, and present is not something that your realm can discern. Why? These relics are my relics, how can one investigate the divine consciousness of the Tathagata? Now I will explain to you the upper, middle, and lower consciousness of the Tathagata, which are different up to the state of Sāgaramati (a state of enlightenment). A Bodhisattva in the first stage has not yet established the power of the root of virtue. Although they have attained supernatural powers, a Bodhisattva in the second stage, with their divine eye, can see the direction of consciousness in the stages of non-regression and regression. They can also see beings in the desire realm, the form realm, and the formless realm. They can also see countless Buddha lands in the east, as numerous as the sands of the Ganges, making offerings to the Buddhas, and practicing the precepts without hindrance. They also know the kalpas in which they will receive predictions of Buddhahood, from one kalpa to hundreds of thousands of billions of kalpas. Some Bodhisattvas in the third stage, observing the relics, know the direction of consciousness in the remaining Nirvana and the non-remaining Nirvana, but they cannot see the direction of consciousness of those in the fourth stage. Bodhisattvas in the fourth stage can see the consciousness of those in the first, second, and third stages, but they cannot see the direction of consciousness of the relics of those in the fifth stage.' The Buddha told Maitreya, 'Bodhisattvas in the fifth stage, discerning the lower levels, may or may not see the direction of consciousness in the sixth stage. Non-regressing Bodhisattvas, up to those in the stage of being one birth away from Buddhahood, cannot see the direction of the Tathagata's consciousness in their upper and lower feet. Bodhisattvas in successive stages can see the eighth, seventh, and sixth stages, but they cannot see the lifting and lowering of the feet of those one birth away from Buddhahood, let alone trying to use hooks to separate the bones to discern them. This is not possible.' The Buddha told Maitreya, 'You should know! The ten titles of the Tathagata are: Tathagata, Arhat, Samyak-sambuddha, Vidyā-caraṇa-sampanna, Sugata, Lokavid, Anuttara-puruṣa-damya-sārathi, Śāstā deva-manusyānāṃ, Buddha, and Bhagavat. Only a Buddha knows the thoughts of a Buddha's divine consciousness.' At that time, the World Honored One spoke these verses to the assembly: 'Revolving in the abyss of the five paths, one vainly exhausts their consciousness; The defilements of the ears, nose, body, and mind, cannot be removed by oneself; Consciousness and thought form heavy defilements, which must be cut away with the sword of wisdom; Wisdom can illuminate the darkness of ignorance, and reach the fearless place. Buddha'

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識悉遍見，　　舍利鉤鎖骨， 　正使碎如塵，　　微細不可見， 　如來一一別，　　報應善惡法。 　佛識甚微妙，　　非為非不為， 　一說度萬億，　　阿僧祇眾生。 　彌勒覆成佛，　　亦當舍舍利； 　于本所生母，　　胎法亦如今。」

爾時，彌勒菩薩聞佛所說，繞佛七匝頭面禮足，還就本位。

菩薩處胎經諸佛行齊無差別品第十三

爾時，世尊即復示現奇特像，變一切菩薩盡作佛身，光相具足，皆共異口同音說法，分別無常生生歸盡，其德難量互相敬奉，威儀禮節雖說妙法，無有揖讓屈伸低仰，各坐七寶極妙高座羅縠帳幔。初一說法度于無數純男無女，第二說法純女無男，第三說法純度正見人，第四說法純度邪見人，第五說法男女正等，第六說法邪正亦等。當爾之時法法成就，而無吾我道果成熟。諸佛常法，法說議說，神足第三，八萬四千空行法門，八萬四千無想法門，八萬四千無愿法門，一一法門有無量義。猶如黠慧之人，身有千頭，頭有千舌，舌有千義，欲得究盡三法門義，于百千分未獲其一。此是諸佛秘要之藏，皆由前身宿學成就。

爾時諸佛異口同音，說偈頌曰：

「我等本所愿，　　今者已果成； 　金體柔軟響，　　眾相悉具足。 　欲求無極慧，　　畢竟

【現代漢語翻譯】 現代漢語譯本 完全知曉並遍見一切，舍利（佛陀或聖者的遺骨）如鉤鎖般相連的骨骼，即使碎成塵埃，細微到無法看見，如來（佛陀的稱號）也能一一分辨，並根據善惡行為給予相應的報應。 佛的智慧非常微妙，既不是『有』也不是『無』，一次說法就能度化萬億乃至阿僧祇（極大的數字）的眾生。 彌勒（未來佛）將來也會成佛，也會舍下舍利；他從母親那裡出生，胎中的法則也和現在一樣。 當時，彌勒菩薩聽了佛所說的話，繞佛七圈，頭面觸地禮拜，然後回到自己的位置。 《菩薩處胎經》諸佛行齊無差別品第十三 當時，世尊（佛陀的尊稱）再次示現奇特的景象，將所有菩薩都變成佛身，光芒和相好都具足，他們都異口同聲地說法，分別闡述無常的道理，說明一切生起的事物最終都會歸於消亡，他們的功德難以衡量，互相尊敬，威儀禮節莊嚴。雖然在宣說微妙的佛法，但沒有互相謙讓、屈身或低頭的動作，各自坐在七寶裝飾的極妙高座上，周圍有羅縠帳幔。 最初一次說法度化了無數純男無女的眾生，第二次說法度化了純女無男的眾生，第三次說法度化了純粹具有正見的眾生，第四次說法度化了純粹具有邪見的眾生，第五次說法度化了男女都有的眾生，第六次說法度化了邪見和正見都有的眾生。在那個時候，法法成就，沒有『我』的概念，道果成熟。 諸佛的常法是，說法、議說、神足（神通）第三，有八萬四千空行法門，八萬四千無想法門，八萬四千無愿法門，每一個法門都有無量的意義。就像一個聰明的人，身上有千個頭，每個頭有千條舌頭，每條舌頭有千種意義，想要窮盡這三種法門的意義，連百分之一都無法達到。這是諸佛秘密的寶藏，都是由於前世的修行而成就的。 當時，諸佛異口同聲，說偈頌道： 『我們最初的願望，現在已經實現；金色的身體柔軟而發出響聲，各種相好都具足。 想要追求無上的智慧，最終……』

【English Translation】 English version Knowing and seeing all, the relics (remains of Buddha or saints), like hooked and chained bones, even if shattered into dust, so minute as to be invisible, the Tathagata (title of Buddha) can distinguish each one, and give corresponding retribution according to good and evil deeds. The Buddha's wisdom is extremely subtle, neither 'is' nor 'is not', one sermon can liberate trillions, even Asamkhya (immense number) of sentient beings. Maitreya (future Buddha) will also become a Buddha in the future, and will also leave behind relics; his birth from his mother, the laws of the womb are also the same as now. At that time, Bodhisattva Maitreya, having heard what the Buddha said, circumambulated the Buddha seven times, prostrated with his head touching the ground, and then returned to his original position. Chapter Thirteen of the 'Bodhisattva Womb Sutra': The Equality of All Buddhas' Practices At that time, the World Honored One (title of Buddha) again manifested a wondrous sight, transforming all Bodhisattvas into Buddha bodies, with light and marks complete, all speaking the Dharma in unison, separately explaining the principle of impermanence, stating that all things that arise will eventually cease, their merits are immeasurable, respecting each other, with dignified manners and etiquette. Although expounding the subtle Dharma, there was no mutual yielding, bowing, or lowering of heads, each sitting on a supremely wonderful high seat adorned with seven treasures, surrounded by silk curtains. The first sermon liberated countless beings who were purely male and without females, the second sermon liberated purely female beings without males, the third sermon liberated beings purely with right views, the fourth sermon liberated beings purely with wrong views, the fifth sermon liberated beings with both males and females, the sixth sermon liberated beings with both wrong and right views. At that time, Dharma after Dharma was accomplished, without the concept of 'I', and the fruit of the path was matured. The constant Dharma of all Buddhas is, Dharma speaking, discussion, and the third of the supernatural powers, there are eighty-four thousand emptiness practices, eighty-four thousand non-thought practices, eighty-four thousand non-desire practices, each practice has immeasurable meanings. Like a wise person, with a thousand heads, each head with a thousand tongues, each tongue with a thousand meanings, wanting to exhaust the meanings of these three practices, not even one percent can be achieved. This is the secret treasure of all Buddhas, all achieved through past lives' cultivation. At that time, all the Buddhas spoke in unison, saying in verse: 'Our original vows, now have been fulfilled; the golden body is soft and resonant, all marks are complete. Wanting to seek the ultimate wisdom, ultimately...'

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無有疑； 　善哉三界尊，　　最勝無能過。 　吾昔兜術天，　　選擇受生處； 　來降入母胎，　　集諸如來等。 　外無緣眾生，　　謂吾不成道； 　因胎化眾生，　　倍于成佛時。 　前後所說經，　　八十四億象； 　像力及人力，　　荷載不能勝。 　令我歡喜子，　　強記不漏失； 　遺法不成道，　　流佈胎正法。 　佛行無差別，　　平等無若干； 　唯佛能知佛，　　功德多少義。 　欲得思議佛，　　所行奇特事； 　從劫無數劫，　　不能得毫分。」

爾時，諸佛說此頌已，初一說法純男無女者，即于座上立不退轉，信心不可沮壞。

爾時釋迦牟尼，還攝威神如前無異，即說頌曰：

「八正道果證，　　無師自然悟； 　獨步三界將，　　自得涅槃道。 　本無一相法，　　捷疾辯才義； 　我今已果獲，　　無愛無所染。 　五陰法性本，　　不見有善惡； 　神力拔濟苦，　　坦然寂滅道。 　汝等諸會者，　　所愿已成辦； 　未得今已得，　　快哉此利業。 　因緣縛著礙，　　永除無處所； 　吾我羅網法，　　自然得毀壞。 　愚惑不見真，　　自墮四色緣； 　未得密諦觀，　　分別苦相本。 　如我今成道，　　功夫不足言； 　后佛師子吼，　　熾焰惡

【現代漢語翻譯】 現代漢語譯本 沒有疑惑； 善哉，三界至尊（指佛陀），最殊勝，沒有誰能超越。 我過去在兜率天（Tusita Heaven），選擇受生之處； 降臨進入母親的胎中，聚集了諸如來（Tathagata）等。 外道眾生沒有因緣，說我不能成道； 因為胎生而化度的眾生，比我成佛時還要多。 前後所說的經典，有八十四億種形象； 這些形象的力量和人的力量，都無法承載。 讓我歡喜的弟子，能牢記不遺漏； 遺留的佛法不成道，流傳胎中的正法。 佛陀的修行沒有差別，平等沒有不同； 只有佛陀才能瞭解佛陀，功德有多少的意義。 想要了解不可思議的佛陀，所行的奇特之事； 從無數劫以來，都不能得到絲毫。

這時，諸佛說完這首偈頌后，最初說法時只有男子沒有女子的人，就在座位上立於不退轉的境界，信心不可動搖。

這時，釋迦牟尼（Sakyamuni）收回威神之力，恢復如前，隨即說偈頌：

通過八正道（Eightfold Path）的果報證悟，沒有老師自然領悟； 獨自成為三界的引導者，自己證得涅槃（Nirvana）之道。 本來沒有一相的法，快速敏捷的辯才之義； 我現在已經獲得果報，沒有愛慾，沒有被污染。 五陰（Skandhas）的法性本源，看不見有善惡； 用神力拔除救濟苦難，坦然進入寂滅之道。 你們這些集會的人，所希望的已經成就； 沒有得到的現在已經得到，真是快樂的利益事業。 因緣的束縛障礙，永遠消除無處可尋； 我執的羅網之法，自然得到毀壞。 愚癡迷惑的人看不見真理，自己墮入四種色緣； 沒有得到秘密的諦觀，分別苦相的根本。 像我現在成道一樣，功夫不足以言說； 後來的佛陀像獅子吼一樣，熾熱的火焰

【English Translation】 English version There is no doubt; Well done, the Honored One of the Three Realms (referring to the Buddha), the most supreme, none can surpass. I was once in the Tusita Heaven, choosing the place to be born; Descending into the mother's womb, gathering all the Tathagatas (Buddhas) and others. External beings without affinity say that I cannot attain enlightenment; The beings transformed through birth in the womb are more numerous than when I became a Buddha. The scriptures spoken before and after have eighty-four billion forms; The power of these forms and the power of humans cannot bear them. Let my joyful disciples remember without omission; The Dharma left behind does not lead to enlightenment, but the true Dharma in the womb is spread. The practice of the Buddhas is without difference, equal without distinction; Only a Buddha can know a Buddha, the meaning of how much merit there is. Wanting to understand the inconceivable Buddha, the extraordinary things done; From countless kalpas, not even a fraction can be obtained.

At that time, after the Buddhas spoke this verse, those who were initially taught, only men and no women, immediately stood on their seats in the state of non-retrogression, with unshakable faith.

At this time, Sakyamuni (Shakyamuni) withdrew his majestic power, returning to his previous state, and immediately spoke a verse:

Through the fruition of the Eightfold Path, enlightenment is attained naturally without a teacher; Alone becoming the guide of the Three Realms, attaining the path of Nirvana by oneself. Originally there is no form of Dharma, the meaning of quick and agile eloquence; I have now obtained the fruition, without desire, without being tainted. The nature of the Five Skandhas is originally without good or evil; Using divine power to eradicate and save from suffering, entering the path of tranquil extinction. You who have gathered here, your wishes have been fulfilled; What was not obtained has now been obtained, how joyful this beneficial work is. The bonds of conditions and obstacles are forever eliminated, nowhere to be found; The Dharma of the net of self is naturally destroyed. The foolish and deluded do not see the truth, falling into the four kinds of form conditions; Without obtaining the secret contemplation, distinguishing the root of suffering. Like my attainment of enlightenment now, the effort is beyond words; The later Buddhas roar like lions, with blazing flames

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劍劫。 　陶冶苦眾生，　　隨色染其素； 　忍辱受其害，　　對至終不報， 　執心如虛空，　　變易不久住。 　當於爾時世，　　五逆苦惱罪， 　難化不可度，　　諸佛所不救， 　尋為現緣本，　　將示無為處， 　破彼剛強心，　　專一得解脫。 　初說一法教，　　無生無起滅； 　皆趣向佛道，　　不令有遺落。」

爾時，世尊說此頌已，男眾、女眾、正眾、邪眾，皆得盡信得不退轉地。佛復告菩薩摩訶薩：「汝等，欲見如來神力化不思議道，法性純熟無男無女，善權義說受女人身無佛記別，魔釋梵王無真實相。汝等，欲知此四眾者受別成佛乎？」

爾時，有菩薩名曰無盡意，即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「未曾聞如來說法，此四種人得成佛者，今日乃能開演大義。」即重白佛：「捨身、受身、即身成佛耶？」

佛告無盡意：「諦聽！善思念之！今當與汝一一分別。過去九十一劫有梵天王，名大辯才，分別古今常樂閑居坐天宮內。『今我寧可化此宮女及諸梵天，我得成佛諸天翼從，剃鬚發著法服，一時成道，不亦快乎？』作是念已，即于天宮詣晝度樹，端坐思惟一意一心，繫念在前無他異想，即得成佛，三十二大人相八十種隨形好。諸天眷屬修行比丘正法，

【現代漢語翻譯】 現代漢語譯本 劍劫（指戰爭或災難時期）。 如同陶冶一般苦難眾生，隨著環境變化而改變其本性； 忍受屈辱和傷害，面對加害者始終不報復； 內心執著如同虛空，變化無常不會長久停留。 當在那樣的時代，犯下五逆重罪的人們， 難以教化不可度脫，諸佛也無法救度； 爲了尋找顯現的因緣根本，將要指示無為的境界； 破除他們剛強的心，使他們專一而得解脫。 最初宣說一法教義，即無生無滅的真理； 都趨向于佛道，不讓任何一個眾生遺落。

那時，世尊說完這首偈頌后，男眾、女眾、正眾、邪眾，都得到了完全的信受，達到了不退轉的境界。佛又告訴菩薩摩訶薩們：『你們想看如來神通變化不可思議的道力嗎？法性純熟，沒有男女之別，爲了方便權宜而示現女身，並非佛的真實記別，魔、釋、梵王也沒有真實的相狀。你們想知道這四眾（男眾、女眾、正眾、邪眾）受記成佛的情況嗎？』

當時，有一位菩薩名叫無盡意，即從座位上站起來，袒露右臂，右膝著地，雙手合掌，向佛稟告說：『從未聽聞如來說法，這四種人也能成佛，今天才得以開演如此大義。』隨即又問佛：『捨棄此身、受生彼身、還是即身成佛呢？』

佛告訴無盡意：『仔細聽！好好思考！現在我將為你們一一分別解說。過去九十一劫，有一位梵天王，名叫大辯才（指智慧辯才卓越的梵天王），他分別古今，常常喜歡在天宮內閑居。他想：『我何不化度這些宮女和諸梵天，使我成佛時，諸天都來擁護，剃除鬚髮，穿上法服，一時成道，豈不快哉？』這樣想著，他就從天宮來到晝度樹下，端坐思惟，一心一意，專注于眼前，沒有其他雜念，隨即成佛，具足三十二大人相和八十種隨形好。諸天眷屬都修行比丘的正法，

【English Translation】 English version The Sword Kalpa (referring to a time of war or disaster). Like a potter shaping clay, suffering beings are molded, their nature changing with their environment; Enduring humiliation and harm, never retaliating against the perpetrators; Holding the mind like the void, impermanent and not dwelling long. At such a time, those who commit the five heinous offenses, Difficult to teach and impossible to liberate, even the Buddhas cannot save them; Seeking the root of manifested causes, they will be shown the realm of non-action; Breaking their stubborn hearts, enabling them to focus and attain liberation. Initially, the teaching of one Dharma is proclaimed, the truth of no birth and no death; All are directed towards the path of Buddhahood, leaving no being behind.

Then, after the World Honored One finished reciting this verse, the male assembly, female assembly, righteous assembly, and unrighteous assembly all gained complete faith and reached the stage of non-retrogression. The Buddha then addressed the Bodhisattva Mahasattvas: 'Do you wish to see the inconceivable power of the Tathagata's divine transformations? The nature of Dharma is pure, without distinction of male or female. The appearance of a female body is a skillful means, not a true prediction of Buddhahood. Mara, Shakra, and Brahma Kings have no real form. Do you wish to know how these four assemblies (male, female, righteous, and unrighteous) receive predictions of Buddhahood?'

At that time, a Bodhisattva named Inexhaustible Intent arose from his seat, bared his right arm, knelt on his right knee, and with palms joined, addressed the Buddha: 'I have never heard the Tathagata teach that these four types of people can attain Buddhahood. Today, I am able to hear this great teaching.' He then asked the Buddha again: 'Is it by abandoning this body, receiving another body, or attaining Buddhahood in this very body?'

The Buddha told Inexhaustible Intent: 'Listen carefully! Reflect well! Now I will explain each point to you. In the past, ninety-one kalpas ago, there was a Brahma King named Great Eloquence (referring to a Brahma King with outstanding wisdom and eloquence). He distinguished the past and present, and often enjoyed dwelling in his heavenly palace. He thought: 'Why not transform these palace women and Brahma beings, so that when I attain Buddhahood, all the heavens will support me, shave their heads, wear the Dharma robes, and attain enlightenment at the same time? Wouldn't that be wonderful?' Thinking this, he left his heavenly palace and went to the Day-Dwelling Tree, sat in meditation, focused his mind, and had no other thoughts. He then attained Buddhahood, possessing the thirty-two marks of a great man and the eighty minor marks. All his heavenly retinue practiced the righteous Dharma of a Bhikkhu,

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得阿羅漢，皆是利根；彼天女眾有得須陀洹、斯陀含、阿那含，不往還此間，即于彼般涅槃。是謂梵天王不捨身、受身、現身得成佛道。」

佛告無盡意菩薩：「過去七十六劫有第六天王，典領三千大千世界，名曰害惡，從六天以下自在無閡。在彼天宮經歷無數久久思惟：『悔本所作謗毀三尊遮截道果，設我受報墜墮三塗不離惡道，我今寧可改心惡行，並此天宮諸天眷屬，共修梵行求無上道，進前成佛，不亦樂乎？』復自思惟：『所典境界無量無限天女娛樂樂豈過是，設我成佛與此國界正等無異。』漸漸懈慢，復更劫數。魔有知識，行登十住說佛功德，出家修道眾相具足，魔心開解改心入定，無若干想利根捷疾。即于天宮三明通達，莊嚴佛土不更受身，便成無上至真等正覺，放大光明普照魔界，莫不眼見見魔成佛。有三億天子心自生念：『謂魔幻化非真實佛。』盡退還宮，十六億天子皆來影附，承事供養如佛無異，尋于坐上皆成四果。是為害惡大天王，不捨身受身而成佛道。」

佛復告無盡意菩薩：「過去六十一劫東方有釋天子，修天眼凈心樂禪定，常欲求出家進向佛道。彼諸天法有衰瑞應不久命終，諸天翼從轉轉減少，貪著睡眠身體塵垢，花自萎枯，不樂寶座，所食不甘，即出到後園中沐浴澡洗：『今

【現代漢語翻譯】 現代漢語譯本：證得阿羅漢果位的，都是根性銳利的；那些天女眾中有證得須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）的，不再返回此世間，就在那裡入般涅槃。這就是所謂的梵天王不捨棄此身、受彼身、現此身而成就佛道。 佛告訴無盡意菩薩：『過去七十六劫時，有第六天王，統領三千大千世界，名叫害惡，從六天以下自在無礙。他在天宮中經歷了無數長久的思惟：『我後悔自己過去所作的誹謗三寶、阻礙道果的行為，如果我受報墮入三惡道，將無法脫離惡道。我如今寧可改變心意和惡行，與這天宮中的諸天眷屬，一同修習梵行，求無上道，向前邁進成就佛果，豈不是快樂的事嗎？』他又自己思惟：『我所統領的境界無量無邊，天女的娛樂享樂難道還能超過這些嗎？如果我成就佛果，與這國土的境界完全相同沒有差別。』漸漸地懈怠懶散，又經過了許多劫數。魔王有善知識，修行登上了十住位，宣說佛的功德，出家修道，眾相具足，魔王心開意解，改變心意入定，沒有若干的妄想，根性銳利，迅速敏捷。就在天宮中通達了三明，莊嚴佛土，不再受身，便成就了無上至真等正覺，放出大光明普照魔界，沒有誰不親眼看見魔王成佛。有三億天子心中生起念頭：『認為魔王是幻化出來的，不是真實的佛。』都退回宮殿，有十六億天子都來依附，承事供養如同佛陀一樣，隨即在座位上都證得了四果。這就是害惡大天王，不捨棄此身、受彼身而成就佛道。』 佛又告訴無盡意菩薩：『過去六十一劫，東方有釋天子，修習天眼清凈，內心喜好禪定，常常想要出家，邁向佛道。那些天人有衰敗的徵兆，預示著不久將要命終，天上的侍從逐漸減少，貪戀睡眠，身體沾染塵垢，花朵自然枯萎，不喜愛寶座，所吃的食物不甘甜，於是就到後花園中沐浴洗滌：『現在'

【English Translation】 English version: Those who attain Arhatship are all of sharp faculties; among those heavenly women, some attain Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), and Anagamin (Non-returner), not returning to this world, and enter Parinirvana there. This is what is meant by the Brahma King not abandoning this body, receiving another body, and manifesting this body to attain Buddhahood. The Buddha told Bodhisattva Akshayamati: 'In the past, seventy-six kalpas ago, there was a sixth heaven king, who governed the three thousand great thousand worlds, named Hai E (Harm Evil), who was free and unobstructed from the six heavens downwards. In his heavenly palace, he pondered for countless long periods: 『I regret my past actions of slandering the Three Jewels and obstructing the path to enlightenment. If I receive retribution and fall into the three evil realms, I will not be able to escape the evil paths. I would rather change my mind and evil deeds now, and together with the heavenly retinue of this heavenly palace, cultivate pure conduct, seek the unsurpassed path, and advance to attain Buddhahood. Wouldn't that be joyful?』 He further pondered: 『The realm I govern is immeasurable and boundless, and the pleasures of the heavenly women, can they exceed these? If I attain Buddhahood, it will be exactly the same as the realm of this country, without any difference.』 Gradually, he became lazy and lax, and many kalpas passed. The demon king had a good teacher, who had ascended to the tenth stage, who spoke of the Buddha's merits, left home to cultivate the path, and possessed all the marks. The demon king's mind opened and understood, he changed his mind and entered samadhi, without any thoughts, with sharp faculties and quickness. In the heavenly palace, he attained the three insights, adorned the Buddha land, and no longer received another body, and then attained unsurpassed, true, and complete enlightenment, emitting great light that illuminated the demon realm, and everyone saw the demon king become a Buddha. Three hundred million heavenly sons had the thought: 『They think the demon king is a transformation, not a real Buddha.』 They all retreated to their palaces, while sixteen hundred million heavenly sons all came to follow, serving and making offerings as if to the Buddha, and immediately on their seats, they all attained the four fruits. This is how the great heavenly king Hai E, without abandoning this body and receiving another body, attained Buddhahood.』 The Buddha again told Bodhisattva Akshayamati: 'In the past, sixty-one kalpas ago, in the east, there was a Shakra heavenly son, who cultivated the purity of the heavenly eye, whose mind delighted in meditation, and who always wanted to leave home and advance towards the path of Buddhahood. The laws of those heavens had signs of decline, indicating that their lives would soon end. The heavenly attendants gradually decreased, they became attached to sleep, their bodies became covered with dust, the flowers withered naturally, they did not like their jeweled seats, and the food they ate was not sweet. So they went to the back garden to bathe and wash: 『Now』

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我天身眼能徹視，何方有佛，當往禮省恭奉供養受佛禁戒，即以此身得成佛道。』作是念已端坐思惟，以天眼視上方有佛，名無量空行，世界名清凈，今現在說法，初中竟善。即以神力如人屈伸臂頃，到彼佛所頭面禮足在一面立。即以此偈讚歎佛德：

「『光相照十方，　　降伏眾魔怨； 　　為說道徑路，　　斷疑永無惑。 　　梵行清凈人，　　皆蒙最勝行； 　　隨類說真法，　　不違本行法。 　　我為諸天主，　　欲修清凈道； 　　唯佛垂愍念，　　得至安隱處。』

「爾時，世尊即告釋曰：『善哉，善哉！發心廣大欲得拔濟眾生之苦，未得者得、未獲者獲、未成者欲令成就，欲令盲者見明、聾者聞聲、僂者得申、無手足者令得手足，汝還本宮坐道樹下，分別眾行聚法散法。』釋聞語已即前禮佛，于彼不見還至天宮。諸天眷屬皆來歸附，功德轉盛，衰耗之相永滅無餘，端坐攝身心意不動，得成無上至真等正覺。所將天女九十三億成四道果證，是謂天帝釋不捨身受身而成佛道。」

佛告無盡意菩薩：「過去五十四億恒河沙劫，有世界名曰火焰，佛名無慾如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，說法度人善修梵行，四審諦法施惠一切，彼土人民悉

【現代漢語翻譯】 現代漢語譯本 『我天生有能透視一切的眼睛，哪裡有佛，我應當前去禮拜、恭敬供養，接受佛的戒律，就憑這個身體成就佛道。』這樣想著，便端坐思惟，用天眼向上方看，看到有佛，名為無量空行（佛名），世界名為清凈（世界名），現在正在說法，初善、中善、后善。於是用神通力，像人屈伸手臂那樣短暫的時間，就到了那位佛的處所，頭面禮足，在一旁站立。隨即用這首偈頌讚嘆佛的功德： 『光明照耀十方，降伏一切魔怨；為眾生開示正道，斷除疑惑，永遠不再迷惑。修行清凈梵行的人，都蒙受最殊勝的修行；隨順眾生的類別宣說真法，不違背根本的修行法則。我作為諸天的天主，想要修習清凈的道；唯愿佛陀慈悲憐憫，使我到達安穩的境地。』 當時，世尊就告訴釋提桓因（天帝名）說：『善哉，善哉！你發心廣大，想要拔除眾生的痛苦，使未得度的得到度脫，未獲得的獲得，未成就的令其成就，想要使盲人看見光明，聾人聽見聲音，駝背的人伸直腰背，沒有手腳的人得到手腳。你回到本來的宮殿，坐在菩提樹下，分別眾行聚法和散法。』釋提桓因聽了佛的話，就向前禮拜佛，在佛那裡消失，回到天宮。諸天眷屬都來歸附，功德更加興盛，衰敗的跡像永遠消滅無餘，端坐攝持身心，意念不動，成就了無上至真等正覺。他所帶領的九十三億天女都證得了四道果，這就是天帝釋不捨棄這個身體而成就佛道的故事。 佛告訴無盡意菩薩（菩薩名）：『過去五十四億恒河沙劫，有一個世界名為火焰（世界名），佛名為無慾如來（佛名）、應供（佛的十號之一）、正遍知（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一），說法度化眾生，善於修行梵行，以四諦法施惠一切，那個世界的人民都』

【English Translation】 English version 'I have the innate ability to see everything clearly. Wherever there is a Buddha, I should go to pay homage, respectfully make offerings, and receive the Buddha's precepts. With this body, I will attain Buddhahood.' Having thought this, he sat in meditation, using his divine eye to look upwards. He saw a Buddha named Immeasurable Empty Practice (Buddha's name), in a world named Pure (world's name), who was currently teaching the Dharma, which was good in the beginning, good in the middle, and good in the end. Then, with his divine power, in the time it takes for a person to bend and stretch their arm, he arrived at the Buddha's place, bowed his head to the ground at the Buddha's feet, and stood to one side. He then praised the Buddha's virtues with this verse: 'Your light illuminates the ten directions, subduing all demonic enemies; You show the path to enlightenment, cutting off doubts and ending confusion forever. Those who practice pure conduct, all receive the most excellent practice; You teach the true Dharma according to the different kinds of beings, never violating the fundamental principles of practice. I, as the lord of the gods, wish to cultivate the pure path; May the Buddha have compassion and lead me to a place of peace.' At that time, the World Honored One said to Śakra (name of the celestial king): 'Excellent, excellent! You have generated a vast aspiration to liberate beings from suffering, to enable those who have not attained liberation to attain it, those who have not obtained to obtain, those who have not achieved to achieve, to enable the blind to see, the deaf to hear, the hunchbacked to straighten, and those without hands and feet to gain hands and feet. Return to your palace and sit under the Bodhi tree, distinguishing between the practices that gather and scatter the Dharma.' Having heard the Buddha's words, Śakra bowed to the Buddha, disappeared from that place, and returned to his heavenly palace. All the heavenly retinue came to him, his merits grew stronger, and the signs of decline vanished completely. He sat in meditation, controlling his body and mind, his thoughts unmoving, and attained the unsurpassed, true, and complete enlightenment. The ninety-three billion celestial maidens he led all attained the four stages of enlightenment. This is the story of how Śakra, the king of the gods, attained Buddhahood without abandoning his body. The Buddha told the Bodhisattva Inexhaustible Intent (Bodhisattva's name): 'In the past, fifty-four billion kalpas as numerous as the sands of the Ganges River ago, there was a world named Flame (world's name), and a Buddha named Desireless Tathagata (Buddha's name), Worthy of Offerings (one of the ten titles of a Buddha), Perfectly Enlightened (one of the ten titles of a Buddha), Perfect in Knowledge and Conduct (one of the ten titles of a Buddha), Well-Gone (one of the ten titles of a Buddha), Knower of the World (one of the ten titles of a Buddha), Unsurpassed One (one of the ten titles of a Buddha), Tamer of Men (one of the ten titles of a Buddha), Teacher of Gods and Humans (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), World Honored One (one of the ten titles of a Buddha). He taught the Dharma to liberate beings, was skilled in practicing pure conduct, and bestowed the Four Noble Truths upon all. The people of that world were all'

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受女身，解了無常、苦、空、非身，分別受入無諸煩惱，厭患身苦，齊同一愿發大弘誓，著無畏鎧欲度眾生，凈佛國土蠲除穢惡，立志堅固樂不退轉。時有七十萬二千億女，在大曠野非人行處，齊同一行，解空無想無愿之法，一日一時三等通達，即成佛道，眾相具足，存亡自在，以小受大以大入小，即于彼日度阿僧祇無量眾生，于無餘涅槃化度眾生，是謂不捨身受身而成佛道。」

爾時世尊欲重宣此義，而說頌曰：

「法性如大海，　　不記有是非； 　凡夫賢聖人，　　平等無高下。 　唯在心垢滅，　　取證如反掌； 　道成王三界，　　闡揚師子吼。 　分別本無法，　　無有男女行； 　今在五濁世，　　現有受身份， 　斷滅計常者，　　障閡經劫數。」

爾時，世尊說此偈時，八萬四千億眾生立志堅固，皆愿成佛不經後身。

菩薩處胎經行定不定品第十四

爾時，座中有菩薩，名曰常笑，六通玄鑒德力自在辯才無畏，盡生死分四無所著所說信用，解諸法空，如化、如夢、如熱時焰，如赤葉在水，愚獸謂肉水盡不獲，如山中響，解了諸法不起不滅，欲斷一切眾生狐疑。即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「唯然世尊，有少疑滯，若見聽者乃敢宣白。如來大聖神智無

【現代漢語翻譯】 現代漢語譯本 她們以女身修行，領悟了無常、苦、空、非身（無我）的道理，分別接受並融入這些真理，心中不再有任何煩惱。她們厭惡身體的痛苦，共同發願立下宏大的誓願，穿上無畏的鎧甲，想要度化眾生，凈化佛國，清除污穢和邪惡，立下堅定的志向，樂於修行而不退轉。當時有七十萬二千億位女子，在廣闊的曠野中，在非人出沒的地方，她們一同修行，領悟了空、無想、無愿的法理，在一天之內，同一時刻，三方面都通達無礙，立即成就佛道，具足各種佛的相好，生死自在，能以小化大，以大入小。她們在那一天就度化了無數的眾生，使他們進入無餘涅槃。這就是不捨棄身體，以身體成就佛道的例子。 那時，世尊想要再次宣說這個道理，就說了以下的偈頌： 『法的本性就像大海一樣，不記錄是非對錯；凡夫、賢人、聖人，都是平等的，沒有高下之分。只有當心中的污垢消滅時，才能像反掌一樣輕易地獲得證悟；道業成就，就能成為三界的王者，發出獅子吼般的教誨。分別執著本來就不存在，沒有男女之分；現在處於五濁惡世，才會有身體的分別；那些執著于常住不變的人，會被障礙困擾無數劫。』 當時，世尊說完這偈頌時，有八萬四千億眾生立下堅定的志向，都發愿要成就佛果，不再經歷後世的輪迴。 《菩薩處胎經》行定不定品第十四 當時，在座中有一位菩薩，名叫常笑（菩薩名），他具有六神通，智慧深遠，德行高尚，辯才無礙，無所畏懼，能徹底了斷生死，對四種無所執著，所說的話都值得信賴，他領悟了諸法皆空，如同幻化、夢境、熱時的火焰、水中的紅葉，愚蠢的野獸以為是肉，水乾了就什麼也得不到，又如同山中的迴響，他領悟了諸法不生不滅的道理，想要斷除一切眾生的疑惑。於是他從座位上站起來，袒露右臂，右膝著地，雙手合掌，向佛稟告說：『世尊，我有一些疑惑，如果蒙您允許，我才敢說出來。如來您是偉大的聖者，神智無邊……』

【English Translation】 English version Having received a female body, they understood impermanence, suffering, emptiness, and non-self (anatta), separately accepting and integrating these truths, without any further afflictions in their minds. They were weary of the suffering of the body, and together made a great vow, donned the armor of fearlessness, desiring to liberate sentient beings, purify the Buddha-lands, eliminate defilements and evils, establishing firm resolve, and delighting in practice without regression. At that time, there were seven hundred and two trillion women, in the vast wilderness, in places where non-humans dwell, who practiced together, understanding the Dharma of emptiness, non-thought, and non-desire. In one day, at the same time, they were thoroughly enlightened in these three aspects, immediately attaining Buddhahood, possessing all the marks of a Buddha, with freedom over life and death, able to transform the small into the large, and the large into the small. On that very day, they liberated countless sentient beings, leading them into Nirvana without remainder. This is an example of not abandoning the body, but attaining Buddhahood with the body. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The nature of Dharma is like the great ocean, it does not record right or wrong; ordinary people, the wise, and the saints, are all equal, without high or low. Only when the defilements in the mind are extinguished, can one attain enlightenment as easily as turning over one's palm; when the path is accomplished, one becomes the king of the three realms, proclaiming the teachings with a lion's roar. Discrimination and attachment are fundamentally non-existent, there is no distinction between male and female; it is only in this world of five turbidities that there are distinctions of the body; those who cling to permanence will be hindered for countless eons.' At that time, when the World Honored One finished speaking these verses, eighty-four trillion sentient beings established firm resolve, all vowing to attain Buddhahood without experiencing future rebirths. Chapter Fourteen of the Bodhisattva in the Womb Sutra: The Fixed and Unfixed Practice At that time, among those seated was a Bodhisattva named Constant Laughter (Chang Xiao) (Bodhisattva's name), who possessed the six supernormal powers, profound wisdom, noble virtue, unimpeded eloquence, fearlessness, and the ability to completely end the cycle of birth and death. He was unattached to the four things, his words were trustworthy, and he understood that all dharmas are empty, like illusions, dreams, the flames of heat, red leaves in water, which foolish beasts mistake for meat, and when the water dries up, they gain nothing, like echoes in the mountains. He understood that all dharmas neither arise nor cease, and he wished to dispel the doubts of all sentient beings. Therefore, he rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and addressed the Buddha, saying: 'World Honored One, I have some doubts, and if you permit me, I will dare to speak. The Tathagata, you are a great sage, with boundless divine wisdom...'

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礙，前知過去因緣繫縛眾行集聚，后明未來成敗所趣因緣合散，善惡行業發心不同。今聞如來胎化眾生行有差別，有對、無對、有報、無報，有黑白行、無黑白行。復有眾生，從初發意經歷劫數不得成就，或有眾生朝發道心即得成佛。愿樂欲聞，唯世尊說。」

爾時，世尊告常笑菩薩：「汝所問義，皆是如來威神所感，欲成就諸法，不斷前後如來實性。何以故？如來法性不可獲持，亦非羅漢、辟支佛所知。」

爾時，世尊即以神力出廣長舌，舌相光明照東方無極阿僧祇佛剎土，使五道眾生見光明者，尋光來至到如來所。爾時，世尊復以眉間出白毫相光明，上照八十四億恒河沙剎土眾生，至如來所。爾時世尊即告常笑菩薩，而說頌曰：

「三十一音響，　　業報有清白； 　四十八塵垢，　　天行五十五， 　菩薩七寶發，　　發起眾生心。 　四種道果樹，　　心識定不亂； 　鮮智無福人，　　口業獲報多。 　于食知止足，　　行步威儀法； 　等心愍一切，　　乃稱菩薩道。 　三有五濁世，　　顛倒著魔界； 　破壞善業根，　　如影不相離。 　根性有利鈍，　　進退念不定； 　發願度眾生，　　功德充足滿。 　十力成就身，　　世俗有為法； 　思惟難可量，　　一滅一復生。 　如

【現代漢語翻譯】 現代漢語譯本：『我（常笑菩薩）瞭解過去因緣如何束縛眾生的行為，以及這些行為如何聚集；我也明白未來成敗的走向，以及因緣的聚合與離散，善惡行為的動機各不相同。現在我聽聞如來所說，胎生和化生眾生的行為有所差別，有的有對境，有的無對境；有的有果報，有的無果報；有的有黑白行為，有的無黑白行為。還有的眾生，從最初發心到經歷無數劫都不能成就，有的眾生早上發道心就能立即成佛。我非常渴望聽聞這些道理，希望世尊能為我解說。』 當時，世尊告訴常笑菩薩：『你所問的這些道理，都是如來威神力所感應的，是爲了成就一切諸法，使如來的真實本性不斷延續。為什麼呢？因為如來的法性是無法把握和持有的，也不是羅漢（Arhat，已證得阿羅漢果位的修行者）和辟支佛（Pratyekabuddha，獨覺者）所能瞭解的。』 當時，世尊立即以神通力伸出廣長的舌頭，舌頭上的光明照耀東方無量無數的佛剎土，使五道眾生（指地獄、餓鬼、畜生、人、天）見到光明的人，都循著光明來到如來所在之處。當時，世尊又從眉間放出白毫相的光明，向上照耀八十四億恒河沙數的剎土眾生，都來到如來所在之處。當時，世尊告訴常笑菩薩，並說了偈頌： 『三十一種音聲，業報有清凈和污濁；四十八種塵垢，天道眾生有五十五種行為；菩薩以七寶莊嚴自身，發起眾生的道心。四種道果樹（指聲聞、緣覺、菩薩、佛的果位），心識堅定不亂；缺乏智慧又沒有福報的人，口業會招致很多果報。對於飲食知道適可而止，行走時要有威儀；以平等心憐憫一切眾生，這才稱得上是菩薩道。三有（指欲界、色界、無色界）和五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），顛倒迷惑地執著于魔的境界；破壞善業的根本，就像影子一樣無法分離。眾生的根性有利鈍之分，進退的念頭也不堅定；發願度化眾生，功德才能充足圓滿。成就十力（指如來所具有的十種力量）之身，世俗的有為法，思量起來難以衡量，一個滅去又會有一個生起。』

【English Translation】 English version: 'I (Constant Smile Bodhisattva) understand how past causes and conditions bind the actions of beings, and how these actions accumulate; I also understand the future outcomes of success and failure, and how causes and conditions come together and disperse, with different motivations for good and bad actions. Now I hear the Tathagata (如來, Thus Come One) speak of the differences in the actions of beings born from wombs and those born by transformation, some having objects of interaction, some without; some having karmic retribution, some without; some having black and white actions, some without. There are also beings who, from their initial aspiration, go through countless kalpas (劫, eons) without achieving enlightenment, while others who awaken their aspiration in the morning attain Buddhahood immediately. I am eager to hear these teachings, and I hope the World Honored One will explain them to me.' At that time, the World Honored One said to Constant Smile Bodhisattva, 'The meanings you ask about are all due to the majestic power of the Tathagata, intended to accomplish all dharmas (法, teachings), and to ensure the continuous existence of the true nature of the Tathagata. Why is this so? Because the dharma nature of the Tathagata cannot be grasped or held, nor can it be understood by Arhats (羅漢, enlightened disciples) or Pratyekabuddhas (辟支佛, solitary realizers).' At that time, the World Honored One immediately used his divine power to extend his broad and long tongue, and the light from his tongue illuminated countless Buddha lands in the east, causing beings in the five realms (hell, hungry ghosts, animals, humans, and gods) who saw the light to follow it to the place where the Tathagata was. At that time, the World Honored One also emitted light from the white hair between his eyebrows, illuminating beings in eighty-four billion Ganges River sands of lands, who all came to the place where the Tathagata was. At that time, the World Honored One told Constant Smile Bodhisattva, and spoke in verses: 'Thirty-one kinds of sounds, karmic retribution has purity and defilement; forty-eight kinds of dust, beings in the heavenly realms have fifty-five kinds of actions; Bodhisattvas adorn themselves with seven treasures, arousing the aspiration for enlightenment in beings. The four kinds of path-fruit trees (referring to the stages of Sravaka, Pratyekabuddha, Bodhisattva, and Buddha), the mind is firm and not confused; those who lack wisdom and merit, their verbal karma will bring much retribution. Knowing to be content with food, walking with dignified manners; with an equal mind, having compassion for all beings, this is what is called the Bodhisattva path. The three realms of existence (desire realm, form realm, formless realm) and the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity), are confused and attached to the realm of demons; destroying the roots of good karma, like a shadow that cannot be separated. The nature of beings has sharp and dull faculties, and the thoughts of advancing and retreating are not firm; making vows to liberate beings, merit and virtue will be sufficient and complete. Achieving the body of the ten powers (the ten powers of a Tathagata), the conditioned dharmas of the mundane world, are difficult to measure when contemplated, one disappears and another arises.'

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火焚山林，　　心念然熾法； 　廣及阿僧祇，　　身被僧那鎧。 　勇猛伏難化，　　人身諸毛孔； 　六十有四萬，　　慧能辯分別。 　諸毛行報業，　　閻浮提利人； 　受形極醜陋，　　孔孔毛毛生。 　疏漏不密緻，　　如來金剛身； 　孔毛三十七，　　密緻不疏漏。 　不為火所燒，　　魔及魔天等， 　沙門、婆羅門，　　梵天及釋眾， 　神力、鬼神等，　　欲斷佛毛髮， 　此事終不能。　　虛空為地界， 　日月可墮落；　　欲斷佛毛髮， 　此事終不然。　　此是俗法業， 　非是無為相；　　受行報業果， 　眾相各不同。　　佛身金剛體， 　外相業報行；　　亦是世俗報， 　去離無為遠。　　佛相真實法， 　終不露現外；　　欲知佛內相， 　神足感動是。」

爾時，世尊說此頌已，告常笑菩薩：「緣報緣緣報，至道無礙報，三寶真性報，行趣涅槃報，世俗無著報，一向究竟報，是謂菩薩摩訶薩最第一義；無染無著不可獲持，不著欲界亦不離欲界，過有、當有、現有，非過有、非當有、非現有報，無生無滅，菩薩摩訶薩從百千劫通達不障礙，令等分眾生解空本報，口業成就音響通達。

「或有菩薩摩訶薩一時之頃，能令三千大千剎土即為水界，猶如得禪比丘觀無量

【現代漢語翻譯】 現代漢語譯本 如同火焰焚燒山林，心中燃起熾熱的佛法； 佛法廣闊無邊，遍及阿僧祇（無數）的世界，菩薩身披僧那鎧（堅固的盔甲）； 勇猛地降伏難以教化的眾生，人身每一個毛孔； 都有六十四萬個，智慧能夠分辨一切。 這些毛孔的活動都帶有業報，利益著閻浮提（我們所居住的世界）的人們； 所受的形體極其醜陋，每個毛孔都長著毛髮。 這些毛孔疏鬆不緊密，而如來（佛）的金剛身； 毛孔只有三十七個，緊密而不疏漏。 不會被火焰所焚燒，魔及其魔天（魔界的天神）等， 沙門（出家修行者）、婆羅門（古印度祭司），梵天（色界天神）及釋眾（帝釋天及其眷屬）， 神力、鬼神等，想要斷除佛的毛髮， 這件事終究不能成功。即使虛空成為地界， 日月可以墜落；想要斷除佛的毛髮， 這件事終究不可能。這些都是世俗的業報， 不是無為的境界；承受和執行業報的結果， 各種相貌各不相同。佛身是金剛之體， 外在的相貌是業報的顯現；也是世俗的果報， 距離無為的境界還很遙遠。佛的真實相貌， 終究不會顯露在外；想要了解佛的內在相貌， 就要通過神足（神通）的感應來體會。」

那時，世尊說完這偈頌后，告訴常笑菩薩：『緣報是因緣果報，至道無礙報是證悟真理的無礙果報，三寶真性報是佛法僧三寶的真實本性果報，行趣涅槃報是修行趨向涅槃的果報，世俗無著報是不執著世俗的果報，一向究竟報是最終圓滿的果報，這就是菩薩摩訶薩最殊勝的意義；無染無著，不可執取，不執著欲界也不脫離欲界，超越過去、未來、現在的果報，不是過去、不是未來、不是現在的果報，不生不滅，菩薩摩訶薩從百千劫以來通達無礙，使平等對待的眾生理解空性的根本果報，口業成就，音聲通達。

『或者有菩薩摩訶薩，在一時之間，能使三千大千世界變為水界，如同得禪定的比丘觀察無量世界一般。』

【English Translation】 English version Like fire burning forests, the mind ignites with the blazing Dharma; Extending widely to asamkhya (countless) realms, the body is clad in samnaha armor (strong armor); Courageously subduing the difficult to tame, each pore of the human body; Has six hundred and forty thousand, with wisdom to discern all. These pores' activities carry karmic retribution, benefiting the people of Jambudvipa (the world we inhabit); The forms received are extremely ugly, with hair growing from each pore. These pores are loose and not tight, while the Tathagata's (Buddha's) vajra body; Has only thirty-seven pores, tight and not loose. It cannot be burned by fire, nor by Mara and his Mara-devas (demons and their gods), Shramanas (ascetics), Brahmins (ancient Indian priests), Brahma (god of the form realm) and Shakra's assembly (Indra and his retinue), Divine powers, ghosts, and spirits, wishing to cut off the Buddha's hair, This matter will ultimately not succeed. Even if the void becomes the earth, The sun and moon could fall; wishing to cut off the Buddha's hair, This matter is ultimately impossible. These are all worldly karmic retributions, Not the state of non-action; bearing and executing the results of karma, Various appearances are different. The Buddha's body is of vajra nature, The external appearance is a manifestation of karmic retribution; it is also a worldly result, Far from the state of non-action. The true form of the Buddha, Will ultimately not be revealed externally; wishing to know the inner form of the Buddha, One must experience it through the response of divine powers (siddhi).』

Then, after the World Honored One spoke this verse, he said to the Bodhisattva Constant Laughter: 『The retribution of conditions is the karmic result of causes and conditions, the retribution of the unobstructed path is the unobstructed result of realizing the truth, the retribution of the true nature of the Three Jewels is the result of the true nature of the Buddha, Dharma, and Sangha, the retribution of the path to Nirvana is the result of practice towards Nirvana, the retribution of non-attachment to the world is the result of not being attached to the world, the retribution of ultimate completeness is the result of final perfection, this is the most supreme meaning of a Bodhisattva Mahasattva; without defilement or attachment, not graspable, not attached to the desire realm nor detached from the desire realm, transcending past, future, and present retributions, not past, not future, not present retributions, without birth or death, the Bodhisattva Mahasattva has understood without obstruction from hundreds of thousands of kalpas, enabling equally treated beings to understand the fundamental retribution of emptiness, with accomplished speech and penetrating sound.

『Or there are Bodhisattva Mahasattvas who, in a moment, can transform the three thousand great thousand world systems into a water realm, just as a monk who has attained samadhi observes countless worlds.』

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水界，水性之蟲黿鮀龜鱉無所觸嬈，積劫功勛不敗不朽，是謂菩薩摩訶薩入水界三昧。或有眾生見菩薩入定謂為是水，或持瓦石草木投水入定菩薩，心如虛空，不覺有觸嬈者，是謂菩薩摩訶薩入水界之力。

「或有菩薩摩訶薩禪定攝意入火界三昧，令此三千大千剎土烔然為火，愚惑眾生謂為菩薩遭火劫燒，奔馳四方不離火光清凈無熱，是謂菩薩摩訶薩入火光三昧。三昧威神難可測度，亦非羅漢、辟支佛所能尋究。

「復有菩薩摩訶薩入五分法身難動定意，亦使三千大千剎土，蜎飛蠕動之類下至蟻蟲，以威神接不遭煩惱七日安隱，后壽終時皆生天上。如我今日在在說法處處現化，其有睹見如來神德，諸塵垢盡隨愿所生，或生他方諸佛剎土，是為菩薩摩訶薩五分法身定意所感。

「複次菩薩摩訶薩入不動師子奮迅三昧，能令三千大千剎土六反震動，其中眾生咸悉歸附，修清凈行，披慚愧衣除去憍慢，引致眾生至八正道，去吾我想七十七心，塵累染垢一時除盡，是謂菩薩摩訶薩奮迅無畏之所感動。

「複次菩薩摩訶薩入散身定意，分別識聚為從何來去至何所，一一分別空無寂然，前、后、中間無有端緒，是謂菩薩摩訶薩入散身定意之所感動。

「複次菩薩摩訶薩入忍頂三昧，能令此身作無手

【現代漢語翻譯】 現代漢語譯本：菩薩進入水界三昧時，水中的各種生物，如黿（大鱉）、鮀（揚子鱷）、龜、鱉等，都無法觸碰或侵擾他。他累積的功德和修行，經歷無數劫難也不會衰敗或消亡。這被稱為菩薩摩訶薩進入水界三昧。有時，眾生看到菩薩入定，會誤以為他是水，或者將瓦片、石頭、草木投入水中入定的菩薩身上。菩薩的心如同虛空，不會感覺到任何觸碰或侵擾。這被稱為菩薩摩訶薩進入水界的力量。 或者，有菩薩摩訶薩通過禪定攝持意念，進入火界三昧，使得整個三千大千世界都燃燒成火焰。愚昧迷惑的眾生會認為菩薩遭遇火劫焚燒，四處奔走，但菩薩身處火光中卻清凈無熱。這被稱為菩薩摩訶薩進入火光三昧。這種三昧的威神力量難以測度，也不是羅漢或辟支佛所能探究的。 又有菩薩摩訶薩進入五分法身（戒、定、慧、解脫、解脫知見）的難動定意，也能使三千大千世界中，從飛行的生物到蠕動的蟲子，下至螞蟻，都因菩薩的威神力量而得到庇護，七日內安穩無憂，壽命終結時都將往生天界。就像我今天在各處說法，在各處顯現神變一樣，凡是見到如來神德的人，所有的塵垢都會消除，並能隨愿往生，或者往生到其他佛的剎土。這就是菩薩摩訶薩五分法身定意所感。 再者，菩薩摩訶薩進入不動師子奮迅三昧，能使三千大千世界發生六次震動，其中的眾生都會歸附於他，修習清凈的行為，穿上慚愧的衣裳，去除驕慢之心，引導眾生走向八正道，去除我執我見等七十七種心念，使塵世的煩惱和污垢一時消除乾淨。這被稱為菩薩摩訶薩奮迅無畏的力量所感。 再者，菩薩摩訶薩進入散身定意，分別觀察識蘊（色、受、想、行、識）的聚合是從哪裡來，要到哪裡去，一一分別觀察，發現它們空無寂然，前、后、中間都沒有起始和終結。這被稱為菩薩摩訶薩進入散身定意所感。 再者，菩薩摩訶薩進入忍頂三昧，能使自身變成沒有手

【English Translation】 English version: When a Bodhisattva enters the Samadhi of the Water Realm, creatures in the water, such as yuan (large turtles), tuo (alligators), turtles, and soft-shelled turtles, cannot touch or disturb him. His accumulated merits and practices, through countless kalpas, will not decay or perish. This is called the Bodhisattva Mahasattva entering the Samadhi of the Water Realm. Sometimes, when beings see a Bodhisattva in meditation, they may mistake him for water, or throw tiles, stones, or plants at the Bodhisattva in meditation. The Bodhisattva's mind is like empty space, and he does not feel any touch or disturbance. This is called the power of the Bodhisattva Mahasattva entering the Water Realm. Or, a Bodhisattva Mahasattva, through meditative concentration, enters the Samadhi of the Fire Realm, causing the entire three thousand great thousand worlds to burn into flames. Ignorant and deluded beings may think that the Bodhisattva is being burned by a fire kalpa, and run around in all directions, but the Bodhisattva remains pure and without heat in the firelight. This is called the Bodhisattva Mahasattva entering the Samadhi of Firelight. The majestic power of this Samadhi is immeasurable and cannot be fathomed by Arhats or Pratyekabuddhas. Furthermore, a Bodhisattva Mahasattva enters the immovable meditative concentration of the Fivefold Dharma Body (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation), which can also cause all beings in the three thousand great thousand worlds, from flying creatures to crawling insects, down to ants, to be protected by the Bodhisattva's majestic power, to be safe and secure for seven days, and to be reborn in the heavens when their lives end. Just as I am teaching the Dharma everywhere today and manifesting transformations everywhere, those who see the Tathagata's divine virtues will have all their defilements removed and will be reborn according to their wishes, or be reborn in other Buddha lands. This is the result of the Bodhisattva Mahasattva's meditative concentration of the Fivefold Dharma Body. Moreover, a Bodhisattva Mahasattva enters the Immovable Lion's Swift Samadhi, which can cause the three thousand great thousand worlds to shake six times. The beings within will all submit to him, practice pure conduct, wear the clothes of shame and remorse, remove arrogance, guide beings to the Eightfold Path, remove the seventy-seven thoughts of self-attachment, and cleanse all worldly afflictions and impurities at once. This is called the effect of the Bodhisattva Mahasattva's swift and fearless power. Furthermore, a Bodhisattva Mahasattva enters the Samadhi of Dispersing the Body, observing the aggregates of consciousness (form, feeling, perception, mental formations, and consciousness), discerning where they come from and where they go, observing each one and finding them empty and still, with no beginning or end in the past, present, or future. This is called the effect of the Bodhisattva Mahasattva entering the Samadhi of Dispersing the Body. Furthermore, a Bodhisattva Mahasattva enters the Samadhi of the Peak of Patience, which can cause his body to become without hands

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腳蟲遍滿三千大千剎土，眾生見者不能名字，謂為肉聚，其取食者味若甘露，悉能充飽眾生飢渴，是謂菩薩摩訶薩入忍頂三昧之所感動。

「或有菩薩摩訶薩以三昧力，令此三千大千剎土山河石壁，化為甘露狀如石蜜，食無厭足，令彼眾生四使重病永除無餘，眾生髮愿愿樂欲生無盡世界，是謂菩薩摩訶薩神力之所感動。

「複次菩薩摩訶薩入獨步三昧，使此三千大千世界一切眾生，見菩薩行舉足下足，其遇菩薩見行步者，能制罪人不入地獄、餓鬼、畜生，皆由菩薩身、口、意凈，發願濟度要至究竟終不退還，是謂菩薩摩訶薩無量善福心願所感。

「複次菩薩摩訶薩以神通定入樂法三昧，令此三千大千世界諸眾生類，皆來歸趣到菩薩所求請出家，修無上梵行發意齊同，剃除鬚髮被著法服，如諸佛常法威儀禁戒教授法，則能一時在明慧地；明慧地者，八住菩薩之所行法，非是二乘所能修習，是謂菩薩摩訶薩神力所感。

「複次菩薩摩訶薩以佛大慈入無礙定，令此三千大千剎土群萌之類，與作父母、兄弟、朋友、種族、知識，無財與財給施所須，乃至國、財、妻、子、象、馬，金、銀、珍寶、車𤦲、瑪瑙、白珠、琥珀、水精、琉璃、碧石、雜珍，衣被、飲食、床褥、臥具、病瘦醫藥，香花芬熏皆令

【現代漢語翻譯】 現代漢語譯本：

'腳蟲遍滿三千大千剎土（三千大千世界），眾生見到它們卻無法叫出名字，稱之為肉聚。那些食用它們的人，感覺味道如同甘露，能夠完全滿足眾生的飢渴。這被稱為菩薩摩訶薩（偉大的菩薩）進入忍頂三昧（一種禪定狀態）所感動的現象。'

'或者有菩薩摩訶薩以三昧（禪定）的力量，使這三千大千剎土的山河石壁，化為甘露，形狀如同石蜜。食用的人不會感到厭足，並能使那些眾生的四種使人沉淪的重病永遠消除，沒有剩餘。眾生因此發願，希望往生到無盡的世界。這被稱為菩薩摩訶薩神力所感動的現象。'

'再次，菩薩摩訶薩進入獨步三昧（一種禪定狀態），使這三千大千世界的一切眾生，都能看到菩薩行走時舉足和下足的動作。那些遇到菩薩並看到他行走的人，能夠阻止罪人墮入地獄、餓鬼、畜生道。這都是由於菩薩的身、口、意清凈，發願要救度眾生直到最終，永不退轉。這被稱為菩薩摩訶薩無量善福心願所感動的現象。'

'再次，菩薩摩訶薩以神通定力進入樂法三昧（一種禪定狀態），使這三千大千世界的所有眾生，都來歸向菩薩，請求出家，修習無上的梵行（清凈的行為），發願一同剃除鬚髮，穿上法服，如同諸佛的常法威儀禁戒所教導的那樣，從而能夠一時處於明慧地（菩薩的第八住位）。明慧地是八住菩薩所修行的法，不是二乘（聲聞和緣覺）所能修習的。這被稱為菩薩摩訶薩神力所感動的現象。'

'再次，菩薩摩訶薩以佛的大慈悲心進入無礙定（一種禪定狀態），使這三千大千剎土的各種眾生，都把菩薩當作父母、兄弟、朋友、種族、知識。菩薩沒有財富就給予財富，供給他們所需，乃至國家、財富、妻子、兒女、象、馬、金、銀、珍寶、車乘、瑪瑙、白珠、琥珀、水晶、琉璃、碧石、各種珍寶、衣服、飲食、床鋪、臥具、疾病的醫藥、香花薰香，都讓他們得到滿足。' English version:

'Leg-like insects cover the entire three-thousand great thousand world system (a vast cosmic realm). Beings who see them cannot name them, calling them masses of flesh. Those who consume them find their taste like ambrosia, fully satisfying the hunger and thirst of all beings. This is said to be a manifestation of the Bodhisattva Mahasattva (great Bodhisattva) entering the Samadhi of the Peak of Patience (a state of meditative absorption).'

'Or, a Bodhisattva Mahasattva, through the power of Samadhi (meditative concentration), transforms the mountains, rivers, and stone walls of this three-thousand great thousand world system into ambrosia, resembling rock candy. Those who consume it are never satiated, and it completely eradicates the four heavy afflictions of those beings, leaving no trace. These beings then make vows to be reborn in endless worlds. This is said to be a manifestation of the miraculous power of the Bodhisattva Mahasattva.'

'Furthermore, a Bodhisattva Mahasattva enters the Samadhi of Solitary Walking, causing all beings in this three-thousand great thousand world system to see the Bodhisattva's actions of lifting and placing his feet. Those who encounter the Bodhisattva and see him walking are able to prevent wrongdoers from falling into hell, the realm of hungry ghosts, and the animal realm. This is all due to the purity of the Bodhisattva's body, speech, and mind, and their vow to liberate beings until the very end, never retreating. This is said to be a manifestation of the immeasurable good fortune and aspirations of the Bodhisattva Mahasattva.'

'Furthermore, a Bodhisattva Mahasattva, through the power of meditative concentration, enters the Samadhi of Delight in the Dharma, causing all beings in this three-thousand great thousand world system to come to the Bodhisattva, requesting to leave home and practice the supreme Brahma-conduct (pure conduct), making the same vow to shave their heads and wear monastic robes. They follow the constant practices, dignified conduct, precepts, and teachings of all Buddhas, and are thus able to immediately attain the stage of Clear Wisdom (the eighth stage of a Bodhisattva). The stage of Clear Wisdom is the practice of Bodhisattvas in the eighth stage, not something that the two vehicles (Shravakas and Pratyekabuddhas) can cultivate. This is said to be a manifestation of the miraculous power of the Bodhisattva Mahasattva.'

'Furthermore, a Bodhisattva Mahasattva, with the great compassion of the Buddha, enters the Samadhi of Unimpededness, causing all kinds of beings in this three-thousand great thousand world system to regard the Bodhisattva as their parents, siblings, friends, relatives, and acquaintances. The Bodhisattva gives wealth to those who have none, providing them with what they need, even countries, wealth, wives, children, elephants, horses, gold, silver, jewels, carriages, agate, white pearls, amber, crystal, lapis lazuli, jade, various treasures, clothing, food, bedding, sleeping mats, medicine for illnesses, fragrant flowers, and incense, satisfying all their needs.'

【English Translation】 'Leg-like insects cover the entire three-thousand great thousand world system (a vast cosmic realm). Beings who see them cannot name them, calling them masses of flesh. Those who consume them find their taste like ambrosia, fully satisfying the hunger and thirst of all beings. This is said to be a manifestation of the Bodhisattva Mahasattva (great Bodhisattva) entering the Samadhi of the Peak of Patience (a state of meditative absorption).' 'Or, a Bodhisattva Mahasattva, through the power of Samadhi (meditative concentration), transforms the mountains, rivers, and stone walls of this three-thousand great thousand world system into ambrosia, resembling rock candy. Those who consume it are never satiated, and it completely eradicates the four heavy afflictions of those beings, leaving no trace. These beings then make vows to be reborn in endless worlds. This is said to be a manifestation of the miraculous power of the Bodhisattva Mahasattva.' 'Furthermore, a Bodhisattva Mahasattva enters the Samadhi of Solitary Walking, causing all beings in this three-thousand great thousand world system to see the Bodhisattva's actions of lifting and placing his feet. Those who encounter the Bodhisattva and see him walking are able to prevent wrongdoers from falling into hell, the realm of hungry ghosts, and the animal realm. This is all due to the purity of the Bodhisattva's body, speech, and mind, and their vow to liberate beings until the very end, never retreating. This is said to be a manifestation of the immeasurable good fortune and aspirations of the Bodhisattva Mahasattva.' 'Furthermore, a Bodhisattva Mahasattva, through the power of meditative concentration, enters the Samadhi of Delight in the Dharma, causing all beings in this three-thousand great thousand world system to come to the Bodhisattva, requesting to leave home and practice the supreme Brahma-conduct (pure conduct), making the same vow to shave their heads and wear monastic robes. They follow the constant practices, dignified conduct, precepts, and teachings of all Buddhas, and are thus able to immediately attain the stage of Clear Wisdom (the eighth stage of a Bodhisattva). The stage of Clear Wisdom is the practice of Bodhisattvas in the eighth stage, not something that the two vehicles (Shravakas and Pratyekabuddhas) can cultivate. This is said to be a manifestation of the miraculous power of the Bodhisattva Mahasattva.' 'Furthermore, a Bodhisattva Mahasattva, with the great compassion of the Buddha, enters the Samadhi of Unimpededness, causing all kinds of beings in this three-thousand great thousand world system to regard the Bodhisattva as their parents, siblings, friends, relatives, and acquaintances. The Bodhisattva gives wealth to those who have none, providing them with what they need, even countries, wealth, wives, children, elephants, horses, gold, silver, jewels, carriages, agate, white pearls, amber, crystal, lapis lazuli, jade, various treasures, clothing, food, bedding, sleeping mats, medicine for illnesses, fragrant flowers, and incense, satisfying all their needs.'

---

充足，于中教化各令滿足，發起眾生在樂法之地。云何樂法之地？導引彼眾應須陀洹道，與說真要斷三見法；應斯陀含者，與說七生久久成道；應阿那含者，與說善法無五陰覆蔽；應阿羅漢者，與說涅槃受證無疑；應菩薩道者，與說六度頂忍之法發意進趣；向佛道者，與說究竟凈一切智。修治佛土教化眾生，從一佛國至一佛國，供養禮事諸佛世尊得六神通，眼能徹視耳能徹聽，自識宿命知他人心，身能飛行諸塵垢盡，不復狐疑于佛法眾，是謂菩薩摩訶薩入樂法三昧神力所感。

「複次菩薩摩訶薩入金剛三昧，能令三千大千剎土，變為七寶赒窮濟乏，求漿與漿求食與食，即便與說慳貪之果。夫人貪著，死入惡道餓鬼、畜生，貧窮裸跣衣不蓋形為人所憎，或為奴婢為人走使，或墮畜生荷負重擔。或時菩薩為說生天不淫之行，淫為穢惡死入惡道，刀山劍樹火車爐炭，鐵嘴地獄，黑繩地獄，沸屎地獄，冰山碓臼受苦無量。或入蓮花優缽獄中，風吹火炙骨節分離。菩薩于中與說無常，身非久居琢石見火，雷電過日幻化非一，何為受苦精神腐爛求出無期？如是菩薩為說真要，令受罪人盡得拔苦至無苦地，是謂菩薩摩訶薩以佛大慈三昧定意之所感動。」

爾時世尊即說頌曰：

「眾生欲出離，　　三界五道閡， 　精

【現代漢語翻譯】 現代漢語譯本 （菩薩）以充足的（佛法）教化，使他們都感到滿足，引導眾生進入喜愛佛法的境界。什麼是喜愛佛法的境界呢？引導那些應該修習須陀洹道（初果，入流果）的人，為他們講解斷除三種見解的真諦；引導那些應該修習斯陀含道（二果，一來果）的人，為他們講解七次往返生死最終成就佛道；引導那些應該修習阿那含道（三果，不還果）的人，為他們講解沒有五陰（色、受、想、行、識）遮蔽的善法；引導那些應該修習阿羅漢道（四果，無學果）的人，為他們講解涅槃（寂滅）並使其確信無疑；引導那些應該修習菩薩道的人，為他們講解六度（佈施、持戒、忍辱、精進、禪定、智慧）中頂級的忍辱之法，使其發心精進；引導那些趨向佛道的人，為他們講解究竟清凈的一切智慧。他們修治佛土，教化眾生，從一個佛國到另一個佛國，供養禮敬諸佛世尊，獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），眼睛能看透一切，耳朵能聽見一切，自己能知道前世的經歷，能瞭解他人的心思，身體能飛行，一切塵垢都已清除，不再對佛法僧產生疑惑。這就是菩薩摩訶薩進入喜愛佛法三昧（禪定）所感應的神力。 「此外，菩薩摩訶薩進入金剛三昧（堅固的禪定），能使三千大千世界變為七寶，救濟那些貧窮匱乏的人，求水給水，求食給食，並立即為他們講解慳貪的惡果。人如果貪著，死後會墮入惡道，成為餓鬼、畜生，貧窮裸露，衣不蔽體，被人憎恨，或者淪為奴婢被人驅使，或者墮入畜生道揹負重擔。有時菩薩會為他們講解生天的修行，即不淫之行，淫慾是污穢的，死後會墮入惡道，遭受刀山、劍樹、火車、爐炭、鐵嘴地獄、黑繩地獄、沸屎地獄、冰山碓臼等無量痛苦。或者墮入蓮花優缽地獄中，被風吹火烤，骨節分離。菩薩在其中為他們講解無常的道理，身體不是長久居住的地方，就像敲擊石頭出現火花，雷電轉瞬即逝，幻化無常，為何要遭受精神腐爛、求出無期的痛苦呢？像這樣，菩薩為他們講解真諦，使受罪的人都能脫離痛苦，到達沒有痛苦的境界。這就是菩薩摩訶薩以佛的大慈三昧（禪定）的定力所感動的。」 這時，世尊即說偈頌道： 『眾生想要脫離，三界五道（地獄、餓鬼、畜生、人、天）的束縛，精』

【English Translation】 English version '(Bodhisattvas) with sufficient (Dharma) teachings, make them all feel satisfied, and guide sentient beings into the realm of delight in the Dharma. What is the realm of delight in the Dharma? Guiding those who should practice the Srotaapanna path (first fruit, stream-enterer), explaining to them the true essence of cutting off the three views; guiding those who should practice the Sakrdagamin path (second fruit, once-returner), explaining to them that they will achieve Buddhahood after seven more lives; guiding those who should practice the Anagamin path (third fruit, non-returner), explaining to them the good Dharma without the obscuration of the five skandhas (form, feeling, perception, mental formations, consciousness); guiding those who should practice the Arhat path (fourth fruit, no-more-learning), explaining to them Nirvana (extinction) and making them believe it without doubt; guiding those who should practice the Bodhisattva path, explaining to them the supreme forbearance of the six perfections (generosity, morality, patience, diligence, meditation, wisdom), and inspiring them to advance diligently; guiding those who are heading towards the Buddha path, explaining to them the ultimate pure all-knowing wisdom. They cultivate Buddha lands, teach sentient beings, travel from one Buddha land to another, make offerings and pay homage to all Buddhas, and attain the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows). Their eyes can see through everything, their ears can hear everything, they can know their past lives, they can understand others' minds, their bodies can fly, all defilements are cleared, and they no longer have doubts about the Buddha, Dharma, and Sangha. This is the divine power that Bodhisattva Mahasattvas experience when entering the Samadhi (meditative absorption) of delight in the Dharma.' 'Furthermore, Bodhisattva Mahasattvas, entering the Vajra Samadhi (diamond-like concentration), can transform the three thousand great thousand worlds into seven treasures, providing for the poor and needy. They give water to those who seek water, and food to those who seek food, and immediately explain to them the evil consequences of stinginess. If people are greedy, after death they will fall into evil realms, becoming hungry ghosts or animals, poor and naked, with no clothes to cover themselves, hated by others, or becoming slaves and being driven by others, or falling into the animal realm and carrying heavy burdens. Sometimes Bodhisattvas will explain to them the practice of being born in heaven, which is the practice of non-indulgence in sexual activity. Sexual desire is impure, and after death, one will fall into evil realms, suffering in the mountains of knives, the trees of swords, the fiery chariots, the furnaces of charcoal, the iron-beaked hell, the black rope hell, the boiling excrement hell, and the ice mountains and mortars, enduring immeasurable suffering. Or they may fall into the lotus Utpala hell, where they are blown by wind and scorched by fire, and their bones and joints are separated. Bodhisattvas explain to them the principle of impermanence, that the body is not a permanent dwelling place, like striking a stone to produce sparks, like lightning that flashes and disappears, like illusions that are constantly changing. Why suffer the pain of mental decay, seeking release without end? In this way, Bodhisattvas explain the true essence, enabling those who are suffering to escape from pain and reach a place without suffering. This is the result of the Bodhisattva Mahasattvas being moved by the power of the Buddha's great compassion Samadhi (meditative concentration).' At that time, the World Honored One spoke the following verse: 'Sentient beings wish to escape, the bonds of the three realms and five paths (hell, hungry ghosts, animals, humans, gods), with diligence.'

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進不懈怠，　　安住無為道。 　如人起屋舍，　　非材木得成， 　要先修治地，　　次立墻壁柱。 　佛道如大空，　　不由一行成， 　執志要堅固，　　放心無戀慕。 　過佛如恒沙，　　來者不可盡， 　或有次第成，　　亦有超越者。 　我今悟未悟，　　令至八正道， 　聞輒不再受，　　此法由誰造？ 　昔吾捨身想，　　劫數不以難； 　無師而自覺，　　得為一切導。 　導師出現世，　　非緣不降神； 　要度未度者，　　示現無為城。」

爾時世尊說此頌時，五十六億恒河沙眾生妄斷想盡，不復愿樂在俗家業，同時發願求無上道。◎

菩薩處胎經卷第四 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第五

姚秦涼州沙門竺佛念譯

◎入六道眾生品第十五

爾時，世尊入無量遍觀定意，觀察眾會心懷猶豫，將欲決疑現以真實，即出右腳指蹈此地界，使六趣眾生各各顯行羅列跱立。爾時，世尊告眾會者：「汝等見此六趣眾生不乎？」

對曰：「唯然見之。」

時彼會中有菩薩，名曰自在，得虛空藏無盡法門，神智辯才應對無閡——此賢劫中十六聖子最大者是——游十方剎施行佛事，即從坐起偏露

【現代漢語翻譯】 現代漢語譯本 精進不懈怠，安住于無為之道。 如同建造房屋，不是用普通的木材就能建成， 必須先修整地基，然後才能建立墻壁和柱子。 佛道如同廣闊的虛空，不是通過一次修行就能成就的， 要堅定自己的志向，放下心中的貪戀和執著。 過去的佛如同恒河沙數一樣多，未來的佛也是無窮無盡， 有的佛是按次第修行成佛，也有的佛是超越次第直接成佛。 我如今領悟或未領悟，都要達到八正道， 聽聞佛法后不再受輪迴之苦，這佛法是由誰創造的呢？ 過去我捨棄身體的執著，經歷無數劫難也不覺得困難； 沒有老師的教導而自己覺悟，得以成為一切眾生的導師。 導師出現在世間，不是沒有因緣就降臨的； 是爲了度化那些尚未得度的人，向他們展示無為的境界。

這時，世尊說這偈頌時，五十六億恒河沙數的眾生斷除了虛妄的念頭，不再貪戀世俗的家業，同時發願求證無上佛道。

《菩薩處胎經》卷第四 大正藏第 12 冊 No. 0384 《菩薩從兜術天降神母胎說廣普經》

《菩薩處胎經》卷第五

姚秦涼州沙門竺佛念譯

◎入六道眾生品第十五

這時，世尊進入無量遍觀的禪定，觀察到眾會心中猶豫不決，將要為他們決斷疑惑，顯現真實之相，於是伸出右腳指踩踏地面，使六道眾生各自顯現其行跡，羅列站立。這時，世尊告訴眾會：『你們看到這六道眾生了嗎？』

回答說：『是的，我們看到了。』

當時，在法會中有一位菩薩，名叫自在（Zizai），得到了虛空藏無盡法門（Xukongzang wujin famen），具有神妙的智慧和無礙的辯才——他是賢劫（Xianjie）中十六位聖子中最大的一位——他遊歷十方佛剎，施行佛事，隨即從座位上起身，袒露右肩

【English Translation】 English version Advance without懈怠(xie dai, laziness), abide in the path of non-action. Like a person building a house, it cannot be completed with ordinary wood, One must first prepare the ground, then erect the walls and pillars. The Buddha's path is like the vast emptiness, it cannot be achieved through one single practice, One must strengthen one's resolve, and let go of attachments and desires. The Buddhas of the past are as numerous as the sands of the Ganges, and the Buddhas of the future are also endless, Some Buddhas attain enlightenment through gradual practice, while others transcend the stages and attain it directly. Whether I am enlightened or not, I must reach the Eightfold Path, Having heard the Dharma, I will no longer suffer in the cycle of rebirth. Who created this Dharma? In the past, I gave up attachment to my body, and did not find it difficult even after countless kalpas (jie, eons); I awakened without a teacher, and became the guide for all beings. A guide appears in the world, not without a cause; they descend for a reason, It is to liberate those who have not yet been liberated, and to show them the realm of non-action.

At that time, when the World Honored One spoke this verse, fifty-six billion Ganges sands of beings severed their deluded thoughts, no longer desired worldly affairs, and simultaneously vowed to seek the unsurpassed path of Buddhahood.

The Sutra on the Bodhisattva's Sojourn in the Womb, Volume Four Taisho Tripitaka Volume 12, No. 0384, The Sutra on the Bodhisattva Descending from Tushita Heaven into the Womb of His Mother, Expounding the Vast and Universal Teachings

The Sutra on the Bodhisattva's Sojourn in the Womb, Volume Five

Translated by the Shramana Zhufonian of Liangzhou, Yao Qin Dynasty

◎Chapter Fifteen: Entering the Six Paths of Sentient Beings

At that time, the World Honored One entered the Samadhi of Immeasurable Universal Observation, observing that the assembly was hesitant and doubtful. Intending to resolve their doubts and reveal the truth, he extended his right toe and stepped on the ground, causing the beings of the six realms to each manifest their forms and stand in rows. Then, the World Honored One said to the assembly, 'Do you see these beings of the six realms?'

They replied, 'Yes, we see them.'

At that time, in the assembly, there was a Bodhisattva named Zizai (自在, Self-Mastery), who had attained the inexhaustible Dharma gate of the Treasury of Space (Xukongzang wujin famen, 虛空藏無盡法門), possessing miraculous wisdom and unobstructed eloquence—he was the greatest of the sixteen holy sons in this Bhadrakalpa (Xianjie, 賢劫)—he traveled to the Buddha lands of the ten directions, performing the deeds of a Buddha. He then rose from his seat, baring his right shoulder.

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右臂右膝著地，叉手合掌前白佛言：「今如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，愿欲聞說六趣眾生行業果報。所問微淺愿時發遣。」

爾時，世尊于大眾中和顏悅笑。諸佛如來常法，佛不妄笑，笑有因緣：若有眾生生梵天者，爾時佛微笑；有應作轉輪聖王者，佛復微笑；有作獄卒者閻羅王者，時佛亦笑；有受餓鬼身者，佛即時笑；有作畜生王者，佛即亦笑。爾時，世尊面門出五色光，普照三千大千剎土，即還攝光從頂上入，即告自在菩薩：「汝所問者，乃是如來威神所接，亦是十方諸佛所護，能發此問。今當與汝一一分別諸六趣眾生行業因緣。諦聽，諦聽！善思念之！」

「唯然，世尊！愿樂欲聞。」

佛告自在菩薩：「汝今舉目觀東方梵天、大梵天、清凈梵天乃至色究竟天，此諸天人先修梵行，皆是佛種修諸功德，以貪福報染著五樂，因緣道果皆受天身，計梵天福稱量測度，今當與汝一一說之。滿此三千大千剎土轉輪聖王七寶導從。所謂七寶者，一者、象寶，三十二牙毛色純白，腳躡蓮花身能飛行。二者、馬寶，身紺青色髦鬣硃色，身能飛行所至無礙，知人心念。三者、珠寶，光明徹照遍滿虛空，及四天下皆悉遍照。四者、輪寶，輪有千輻雕文刻

【現代漢語翻譯】 現代漢語譯本：他右臂和右膝著地，叉手合掌，向佛稟告說：『如今，如來（Tathagata，佛的十大稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於解脫的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人），我希望聽您講述六道眾生的行為和果報。我所問的可能很淺顯，希望您能及時開示。』 這時，世尊在大眾中面帶笑容。諸佛如來通常不會無故發笑，他們的笑容都有因緣：如果有眾生將要生到梵天，這時佛會微笑；如果有眾生將要成為轉輪聖王，佛也會微笑；如果有眾生將要成為獄卒或閻羅王，這時佛也會微笑；如果有眾生將要受餓鬼之身，佛也會立即微笑；如果有眾生將要成為畜生之王，佛也會微笑。這時，世尊的面門發出五色光芒，普照三千大千世界，然後光芒收回，從頭頂進入。世尊告訴自在菩薩：『你所問的問題，是如來威神所感應，也是十方諸佛所護持，才能提出這樣的問題。現在我將為你一一分別講述六道眾生的行為因緣。仔細聽，仔細聽！好好思考！』 『是的，世尊！我非常樂意聽聞。』 佛告訴自在菩薩：『你現在舉目觀看東方，從梵天、大梵天、清凈梵天，乃至色究竟天，這些天人先前都修行梵行，都是佛種，修習各種功德，但因為貪戀福報，執著於五種享樂，因緣果報而受天身。他們計算梵天的福報，並加以衡量。現在我將為你一一說明。充滿這三千大千世界的轉輪聖王，有七寶引導隨從。所謂的七寶是：第一，像寶，有三十二顆牙齒，毛色純白，腳踩蓮花，身能飛行。第二，馬寶，身體是紺青色，鬃毛是硃紅色，身能飛行，所到之處沒有障礙，能知人心念。第三，珠寶，光明徹照，遍滿虛空，以及四大部洲都照耀得到。第四，輪寶，輪子有千輻，雕刻著精美的花紋。

【English Translation】 English version: He knelt on his right knee, placed his right arm on the ground, clasped his hands together, and said to the Buddha: 'Now, the Tathagata (one of the ten titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one), the Vidyacharana-sampanna (one who possesses wisdom and virtue), the Sugata (the well-gone one), the Lokavid (one who understands the world), the Anuttara (the unsurpassed one), the Purushadamyasarathi (the tamer of men), the Shasta devamanushyanam (the teacher of gods and men), the Buddha (the awakened one), the Bhagavan (the revered one), I wish to hear you speak about the actions and karmic consequences of beings in the six realms. My question may be shallow, but I hope you will enlighten me in due time.' At that time, the World Honored One smiled among the assembly. It is the usual practice of all Buddhas not to smile without a reason. Their smiles have causes: if there is a being who is about to be born in the Brahma heaven, then the Buddha will smile; if there is a being who is about to become a Chakravartin king, the Buddha will also smile; if there is a being who is about to become a jailer or Yama king, then the Buddha will also smile; if there is a being who is about to receive the body of a hungry ghost, the Buddha will immediately smile; if there is a being who is about to become the king of animals, the Buddha will also smile. At that time, the World Honored One emitted five-colored light from his face, illuminating the three thousand great chiliocosms, and then the light retracted and entered from the top of his head. The World Honored One said to the Bodhisattva Zizai: 'Your question is inspired by the majestic power of the Tathagata and is also protected by the Buddhas of the ten directions. That is why you are able to ask such a question. Now I will explain to you one by one the causes and conditions of the actions of beings in the six realms. Listen carefully, listen carefully! Think well about it!' 'Yes, World Honored One! I am very eager to hear.' The Buddha said to the Bodhisattva Zizai: 'Now, look to the east, from the Brahma heaven, the Great Brahma heaven, the Pure Brahma heaven, up to the Akanishta heaven. These heavenly beings previously cultivated Brahma conduct, they are all seeds of the Buddha, cultivating various merits, but because they are greedy for blessings and attached to the five pleasures, they receive heavenly bodies as a result of their karmic causes. They calculate the blessings of the Brahma heaven and measure them. Now I will explain them to you one by one. The Chakravartin king who fills this three thousand great chiliocosm has seven treasures guiding and following him. The so-called seven treasures are: first, the elephant treasure, with thirty-two teeth, pure white fur, stepping on lotus flowers, and able to fly. Second, the horse treasure, with a dark blue body, crimson mane, able to fly, reaching anywhere without obstruction, and knowing people's thoughts. Third, the jewel treasure, with light shining everywhere, filling the void, and illuminating the four continents. Fourth, the wheel treasure, with a thousand spokes, carved with exquisite patterns.

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鏤視之無厭，此第四無識。五者、玉女寶，女中殊妙性行柔和，端正殊妙世之希有，不長、不短、不白、不黑，身作優缽羅蓮花香，口作牛頭栴檀香，恭肅謙下知聖王志趣。六者、典藏寶臣，王須寶時，手執神器用以𢍶空瀉則成寶，取止隨王。七者、典兵寶，聖王出遊須四種兵，王告之曰：『吾今欲出巡游國界，速集兵眾集我殿前勿令影移。』即受王教，回身東顧，像兵已集行列在東；回身南眄，馬兵已集行列在南；回身西顧，車兵已集行列在西；回身北望，步兵已集行列在北。轉輪聖王隨意所乘，或馬或象，或至弗于提、郁單曰提、拘耶尼提，遊行四方足不蹈地，或百歲、千歲、數千百歲食福自然。計轉輪聖王身滿四天下，不如帝釋身。何以故？帝釋所領七寶宮殿玉女眷屬，坐七寶殿堂天樂自娛，視東忘西視南忘北，快樂不可言。如彼釋身不如第六天王，身有三十相神德自在，隨形變化心念則成，所將兵眾不可稱數，功德福業佈施無礙。如六天王等滿四天下，不如一大梵天功德廣大，典領三千大千剎土，諸梵天眾無量無限不可稱數，壽命極長過一賢劫其命乃終。」

爾時，世尊告自在菩薩：「汝今舉目南看，是無央數轉輪聖王列住南方。轉輪聖王功德多少如上所說，五戒十善、恭奉賢聖、持仙人戒、八清凈齋

{ "translations": [ "現代漢語譯本：第四種是『鏤視之無厭』，即可以無限觀看的寶物，這是第四種無識之寶。第五種是玉女寶，她是在女子中特別美好，性情柔和，端莊美麗，世間罕見。她不高不矮，不白不黑，身上散發著優缽羅蓮花（一種藍色蓮花）的香氣，口中散發著牛頭栴檀（一種珍貴的香木）的香氣，恭敬謙遜，瞭解聖王的意願。第六種是典藏寶臣，當聖王需要寶物時，他手持神器，向空中一揮，寶物就會出現，取用多少都隨聖王的心意。第七種是典兵寶，當聖王出巡需要四種軍隊時，他會告訴典兵寶臣：『我現在要巡視國界，你立刻召集軍隊到我殿前，不要讓影子移動。』典兵寶臣領命后，轉身向東看，像兵已經列隊在東邊；轉身向南看，馬兵已經列隊在南邊；轉身向西看，車兵已經列隊在西邊；轉身向北看，步兵已經列隊在北邊。轉輪聖王可以隨意乘坐，或馬或象，可以到達弗于提（東勝身洲）、郁單曰提（北俱盧洲）、拘耶尼提（西牛貨洲），四方行走時腳不沾地，可以享受福報百年、千年、甚至數千百年。計算起來，轉輪聖王的身軀充滿四天下，也不如帝釋（忉利天之主）的身軀。為什麼呢？因為帝釋所擁有的七寶宮殿、玉女眷屬，坐在七寶殿堂中享受天樂，看東邊就忘了西邊，看南邊就忘了北邊，快樂無法言說。像帝釋這樣的身軀，也不如第六天王，他有三十種相好，神力自在，可以隨心變化，所統領的軍隊數不勝數，功德福業佈施無礙。像第六天王等充滿四天下，也不如一大梵天（色界初禪天之主）的功德廣大，他統領三千大千世界，諸梵天眾無量無邊，壽命極長，超過一賢劫才終結。」， "那時，世尊告訴自在菩薩：『你現在舉目向南看，那裡有無數的轉輪聖王排列在南方。轉輪聖王的功德多少就像上面所說的，他們奉行五戒十善，恭敬賢聖，持仙人戒，守八清凈齋。』" ], "english_translations": [ "English version: The fourth is 『unwearying to gaze upon』, meaning a treasure that can be viewed endlessly, this is the fourth treasure of non-consciousness. The fifth is the Jewel Woman, who is exceptionally beautiful among women, gentle in nature, dignified and beautiful, rare in the world. She is neither tall nor short, neither white nor black, her body emits the fragrance of the Utpala lotus (a blue lotus), and her mouth emits the fragrance of sandalwood (a precious fragrant wood). She is respectful, humble, and understands the wishes of the Holy King. The sixth is the Treasure Minister of Storage, when the Holy King needs treasures, he holds a divine instrument, and with a wave in the air, treasures will appear, taking as much as the Holy King desires. The seventh is the Treasure Minister of the Army, when the Holy King goes on tour and needs four kinds of troops, he will tell the Treasure Minister of the Army: 『I am now going to inspect the borders, you immediately gather the troops in front of my palace, do not let the shadows move.』 After receiving the order, the Treasure Minister of the Army turns to the east, and the elephant troops are already lined up in the east; turns to the south, and the horse troops are already lined up in the south; turns to the west, and the chariot troops are already lined up in the west; turns to the north, and the infantry troops are already lined up in the north. The Holy King of the Wheel can ride at will, either on a horse or an elephant, and can reach Fuyuti (Purvavideha), Uttarakuru (Uttarakuru), and Kūru (Aparagodaniya), his feet do not touch the ground when walking in the four directions, and he can enjoy blessings for hundreds, thousands, or even thousands of years. Calculating it, the body of the Holy King of the Wheel fills the four continents, but it is not as good as the body of Sakra (Lord of the Trayastrimsa Heaven). Why? Because Sakra possesses seven-jeweled palaces, female attendants, and sits in seven-jeweled halls enjoying heavenly music, looking east he forgets the west, looking south he forgets the north, his happiness is indescribable. A body like Sakra's is not as good as the Sixth Heavenly King, who has thirty-two marks of excellence, divine power, and can transform at will, the army he commands is countless, his merits and blessings are unobstructed. A being like the Sixth Heavenly King filling the four continents is not as good as the great Brahma (Lord of the First Dhyana Heaven in the Form Realm), whose merits are vast, he governs the three thousand great chiliocosms, the Brahma beings are immeasurable and boundless, and their lifespan is extremely long, exceeding one kalpa before it ends.", "At that time, the World Honored One told the Bodhisattva of Freedom: 『Now you look south, there are countless Holy Kings of the Wheel lined up in the south. The merits of the Holy Kings of the Wheel are as described above, they practice the five precepts and ten virtues, respect the wise and holy, uphold the ascetic precepts, and observe the eight pure fasts.』" ] }

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，根相連屬為人慈愍無傷害心，受業果報其福難量。故得紹繼轉輪王位。」

佛告自在菩薩曰：「汝今舉目西看，見師子王列住西面，以常六事跱立不動，毛色純白胸臆方正，皆由先身德行福報，雖受畜身份別善惡，足蹈蓮花塵垢不染，終不殺生食肉飲血。師子一吼飛落走伏，斯亦五戒不犯三過故獲斯報，雖墮畜生轉身成道。」

佛告自在王菩薩：「汝回目北，顧視餓鬼七寶宮殿，左右眷屬皆食自然甘露法味，雖名在餓鬼，皆緣人中積善擁護，亦有神足到諸佛剎，禮敬諸佛稟受正要，可行知行可住知住，感動隨時不守常法，游此忍界眾善普會，轉則成道亦復不久。」

佛告自在菩薩：「汝回目下顧，見閻羅王以五事治化無有阿曲。云何為五？罪人在前即面詰問：『汝在人間知有佛、有法、有比丘僧、有父有母耶？』罪人報曰：『實有。大王！』爾時聖王以偈問曰：

「『杻械鐵鎖靽，　　鑊湯熱銅柱； 　　洋銅熱鉗叉，　　償對今不久。 　　自造因緣本，　　報業無人作； 　　非父母兄弟，　　誰能代受苦？ 　　我願出家學，　　守戒不妄犯； 　　行正法平等，　　猶尚日三煮。』

「爾時，閻羅王以五事問，即敕獄卒隨罪輕重付令治之。彼罪人中聞佛法聲，罪滅福生，還復人

【現代漢語翻譯】 現代漢語譯本：『根基相連，心懷慈悲，沒有傷害之心，承受業報，其福德難以估量。因此得以繼承轉輪王的王位。』 佛陀告訴自在菩薩說：『你現在舉目向西看，看見獅子王排列在西面，以常有的六種姿態站立不動，毛色純白，胸膛方正，這都是由於前世的德行福報。雖然受生為畜生，卻能分辨善惡，足踩蓮花，不沾染塵垢，終不殺生、吃肉、飲血。獅子一吼，飛禽走獸都伏地不動，這也是因為持守五戒，不犯三過而獲得的果報。雖然墮入畜生道，轉身也能成就道果。』 佛陀告訴自在王菩薩：『你轉頭向北看，看看餓鬼的七寶宮殿，左右眷屬都食用自然的甘露法味。雖然名為餓鬼，都是因為在人間積善護持而得。他們也有神通，能到諸佛剎土，禮敬諸佛，領受正法要義。可行則行，可住則住，隨緣而動，不拘泥於常法。他們遊歷此娑婆世界，廣集眾善，轉身成道也不久遠了。』 佛陀告訴自在菩薩：『你轉頭向下看，看見閻羅王以五事治理教化，沒有偏頗。哪五事呢？罪人到面前，就當面詰問：『你在人間知道有佛、有法、有比丘僧、有父母嗎？』罪人回答說：『確實有，大王！』這時，閻羅王用偈語問道： 『枷鎖鐵鏈捆綁身， 鑊湯熱銅柱受刑； 洋銅熱鉗叉伺候， 償還罪業不久停。 自己造下因緣本， 報應業果無人替； 非是父母與兄弟， 誰能代你受苦刑？ 我願出家去修行， 持戒不犯守清凈； 奉行正法求平等， 尚且每日三餐烹。』 『這時，閻羅王用五事審問，就命令獄卒根據罪行的輕重進行懲罰。那些罪人中聽到佛法之聲，罪業消滅，福德增長，又恢復了人身。』

【English Translation】 English version: 'Their roots were connected, their hearts were compassionate, they had no intention to harm, and they received karmic retribution, the extent of which was immeasurable. Therefore, they were able to inherit the throne of a Chakravartin King (Universal Monarch).' The Buddha said to Bodhisattva Zizai (Free and Independent): 'Now, look to the west. See the Lion Kings standing in the west, maintaining their usual six postures, their fur pure white, their chests square and upright. This is all due to the merits and blessings of their past lives. Although they are born as animals, they can distinguish between good and evil. Their feet step on lotuses, unstained by dust. They never kill, eat meat, or drink blood. When a lion roars, birds and beasts fall to the ground. This is also the result of upholding the five precepts and not committing the three transgressions. Although they have fallen into the animal realm, they can still attain enlightenment in their next life.' The Buddha said to Bodhisattva Zizai Wang (King of Freedom): 'Turn your head to the north and look at the seven-jeweled palaces of the hungry ghosts. Their attendants all consume the natural nectar of Dharma. Although they are called hungry ghosts, it is because they accumulated good deeds and protection in the human realm. They also have supernatural powers to go to the Buddha lands, pay homage to the Buddhas, and receive the essential teachings of the Dharma. They act when it is appropriate to act, and they stay when it is appropriate to stay, moving with the circumstances and not adhering to fixed rules. They travel in this Saha world, gathering all kinds of good deeds, and their transformation into enlightenment will not be far off.' The Buddha said to Bodhisattva Zizai: 'Turn your head downward and look at Yama (King of the Underworld), who governs and transforms with five principles, without any bias. What are the five? When a sinner comes before him, he immediately questions them: 『In the human world, did you know there was a Buddha, a Dharma, a Sangha (community of monks), and parents?』 The sinner replies: 『Indeed, Great King!』 At that time, King Yama asks in verse: 『Shackles and iron chains bind the body, Cauldrons of boiling water and hot copper pillars await; Molten copper tongs and forks are ready, Retribution for your sins will not be long in coming. You created the causes and conditions yourself, The karmic consequences are not made by others; Not even parents or siblings, Who can suffer the torment for you? I wish to leave home and practice, Upholding the precepts and not violating them; Practicing the righteous Dharma with equality, Yet still, I have to cook three meals a day.』 『At that time, King Yama questions them with these five matters, and then orders the prison guards to punish them according to the severity of their crimes. Among those sinners, when they hear the sound of the Buddha's teachings, their sins are extinguished, their blessings increase, and they are restored to human form.』

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身修治清凈行，是謂菩薩六趣眾生報應如是。」

自在菩薩禮佛足已還在本位，時彼會中有八千億眾生，不樂處苦墮六趣道，盡發無上寂滅空無去離生死。

菩薩處胎經轉法輪品第十六

爾時，世尊將欲示現諸佛無量遺體報應——令一切會神通菩薩、學無學等，比丘、比丘尼、優婆塞、優婆夷四眾圍繞，現生受報轉大法輪，非沙門婆羅門魔若魔天所能轉者——即以神足定力，放諸身節毛孔光明，遠照十方諸佛剎土，一一光明皆有三千大千佛國，一一佛國皆有化佛，一一化佛皆有三千大千眾生之類，一一諸佛與彼諸會者說無盡法藏、無量奇特無與等法、真際甚深，所說法者，初、中、竟善，除淫怒癡，以八解水洗除心垢。爾時，諸佛于池水中化作七寶高臺去池七仞，彼寶臺上敷寶高座，於四角頭皆懸金鈴，眾寶雜廁其間，懸繒幡蓋五色赤黃，快樂不可言。爾時，眾生在座聞法無盡之藏，端坐思惟心不錯亂，皆愿欲聞如來秘要。

爾時，世尊如諸佛常法，復放肉髻光明，上至無數億佛剎土。空界佛剎，佛名寶如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，見釋迦文尼肉髻光明，即告彼土諸會菩薩：「下方有佛，釋迦文尼如來、應供、正遍知、明行足、善逝

【現代漢語翻譯】 現代漢語譯本：'修持清凈的行為，這就是菩薩在六道眾生中的報應。' 自在菩薩向佛陀頂禮后回到自己的位置。當時，法會中有八千億眾生，不願處於痛苦，墮入六道輪迴，都發愿證得無上寂滅的空性，脫離生死。 《菩薩處胎經·轉法輪品》第十六 當時，世尊將要示現諸佛無量遺體的報應——爲了讓所有法會中的神通菩薩、有學無學等，以及比丘、比丘尼、優婆塞、優婆夷四眾圍繞，示現今生受報，轉動大法輪，這是沙門、婆羅門、魔或魔天所不能轉動的——於是，世尊以神足定力，從身體的各個關節和毛孔中放出光明，遙照十方諸佛剎土。每一道光明中都有三千大千佛國，每一個佛國中都有化佛，每一個化佛都有三千大千眾生。每一位佛都為他們說法，宣講無盡的法藏、無量奇特無與倫比的法、真際甚深之理。所說的法，初善、中善、后善，能去除淫慾、嗔怒、愚癡，用八解脫之水洗滌心中的污垢。當時，諸佛在池水中化現出七寶高臺，高出水面七仞。寶臺上鋪設著寶座，四角都懸掛著金鈴，各種珍寶交錯其間，懸掛著五色赤黃的幡蓋，快樂無比。當時，眾生在寶座上聽聞無盡的法藏，端坐思惟，心不散亂，都渴望聽聞如來的秘密教義。 當時，世尊像諸佛的常法一樣，再次從肉髻中放出光明，向上照耀到無數億佛剎土。在空界佛剎，佛號為寶如來（寶貴的如來）、應供（值得供養的）、正遍知（完全覺悟的）、明行足（智慧和行為圓滿的）、善逝（善於到達涅槃的）、世間解（瞭解世間一切的）、無上士（無上的人）、調御丈夫（調伏眾生的導師）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的）。寶如來見到釋迦牟尼的肉髻光明，就告訴他國土中的菩薩們：『下方有一位佛，名為釋迦牟尼如來（釋迦族的如來）、應供（值得供養的）、正遍知（完全覺悟的）、明行足（智慧和行為圓滿的）、善逝（善於到達涅槃的）』

【English Translation】 English version: 'Cultivating pure conduct is the retribution of a Bodhisattva among the beings of the six realms.' The Bodhisattva of Freedom bowed at the Buddha's feet and returned to his place. At that time, there were eight billion beings in the assembly who did not wish to be in suffering, falling into the six paths of rebirth, and all vowed to attain the supreme, tranquil emptiness, and to be free from birth and death. The Sixteenth Chapter, 'Turning the Dharma Wheel,' of the Sutra on the Bodhisattva's Womb At that time, the World Honored One was about to demonstrate the retribution of the immeasurable relics of all Buddhas—in order to have all the assembled Bodhisattvas with supernatural powers, those in training and those beyond training, as well as the fourfold assembly of monks, nuns, laymen, and laywomen, surround him, showing the retribution received in this life, and turning the great Dharma wheel, which cannot be turned by ascetics, Brahmins, demons, or demon gods—immediately, with the power of his supernatural concentration, he emitted light from all the joints and pores of his body, illuminating the Buddha lands of the ten directions. In each ray of light, there were three thousand great thousand Buddha lands, and in each Buddha land, there was a manifested Buddha, and each manifested Buddha had three thousand great thousand kinds of beings. Each Buddha spoke to those in the assembly, expounding the inexhaustible treasury of Dharma, the immeasurable, unique, and incomparable Dharma, the profound truth of reality. The Dharma spoken was good in the beginning, good in the middle, and good in the end, removing lust, anger, and ignorance, and washing away the defilements of the mind with the water of the eight liberations. At that time, the Buddhas transformed seven-jeweled high platforms in the pond, rising seven ren above the water. On the platforms, jeweled seats were arranged, with golden bells hanging at each of the four corners, various jewels interspersed among them, and banners and canopies of five colors, red and yellow, hanging, creating indescribable joy. At that time, the beings on the seats heard the inexhaustible treasury of Dharma, sat in contemplation with their minds undisturbed, and all wished to hear the secret teachings of the Tathagata. At that time, the World Honored One, as was the custom of all Buddhas, again emitted light from his ushnisha, illuminating countless billions of Buddha lands. In the Buddha land of the empty realm, the Buddha was named Treasure Tathagata (Precious Thus Come One), Worthy of Offerings, Fully Enlightened One, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. Upon seeing the light from Shakyamuni's ushnisha, he told the Bodhisattvas in his land: 'Below, there is a Buddha named Shakyamuni Tathagata (Thus Come One of the Shakya Clan), Worthy of Offerings, Fully Enlightened One, Perfect in Wisdom and Conduct, Well-Gone.'

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、世間解、無上士、調御丈夫、天人師、佛、世尊，今在母胎廣說深要無上法藏，引致十方諸神通菩薩，汝等可往禮敬問訊，並持我名問訊釋迦文尼，德化日進游步康強耶？彼土眾生易受化耶？汝等詣彼攝持威儀，彼土眾生多諸惱害憍慢熾盛。」

爾時，彼土菩薩齊整法服，五千七萬二億菩薩禮彼佛足，忽然不現來至忍土。釋迦文尼佛復以定意神力，令彼來菩薩不見釋迦文尼，說法道場周障四面，從閻浮提遍三千大千剎土，推求忍土釋迦文尼佛。彼諸菩薩各各自相謂言：「上虛空界我等剎土去此極遠，向所見光將無釋迦文尼佛取般涅槃放斯光耶？我等得無失天眼通耶？何以故？游至十方遍諸世界不知所在。」各各發心內自思惟：「我等寧可還至本界。」作是念已各各不能至本佛剎，各懷恐懼衣毛皆豎，謂失神足疲厭心生，不能究盡無盡法藏。所以者何？皆是釋迦文尼威神使然。佛悉知彼諸菩薩心，即以神足接諸菩薩在母胎中。爾時諸菩薩等加敬作禮，兼以佛遣問訊，各一面坐。

爾時，釋迦文尼名怛薩阿竭，復以神足之力放大光明，照東方炎世界，國名奇特，佛名深義如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在說法初、中、竟善，見大光明告諸菩薩：「汝

【現代漢語翻譯】 現代漢語譯本：'世間解'（瞭解世間一切的覺悟者）、'無上士'（無與倫比的修行者）、'調御丈夫'（能夠調伏和引導眾生的導師）、'天人師'（天人和人類的導師）、'佛'（覺悟者）、'世尊'（受世人尊敬的覺悟者），現在在母胎中廣說深奧重要的無上法藏，引來十方諸神通菩薩，你們可以前去禮敬問訊，並持我的名號問訊釋迦文尼，問他德行教化是否日益精進，游步是否安康強健？他那裡的眾生是否容易接受教化？你們去那裡要攝持威儀，因為那裡的眾生多有惱害，驕慢熾盛。 當時，那些菩薩整理好法衣，五千七萬二億菩薩禮拜那佛的腳，忽然消失不見，來到娑婆世界。釋迦文尼佛又以禪定神力，使那些來的菩薩看不見釋迦文尼，說法道場四周被遮蔽，從閻浮提遍佈三千大千世界，尋找娑婆世界的釋迦文尼佛。那些菩薩各自互相說道：『上虛空界我們所在的剎土距離這裡極其遙遠，剛才所見的光芒難道是釋迦文尼佛入般涅槃（佛的最終寂滅）時所放的光嗎？我們難道失去了天眼通（能見一切的神通）嗎？為什麼？我們遊歷十方遍及各個世界都不知道他在哪裡。』他們各自發心內心自思：『我們寧可回到自己的本界。』這樣想后，卻都不能回到本佛剎，各自懷著恐懼，汗毛都豎了起來，認為失去了神足（神通的足跡），感到疲憊厭倦，不能窮盡無盡的法藏。這是為什麼呢？都是釋迦文尼的威神力所致。佛完全知道那些菩薩的心，就用神足接引那些菩薩到母胎中。當時，那些菩薩等更加恭敬地作禮，並傳達佛的問候，各自在一面坐下。 當時，釋迦文尼名為'怛薩阿竭'（如來十號之一），又以神足之力放出大光明，照耀東方炎世界，國名奇特，佛名深義如來、應供（值得供養的覺悟者）、正遍知（完全正確的覺悟者）、明行足（智慧和行為都圓滿的覺悟者）、善逝（善於到達涅槃的覺悟者）、世間解、無上士、調御丈夫、天人師、佛、世尊，現在說法，初、中、后都善，見到大光明，告訴諸菩薩：『你們看，』

【English Translation】 English version: 'World-Knower' (one who understands the world), 'Unsurpassed One' (an unparalleled practitioner), 'Tamer of Men' (a guide who can subdue and lead beings), 'Teacher of Gods and Humans' (a teacher for both gods and humans), 'Buddha' (the awakened one), 'World-Honored One' (the awakened one respected by the world), is now in the womb extensively expounding the profound and essential unsurpassed Dharma treasury, attracting all the Bodhisattvas with supernatural powers from the ten directions. You may go to pay homage and inquire, and also use my name to inquire of Shakyamuni, asking if his virtuous teachings are progressing daily, and if his movements are healthy and strong? Are the beings there easy to be taught? When you go there, maintain your dignified demeanor, because the beings there have many afflictions and are arrogant and conceited. At that time, those Bodhisattvas adjusted their Dharma robes, and five thousand seven million two hundred million Bodhisattvas bowed at the feet of that Buddha, and suddenly disappeared, arriving in the Saha world. Shakyamuni Buddha, again using the power of meditative concentration, made it so that the Bodhisattvas who came could not see Shakyamuni. The Dharma teaching place was obscured on all sides, and from Jambudvipa, they searched throughout the three thousand great thousand world systems for Shakyamuni Buddha of the Saha world. Those Bodhisattvas said to each other, 'The realm where we are in the upper void is extremely far from here. Could the light we just saw be the light emitted by Shakyamuni Buddha when he entered Parinirvana (the final extinction of a Buddha)? Have we lost our divine eye (the supernatural power to see everything)? Why is it that we have traveled throughout the ten directions and all the worlds and do not know where he is?' Each of them resolved in their hearts, 'We would rather return to our own realm.' After thinking this, they could not return to their own Buddha realm. Each of them was filled with fear, their hair stood on end, thinking they had lost their divine feet (the supernatural ability to travel), feeling tired and weary, unable to exhaust the endless Dharma treasury. Why is this? It is all due to the majestic power of Shakyamuni. The Buddha fully knew the minds of those Bodhisattvas, and immediately used his divine feet to receive those Bodhisattvas into the womb. At that time, those Bodhisattvas paid even more respectful homage, and conveyed the Buddha's greetings, each sitting on one side. At that time, Shakyamuni, named 'Tathagata' (one of the ten titles of a Buddha), again used the power of his divine feet to emit great light, illuminating the eastern Flame World, whose country was named Peculiar, and the Buddha was named Profound Meaning Tathagata, Worthy of Offerings (an awakened one worthy of offerings), Perfectly Enlightened (a completely correct awakened one), Perfect in Wisdom and Conduct (an awakened one perfect in both wisdom and conduct), Well-Gone (an awakened one who is good at reaching Nirvana), World-Knower, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, now teaching the Dharma, which is good in the beginning, middle, and end. Seeing the great light, he told the Bodhisattvas, 'Look,'

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等莊嚴詣忍世界釋迦文尼佛所，聽無盡法藏多所饒益。何以故？彼土菩薩皆一生補處，必有奇特難思議法。」諸菩薩等敬承佛教，禮彼佛足忽然不現，來至忍界釋迦文尼佛所，頭面禮足各坐一面。

佛以神德召魔波旬，將有所感動故致魔來。

爾時世尊知眾生集，諸天作樂讚頌如來無量福業。佛告文殊師利：「止諸天樂，吾欲說法。」

佛告諸來會者：「佛出於世，億千萬劫時時乃有，如優曇缽花，菩薩摩訶薩漏盡神通根本法者，除想去念是謂有盡；不見漏盡無想法者，是謂無盡。菩薩摩訶薩計身縛著不至彼岸，是謂有盡；能去身想不在彼此，是謂無盡。菩薩摩訶薩縛結已解不住真際，是謂有盡；不見縛結空無我想，是謂無盡。菩薩摩訶薩入出入息觀諸世界了無所有，是謂有盡；分別虛無不見有度無度，國界無若干，是謂無盡。菩薩摩訶薩修行十六殊勝之法，濟度阿僧祇眾生，是謂有盡；十六殊勝自性空寂，不見度不見不度，是謂無盡。菩薩摩訶薩廣修剎土，為眾生執苦不以為勞，是謂有盡；不見眾生剎土清凈不一不一，是謂無盡。菩薩摩訶薩奉戒修法入三脫門，是謂有盡；不見眾生缺戒全戒，是謂無盡。

「菩薩摩訶薩曉了分別句義字義應適無方，是謂有盡；不見句義分別字義，是謂無盡

【現代漢語翻譯】 現代漢語譯本 他們莊嚴地來到忍世界（Saha world）釋迦牟尼佛（Sakyamuni Buddha）所在之處，聽聞無盡的法藏，從中獲得諸多利益。這是為什麼呢？因為那個世界的菩薩都是一生補處（ekajati-pratibaddha，指下一生必定成佛的菩薩），必定擁有奇特難以思議的法門。」諸位菩薩恭敬地接受佛的教誨，禮拜佛足后忽然消失，來到忍界釋迦牟尼佛所在之處，頭面頂禮佛足，各自在一旁坐下。 佛陀以神通的力量召喚魔王波旬（Mara Papiyas），想要感化他，所以才讓魔王前來。 這時，世尊知道眾生已經聚集，諸天奏樂讚頌如來無量的福德功業。佛告訴文殊師利（Manjusri）菩薩：『停止諸天的音樂，我想要說法。』 佛告訴前來集會的人們：『佛陀出現在世間，億千萬劫才會有一次，就像優曇缽花（udumbara）一樣稀有。菩薩摩訶薩（bodhisattva-mahasattva）如果認為漏盡神通（asravaksaya-abhijna）的根本法是去除妄想和念頭，這就是所謂的有盡；如果認為漏盡神通是無想法的，這就是所謂的無盡。菩薩摩訶薩如果執著于身體的束縛，就不能到達彼岸，這就是所謂的有盡；如果能夠去除對身體的執著，不執著於此岸和彼岸，這就是所謂的無盡。菩薩摩訶薩如果認為解脫了束縛后就停留在真如實際（bhutakoti），這就是所謂的有盡；如果認為束縛是空無自性的，沒有我執，這就是所謂的無盡。菩薩摩訶薩如果觀看出入息，觀察諸世界都是空無所有，這就是所謂的有盡；如果分別虛無，不執著于有度或無度，認為國界沒有分別，這就是所謂的無盡。菩薩摩訶薩如果修行十六種殊勝的法門，救度無數的眾生，這就是所謂的有盡；如果認為十六種殊勝的法門自性空寂，不執著于度化或不度化，這就是所謂的無盡。菩薩摩訶薩如果廣修凈土，爲了眾生的執著而受苦，不以為勞累，這就是所謂的有盡；如果認為眾生和凈土都是清凈的，沒有分別，這就是所謂的無盡。菩薩摩訶薩如果奉持戒律，修行佛法，進入三解脫門（trini vimoksa-mukha），這就是所謂的有盡；如果認為眾生沒有缺戒或全戒的分別，這就是所謂的無盡。 『菩薩摩訶薩如果明白分別句子的意義和文字的意義，並且能夠隨機應變，這就是所謂的有盡；如果認為句子和文字的意義都是不可分別的，這就是所謂的無盡。

【English Translation】 English version They solemnly went to where Sakyamuni Buddha (Sakyamuni Buddha) was in the Saha world (Saha world), to listen to the inexhaustible Dharma treasury, from which they gained many benefits. Why is this? Because the Bodhisattvas of that land are all those who are bound to one more birth (ekajati-pratibaddha, referring to Bodhisattvas who are certain to become Buddhas in their next life), and they must possess extraordinary and inconceivable Dharmas.」 The Bodhisattvas respectfully received the Buddha's teachings, bowed at the Buddha's feet, and suddenly disappeared. They arrived at where Sakyamuni Buddha was in the Saha world, bowed their heads to the Buddha's feet, and sat down on one side. The Buddha used his divine power to summon Mara Papiyas (Mara Papiyas), wanting to influence him, which is why he caused the demon king to come. At this time, the World Honored One knew that the assembly of beings had gathered, and the devas played music to praise the immeasurable meritorious deeds of the Tathagata. The Buddha said to Manjusri (Manjusri) Bodhisattva: 'Stop the music of the devas, I want to speak the Dharma.' The Buddha said to those who had come to the assembly: 'The appearance of a Buddha in the world occurs only once in billions of kalpas, as rare as the udumbara flower (udumbara). If a Bodhisattva-Mahasattva (bodhisattva-mahasattva) thinks that the fundamental Dharma of the extinction of outflows and superknowledges (asravaksaya-abhijna) is to remove delusions and thoughts, this is called finite; if one thinks that the extinction of outflows and superknowledges is without thought, this is called infinite. If a Bodhisattva-Mahasattva is attached to the bondage of the body, he cannot reach the other shore, this is called finite; if one can remove the attachment to the body and not be attached to this shore or the other shore, this is called infinite. If a Bodhisattva-Mahasattva thinks that after being liberated from bondage, one remains in the true reality (bhutakoti), this is called finite; if one thinks that bondage is empty of self-nature and without self-attachment, this is called infinite. If a Bodhisattva-Mahasattva observes the in-breath and out-breath and sees that all worlds are empty and without anything, this is called finite; if one distinguishes emptiness and is not attached to being measured or unmeasured, and thinks that there are no distinctions between realms, this is called infinite. If a Bodhisattva-Mahasattva practices the sixteen extraordinary Dharmas and saves countless beings, this is called finite; if one thinks that the sixteen extraordinary Dharmas are empty in nature, and is not attached to saving or not saving, this is called infinite. If a Bodhisattva-Mahasattva extensively cultivates pure lands and endures suffering for the attachments of beings without feeling weary, this is called finite; if one thinks that beings and pure lands are pure and without distinctions, this is called infinite. If a Bodhisattva-Mahasattva upholds precepts, practices the Dharma, and enters the three doors of liberation (trini vimoksa-mukha), this is called finite; if one thinks that there is no distinction between beings who lack precepts and those who fully uphold them, this is called infinite.' 'If a Bodhisattva-Mahasattva understands and distinguishes the meaning of sentences and the meaning of words, and can adapt to any situation, this is called finite; if one thinks that the meaning of sentences and the meaning of words are indistinguishable, this is called infinite.'

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。菩薩摩訶薩分別天道、人道、畜生、餓鬼、地獄，于中拔濟使得解脫，是謂有盡；雖處五濁不染無所染亦無所著，是謂無盡。菩薩摩訶薩除貪貢高無增上慢，亦不自下修清凈行，是謂有盡；法性空寂無自大心，不見慢惰於法有失，不見精勤受道果證，是謂無盡。菩薩摩訶薩莊嚴佛樹演暢無數，音聲清凈普聞十方，破壞貪著使行佈施，是謂有盡；不見世界成敗起滅有貪著者，是謂無盡。菩薩摩訶薩以金剛心破三界結，從初發意至不退轉，不見斷滅有礙眾生，是謂有盡；吾我貪著無吾無我，云何我我自無我亦無有我，是謂無盡。菩薩摩訶薩滅種姓名不著俗法，言是我所非我所，是父、是母、是兄、是弟，我姓最勝彼姓不如，我族姓子彼非是族姓子，計名號者，是謂有盡；從初發意乃至成佛，不見有成亦不見佛，假號名字悉皆空寂不見有空，云何為空誰造此空？空自無空云何言空，是謂無盡。

「菩薩摩訶薩法說、義說、句說、字說，從無明至行乃至生死，無明愛取法因緣不盡，迷惑顛倒無明所繫，從冥入冥能拔濟出，是謂有盡。無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱；縛著繫戀蠲除無所著，無明滅，無明滅則行滅，行滅則識滅，識滅

則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。老死憂悲苦惱緣生，生緣有，有緣取，取緣愛，愛緣受，受緣觸，觸緣六入，六入緣名色，名色緣識，識緣行，行緣無明；老死憂悲苦惱滅則生滅，生滅則有滅，有滅則取滅，取滅則愛滅，愛滅則受滅，受滅則觸滅，觸滅則六入滅，六入滅則名色滅，名色滅則識滅，識滅則行滅，行滅則無明滅。解了法性種種滅不滅，亦不見滅亦不見不滅。云何為滅滅無滅？是謂無盡。

「菩薩摩訶薩分別曉了起法盡法，起不知所從來，盡何知所從去，起亦無起盡亦無盡，是謂無盡。曉了起盡悉無處所如空無著，云何無著不見無著？無著無此無著，是謂無盡。

「菩薩摩訶薩欲得總持三昧四無礙慧，晝夜經行舉身輕重，初習法觀去地，初如阿摩勒果，漸如鞞醯勒果，轉如呵梨勒果，去地如指影等，漸漸去地七人影等，此是俗禪凡夫仙學，菩薩於是學而不住，是謂有盡。心通無礙不住五通非不住通，解了諸法法性自然，無明真際皆悉自然亦無自然。云何自然？不見自然無自然，是謂無盡。

「菩薩摩訶薩以空滅想於色無受，等分眾生不見差降，在閑靖處思惟識念，不見造色不見無造

【現代漢語翻譯】 現代漢語譯本：

當『名色』（精神和物質現象）滅盡時，『六入』（眼、耳、鼻、舌、身、意六種感官）也隨之滅盡；『六入』滅盡時，『觸』（感官與外境的接觸）也隨之滅盡；『觸』滅盡時，『受』（感受）也隨之滅盡；『受』滅盡時，『愛』（渴愛）也隨之滅盡；『愛』滅盡時，『取』（執取）也隨之滅盡；『取』滅盡時，『有』（存在）也隨之滅盡；『有』滅盡時，『生』（出生）也隨之滅盡；『生』滅盡時，『老死憂悲苦惱』也隨之滅盡。『老死憂悲苦惱』的緣起是『生』，『生』的緣起是『有』，『有』的緣起是『取』，『取』的緣起是『愛』，『愛』的緣起是『受』，『受』的緣起是『觸』，『觸』的緣起是『六入』，『六入』的緣起是『名色』，『名色』的緣起是『識』（意識），『識』的緣起是『行』（意志行為），『行』的緣起是『無明』（無知）。反之，當『老死憂悲苦惱』滅盡時，『生』也隨之滅盡；『生』滅盡時，『有』也隨之滅盡；『有』滅盡時，『取』也隨之滅盡；『取』滅盡時，『愛』也隨之滅盡；『愛』滅盡時，『受』也隨之滅盡；『受』滅盡時，『觸』也隨之滅盡；『觸』滅盡時，『六入』也隨之滅盡；『六入』滅盡時，『名色』也隨之滅盡；『名色』滅盡時，『識』也隨之滅盡；『識』滅盡時，『行』也隨之滅盡；『行』滅盡時，『無明』也隨之滅盡。理解了法性的種種滅與不滅，既不執著于滅，也不執著于不滅。什麼是滅的滅，無滅的滅？這就是所謂的無盡。

菩薩摩訶薩能夠分別明瞭諸法的生起和滅盡，知道生起不知從何而來，滅盡不知往何而去，生起也無所謂生起，滅盡也無所謂滅盡，這就是所謂的無盡。明瞭生起和滅盡都沒有固定的處所，如同虛空一樣無所執著，什麼是無所執著，不見無所執著？無所執著本身也沒有無所執著，這就是所謂的無盡。

菩薩摩訶薩爲了獲得總持三昧（一種禪定）和四無礙慧（四種無礙的智慧），日夜經行，感受身體的輕重。初學法觀時，感覺身體離開地面，最初像阿摩勒果（一種果實）一樣，漸漸像鞞醯勒果（另一種果實）一樣，再轉變成像呵梨勒果（又一種果實）一樣，離開地面像指影一樣，漸漸離開地面七個人影的距離。這是世俗禪定，凡夫和仙人所學的，菩薩雖然也學習這些，但並不執著於此，這就是所謂的有盡。心通無礙，不執著於五神通，也不執著于不通，理解諸法的法性是自然而然的，無明的真實邊界也是自然而然的，也沒有所謂的自然。什麼是自然？不見自然，也沒有不自然，這就是所謂的無盡。

菩薩摩訶薩以空滅之想，對於色法沒有感受，平等對待眾生，不分高下。在安靜的地方思惟識念，不見造色，也不見無造。 English version:

When 『nama-rupa』 (mind and matter) ceases, 『six entrances』 (the six sense organs: eyes, ears, nose, tongue, body, and mind) also cease; when 『six entrances』 cease, 『contact』 (the contact between sense organs and external objects) also ceases; when 『contact』 ceases, 『feeling』 also ceases; when 『feeling』 ceases, 『craving』 also ceases; when 『craving』 ceases, 『grasping』 also ceases; when 『grasping』 ceases, 『becoming』 also ceases; when 『becoming』 ceases, 『birth』 also ceases; when 『birth』 ceases, 『old age, death, sorrow, lamentation, pain, grief, and despair』 also cease. The arising of 『old age, death, sorrow, lamentation, pain, grief, and despair』 is conditioned by 『birth』; 『birth』 is conditioned by 『becoming』; 『becoming』 is conditioned by 『grasping』; 『grasping』 is conditioned by 『craving』; 『craving』 is conditioned by 『feeling』; 『feeling』 is conditioned by 『contact』; 『contact』 is conditioned by 『six entrances』; 『six entrances』 are conditioned by 『nama-rupa』; 『nama-rupa』 is conditioned by 『consciousness』; 『consciousness』 is conditioned by 『volitional formations』; 『volitional formations』 are conditioned by 『ignorance』. Conversely, when 『old age, death, sorrow, lamentation, pain, grief, and despair』 cease, 『birth』 also ceases; when 『birth』 ceases, 『becoming』 also ceases; when 『becoming』 ceases, 『grasping』 also ceases; when 『grasping』 ceases, 『craving』 also ceases; when 『craving』 ceases, 『feeling』 also ceases; when 『feeling』 ceases, 『contact』 also ceases; when 『contact』 ceases, 『six entrances』 also cease; when 『six entrances』 cease, 『nama-rupa』 also ceases; when 『nama-rupa』 ceases, 『consciousness』 also ceases; when 『consciousness』 ceases, 『volitional formations』 also cease; when 『volitional formations』 cease, 『ignorance』 also ceases. Understanding the nature of dharma, both cessation and non-cessation, one neither clings to cessation nor to non-cessation. What is the cessation of cessation, the cessation of non-cessation? This is what is called endless.

A Bodhisattva Mahasattva clearly understands the arising and ceasing of all dharmas, knowing that arising does not come from anywhere, and ceasing does not go anywhere. Arising is not truly arising, and ceasing is not truly ceasing. This is what is called endless. Understanding that arising and ceasing have no fixed location, like space, without attachment, what is non-attachment, not seeing non-attachment? Non-attachment itself has no non-attachment. This is what is called endless.

A Bodhisattva Mahasattva, desiring to attain the Samadhi of Total Retention and the Four Unimpeded Wisdoms, practices walking meditation day and night, feeling the lightness and heaviness of the body. When first practicing Dharma contemplation, the body feels as if it is leaving the ground, initially like an Amalaka fruit, gradually like a Vibhitaka fruit, and then transforming to be like a Haritaki fruit, leaving the ground like a finger's shadow, and gradually leaving the ground by the distance of seven human shadows. This is worldly meditation, what ordinary people and ascetics learn. Although Bodhisattvas also learn these, they do not cling to them. This is what is called finite. The mind is unobstructed, not clinging to the five supernormal powers, nor clinging to the lack of them, understanding that the nature of all dharmas is natural, and the true boundary of ignorance is also natural, and there is no such thing as natural. What is natural? Not seeing natural, nor non-natural, this is what is called endless.

A Bodhisattva Mahasattva, with the thought of emptiness and cessation, has no feeling towards form, treats all beings equally, without discrimination. In a quiet place, contemplating consciousness, not seeing the creation of form, nor the non-creation.

【English Translation】 When 『nama-rupa』 (mind and matter) ceases, 『six entrances』 (the six sense organs: eyes, ears, nose, tongue, body, and mind) also cease; when 『six entrances』 cease, 『contact』 (the contact between sense organs and external objects) also ceases; when 『contact』 ceases, 『feeling』 also ceases; when 『feeling』 ceases, 『craving』 also ceases; when 『craving』 ceases, 『grasping』 also ceases; when 『grasping』 ceases, 『becoming』 also ceases; when 『becoming』 ceases, 『birth』 also ceases; when 『birth』 ceases, 『old age, death, sorrow, lamentation, pain, grief, and despair』 also cease. The arising of 『old age, death, sorrow, lamentation, pain, grief, and despair』 is conditioned by 『birth』; 『birth』 is conditioned by 『becoming』; 『becoming』 is conditioned by 『grasping』; 『grasping』 is conditioned by 『craving』; 『craving』 is conditioned by 『feeling』; 『feeling』 is conditioned by 『contact』; 『contact』 is conditioned by 『six entrances』; 『six entrances』 are conditioned by 『nama-rupa』; 『nama-rupa』 is conditioned by 『consciousness』; 『consciousness』 is conditioned by 『volitional formations』; 『volitional formations』 are conditioned by 『ignorance』. Conversely, when 『old age, death, sorrow, lamentation, pain, grief, and despair』 cease, 『birth』 also ceases; when 『birth』 ceases, 『becoming』 also ceases; when 『becoming』 ceases, 『grasping』 also ceases; when 『grasping』 ceases, 『craving』 also ceases; when 『craving』 ceases, 『feeling』 also ceases; when 『feeling』 ceases, 『contact』 also ceases; when 『contact』 ceases, 『six entrances』 also cease; when 『six entrances』 cease, 『nama-rupa』 also ceases; when 『nama-rupa』 ceases, 『consciousness』 also ceases; when 『consciousness』 ceases, 『volitional formations』 also cease; when 『volitional formations』 cease, 『ignorance』 also ceases. Understanding the nature of dharma, both cessation and non-cessation, one neither clings to cessation nor to non-cessation. What is the cessation of cessation, the cessation of non-cessation? This is what is called endless. A Bodhisattva Mahasattva clearly understands the arising and ceasing of all dharmas, knowing that arising does not come from anywhere, and ceasing does not go anywhere. Arising is not truly arising, and ceasing is not truly ceasing. This is what is called endless. Understanding that arising and ceasing have no fixed location, like space, without attachment, what is non-attachment, not seeing non-attachment? Non-attachment itself has no non-attachment. This is what is called endless. A Bodhisattva Mahasattva, desiring to attain the Samadhi of Total Retention and the Four Unimpeded Wisdoms, practices walking meditation day and night, feeling the lightness and heaviness of the body. When first practicing Dharma contemplation, the body feels as if it is leaving the ground, initially like an Amalaka fruit, gradually like a Vibhitaka fruit, and then transforming to be like a Haritaki fruit, leaving the ground like a finger's shadow, and gradually leaving the ground by the distance of seven human shadows. This is worldly meditation, what ordinary people and ascetics learn. Although Bodhisattvas also learn these, they do not cling to them. This is what is called finite. The mind is unobstructed, not clinging to the five supernormal powers, nor clinging to the lack of them, understanding that the nature of all dharmas is natural, and the true boundary of ignorance is also natural, and there is no such thing as natural. What is natural? Not seeing natural, nor non-natural, this is what is called endless. A Bodhisattva Mahasattva, with the thought of emptiness and cessation, has no feeling towards form, treats all beings equally, without discrimination. In a quiet place, contemplating consciousness, not seeing the creation of form, nor the non-creation.

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色，一向究竟向涅槃門，是謂有盡。念身非常施戒定意，不畏墮落沒溺生死，雖處生死如鳥飛空不見形影，悉知無所有，是謂為火滅灰聚無有熱氣，求火主質無人、無我、無壽、無命，觀察分別誰所造作，識亦無識，十八界入推尋無本，百八愛著悉無所有，通達往來不見不可見，不可護持不見有持者，云何為持？持無所持，是謂無盡。」

爾時，座中有菩薩名曰金色，六通清徹深解佛慧，功德無量權變非一，欲問如來無盡之義，即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「齊何名為無盡義耶？」

佛告金色菩薩摩訶薩：「無盡法者，無言無說。云何見問說無盡義？」爾時世尊即與金色菩薩而說頌曰：

「虛空無色像，　　尋生亦無本； 　胎分無有量，　　如河注乎海？ 　無盡法寶藏，　　三世佛父母； 　欲得求盡本，　　正可生惑心。 　解了法相空，　　塵垢滅無餘； 　成佛金剛身，　　莊嚴眾相具。 　分別佛身空，　　內外無所著； 　雖演無盡寶，　　億萬不說一。」

爾時如來說無盡寶時，現坐菩薩學無學等，發意趣向無盡法藏；諸天、龍、神、人與非人，皆發無上立不退轉。

菩薩處胎經五神通品第十七

爾時，座中有菩薩名曰妙勝，具足六度善權方便

【現代漢語翻譯】 現代漢語譯本 色（物質現象），從一開始就究竟趨向涅槃（解脫）之門，這被稱為有盡。念及身體的無常，實行佈施、持戒、禪定和智慧，就不畏懼墮落沉溺於生死輪迴。即使身處生死之中，也像鳥兒飛過天空不留痕跡一樣，完全明白一切皆是空無。這就像火焰熄滅后只剩下灰燼，不再有熱氣。追尋火焰的本質，卻找不到主宰者，沒有我、沒有壽命、沒有命運。觀察分別這些現象是誰造作的，識（意識）也是無識的。十八界（六根、六塵、六識）的根源也無法找到。一百零八種愛慾執著，也都是空無所有。通達往來，既不可見，也不可不見，不可守護，也看不到守護者。那麼，什麼是持守呢？持守就是無所持守，這被稱為無盡。 當時，在座中有一位菩薩，名叫金色（菩薩名），他具有六神通，清澈明瞭，深刻理解佛的智慧，功德無量，善巧方便變化無窮。他想請問如來無盡的含義，就從座位上站起來，袒露右臂，右膝著地，雙手合十，向佛稟告說：『究竟什麼是無盡的含義呢？』 佛告訴金色菩薩摩訶薩（大菩薩）說：『無盡之法，是無法用言語表達的。你又怎麼能用提問來闡述無盡的含義呢？』這時，世尊就為金色菩薩說了偈語： 『虛空沒有顏色和形狀， 尋覓生命的起源也找不到根本； 胎兒的形成沒有固定的量， 就像河流注入大海一樣； 無盡的法寶藏， 是三世諸佛的父母； 如果想要尋求盡頭的根本， 只會徒增迷惑之心。 理解了諸法空性的真相， 煩惱塵垢就會徹底滅盡； 成就佛的金剛之身， 莊嚴具足各種相好。 分別觀察佛身也是空性的， 內外都沒有執著； 即使演說無盡的法寶， 億萬分之一也無法說盡。』 當時，如來說無盡寶時，在座的菩薩、有學和無學等，都發心趨向無盡的法藏；諸天、龍、神、人以及非人，都發起了無上菩提心，立下不退轉的誓願。 《菩薩處胎經》五神通品第十七 當時，在座中有一位菩薩，名叫妙勝（菩薩名），具足六度（佈施、持戒、忍辱、精進、禪定、智慧），善巧方便。

【English Translation】 English version Form (rupa), from the very beginning, ultimately leads to the gate of Nirvana (liberation), which is called having an end. Contemplating the impermanence of the body, practicing giving, morality, meditation, and wisdom, one does not fear falling into the cycle of birth and death. Even when in the midst of birth and death, it is like a bird flying through the sky without leaving a trace, fully understanding that all is empty. This is like a fire extinguished, leaving only ashes with no heat. Seeking the essence of fire, one finds no master, no self, no lifespan, no destiny. Observing and distinguishing who created these phenomena, consciousness (vijnana) is also without consciousness. The eighteen realms (six senses, six sense objects, six consciousnesses) have no origin to be found. The one hundred and eight attachments of desire are all empty. Understanding coming and going, neither visible nor invisible, neither protectable nor seeing a protector. So, what is holding? Holding is not holding onto anything, which is called endless. At that time, there was a Bodhisattva named Golden Color (a Bodhisattva's name) in the assembly. He possessed the six supernormal powers, was clear and profound in his understanding of the Buddha's wisdom, had immeasurable merits, and was skillful in expedient means. Wanting to ask the Tathagata about the meaning of endlessness, he rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and said to the Buddha: 'What exactly is the meaning of endlessness?' The Buddha told the Bodhisattva Mahasattva Golden Color: 'The Dharma of endlessness cannot be expressed in words. How can you ask about and explain the meaning of endlessness?' Then, the World Honored One spoke a verse to the Bodhisattva Golden Color: 'Space has no color or form, Seeking the origin of life, no root can be found; The formation of a fetus has no fixed measure, Like a river flowing into the sea; The endless treasure of Dharma, Is the parent of the Buddhas of the three times; If one seeks the root of the end, One will only increase confusion. Understanding the truth of the emptiness of all dharmas, The dust of afflictions will be completely extinguished; Achieving the diamond body of a Buddha, Adorned with all kinds of auspicious marks. Observing that the Buddha's body is also empty, There is no attachment inside or outside; Even if one expounds the endless treasure of Dharma, One cannot express even a billionth part.' At that time, when the Tathagata spoke of the endless treasure, the Bodhisattvas, those in training, and those beyond training in the assembly all aspired towards the endless treasure of Dharma. The gods, dragons, spirits, humans, and non-humans all aroused the supreme Bodhi mind and made vows of non-retrogression. The Sutra of the Bodhisattva's Womb, Chapter Seventeen on the Five Supernormal Powers At that time, there was a Bodhisattva named Wonderful Victory (a Bodhisattva's name) in the assembly, who was complete in the six perfections (giving, morality, patience, diligence, meditation, and wisdom) and skillful in expedient means.

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，所在教化靡不周遍，處處入眾見靡不喜，正觀定意為世福田，若善男子、善女人遭此菩薩摩訶薩，諸惡除盡普發福慶，思惟平等不二法門，恒以如幻、如化、如夢法濟渡群生，修治佛道無有彼我。爾時，妙勝菩薩即從坐起，叉手合掌前白佛言：「善哉，世尊！五神通菩薩云何得知分別其行？修習何法得神通道？」

佛告妙勝：「諦聽，諦聽！善思念之！吾當為汝分別通慧。」

「唯然，世尊！愿樂欲聞。」

佛言：「妙勝！此欲界中善男子、善女人，不須眼通生便徹見一閻浮內眾生之類，粗、細、好、丑、青、黃、赤、白，城郭、屋舍、山巖、樹木。或有善男子、善女人，眼能觀二天下、三天下、四天下，不須眼通生便觀見。或有善男子、善女人，不須眼通、耳通清徹，聞一天下男聲、女聲、馬聲、車聲，所聞聲響即能別知，不修耳通一一曉了。或有善男子、善女人，不習不學自識宿命，吾從某處來生此間，父姓某、母姓某，兄弟、姊妹名姓種族盡能別知。或有善男子、善女人，不修習神通，知他人心行善行惡，斯趣惡道、斯趣善道，此生天上、此生人中，此生餓鬼、此生地獄、此生畜生，此是有緣眾生，此是無緣眾生。或有善男子、善女人身能飛行，周旋往來不修身通，身便能飛無所觸礙，履

【現代漢語翻譯】 現代漢語譯本：他所教化的地方沒有不周遍的，無論在哪裡進入人群都讓人歡喜，以正觀和禪定作為世間的福田。如果善男子、善女人遇到這樣的菩薩摩訶薩，所有的惡業都會消除，普遍生起福慶，他們會思考平等不二的法門，恒常以如幻、如化、如夢的法來救度眾生，修習佛道時沒有彼此的分別。這時，妙勝菩薩從座位上站起來，雙手合十，向佛稟告說：『善哉，世尊！具有五神通的菩薩如何得知並分別他們的修行？修習什麼法才能獲得神通？』 佛告訴妙勝：『仔細聽，仔細聽！好好思考！我將為你分別解說神通智慧。』 『是的，世尊！我們很樂意聽聞。』 佛說：『妙勝！這欲界中的善男子、善女人，不需要天眼通，生來就能清楚看見一個閻浮提（Jambudvipa，指我們所居住的這個世界）內所有眾生的種類，粗細、好醜、青黃赤白，城郭、房屋、山巖、樹木。或者有善男子、善女人，眼睛能看到兩個天下、三個天下、四個天下，不需要天眼通，生來就能看見。或者有善男子、善女人，不需要天耳通，就能清晰地聽到一個天下男聲、女聲、馬聲、車聲，所聽到的聲音都能分辨，不修習天耳通也能一一明瞭。或者有善男子、善女人，不學習也能自己知道宿命，知道自己從哪裡來生到這裡，父親姓什麼、母親姓什麼，兄弟姐妹的名字和種族都能分辨。或者有善男子、善女人，不修習神通，就能知道他人心中所想，是行善還是作惡，知道這個人會去惡道還是善道，會生到天上還是人間，會生到餓鬼道、地獄道還是畜生道，知道哪些是有緣眾生，哪些是無緣眾生。或者有善男子、善女人，身體能夠飛行，周遊往來，不修習神足通，身體就能飛行，沒有阻礙，腳踩在水上就像踩在陸地上一樣，身體能穿過墻壁、山巖，就像穿過虛空一樣。』

【English Translation】 English version: His teachings pervade everywhere, and wherever he enters the crowd, he brings joy. He uses right contemplation and samadhi as a field of merit for the world. If good men or good women encounter such a Bodhisattva Mahasattva, all their evils will be eliminated, and they will universally generate blessings and joy. They contemplate the Dharma of equality and non-duality, and constantly use the Dharma of illusion, transformation, and dreams to liberate sentient beings. In cultivating the Buddha's path, they have no sense of self or others. At that time, Bodhisattva Myosho rose from his seat, put his palms together, and said to the Buddha, 'Excellent, World Honored One! How do Bodhisattvas with the five supernormal powers know and distinguish their practices? What Dharma should they cultivate to attain supernormal powers?' The Buddha said to Myosho, 'Listen carefully, listen carefully! Think well! I will explain the wisdom of supernormal powers for you.' 'Yes, World Honored One! We are eager to hear.' The Buddha said, 'Myosho! In this desire realm, good men and good women, without needing the divine eye, are born with the ability to clearly see all kinds of beings within one Jambudvipa (the world we live in), their coarse and fine forms, good and bad appearances, blue, yellow, red, and white colors, as well as cities, houses, mountains, rocks, and trees. Or there are good men and good women whose eyes can see two, three, or four continents, without needing the divine eye, they are born with this ability. Or there are good men and good women who, without needing the divine ear, can clearly hear the sounds of men, women, horses, and carriages from one continent, and can distinguish the sounds they hear, understanding them one by one without cultivating the divine ear. Or there are good men and good women who, without learning, can know their past lives, knowing where they came from to be born here, their father's and mother's names, and the names and lineages of their siblings. Or there are good men and good women who, without cultivating supernormal powers, can know the thoughts of others, whether they are doing good or evil, and know whether they will go to evil or good paths, whether they will be born in heaven or among humans, or in the realms of hungry ghosts, hell, or animals, and know which beings are connected to them and which are not. Or there are good men and good women whose bodies can fly, traveling freely without cultivating the power of divine feet, their bodies can fly without obstruction, walking on water as if on land, and passing through walls and mountains as if through empty space.'

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空如地、履地如虛。」

佛告妙勝：「此五種人，非實神通退法眾生。或有善男子、善女人修眼聖通，除色斷垢念不移易，究竟道門。何謂道門？三空定是。便能得見一千天下、二千天下、三千大千天下。或有善男子、善女人修耳聖通，寂然入定清凈聞一天下、千天下、二千天下、三千大千天下，男聲、女聲、象聲、馬聲、車乘、鐘鼓之聲，一一分別知聲好惡，此聲生天，知聲生人、知聲生餓鬼、知聲生畜生、知聲生地獄，知聲有緣眾生，知聲無緣眾生，皆悉分別一一曉了。或有善男子、善女人清凈修道，除去識垢內外無瑕，得意聖通自識宿命。一生、二生、三生、四生，乃至無數阿僧祇劫所從來處，父母、兄弟國土清凈，悉能識知。或有善男子、善女人，修六神通解知法性，強記不忘意止覺道，分別三明定意不亂，便能得知他人心念，一生、二生、三生、四生，乃至無數阿僧祇劫所從來處，皆悉知之。父母、兄弟國土清凈，名姓種族皆悉知之。或有善男子、善女人思惟法觀，以心持身以身持心，食知止足，睡眠覺寤意想如空，于淫、怒、癡亦不慇勤，計身無我心法清凈，意識以定便能舉身，一鼓、二鼓乃至七鼓漸漸習定，游一天下、二天下乃至三千大千剎土，入地如空，山河、石壁無所掛礙。或有善男子、善

【現代漢語翻譯】 現代漢語譯本：『空如地，行走于地如同虛空。』 佛陀告訴妙勝：『這五種人，並非真正擁有神通而退失的眾生。或者有善男子、善女人修習眼聖通，去除對色的執著，斷除煩惱，心念不為所動，最終達到道門。什麼是道門呢？就是三空定。他們便能看見一千個天下、二千個天下、三千大千世界。或者有善男子、善女人修習耳聖通，寂靜入定，清凈地聽聞一個天下、一千個天下、二千個天下、三千大千世界的聲音，包括男聲、女聲、象聲、馬聲、車乘聲、鐘鼓聲，一一分別知曉聲音的好壞，知道哪些聲音來自天界，哪些聲音來自人間，哪些聲音來自餓鬼道，哪些聲音來自畜生道，哪些聲音來自地獄，知道哪些聲音與眾生有緣，哪些聲音與眾生無緣，都能一一分別清楚。或者有善男子、善女人清凈修道，去除意識上的污垢，內外清凈無瑕，通過意聖通能知曉自己的宿命。一生、二生、三生、四生，乃至無數阿僧祇劫（無數大劫）所來的地方，父母、兄弟、國土的清凈狀況，都能知曉。或者有善男子、善女人，修習六神通，理解法性，記憶力強，不忘失，心意專注于覺悟之道，分別三明（宿命明、天眼明、漏盡明）的定力不亂，便能得知他人的心念，一生、二生、三生、四生，乃至無數阿僧祇劫所來的地方，都能知曉。父母、兄弟、國土的清凈狀況，姓名、種族都能知曉。或者有善男子、善女人，思維法觀，以心控制身體，以身體控制心，飲食知足，睡眠覺醒時意念如同虛空，對於淫慾、嗔怒、愚癡也不執著，認為身體無我，心法清凈，意識安定，便能舉起身體，一鼓、二鼓乃至七鼓，逐漸習定，遊歷一個天下、二個天下乃至三千大千剎土，進入地面如同虛空，山河、石壁都不能阻礙。或者有善男子、善女人，』

【English Translation】 English version: 『Empty like the earth, walking on the earth as if in emptiness.』 The Buddha told Myosho: 『These five kinds of people are not beings who have truly attained supernatural powers and then regressed. Or there may be good men and good women who cultivate the divine power of the eye, eliminating attachment to form, cutting off defilements, with their minds unwavering, ultimately reaching the gate of the Way. What is the gate of the Way? It is the three emptiness samadhi. They can then see one thousand worlds, two thousand worlds, and three thousand great thousand worlds. Or there may be good men and good women who cultivate the divine power of the ear, entering into stillness and samadhi, clearly hearing the sounds of one world, one thousand worlds, two thousand worlds, and three thousand great thousand worlds, including the sounds of men, women, elephants, horses, carriages, bells, and drums, distinguishing the good and bad of each sound, knowing which sounds come from the heavens, which sounds come from the human realm, which sounds come from the realm of hungry ghosts, which sounds come from the realm of animals, which sounds come from hell, knowing which sounds are connected to sentient beings, and which sounds are not connected to sentient beings, understanding each one clearly. Or there may be good men and good women who cultivate the Way purely, removing the defilements of consciousness, being pure and flawless inside and out, through the divine power of the mind, they can know their past lives. One life, two lives, three lives, four lives, and even the places they have come from in countless asamkhya kalpas (countless great eons), the purity of their parents, siblings, and lands, they can all know. Or there may be good men and good women who cultivate the six divine powers, understanding the nature of dharma, having strong memory and not forgetting, focusing their minds on the path of enlightenment, with the power of samadhi in the three insights (knowledge of past lives, divine eye, and extinction of outflows) not being disturbed, they can then know the thoughts of others, one life, two lives, three lives, four lives, and even the places they have come from in countless asamkhya kalpas, they can all know. The purity of their parents, siblings, and lands, their names and clans, they can all know. Or there may be good men and good women who contemplate the dharma, controlling the body with the mind, and controlling the mind with the body, knowing contentment in food, when sleeping and waking, their thoughts are like emptiness, they are not attached to lust, anger, and ignorance, they consider the body to be without self, their mind and dharma are pure, their consciousness is stable, they can then lift their body, one drum, two drums, up to seven drums, gradually practicing samadhi, traveling through one world, two worlds, up to three thousand great thousand lands, entering the ground as if it were empty, mountains, rivers, and stone walls cannot hinder them. Or there may be good men and good women,』

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女人臨當成佛，以智慧力除眾生垢，坐樹王下端坐思惟，自發誓願：『吾不成佛不起于坐。』如我曩昔坐閻浮樹下，三十八日觀樹思惟，發此誓時感動天地六返震動，弊魔波旬將諸兵眾，雨沙礫石雷電震吼，不能令吾動於一毛。何以故？慈潤普遍愍眾生故，得成作佛六通清徹。」

爾時世尊即說頌曰：

「凡夫所得通，　　猶如諸飛鳥； 　有近亦有遠，　　不離生死道。 　佛通無礙法，　　真實無垢穢； 　念則到十方，　　往反不疲惓。 　以慈念眾生，　　得通無掛礙； 　仙人五通慧，　　轉退不成就。 　我通堅固法，　　要入涅槃門。」

爾時，世尊與妙勝菩薩說此法時，有百七十億眾生，舍俗五通得六通慧。◎

◎菩薩處胎經識住處品第十八

爾時，座中有菩薩名曰普光——大慈大悲神足自在，好樂深奧功德成就，從無央數阿僧祇劫，拯濟眾生拔苦根本得六神通，所經過處佛事不斷——即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「既聞如來分別六通無所掛閡遍滿十方諸佛世界，假令諸佛正法平等無有差別，今此識法住無所住，六通識法，識是一法為若干？若識是一法，如來金色神足道場得游諸佛剎土，為識致身，為身致識？若身致識則無六通；若識致身，此名一法

【現代漢語翻譯】 現代漢語譯本 女人在即將成佛時，會以智慧的力量去除眾生的污垢，坐在菩提樹下端坐思考，併發誓說：『我若不成佛，絕不起身離開座位。』就像我過去坐在閻浮樹（Jambudvipa，指我們所居住的這個世界）下，三十八天觀察樹木並思考，發出這個誓願時，感動天地六次震動，魔王波旬（Mara Papiyas，佛教中的魔王）率領他的軍隊，降下沙礫、石頭、雷電和震吼，都不能使我動搖一根毫毛。這是為什麼呢？因為我以慈悲滋潤普遍地憐憫眾生，所以才能成就佛果，獲得六種神通，清澈透徹。 那時，世尊就說了偈頌： 『凡夫所獲得的神通，就像飛鳥一樣；有的飛得近，有的飛得遠，但都離不開生死的輪迴。佛的神通是無障礙的法，真實而沒有污垢；意念一動就能到達十方世界，往返都不會疲倦。以慈悲心念著眾生，就能獲得無掛礙的神通；仙人所擁有的五種神通智慧，會退轉而不能成就。我的神通是堅固的法，最終要進入涅槃之門。』 那時，世尊與妙勝菩薩（Bhadravyuha Bodhisattva）說此法時，有一百七十億眾生，捨棄了世俗的五種神通，獲得了六種神通的智慧。 ◎《菩薩處胎經》識住處品第十八 那時，座中有一位菩薩，名叫普光（Prabhakara）——他具有大慈大悲，神足自在，喜好深奧的功德，成就了無量無數阿僧祇劫（asamkhya kalpa，佛教時間單位，指極長的時間）的修行，救濟眾生，拔除痛苦的根源，獲得了六種神通，所經過的地方佛事不斷——他即從座位上起身，袒露右臂，右膝著地，叉手合掌，向佛稟告說：『既然聽聞如來分別解說六種神通，無所掛礙，遍滿十方諸佛世界，假使諸佛的正法平等而沒有差別，那麼現在這個識法（vijnana dharma，指意識的法則）安住于無所住，這六種神通的識法，識是一種法還是若干種？如果識是一種法，那麼如來以金色身和神足道場，能夠遊歷諸佛的剎土，是識導致了身體，還是身體導致了識？如果是身體導致了識，那就沒有六種神通；如果是識導致了身體，這就可以稱為一種法。』

【English Translation】 English version When a woman is about to become a Buddha, she uses the power of wisdom to remove the defilements of sentient beings, sits in meditation under the Bodhi tree, and makes a vow: 『If I do not become a Buddha, I will not rise from this seat.』 Just as I sat under the Jambudvipa tree (referring to the world we live in) in the past, contemplating the tree for thirty-eight days, when I made this vow, the heavens and earth were moved and shook six times. Mara Papiyas (the demon king in Buddhism) led his army, raining down sand, stones, thunder, and roars, but they could not make me move a single hair. Why is this? Because I universally pity sentient beings with compassion, I was able to achieve Buddhahood and obtain the six supernormal powers, clear and thorough. At that time, the World Honored One spoke the following verse: 『The supernormal powers obtained by ordinary people are like birds; some fly near, some fly far, but they cannot escape the cycle of birth and death. The Buddha's supernormal powers are unobstructed Dharma, true and without defilement; with a single thought, one can reach the ten directions, and going back and forth, one will not be weary. By thinking of sentient beings with compassion, one can obtain unobstructed supernormal powers; the five supernormal powers of the immortals will regress and not be accomplished. My supernormal powers are steadfast Dharma, and ultimately, one must enter the gate of Nirvana.』 At that time, when the World Honored One was speaking this Dharma to Bhadravyuha Bodhisattva, one hundred and seventy billion sentient beings abandoned the five mundane supernormal powers and obtained the wisdom of the six supernormal powers. ◎Chapter 18, 'The Abiding Place of Consciousness' from the Bodhisattva in the Womb Sutra At that time, there was a Bodhisattva in the assembly named Prabhakara—he possessed great compassion and great mercy, his supernatural powers were unhindered, he delighted in profound merits, and had accomplished countless asamkhya kalpas (an immeasurably long period of time in Buddhism) of practice, rescuing sentient beings, uprooting the source of suffering, and had obtained the six supernormal powers. Wherever he went, the Buddha's work continued without interruption—he immediately rose from his seat, bared his right arm, knelt on his right knee, placed his palms together, and addressed the Buddha, saying: 『Since I have heard the Tathagata explain the six supernormal powers, which are unobstructed and pervade the Buddha worlds of the ten directions, and if the Buddhas' true Dharma is equal and without difference, then this consciousness dharma (vijnana dharma, the law of consciousness) now abides in no abiding place. These six supernormal powers of consciousness, is consciousness one dharma or several? If consciousness is one dharma, then the Tathagata, with his golden body and the place of his supernatural powers, can travel to the Buddha lands. Does consciousness cause the body, or does the body cause consciousness? If the body causes consciousness, then there are no six supernormal powers; if consciousness causes the body, then this can be called one dharma.』

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無身無識。唯愿世尊，報我此義。」

佛告普光菩薩：「汝所問義，為第一義問？為世俗義問？若俗義問，識法若干無有定相。第一義問，則無身無識。何以故？分別識法自性空寂，無來無去亦無染著。汝問金色——此有為法五陰成就，非自然法非第一義——佛色身法，于第一義則為有失。我今為汝說識相法。菩薩行六通，身識共俱，非識先身後，非身先識后。何以故？相法自然，識不離身、身不離識，猶如二牛共一軛，若黑牛前白牛後，則種不成就。若白牛前黑牛後，種亦不成就。非黑牛前白牛後，非白牛前黑牛後，則種成就。神足道果亦復如是，身識共俱無有前、后、中間。如來色身有前、有後、有中間，此世俗法非第一義，于虛寂法無有若干。」

爾時世尊即說頌曰：

「如來金色體，　　三世所奉敬； 　為人作重任，　　無上無極尊。 　忉利諸天人，　　晝夜散花香； 　梵天及營從，　　作樂而娛樂。 　于百由旬內，　　遍滿虛空界； 　高聲稱善哉，　　佛識不可見。 　無內、外、中間，　　為世愚惑故， 　現有六通法。　　過去無數佛， 　光相亦如今，　　欲求識法本， 　寂滅不可見。　　菩薩六通道， 　現盡無有盡，　　出息、入息念， 　不著三界有。　　觀身內

【現代漢語翻譯】 現代漢語譯本：『沒有身體，也沒有意識。』我希望世尊能為我解釋這個道理。」 佛陀告訴普光菩薩：『你所問的道理，是關於第一義諦的提問呢？還是關於世俗諦的提問呢？如果是世俗諦的提問，那麼意識的法則是多種多樣的，沒有固定的形態。如果是第一義諦的提問，那麼就沒有身體，也沒有意識。為什麼呢？因為分別意識的法則，其自性是空寂的，沒有來處，也沒有去處，也沒有任何的染著。你問到金色——這是有為法，由五蘊構成，不是自然法，也不是第一義諦——佛的色身法，在第一義諦上是有所缺失的。我現在為你解說意識的相法。菩薩修行六神通時，身體和意識是同時存在的，不是意識先於身體，也不是身體先於意識。為什麼呢？因為相法是自然的，意識不離身體，身體不離意識，就像兩頭牛共用一個軛一樣，如果黑牛在前，白牛在後，那麼耕種就不能成功。如果白牛在前，黑牛在後，耕種也不能成功。不是黑牛在前白牛在後，也不是白牛在前黑牛在後，耕種才能成功。神通的道果也是如此，身體和意識同時存在，沒有先後和中間。如來的色身有前、有後、有中間，這是世俗法，不是第一義諦，在虛寂的法中沒有這些分別。』 這時，世尊就說了偈頌： 『如來的金色身，是三世所敬奉的； 為眾生承擔重任，是無上無極的尊者。 忉利天（三十三天）的諸天人，晝夜散佈花香； 梵天（色界天）及其隨從，奏樂娛樂。 在百由旬（古印度長度單位）的範圍內，遍滿虛空界； 高聲稱讚『善哉』，佛的意識是不可見的。 沒有內、外、中間，爲了世間的愚昧迷惑， 才顯現有六神通的法則。過去無數的佛， 光相也像現在一樣，想要尋求意識的根本， 寂滅是不可見的。菩薩的六神通之道， 顯現盡頭而沒有盡頭，出息、入息的念頭， 不執著於三界的存在。觀察身體內部，

【English Translation】 English version: 'Without a body and without consciousness. I wish, World Honored One, that you would explain this meaning to me.' The Buddha said to Bodhisattva Universal Light: 'The meaning you ask about, is it a question about the ultimate truth or about conventional truth? If it is a question about conventional truth, then the laws of consciousness are diverse and have no fixed form. If it is a question about the ultimate truth, then there is neither body nor consciousness. Why? Because the nature of the discriminating consciousness is empty and still, without coming or going, and without any attachment. You ask about the golden color—this is a conditioned phenomenon, composed of the five aggregates, not a natural law, nor the ultimate truth—the Buddha's form body, in the ultimate truth, is deficient. I will now explain to you the characteristics of consciousness. When a Bodhisattva practices the six supernormal powers, the body and consciousness exist simultaneously, not that consciousness precedes the body, nor that the body precedes consciousness. Why? Because the characteristics of phenomena are natural, consciousness is not separate from the body, and the body is not separate from consciousness, just like two oxen sharing one yoke. If the black ox is in front and the white ox is behind, then the plowing will not succeed. If the white ox is in front and the black ox is behind, the plowing will also not succeed. It is neither the black ox in front and the white ox behind, nor the white ox in front and the black ox behind, that the plowing can succeed. The fruit of the path of supernormal powers is also like this, the body and consciousness exist simultaneously, without before, after, or middle. The Tathagata's form body has a before, an after, and a middle, this is conventional truth, not the ultimate truth, in the empty and still dharma there are no such distinctions.' At that time, the World Honored One spoke the following verses: 'The golden body of the Tathagata, is revered by the three worlds; Bearing the heavy burden for sentient beings, is the supreme and ultimate honored one. The gods of Trayastrimsa (the Thirty-three Heavens), scatter fragrant flowers day and night; The Brahma (the Form Realm Heaven) and its retinue, make music and rejoice. Within a hundred yojanas (an ancient Indian unit of length), pervading the realm of empty space; Loudly praising 'Well done,' the Buddha's consciousness is invisible. Without inside, outside, or middle, for the sake of the world's ignorance and delusion, The laws of the six supernormal powers are manifested. Countless Buddhas of the past, Their light and appearance were also like now, wanting to seek the root of consciousness, Extinction is invisible. The Bodhisattva's path of the six supernormal powers, Manifests the end without end, the thoughts of outgoing and incoming breath, Not attached to the existence of the three realms. Observing the inner body,

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、外凈， 　金色空無著，　　識法亦如是， 　無去、來、現在。　　五陰性清凈， 　無今身、後身，　　一一分別相， 　永到安隱處。　　識相有六事， 　亦名六障法，　　六識所住處， 　生滅不可盡。　　猶如水上泡， 　一滅已復生；　　識法自然空， 　流馳滿諸方。　　我本所造行， 　身識二事俱，　　獨步無等侶， 　說法無上道。　　諸法識為本， 　所向隨身相，　　雖住亦不住， 　教化苦惱者。　　眼見前色法， 　識在中間障，　　非色來入眼， 　亦不眼就色。　　分別此彼法， 　由識知善惡，　　識自無識法； 　耳聲、鼻香別，　　六業自生緣， 　故造善惡行。　　聲不來就耳， 　鼻、口、意亦爾，　　法法相因緣， 　無著空無法。　　賢聖八品道， 　三十七行觀，　　虛空寂然界， 　無相無有愿。　　行有白黑報， 　受對識分別，　　欲求識實相， 　不見有住處。　　莊嚴佛剎土， 　四等無所畏，　　解了諸法空， 　識滅行亦滅。　　菩薩成道果， 　無去、來、今法，　　識如幻化道， 　不住于彼此，　　識滅歸虛空， 　假號無真實。　　初入四空定， 　除想無繫著，　　豎顯高法幢， 　演暢識相法。　　前識非后識， 　亦不離於識，

【現代漢語翻譯】 現代漢語譯本 外在清凈， 如同金色般空無執著， 認識諸法也是如此， 沒有過去、未來、現在。 五蘊（色、受、想、行、識）的自性是清凈的， 沒有今生、來世， 一一分別諸相， 永遠到達安穩的境地。 認識的相有六種， 也稱為六種障礙法， 是六識（眼識、耳識、鼻識、舌識、身識、意識）所住的地方， 生滅變化沒有窮盡。 就像水上的泡沫， 一個滅了又會再生； 認識的法自然是空性的， 流轉遍佈各個方向。 我本來的行為， 身識（身體的感知和意識）這兩種都是， 獨自前行沒有同伴， 宣說無上的道法。 諸法以識為根本， 所向之處都隨身相， 雖然安住卻也並非真正安住， 教化那些受苦惱的人。 眼睛看到前面的色法（物質現象）， 識在中間形成障礙， 不是色法進入眼睛， 也不是眼睛去接觸色法。 分別這個那個法， 通過識來了解善惡， 識本身並沒有認識的能力； 耳朵聽聲音、鼻子聞香氣， 六種行為各自產生因緣， 所以造作善惡的行為。 聲音不是來到耳朵， 鼻子、口、意也是如此， 法與法之間相互因緣， 沒有執著，空無自性。 賢聖的八品道（八正道）， 三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）的修行觀， 虛空寂靜的境界， 沒有相狀，沒有愿求。 行為有白色（善）和黑色（惡）的果報， 感受對應著識的分辨， 如果想尋求識的真實相， 卻看不到它有安住的地方。 莊嚴清凈的佛剎土， 四無量心（慈、悲、喜、舍）和無所畏懼， 理解諸法皆空， 識滅了，行為也滅了。 菩薩成就道果， 沒有過去、未來、現在的法， 識就像幻化之道， 不住於此也不住于彼， 識滅了就歸於虛空， 只是假名，沒有真實性。 初入四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）， 去除妄想，沒有繫縛執著， 豎立高大的法幢， 宣揚闡述認識的相狀法。 前一個識不是后一個識， 但也不離開識。

【English Translation】 English version Outwardly pure, Like gold, empty and without attachment, the understanding of dharmas is also like this, There is no past, future, or present. The nature of the five skandhas (form, feeling, perception, mental formations, consciousness) is pure, There is no this life or next life, each and every aspect is distinguished, Forever reaching a peaceful place. The aspects of consciousness are six, Also called the six obstructing dharmas, the place where the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) reside, Birth and death are endless. Like a bubble on water, One disappears and another arises; the dharma of consciousness is naturally empty, Flowing and spreading in all directions. My original actions, Both body consciousness (bodily perception and consciousness) are together, walking alone without a companion, Proclaiming the unsurpassed Dharma. All dharmas are rooted in consciousness, Wherever it goes, it follows the body's form, although it dwells, it does not truly dwell, Teaching those who suffer. The eyes see the form dharmas (material phenomena) in front, Consciousness forms an obstruction in between, it is not the form dharma that enters the eyes, Nor do the eyes go to the form dharma. Distinguishing this dharma from that dharma, Through consciousness, one understands good and evil, consciousness itself has no ability to recognize; The ears hear sounds, the nose smells fragrances, the six actions each arise from their own causes, Therefore, good and evil actions are created. Sound does not come to the ear, The nose, mouth, and mind are also like this, dharmas are mutually dependent, Without attachment, empty and without self-nature. The eightfold path of the noble ones (Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), The thirty-seven practices (Four Foundations of Mindfulness, Four Right Exertions, Four Paths to Power, Five Faculties, Five Strengths, Seven Factors of Enlightenment, Eightfold Path) of contemplation, the realm of empty stillness, Without form, without desire. Actions have white (good) and black (evil) consequences, Feelings correspond to the distinctions of consciousness, if one seeks the true nature of consciousness, One cannot see where it dwells. Adorning the pure Buddha lands, The four immeasurables (loving-kindness, compassion, joy, equanimity) and fearlessness, understanding that all dharmas are empty, When consciousness ceases, actions also cease. Bodhisattvas achieve the fruit of the path, There is no past, future, or present dharma, consciousness is like an illusionary path, Not dwelling here nor there, when consciousness ceases, it returns to emptiness, It is just a false name, without reality. Initially entering the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), Removing delusions, without bondage or attachment, erecting a tall Dharma banner, Expounding and explaining the dharma of the aspects of consciousness. The previous consciousness is not the subsequent consciousness, But it is not separate from consciousness.

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三界第一尊， 　乃能究識性。　　如人在山頂， 　通達見四遠，　　分別善惡行。 　天眼通第一，　　遠見十方界； 　有黠智慧人，　　如掌觀明珠。」

爾時，世尊說此頌時，八十四億眾生，欲得遠離六識法相，不樂生死流轉五道，發弘誓心住無識地。

菩薩處胎經善權品第十九

爾時，座中有菩薩名曰舉手，前白佛言：「世尊！愿聞菩薩摩訶薩權變無數不可稱計。」

佛言：「菩薩摩訶薩常行善權，非此、非彼、非兩中間，隨前適化義說句說思惟義趣，莊嚴佛土六度無極乃至相知滅，方便導引無所掛閡。不自貢高亦無憍慢，容貌端正法服齊整，受前信施非度不捨。光相端嚴言說清凈，為一眾生住壽億劫，留形在後余方教化，如是分身難可思量。所可游化無覺知者，在鬼神界現大神力，亦使彼鬼度化眾生，展轉相教不失道教。複次權變作佛形像光相炳然，其有睹見及聞所說法，初、中、竟語安隱快樂，禪定覺道明慧解脫，契經、偈經、記經、授決經，處經、出要經，廣長經、聚經、生經、廣普經、未曾有經、現經、轉經，譬喻經、因緣經，隨所趣向與說深法解空無我，眾生所念各各不同，能令一切入解脫門。譬如眾源陂池，五河駛流各各有名，悉歸於海便無本名。亦如須彌跱

【現代漢語翻譯】 現代漢語譯本 三界之中最尊貴者， 能夠徹底瞭解萬物的本性。 就像站在山頂的人， 能夠通達地看到四面八方， 分辨善惡的行為。 天眼通是第一的， 能夠遙見十方世界； 有智慧的人， 就像在手掌中觀看明珠一樣清晰。

這時，世尊說這首偈頌時，有八十四億眾生，想要遠離六識（眼、耳、鼻、舌、身、意）的法相，不樂於在生死輪迴的五道中流轉，發下宏大的誓願，安住于無識的境界。

《菩薩處胎經·善權品》第十九

這時，座中有一位菩薩，名叫舉手（菩薩名），上前對佛說：『世尊！希望聽聞菩薩摩訶薩（大菩薩）的權巧方便，其變化之多，不可稱量。』

佛說：『菩薩摩訶薩常常施行善巧方便，不執著於此、不執著于彼、也不執著于兩者之間，隨著所要教化的對象，說相應的道理，思考其中的意義，莊嚴佛土，修行六度（佈施、持戒、忍辱、精進、禪定、智慧）直至達到究竟，方便引導眾生，沒有任何障礙。不自高自大，也沒有驕慢之心，容貌端正，法衣整齊，接受信徒的供養，不是爲了度化自己而不捨棄。光相莊嚴，言語清凈，爲了一位眾生可以住世億劫，留下化身在其他地方教化，這樣的分身難以思量。所游化的地方，沒有覺知的人，在鬼神界顯現大神力，也使那些鬼神度化眾生，輾轉相教，不失佛道教誨。再次，權巧變化成佛的形象，光相炳然，凡是見到或聽到所說法的人，從開始、中間到最後，都感到安穩快樂，獲得禪定、覺悟之道、明慧解脫，契經（符合真理的經典）、偈經（用偈頌形式表達的經典）、記經（預言未來事件的經典）、授決經（佛為弟子授記的經典）、處經（講述修行方法的經典）、出要經（講述解脫要義的經典）、廣長經（內容廣博的經典）、聚經（彙集各種教義的經典）、生經（講述生命起源的經典）、廣普經（普遍適用的經典）、未曾有經（講述稀有事件的經典）、現經（講述當下體驗的經典）、轉經（講述轉變觀念的經典）、譬喻經（用比喻講述的經典）、因緣經（講述因果關係的經典），隨著眾生所趣向的，為他們說甚深佛法，解釋空性無我，眾生所思所念各不相同，能使一切眾生進入解脫之門。譬如眾多的水源匯入池塘，五條河流奔流不息，各有各的名字，最終都歸入大海，便沒有了各自原來的名字。也像須彌山（佛教中的聖山）一樣，

【English Translation】 English version The most honored one in the three realms, Is able to thoroughly understand the nature of all things. Like a person standing on a mountaintop, Who can see in all directions, And distinguish between good and evil deeds. The divine eye is the foremost, Able to see the ten directions; A wise person, Is like observing a bright pearl in the palm of one's hand.

At that time, when the World Honored One spoke this verse, eighty-four billion sentient beings, desiring to be free from the characteristics of the six consciousnesses (sight, hearing, smell, taste, touch, and mind), not delighting in the cycle of birth and death in the five paths, made great vows to abide in the state of no-consciousness.

The Nineteenth Chapter, 'Skillful Means,' of the Sutra on the Bodhisattva's Womb Abiding

At that time, there was a Bodhisattva named 'Raising Hands' (Bodhisattva's name) in the assembly, who stepped forward and said to the Buddha: 'World Honored One! I wish to hear about the countless and immeasurable skillful means of the Bodhisattva Mahasattvas (Great Bodhisattvas).'

The Buddha said: 'Bodhisattva Mahasattvas constantly practice skillful means, not clinging to this, not clinging to that, nor clinging to the space between the two. According to the needs of those to be taught, they speak appropriate doctrines, contemplate their meanings, adorn the Buddha lands, practice the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) until they reach the ultimate, skillfully guiding sentient beings without any hindrance. They are not arrogant, nor are they conceited. Their appearance is dignified, their robes are neat, they accept the offerings of the faithful, not abandoning them for their own sake. Their light is majestic, their speech is pure, for the sake of one sentient being they may dwell for billions of kalpas, leaving their manifestations in other places to teach. Such manifestations are difficult to fathom. In the places they travel, there are those who are unaware, in the realm of ghosts and spirits they manifest great power, also causing those ghosts and spirits to liberate sentient beings, teaching each other in turn, not losing the teachings of the Buddha. Furthermore, they skillfully transform into the form of a Buddha, their light shining brightly. Those who see or hear the teachings, from beginning to middle to end, feel peaceful and joyful, attaining meditation, the path of enlightenment, clear wisdom, and liberation. The Sutras of Agreement (sutras that conform to the truth), the Sutras of Verses (sutras expressed in verses), the Sutras of Predictions (sutras that predict future events), the Sutras of Conferring Predictions (sutras where the Buddha confers predictions on disciples), the Sutras of Practice (sutras that explain methods of practice), the Sutras of Essential Teachings (sutras that explain the essential meaning of liberation), the Sutras of Vastness (sutras with extensive content), the Sutras of Collections (sutras that gather various teachings), the Sutras of Birth (sutras that explain the origin of life), the Sutras of Universality (sutras that are universally applicable), the Sutras of Unprecedented Events (sutras that explain rare events), the Sutras of Manifestation (sutras that explain present experiences), the Sutras of Transformation (sutras that explain the transformation of views), the Sutras of Parables (sutras that use parables to explain), the Sutras of Causes and Conditions (sutras that explain the law of cause and effect). According to the inclinations of sentient beings, they teach the profound Dharma, explaining emptiness and no-self. The thoughts and ideas of sentient beings are different, but they can lead all sentient beings into the gate of liberation. Just as many sources of water flow into a pond, and five rivers flow swiftly, each with its own name, but all eventually flow into the ocean, losing their original names. It is also like Mount Sumeru (a sacred mountain in Buddhism),

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立難動，雜色眾鳥往依附止，皆同一色便無本色。菩薩摩訶薩教化眾生凈佛國土，亦復如是。眾生心識所念不同若干思想，能令一切至解脫門想定意滅，便無本念同一解脫，是謂菩薩摩訶薩權變適化不可測量。」

爾時世尊即說頌曰：

「譬如田農夫，　　選擇良美地， 　下種不失時，　　溉灌以時節， 　長養苗成就，　　不霜蟲蝗災， 　究竟獲果實，　　收藏無憂畏。 　菩薩真實法，　　六度無極田， 　消除慳貪心，　　溉以甘露水， 　善權方便道，　　明瞭去就法， 　導引眾生類，　　得至不滅處。 　生、老、病煩惱，　　燒諸心善根； 　善權方便護，　　解了去就法。 　夫人慾出家，　　禁戒以為首； 　不著飾好法，　　行權菩薩道， 　畢命不惜身，　　不犯如毫釐。 　身如草土糞，　　隨人所攫割， 　忍如安明山，　　堅固不可沮。 　護戒方便道，　　譭譽無增減； 　出冥在明處，　　菩薩善權道。 　現身在人間，　　哀愍一切故； 　或現微細形，　　出入無掛礙。 　道場諸佛坐，　　滅結更不生； 　其有至道場，　　結盡永無餘。 　亦如大導師，　　將諸商賈等， 　入海采珍琦，　　珊瑚、琥珀珠， 　明月隨意寶，　　安隱還本國。 　父母諸兄

【現代漢語翻譯】 現代漢語譯本 如果一根柱子不能移動，各種顏色的鳥兒飛來依附停歇，都變成同一種顏色，就失去了它們原本的顏色。菩薩摩訶薩（菩薩中的大菩薩）教化眾生，凈化佛國，也是如此。眾生的心識所想不同，有各種各樣的念頭，（菩薩）能使一切（眾生）達到解脫之門，使他們的意念和想法滅盡，便沒有了原本的念頭，都達到同一種解脫，這就是菩薩摩訶薩的權宜變化和適應教化，不可思議。

這時，世尊就說了偈頌：

『譬如田里的農夫，選擇肥沃的好地，播種時節不耽誤，按時澆水灌溉，使幼苗成長茁壯，沒有霜凍、蟲害和蝗災，最終獲得豐收的果實，收藏起來沒有憂慮和畏懼。 菩薩的真實法，是六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的田地，消除慳吝貪婪的心，用甘露水來灌溉，用善巧方便的道路，明瞭進退取捨的法則，引導眾生，到達不生不滅的境界。 生、老、病等煩惱，會燒燬心中的善根；用善巧方便來守護，瞭解進退取捨的法則。 如果有人想要出家，持守戒律是首要的；不貪戀華麗的裝飾，奉行菩薩的權宜之道，終其一生不愛惜自己的身體，不犯哪怕像毫毛那樣細微的過失。 身體就像草土糞便一樣，任由他人取用割捨，忍辱就像安明山一樣，堅固不可動搖。 守護戒律的方便之道，不會因為讚譽或詆譭而增減；從黑暗走向光明，這就是菩薩的善巧方便之道。 （菩薩）顯現在人間，是爲了哀憫一切眾生；有時顯現微小的身形，出入沒有障礙。 在道場中，諸佛安坐，滅盡煩惱不再生起；凡是來到道場的人，煩惱都將徹底滅盡，永不復生。 也像偉大的導師，帶領商人們，進入大海採集珍寶，如珊瑚、琥珀、珍珠，以及明月隨意的寶物，平安地回到自己的國家。 父母、兄弟姐妹

【English Translation】 English version If a pillar cannot be moved, various colored birds will fly to it and perch, all becoming the same color, losing their original colors. The Bodhisattva Mahasattva (a great Bodhisattva) who teaches sentient beings and purifies the Buddha-land is also like this. The minds of sentient beings have different thoughts and various ideas. (The Bodhisattva) can lead all (sentient beings) to the gate of liberation, causing their thoughts and ideas to cease, so that they have no original thoughts, and all attain the same liberation. This is the expedient transformation and adaptation of the Bodhisattva Mahasattva, which is immeasurable.

At that time, the World Honored One spoke the following verses:

'Like a farmer in the field, who chooses fertile and good land, sows seeds without missing the season, waters and irrigates in due time, so that the seedlings grow strong, without frost, insect pests, or locust plagues, and finally obtains a bountiful harvest, storing it away without worry or fear. The true Dharma of the Bodhisattva is the field of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom), which is limitless. It eliminates the mind of stinginess and greed, irrigates with the water of nectar, uses the path of skillful means, understands the laws of advancing and retreating, and guides sentient beings to reach the realm of non-birth and non-death. Birth, old age, sickness, and other afflictions burn the roots of goodness in the heart; use skillful means to protect them, and understand the laws of advancing and retreating. If someone wants to leave home, upholding the precepts is the first priority; do not be attached to beautiful decorations, practice the expedient path of the Bodhisattva, and throughout one's life, do not cherish one's body, and do not commit even the slightest fault. The body is like grass, soil, and dung, to be taken and cut by others as they please. Patience is like Mount Anming, firm and unshakeable. The expedient path of upholding the precepts will not increase or decrease due to praise or slander; going from darkness to light is the skillful means of the Bodhisattva. (The Bodhisattva) appears in the human world to have compassion for all sentient beings; sometimes appearing in a tiny form, entering and exiting without hindrance. In the Bodhi-mandala, the Buddhas sit, having extinguished afflictions and no longer arising; all who come to the Bodhi-mandala will have their afflictions completely extinguished, never to arise again. It is also like a great guide, leading merchants, entering the sea to collect treasures, such as coral, amber, pearls, and the wish-fulfilling jewel of the bright moon, safely returning to their own country. Parents, brothers, and sisters

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弟，　　眷屬奴婢使， 　和悅心歡喜，　　如定除去想。 　行權菩薩等，　　搜求無盡藏， 　了別珍琦妙，　　自用瓔珞身。 　善權導師長，　　六度為妻息； 　四等心覆蓋，　　塵垢不著心。 　世多愚惑人，　　守慳不佈施； 　積財千萬億，　　稱言是我有。 　臨欲壽終時，　　眼見惡鬼神； 　刀風解其形，　　無復出入息。 　貪識隨諸惡，　　受報甚苦辛； 　將至受罪處，　　變悔無所及。 　佛以權智度，　　就彼而說法； 　利根自省罪，　　悔心不藏匿， 　聞法得度脫，　　菩薩善權道。 　如人生便盲，　　不識玄、黃色， 　遭遇聖巧匠，　　療治以法藥； 　昔聞有五色，　　青、黃、赤、白、黑， 　既得明眼識，　　不別青、黃、赤。 　菩薩善權道，　　分別至究竟； 　蕩除八難法，　　不生亦不滅。」

爾時，世尊說此頌已，有百億居士行善權道，畢竟無為住無住地。◎

菩薩處胎經卷第五 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第六

姚秦涼州沙門竺佛念譯

◎無明品第二十

爾時，座中有菩薩名曰智清凈，分別空、無生、老、病、死，淫、怒、癡多者，淫、怒、癡

【現代漢語翻譯】 現代漢語譯本 對待兄弟、眷屬、奴婢和使者，要和睦相處，內心充滿喜悅，就像禪定中去除雜念一樣。 修行權巧方便的菩薩們，探求著無盡的寶藏，明瞭各種珍奇奧妙的事物，並用這些來莊嚴自身。 善於運用權巧方便的導師，將六度（佈施、持戒、忍辱、精進、禪定、智慧）視為自己的妻兒；用四無量心（慈、悲、喜、舍）覆蓋一切，使塵世的污垢不沾染內心。 世上有很多愚昧迷惑的人，他們吝嗇守財，不肯佈施；積累了成千上億的財富，卻聲稱這些都是自己的。 當他們壽命將盡時，會看到惡鬼神出現；刀風會分解他們的形體，使他們無法呼吸。 貪慾和執著會隨著惡業，使他們遭受極其痛苦的報應；當他們被帶到受罪的地方時，後悔也無濟於事。 佛陀用權巧智慧來度化眾生，針對他們的情況說法；根基深厚的人會反省自己的罪過，真心懺悔，不加隱瞞。 聽聞佛法后就能得到解脫，這就是菩薩善用權巧方便的道路。 就像一個天生失明的人，不認識黑色和黃色，遇到技藝高超的工匠，用佛法之藥來治療； 他過去聽說過有五種顏色，青、黃、赤、白、黑，當他恢復視力后，卻不再執著于區分青、黃、赤等顏色。 菩薩善用權巧方便的道路，能分別一切直至究竟；滌除八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的障礙，達到不生不滅的境界。 當時，世尊說完這首偈頌后，有百億居士修行善巧方便之道，最終達到無為的境界，安住于無所住的境界。 《菩薩處胎經》卷第五 大正藏第 12 冊 No. 0384 菩薩從兜術天（Tusita）降神母胎說廣普經 《菩薩處胎經》卷第六 姚秦涼州沙門竺佛念譯 ◎無明品第二十 當時，座中有一位菩薩，名叫智清凈，他分別了空、無生、老、病、死，以及淫慾、嗔怒、愚癡等煩惱的根源。他認為淫慾、嗔怒、愚癡

【English Translation】 English version Treat brothers, family members, servants, and messengers with harmony and joy, like removing thoughts in meditation. Bodhisattvas who practice skillful means seek endless treasures, understand various rare and wonderful things, and use them to adorn themselves. The skillful teacher regards the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) as his wife and children; he covers everything with the four immeasurables (loving-kindness, compassion, joy, and equanimity), so that the dust of the world does not stain his heart. There are many foolish and deluded people in the world who are stingy and hoard wealth, unwilling to give; they accumulate billions of riches, yet claim that these are all their own. When their lives are about to end, they will see evil ghosts and spirits; the wind of blades will break down their bodies, and they will be unable to breathe. Greed and attachment will follow their evil deeds, causing them to suffer extremely painful retribution; when they are taken to the place of punishment, regret will be of no avail. The Buddha uses skillful wisdom to liberate beings, teaching according to their circumstances; those with deep roots will reflect on their own sins, sincerely repent, and not hide anything. After hearing the Dharma, they can attain liberation, which is the path of skillful means for Bodhisattvas. It is like a person born blind who does not recognize black and yellow, who encounters a skilled craftsman who uses the medicine of the Dharma to heal him; He had heard in the past that there were five colors, blue, yellow, red, white, and black, but when he regains his sight, he no longer clings to distinguishing between blue, yellow, and red. The path of skillful means for Bodhisattvas allows one to distinguish everything to the ultimate end; it eliminates the obstacles of the eight difficulties (hell, hungry ghosts, animals, long-lived gods, borderlands, blindness, deafness, and muteness, worldly cleverness, and being before or after a Buddha), reaching the state of neither birth nor death. At that time, after the World Honored One finished speaking this verse, there were a hundred billion lay practitioners who practiced the path of skillful means, ultimately reaching the state of non-action, dwelling in the state of non-dwelling. The Sutra on the Bodhisattva's Stay in the Womb, Volume 5 Taisho Tripitaka Volume 12, No. 0384, The Sutra on the Bodhisattva Descending from Tusita Heaven into the Womb of His Mother The Sutra on the Bodhisattva's Stay in the Womb, Volume 6 Translated by the Shramana Dharmaraksha of Yao Qin Liangzhou Chapter 20: Ignorance At that time, there was a Bodhisattva in the assembly named Wisdom Purity, who distinguished between emptiness, non-birth, old age, sickness, death, and the roots of afflictions such as lust, anger, and ignorance. He believed that lust, anger, and ignorance

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少者。分別眾生三品差別，于等分中何病最重？所謂重者邪見是。智清凈菩薩即從坐起偏袒右肩右膝著地，長跪叉手前白佛言：「如來無所著等正覺，無所不知無所不見，過去、當來、今現在，蚑行喘息人物之類，心所念法，口所言說，身行善惡，甚深禁法威儀戒律，知多、知少、知重、知輕。今我所問，非空非不空，非有非不有，非有空非有有；三聚眾生，何者為輕？何者為重？何者現報？何者生報？何者后報？云何想知滅？云何涅槃？云何無餘？」

佛告智清凈菩薩：「善哉，善哉！快問斯義！愍諸一切多所饒益，乃能于佛前問平等法。汝還復坐，吾當與汝解說句義初、中、竟品，黑業受黑報，白業受白報，一一分別令汝知之。」

爾時世尊即說頌曰：

「如人種果樹，　　子苦果亦苦； 　為罪得黑報，　　經歷劫數苦。 　種甘得甘果，　　還受甘果報； 　香潔甚香美，　　得受清白報。 　如人在池水，　　內外清凈徹； 　無風無塵穢，　　香美得清涼。 　其有眾生見，　　娛樂不能離； 　佛道清凈行，　　與彼無有異。 　黑報眾生等，　　墜墮三塗難； 　高下隨駃水，　　漂流厄難處。 　當時煩惱苦，　　獨受無人代； 　破骨入髓腦，　　燒煮不可量。 　已至無救獄，

【現代漢語翻譯】 現代漢語譯本 少者。分別眾生三種品類的差別，在同等的情況下，什麼病最嚴重？所謂最嚴重的是邪見。智清凈菩薩（Bodhisattva Jñāviśuddhi）即從座位上起身，袒露右肩，右膝著地，長跪合掌，向佛稟告說：『如來（Tathāgata）無所執著，是等正覺（Samyaksaṃbuddha），無所不知，無所不見。過去、未來、現在，所有爬行、喘息的生物，心中所想的法，口中所說的話，身體所行的善惡，甚深的禁法、威儀、戒律，知道多少、知道輕重。現在我所問的，非空非不空，非有非不有，非有空非有有；三類眾生，哪類是輕的？哪類是重的？哪類是現世報？哪類是來世報？哪類是後世報？如何想才能知道滅？如何才能達到涅槃（Nirvana）？如何才能達到無餘涅槃（Parinirvana）？』 佛告訴智清凈菩薩：『好啊，好啊！你問得太好了！爲了憐憫一切眾生，利益他們，你才能在佛前問這平等之法。你回到座位坐下，我將為你解釋句義的初、中、終的品類，黑業受黑報，白業受白報，一一分別讓你知道。』 這時，世尊（Bhagavan）即說偈頌： 『如人種果樹，種子苦果實也苦；為罪業得黑報，經歷無數劫的痛苦。 種甘甜得甘甜果，還受甘甜果報；香潔美好，得受清白報。 如人在池水中，內外清凈透徹；無風無塵埃，香美得清涼。 如果有眾生見到，歡喜娛樂不能離開；佛道清凈的修行，與此沒有差別。 黑報的眾生等，墜落三惡道（Trisvarga）艱難；高低隨急流，漂流在厄難之處。 當時煩惱的痛苦，獨自承受無人替代；破骨入髓腦，燒煮的痛苦不可衡量。 已經到了無救的監獄，

【English Translation】 English version The lesser ones. Distinguishing the three categories of sentient beings, among those of equal standing, which affliction is the most severe? The most severe is said to be wrong view. Bodhisattva Jñāviśuddhi immediately rose from his seat, bared his right shoulder, placed his right knee on the ground, knelt with palms together, and addressed the Buddha, saying: 『The Tathāgata is without attachment, the Samyaksaṃbuddha, knowing all, seeing all. Past, future, and present, all crawling, breathing beings, the Dharma conceived in their minds, the words spoken by their mouths, the good and evil deeds done by their bodies, the profound prohibitions, conduct, and precepts, knowing much, knowing little, knowing the heavy and the light. Now, what I ask is neither empty nor not empty, neither existent nor non-existent, neither empty-existent nor existent-existent; among the three categories of sentient beings, which is light? Which is heavy? Which is retribution in this life? Which is retribution in the next life? Which is retribution in a later life? How does one think to know cessation? How does one attain Nirvana? How does one attain Parinirvana?』 The Buddha said to Bodhisattva Jñāviśuddhi: 『Excellent, excellent! You have asked well about this meaning! Out of compassion for all beings, to benefit them, you are able to ask about this equal Dharma before the Buddha. Return to your seat and sit down, and I will explain to you the meaning of the beginning, middle, and end categories, that black karma receives black retribution, and white karma receives white retribution, explaining each one so that you may know.』 At that time, the Bhagavan spoke in verse: 『Like a person planting a fruit tree, the seed is bitter, and the fruit is also bitter; for sinful deeds, one receives black retribution, experiencing suffering for countless kalpas. Planting sweetness yields sweet fruit, and one receives sweet fruit as retribution; fragrant and pure, one receives pure white retribution. Like a person in a pond, the inside and outside are clear and transparent; without wind or dust, fragrant and beautiful, one obtains coolness. If there are sentient beings who see it, they are delighted and cannot leave; the pure practice of the Buddha's path is no different from this. Sentient beings with black retribution, fall into the three evil realms with difficulty; high and low follow the swift current, drifting in places of hardship. The suffering of afflictions at that time, one bears alone without anyone to take their place; breaking bones, entering marrow and brain, the suffering of boiling and cooking is immeasurable. Having reached the prison of no salvation,

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意悟求解脫； 　無明所覆蓋，　　不見慧光明。 　如人行路迷，　　舉南以為北； 　終日心不悟，　　雖聞亦不信。 　受罪重苦惱，　　毒痛加其身； 　久后罪雖畢，　　世人所惡賤。 　形體腥臊丑，　　如豬臥深溷； 　宛轉入鑊湯，　　死而復更生； 　愚癡本所造，　　受報如影響。 　善、惡二俱等，　　等分眾生義， 　無道無偏黨，　　行亦有高下。 　持戒生天人，　　不施福最少， 　摶食畏人見，　　慚愧不露出。 　雖有天女眾，　　音樂不和雅， 　時時出遊觀，　　畏逢神妙天。 　若戒佈施具，　　甘露衣食至， 　前後伎樂繞，　　如月星中明， 　久久出遊觀，　　營從自莊嚴， 　天樂自然作。　　斯由此人間， 　持戒佈施具，　　福報如影隨。 　諸天雖受福，　　亦有劫數難； 　臨欲命終時，　　乃知衰耗法。 　善念轉欲微，　　當復更受身； 　輪轉五道中，　　經歷無數劫。 　善惡受對時，　　不避豪貴賤； 　于中能獨拔，　　如我釋迦文。」

爾時，世尊說此偈已，于大眾中諸天及人，七萬七千億那由他，皆發無上正真道心。爾時，世尊告智清凈菩薩曰：「一生補處菩薩大士，以權方便在卑賤家生，欲得示現除無明結，十月在胎臨生之

【現代漢語翻譯】 現代漢語譯本 心中想要領悟解脫之道； 卻被無明（avidya，指對真理的無知）所矇蔽， 看不見智慧的光明。 就像人走路迷失方向， 把南方當成北方； 整天心裡都不明白， 即使聽聞了也不相信。 遭受罪業帶來的深重苦惱， 毒痛加在身上； 很久以後罪業雖然結束， 卻被世人所厭惡輕賤。 形體腥臭醜陋， 像豬一樣躺在骯髒的糞坑裡； 在沸騰的湯鍋里翻滾， 死了又再次出生； 這是愚癡（moha，指迷惑顛倒）的本性所造成的， 所受的果報就像影子跟隨形體一樣。 善與惡兩種行為， 對於眾生來說都是平等的， 沒有偏袒和不公正， 但行為的果報卻有高下之分。 持守戒律的人會轉生到天界， 不佈施的人福報最少， 吃飯時害怕被人看見， 感到慚愧不敢顯露出來。 即使有天女圍繞， 音樂也不和諧悅耳， 時常外出遊玩觀賞， 害怕遇到神妙的天人。 如果戒律和佈施都具備， 甘美的食物和衣服就會到來， 前後都有音樂圍繞， 像月亮在星辰中一樣明亮， 長久地外出遊玩觀賞， 隨從自然莊嚴， 天樂自然響起。 這一切都是因為在人間， 持守戒律和佈施， 福報就像影子一樣跟隨。 諸天雖然享受福報， 也有劫數（kalpa，指極長的時間單位）的災難； 當壽命將盡的時候， 才知道衰敗耗損的規律。 善念逐漸減弱， 將再次受生； 在五道（gati，指眾生輪迴的五種去處）中輪轉， 經歷無數的劫數。 善惡受報的時候， 不會因為豪貴或貧賤而有所偏袒； 其中能夠獨自超脫的， 就像我釋迦文（Sakyamuni，佛教創始人）一樣。 當時，世尊說完這首偈頌后，在聽法的大眾中，包括諸天和人類，有七萬七千億那由他（nayuta，指極大的數字）的人，都發起了無上正真道心（anuttara-samyak-sambodhi-citta，指追求最高覺悟的心）。當時，世尊告訴智清凈菩薩（Jnana-visuddha Bodhisattva）說：『一生補處菩薩（eka-jati-pratibaddha Bodhisattva，指下一世將成佛的菩薩）大士，爲了方便教化，會出生在卑賤的家庭，想要示現去除無明（avidya）的束縛，在胎中十個月臨近出生的時候』

【English Translation】 English version The mind seeks to understand liberation; Yet, covered by ignorance (avidya), It cannot see the light of wisdom. Like a person lost on a road, Mistaking south for north; The mind remains unenlightened all day, Even when hearing, it does not believe. Suffering heavy torment from sins, Poisonous pain afflicts the body; Though the sins eventually end, They are despised and scorned by the world. The form is foul and stinking, Like a pig lying in a deep mire; Rolling in boiling cauldrons, Dying and being reborn again; This is caused by the nature of ignorance (moha), The retribution is like a shadow following the form. Good and evil actions, Are equal in their effect on beings, Without bias or partiality, Yet the results of actions vary in degree. Those who uphold precepts are born in heavens, Those who do not give have the least merit, Eating in fear of being seen, Feeling ashamed and not daring to show themselves. Even with celestial maidens surrounding, The music is not harmonious or pleasant, Often going out to wander and observe, Fearing to encounter wondrous deities. If precepts and giving are complete, Sweet food and clothing will come, With music surrounding from all sides, As bright as the moon among the stars, Long going out to wander and observe, The retinue is naturally adorned, Celestial music arises naturally. All this is because in the human realm, Upholding precepts and giving, Merit follows like a shadow. Though the gods enjoy blessings, They also face the calamity of kalpas (kalpa, an extremely long period of time); When their lifespan is about to end, They realize the law of decay and depletion. Good thoughts gradually weaken, And they will be reborn again; Revolving in the five paths (gati, the five realms of rebirth), Experiencing countless kalpas. When good and evil are requited, There is no favoritism for the rich or the poor; Among them, one who can transcend alone, Is like me, Sakyamuni (Sakyamuni, the founder of Buddhism).' At that time, after the World Honored One spoke this verse, among the great assembly, including gods and humans, seventy-seven billion nayutas (nayuta, a very large number) of beings all generated the mind of unsurpassed, true, and complete enlightenment (anuttara-samyak-sambodhi-citta). At that time, the World Honored One said to Bodhisattva Jnana-visuddha: 'A great Bodhisattva who is bound to one more birth (eka-jati-pratibaddha Bodhisattva, a Bodhisattva who will become a Buddha in the next life), for the sake of skillful means, is born into a humble family, wishing to demonstrate the removal of the bonds of ignorance (avidya), and when in the womb for ten months, nearing birth'

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日現無手足，父母睹見謂為是鬼，捐棄曠野不使人見。所以者何？菩薩權化欲令愚癡父母眷屬睹見道明，其後數月母復懷娠，具滿十月生一男兒，端正姝妙世之希有，晝生夜死，父母號哭椎胸向天：『山神、樹神何不憐我？先生一子而無手足捐棄曠野，今生一子端正無比狀如天神，今復晝生夜死，心肝斷絕當復奈何？』復經數月母系懷妊，十月具滿生一男兒，三頭八腳四眼八臂，睹者毛豎，父母眷屬舍而欲去；菩薩權現令不得去。父母問曰：『為是天耶？為是龍、鬼神、阿修羅、乾闥婆、伽樓羅、緊那羅、摩睺羅伽、人與非人耶？』」爾時所生男兒，即以偈報父母曰：

「『非天、夜叉、鬼，　　須倫、迦樓羅； 　　為母除愚闇，　　權生父母家。 　　先無手足子，　　亦復是我身； 　　朝生若暮死，　　八住無上尊。 　　我今受形分，　　三頭八手腳； 　　何為舍我去，　　經向地獄門？ 　　地獄眾苦備，　　十八鑊湯沸； 　　一一鑊湯者，　　十六隔子圍； 　　受苦無量劫，　　求出甚為難。 　　父母愚惑人，　　不識真法性， 　　邪見禱神祠，　　謂當脫苦難； 　　如火焰熾盛，　　益以乾薪草， 　　焚燒善根本，　　求滅亦欲難。 　　今我還復體，　　現本端正形， 　　道本

【現代漢語翻譯】 現代漢語譯本 有一個孩子出生時沒有手腳，他的父母看到后認為他是鬼怪，便把他丟棄在荒野，不讓人看見。這是為什麼呢？菩薩爲了方便教化愚癡的父母和親屬，讓他們明白真理，所以才示現如此。幾個月后，他的母親再次懷孕，十個月後生下一個男孩，相貌端正俊美，世間罕見。但這孩子白天出生，晚上就死了。他的父母捶胸頓足，向天號哭：『山神、樹神啊，你們為什麼不憐憫我們？第一個孩子沒有手腳，被我們丟棄在荒野；現在生的這個孩子，相貌端正無比，如同天神一般，卻又白天出生晚上就死了，我們的心肝都要斷絕了，這可怎麼辦啊？』又過了幾個月，他的母親再次懷孕，十個月後生下一個男孩，長著三個頭、八隻腳、四隻眼睛、八條手臂，看到的人都毛骨悚然。他的父母和親屬想要拋棄他離開，菩薩顯現神力，讓他們無法離開。他的父母問道：『你到底是天神呢？還是龍、鬼神、阿修羅（一種好戰的神）、乾闥婆（天上的樂神）、伽樓羅（一種大鳥）、緊那羅（天上的樂神）、摩睺羅伽（大蟒神）、人還是非人呢？』 這時，這個剛出生的男孩，就用偈語告訴他的父母： 『我不是天神、夜叉（一種鬼神）、鬼怪，也不是須倫（一種鳥）、迦樓羅（一種大鳥）； 我是爲了消除母親的愚昧和黑暗，才權且出生在你們家。 先前那個沒有手腳的孩子，也是我的化身； 那個白天出生晚上就死的孩子，也是爲了顯示八住無上尊（指佛的境界）。 我現在顯現出這樣的形體，長著三個頭、八隻手腳； 你們為什麼要拋棄我，難道要走向地獄之門嗎？ 地獄裡充滿了各種痛苦，有十八個沸騰的鑊湯； 每一個鑊湯，都被十六個隔子圍住； 在那裡受苦無量劫，想要出來非常困難。 父母你們這些愚昧迷惑的人啊，不認識真正的法性， 反而用邪見去祈禱神祠，以為這樣就能脫離苦難； 這就像火焰已經很旺盛了，還要加上乾柴和草， 這樣只會焚燒善的根本，想要熄滅火焰就更難了。 我現在恢復原來的身體，顯現出本來的端正相貌， 道本（指佛法）

【English Translation】 English version A child was born without hands or feet. His parents, seeing him, thought he was a ghost and abandoned him in the wilderness, not letting anyone see him. Why was this? The Bodhisattva, in order to conveniently teach his foolish parents and relatives and make them understand the truth, manifested in this way. After a few months, his mother became pregnant again, and after ten months, she gave birth to a boy, handsome and beautiful, rare in the world. But this child was born during the day and died at night. His parents beat their chests and cried out to the heavens: 'Mountain gods, tree gods, why do you not have pity on us? The first child had no hands or feet and was abandoned in the wilderness; now this child, so handsome and beautiful, like a celestial being, is born during the day and dies at night. Our hearts are breaking, what shall we do?' After a few more months, his mother became pregnant again, and after ten months, she gave birth to a boy with three heads, eight feet, four eyes, and eight arms. Those who saw him were terrified. His parents and relatives wanted to abandon him and leave, but the Bodhisattva manifested his power and prevented them from leaving. His parents asked: 'Are you a celestial being? Or a dragon, a ghost, an Asura (a warlike deity), a Gandharva (a celestial musician), a Garuda (a large bird), a Kinnara (a celestial musician), a Mahoraga (a great serpent deity), a human, or a non-human?' At this time, the newborn boy spoke to his parents in verse: 'I am not a celestial being, a Yaksha (a type of ghost), or a ghost, nor a Surun (a type of bird), or a Garuda (a large bird); I was born into your family temporarily to dispel my mother's ignorance and darkness. The child without hands and feet before was also my manifestation; The child who was born during the day and died at night was also to show the eight abodes of the Supreme One (referring to the state of Buddha). Now I manifest this form, with three heads and eight hands and feet; Why do you want to abandon me, are you going to the gates of hell? Hell is full of all kinds of suffering, with eighteen boiling cauldrons; Each cauldron is surrounded by sixteen compartments; Suffering there for countless eons, it is very difficult to get out. Parents, you are foolish and deluded, not recognizing the true nature of Dharma, Instead, you use wrong views to pray to shrines, thinking that this will free you from suffering; This is like a fire that is already burning fiercely, and you add dry wood and grass, This will only burn the roots of goodness, and it will be even more difficult to extinguish the fire. Now I restore my original body, revealing my original handsome appearance, The essence of the path (referring to the Buddha's teachings)

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心堅固，　　修習三通慧， 　　從阿僧祇劫，　　誓度不度者。 　　守戒不失愿，　　託生父母家， 　　前後捨身命，　　其數如微塵。 　　所可經歷處，　　靡不蒙福祐； 　　群品若干種，　　行跡各不同。 　　應與歡悅度，　　亦以恐畏化； 　　隨彼眾生念，　　令復心所愿。 　　眾生病非一，　　投以甘露藥； 　　趣使入道撿，　　不令入邪徑。 　　諸天受福樂，　　甘露除病樂； 　　不違聖教樂，　　解脫涅槃樂。』

「爾時菩薩說此偈時，父母宗族及諸來會者，皆發無上平等度意。」

菩薩處胎經苦行品第二十一

爾時，諸會菩薩，天、龍、鬼神、阿修羅、乾闥婆、迦留羅、摩睺羅伽、緊那羅、人非人，學、無學及四部眾，比丘、比丘尼、優婆塞、優婆夷，如來觀察知諸眾生心之所念，「欲使如來說究竟成就苦行無量，齊何發意得成佛道？」佛知彼心，即與說本勤苦之行。佛告諸來會菩薩摩訶薩：「聽我所說真實法相，亦不由俗數得道，亦不離俗數得道，不從真道亦不離真道。何以故？黑中白妙，俗中道妙，苦樂甘勝。所以者何？吾昔學道直信不疑作日月王，日宮殿者，縱廣五十一由旬；月宮殿者，縱廣四十九由旬。日放光明一億一千光明，月放光明一億光明。

【現代漢語翻譯】 現代漢語譯本 心志堅定，修習三明智慧，從無數劫以來，發誓要度化那些尚未被度化的人。 持守戒律不違背誓願，投生於父母家中，前後捨棄生命，其數量如同微塵一般。 所經歷的地方，沒有不蒙受福佑的；眾生種類繁多，行為軌跡各不相同。 應該用歡喜來度化，也用恐懼來教化；隨著眾生的念頭，使他們恢復心中的願望。 眾生的疾病不止一種，就用甘露妙藥來醫治；引導他們進入正道，不讓他們走入邪路。 諸天享受福樂，甘露能消除病痛帶來快樂；不違背聖教帶來快樂，解脫涅槃帶來快樂。

『當時，菩薩說這偈頌時，父母宗族以及所有來參加法會的人，都發起了無上平等度化眾生的心意。』

《菩薩處胎經·苦行品》第二十一

當時，所有參加法會的菩薩、天、龍、鬼神、阿修羅（非天，好戰的惡神）、乾闥婆（天上的樂神）、迦留羅（金翅鳥神）、摩睺羅伽（大蟒神）、緊那羅（歌神）、人非人，有學位的、無學位的以及四部大眾，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），如來觀察到所有眾生心中的想法，『想要讓如來說說究竟成就苦行無量，要如何發心才能成就佛道？』佛知道他們的心意，就為他們講述了自己過去勤苦修行的經歷。佛告訴所有來參加法會的菩薩摩訶薩：『聽我說真實的法相，既不是通過世俗的計數方法得道，也不是離開世俗的計數方法得道，不是從真道得道，也不是離開真道得道。為什麼呢？因為在黑暗中有白色的奧妙，在世俗中有道的奧妙，苦樂都是甘甜殊勝的。這是為什麼呢？我過去學道時，直接相信不懷疑，做了日月王，太陽宮殿的縱橫是五十一由旬（古印度長度單位，約7-10公里），月亮宮殿的縱橫是四十九由旬。太陽放出光芒一億一千萬道，月亮放出光芒一億道。』

【English Translation】 English version With a steadfast mind, cultivating the three wisdoms, from countless kalpas (aeons), I vow to liberate those who are not yet liberated. Maintaining precepts without breaking vows, being born into the families of parents, sacrificing lives repeatedly, their number like fine dust. Wherever I have been, there is no place that has not received blessings; the types of beings are numerous, and their paths are different. I should liberate with joy, and also transform with fear; according to the thoughts of beings, I restore their heart's desires. The illnesses of beings are not singular, so I administer the nectar medicine; I guide them onto the right path, not letting them enter the wrong path. The devas (gods) enjoy blessings and happiness, the nectar removes illness and brings joy; not violating the holy teachings brings joy, liberation and nirvana bring joy.

'At that time, when the Bodhisattva spoke this verse, the parents, relatives, and all those who attended the assembly, all generated the intention of supreme and equal liberation.'

The Bodhisattva's Womb Sutra, Chapter 21 on Austerities

At that time, all the Bodhisattvas, devas (gods), nagas (dragons), yakshas (demons), asuras (demigods), gandharvas (celestial musicians), garudas (mythical birds), mahoragas (serpent deities), kinnaras (celestial musicians), humans and non-humans, those with learning, those without learning, and the fourfold assembly, bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers), the Tathagata (Buddha) observed the thoughts in the minds of all beings, 'They wish for the Tathagata to speak about the ultimate achievement of immeasurable austerities, how does one generate the intention to attain Buddhahood?' The Buddha, knowing their minds, then spoke of his past diligent practices. The Buddha told all the Bodhisattva Mahasattvas who had come to the assembly: 'Listen to the true Dharma (teachings) that I will speak, it is neither through worldly counting that one attains the Way, nor is it apart from worldly counting that one attains the Way, it is not from the true path nor is it apart from the true path. Why is this so? Because in darkness there is the wonder of white, in the mundane there is the wonder of the Way, both suffering and joy are sweet and supreme. Why is this so? In the past, when I was learning the Way, I directly believed without doubt and became the Sun and Moon King. The sun palace was fifty-one yojanas (ancient Indian unit of distance, approx. 7-10 km) in length and width; the moon palace was forty-nine yojanas in length and width. The sun emitted one hundred and ten million rays of light, and the moon emitted one hundred million rays of light.'

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吾為日月天子，謂為常住不朽不敗，經歷恒河沙億千萬國土，作日天子作月天子，命盡乃知非實非真。后壽轉減，作日月大臣，名曰荷伽羅，宮殿縱廣二十五由旬。次復作毗梨呵波提，宮殿縱廣二十由旬。次復作鴦伽羅，宮殿縱廣十九由旬。次復作醘謀，宮殿縱廣十九由旬。次復作含尼，宮殿縱廣十五由旬。此五大臣日月左右，于無央數百千劫作此五星，壽盡墮落，亦不真實其壽轉減。

「吾曾為昴宿，同伴六人度數三十。吾曾作畢宿，朋黨五人度數四十五。吾曾為觜宿，朋黨三人度數三十。吾曾為參宿，單獨一己度數十五。吾曾為井宿，朋黨二人度數四十五。吾曾為鬼宿，朋黨三人度數四十。吾曾為柳宿，朋黨四人度數十五。菩薩當知此七宿者，跱立東方。吾曾為星宿，朋黨五人度數三十。吾曾為張宿，朋友二人度數三十。吾曾為翼宿，朋友二人度數三十五。吾曾為軫宿，朋友五人度數三十。吾曾為角宿，單獨一己度數三十。吾曾為亢宿，亦獨一己度數十五。吾曾為氐宿，朋友二人度數三十五。菩薩當知此七宿者，跱立南方。吾曾為房宿，朋友四人度數三十。吾曾為心宿，朋友三人度數十五。吾曾為尾宿，朋友三人度數三十。吾曾為箕宿，朋友四人度數三十。吾曾為斗宿，朋友四人度數三十五。吾曾為牛宿，

【現代漢語翻譯】 現代漢語譯本：我曾是日月天子，自以為是常住不朽不敗的，經歷恒河沙數億千萬個國土，做過日天子和月天子，壽命終了才知道並非真實。後來壽命逐漸減少，做日月大臣，名叫荷伽羅（荷伽羅：日月大臣名），宮殿縱橫二十五由旬。接著又做毗梨呵波提（毗梨呵波提：日月大臣名），宮殿縱橫二十由旬。接著又做鴦伽羅（鴦伽羅：日月大臣名），宮殿縱橫十九由旬。接著又做醘謀（醘謀：日月大臣名），宮殿縱橫十九由旬。接著又做含尼（含尼：日月大臣名），宮殿縱橫十五由旬。這五位大臣在日月左右，在無數百千劫中做這五顆星，壽命終了墮落，也並非真實，他們的壽命逐漸減少。 我曾是昴宿（昴宿：星宿名），同伴六人，度數三十。我曾是畢宿（畢宿：星宿名），同伴五人，度數四十五。我曾是觜宿（觜宿：星宿名），同伴三人，度數三十。我曾是參宿（參宿：星宿名），獨自一人，度數十五。我曾是井宿（井宿：星宿名），同伴二人，度數四十五。我曾是鬼宿（鬼宿：星宿名），同伴三人，度數四十。我曾是柳宿（柳宿：星宿名），同伴四人，度數十五。菩薩應當知道這七個星宿，位於東方。我曾是星宿（星宿：星宿名），同伴五人，度數三十。我曾是張宿（張宿：星宿名），朋友二人，度數三十。我曾是翼宿（翼宿：星宿名），朋友二人，度數三十五。我曾是軫宿（軫宿：星宿名），朋友五人，度數三十。我曾是角宿（角宿：星宿名），獨自一人，度數三十。我曾是亢宿（亢宿：星宿名），也獨自一人，度數十五。我曾是氐宿（氐宿：星宿名），朋友二人，度數三十五。菩薩應當知道這七個星宿，位於南方。我曾是房宿（房宿：星宿名），朋友四人，度數三十。我曾是心宿（心宿：星宿名），朋友三人，度數十五。我曾是尾宿（尾宿：星宿名），朋友三人，度數三十。我曾是箕宿（箕宿：星宿名），朋友四人，度數三十。我曾是斗宿（斗宿：星宿名），朋友四人，度數三十五。我曾是牛宿（牛宿：星宿名），

【English Translation】 English version: I was once the Sun and Moon Deva, thinking myself to be permanent, imperishable, and undefeated. I traversed countless lands, as many as the sands of the Ganges, serving as the Sun Deva and the Moon Deva. Only when my lifespan ended did I realize that it was not real or true. Later, my lifespan gradually decreased, and I became a minister of the Sun and Moon, named Hogara (Hogara: name of a minister of the Sun and Moon), whose palace was twenty-five yojanas in length and width. Then I became Virihapati (Virihapati: name of a minister of the Sun and Moon), whose palace was twenty yojanas in length and width. Then I became Angara (Angara: name of a minister of the Sun and Moon), whose palace was nineteen yojanas in length and width. Then I became Kshamau (Kshamau: name of a minister of the Sun and Moon), whose palace was nineteen yojanas in length and width. Then I became Hamni (Hamni: name of a minister of the Sun and Moon), whose palace was fifteen yojanas in length and width. These five ministers were on the left and right of the Sun and Moon, and for countless hundreds and thousands of kalpas, they were these five stars. When their lifespans ended, they fell, and it was not real either; their lifespans gradually decreased. I was once the Pleiades (Pleiades: name of a constellation), with six companions, and a degree of thirty. I was once the Hyades (Hyades: name of a constellation), with five companions, and a degree of forty-five. I was once the Orionis (Orionis: name of a constellation), with three companions, and a degree of thirty. I was once the Antares (Antares: name of a constellation), alone, with a degree of fifteen. I was once the Ghost (Ghost: name of a constellation), with two companions, and a degree of forty-five. I was once the Ghost (Ghost: name of a constellation), with three companions, and a degree of forty. I was once the Willow (Willow: name of a constellation), with four companions, and a degree of fifteen. Bodhisattvas should know that these seven constellations are located in the East. I was once the Star (Star: name of a constellation), with five companions, and a degree of thirty. I was once the Extended (Extended: name of a constellation), with two friends, and a degree of thirty. I was once the Wings (Wings: name of a constellation), with two friends, and a degree of thirty-five. I was once the Chariot (Chariot: name of a constellation), with five friends, and a degree of thirty. I was once the Horn (Horn: name of a constellation), alone, with a degree of thirty. I was once the Neck (Neck: name of a constellation), also alone, with a degree of fifteen. I was once the Root (Root: name of a constellation), with two friends, and a degree of thirty-five. Bodhisattvas should know that these seven constellations are located in the South. I was once the Room (Room: name of a constellation), with four friends, and a degree of thirty. I was once the Heart (Heart: name of a constellation), with three friends, and a degree of fifteen. I was once the Tail (Tail: name of a constellation), with three friends, and a degree of thirty. I was once the Winnowing Basket (Winnowing Basket: name of a constellation), with four friends, and a degree of thirty. I was once the Dipper (Dipper: name of a constellation), with four friends, and a degree of thirty-five. I was once the Ox (Ox: name of a constellation),

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朋友三人度數十六。吾曾為女宿，朋友三人度數三十。菩薩當知此七宿者，跱立西方。吾曾為虛宿，朋友四人度數三十。吾曾為危宿，單獨一己度數十五。吾曾為室宿，朋黨二人度數三十。吾曾為辟宿，朋友二人度數三十五。吾曾為奎宿，朋友二人度數三十。吾曾為婁宿，朋友二人度數三十。吾曾為胃宿，朋友三人度數三十。菩薩當知此七宿者，跱立北方。

「吾從無數阿僧祇劫，或為日月王，或為臣佐，周旋往來形骸朽敗，無真實道。後來人間或為轉輪聖王、雜散小王，或為長者居士，求清凈道謂為真實，皆是虛行不合真道。吾昔一時入山求道，見諸仙學五千人俱集在一處，或翹一足叉手合掌隨日轉身，或有事月叉手合掌隨月轉身，或臥棘刺或服沙石，或持土梟、牛、馬、鹿戒，或在山頂投身深壑，或抱石自沉入于深水，或五火自炙求生梵天，或解身支節求神所在，或發頭頂以腦燃燈持供養天，或投身沸油酥，或江右殺無量眾生，或江左燒香，令命過眾生盡得生天，或自念言：『曼我今在先度父母。』即以父母擲於火中唱生梵天。或食牛糞或食果蓏，或七日一食，或時不食形骸枯燥，或編樹葉以為衣服，或連髑髏以為衣服，或以髑髏以為食器，或服刺針，刺心持心令住，或時聚會一處，互相破腹洗腸去垢，唱

生梵天。吾昔苦行不可稱計。于樹王下六年學道，日食一麻一米，青鴿飛雀頂上生乳(丹本卵)，蛇虺纏身，牧牛獵師瓦石撩擲，或時斫刺破壞形體，或時以杖柱腹乃至於臍，遭此百千萬痛不以為苦。何以故？吾當于爾時，謂為是道，實非真道。

「于虛空有天叉手白菩薩言：『忍力最大破碎結使，今垂成佛慎勿退轉。』過去恒河沙諸佛世尊，不如菩薩斷食求道，天神所感，使彌家女奉上乳糜，食已氣力充足。七日思惟降伏魔怨，梵天下請得成為佛闡揚大法，可謂真道無過涅槃。涅槃無生，老，病，死。吾昔所更苦行如是。」

爾時眾會菩薩嘆未曾有，皆發無上平等道心。

菩薩處胎經四道和合品第二十二

爾時，座中有菩薩，名曰遍光，神智通達住不退轉，弘誓之心不可沮壞。諸佛所稱非一非二，乃至恒河沙佛功德無量積行無畏，恒遊行無量諸佛世界。同學八人，一、名不邪見菩薩，二、名直意菩薩，三、名眾相菩薩，四、名屈伸菩薩，五、名解脫菩薩，六、名解縛菩薩，七、名印可菩薩，八、名得誓願菩薩，從無央數劫已住盡地得不退轉。爾時遍光菩薩白佛言：「云何菩薩摩訶薩入四種道無有前後，得成無上等正覺道？於是菩薩晝夜思惟見欲如火，想知念盡顛倒行法，見初利法授阿那含

【現代漢語翻譯】 現代漢語譯本：我曾生於梵天。我過去所修的苦行，無法用言語來衡量。在菩提樹下六年學道，每天只吃一粒麻和一粒米，青鴿和飛雀在我頭頂上產卵（丹本說是產乳），蛇和虺纏繞我的身體，牧牛人和獵人向我投擲瓦片和石頭，有時還砍刺破壞我的身體，有時用棍子頂撞我的腹部甚至臍部，遭受了成百上千萬的痛苦，我都不覺得苦。為什麼呢？因為我當時認為那是正道，實際上並非真正的道。 在虛空中，有天人合掌對菩薩說：『忍辱的力量最大，能破碎煩惱的束縛，現在您即將成佛，千萬不要退轉。』過去恒河沙數諸佛世尊，都不如菩薩斷食求道，天神被感動，使彌家女奉上乳糜，吃完后氣力充足。七天思惟降伏魔怨，梵天諸神下來請求，得以成佛，闡揚大法，這才是真正的道，沒有比涅槃更好的了。涅槃沒有生、老、病、死。我過去所經歷的苦行就是這樣。」 當時，在場的菩薩們都讚歎從未有過，都發起了無上平等道心。 《菩薩處胎經》四道和合品第二十二 當時，座中有一位菩薩，名叫遍光（普照一切的智慧之光），他神智通達，安住于不退轉的境界，弘大的誓願之心不可動搖。諸佛都稱讚他，不是一佛二佛，乃至恒河沙數諸佛都讚歎他，他功德無量，積累修行，無所畏懼，恒常遊歷無量諸佛世界。他有八位同學，第一位名叫不邪見菩薩（不持錯誤見解的菩薩），第二位名叫直意菩薩（心意正直的菩薩），第三位名叫眾相菩薩（具足各種相好的菩薩），第四位名叫屈伸菩薩（能屈能伸，自在變化的菩薩），第五位名叫解脫菩薩（已得解脫的菩薩），第六位名叫解縛菩薩（能解脫眾生束縛的菩薩），第七位名叫印可菩薩（得到諸佛印可的菩薩），第八位名叫得誓願菩薩（已得誓願成就的菩薩），他們從無量劫以來就安住於盡地，得到不退轉的境界。當時，遍光菩薩對佛說：『菩薩摩訶薩如何進入四種道而沒有先後順序，就能成就無上等正覺之道呢？』於是，菩薩晝夜思惟，見到慾望如同火焰，想知念盡，顛倒行法，見到初果的利益，就授予阿那含（不還果）的教法。

【English Translation】 English version: I was born in the Brahma heaven. The ascetic practices I undertook in the past were immeasurable. For six years, I practiced the Way under the Bodhi tree, eating only one sesame seed and one grain of rice each day. Blue doves and sparrows laid eggs (or according to some texts, produced milk) on my head. Snakes and vipers coiled around my body. Cowherds and hunters threw tiles and stones at me. Sometimes they cut and pierced my body, and sometimes they struck my abdomen, even my navel, with sticks. I endured hundreds of thousands of such pains without feeling it as suffering. Why? Because at that time, I thought that was the true path, but it was not the real path. In the void, a deva with folded hands said to the Bodhisattva, 『The power of patience is the greatest, it can break the bonds of afflictions. Now you are about to become a Buddha, do not retreat.』 The Buddhas, World Honored Ones, as numerous as the sands of the Ganges in the past, were not as diligent in seeking the Way through fasting as the Bodhisattva. The devas were moved, and a maiden from the village of Mi offered milk porridge. After eating it, the Bodhisattva』s strength was restored. For seven days, he contemplated and subdued the demonic forces. The Brahma gods came down to request him to become a Buddha and expound the great Dharma. This is the true path, and there is nothing better than Nirvana. Nirvana is free from birth, old age, sickness, and death. The ascetic practices I underwent in the past were like this.』 At that time, the Bodhisattvas in the assembly praised this as unprecedented, and they all aroused the unsurpassed mind of equality. The Sutra on the Bodhisattva's Womb, Chapter 22: The Union of the Four Paths At that time, there was a Bodhisattva in the assembly named 'Universal Light' (meaning the light of wisdom that illuminates all), who had attained perfect wisdom and resided in the state of non-retrogression. His great vows were unbreakable. He was praised by all the Buddhas, not just one or two, but by Buddhas as numerous as the sands of the Ganges. His merits were immeasurable, he accumulated practices, was fearless, and constantly traveled through countless Buddha worlds. He had eight fellow practitioners: the first was named 'Non-False View Bodhisattva' (a Bodhisattva who does not hold false views), the second was named 'Straight Intention Bodhisattva' (a Bodhisattva with a straightforward mind), the third was named 'Multiform Bodhisattva' (a Bodhisattva who possesses various forms), the fourth was named 'Flexibility Bodhisattva' (a Bodhisattva who can adapt and transform freely), the fifth was named 'Liberation Bodhisattva' (a Bodhisattva who has attained liberation), the sixth was named 'Unbinding Bodhisattva' (a Bodhisattva who can liberate beings from bondage), the seventh was named 'Approval Bodhisattva' (a Bodhisattva who has received the approval of the Buddhas), and the eighth was named 'Vow Attainment Bodhisattva' (a Bodhisattva who has fulfilled his vows). They had resided in the ultimate state for countless eons and had attained the state of non-retrogression. At that time, Universal Light Bodhisattva said to the Buddha, 『How does a Bodhisattva Mahasattva enter the four paths without any sequence and attain the unsurpassed, perfect enlightenment?』 Then, the Bodhisattva contemplated day and night, seeing desires as flames, the cessation of thoughts and perceptions, and the practice of inverted dharmas. Upon seeing the benefit of the first fruit, he would teach the Dharma of Anagamin (the non-returner).

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，即彼天宮取道明證。如是不久，或時菩薩在上分地，下觀欲界猶如聚沫，斷三結使遠離三惡于有無有。或有菩薩得根得力立志自在，破有滅無無四等心，等彼此、無我想，非去來今亦非等正覺。今此眾生於無上道有何差別？」

佛言：「善哉斯問！吾當與汝具分別之。云何菩薩因緣因緣？云何名因緣因緣？兩臂釧相掁故名為因緣因緣。彼教我受承聲受化，是謂聲聞；無師無智不因彼此，故名覺佛。複次，菩薩摩訶薩此道彼道共相授決，處證無證周流五道，是謂為覺。亦不見覺，亦不見不覺，不一不二是不二入。菩薩摩訶薩本行習盡解了緣覺，有餘無餘結使永盡，是不二入。等分眾生解了無常，身非我有，內外盡空，是不二入。佛恩流佈廣普無邊，以苦集道得至無為，是不二入。大慈四等覆蓋一切，愚惑眾生得至真實，是不二入。」

爾時世尊即說頌曰：

「聲聞、辟支佛，　　假號音響名； 　猶彼大戰師，　　勝怨乃為上。 　佛為無等倫，　　獨步三界尊； 　服心降魔兵，　　忍力至涅槃。 　輪轉生死苦，　　命如琢石火； 　經歷億百千，　　求脫無有期。 　佛本無號字，　　隨人所尊重； 　羅漢、辟支佛，　　本一無有二。 　如彼定光佛，　　授我無上決； 　卻後九十一，　　

【現代漢語翻譯】 現代漢語譯本：『他們從天宮獲得明確的證明。不久之後，菩薩有時會在上層境界，向下觀察欲界，如同泡沫聚攏，斷除三種束縛，遠離三種惡道，處於有和無之間。有些菩薩獲得根基和力量，立定志向，自在無礙，破除有，滅除無，沒有四種平等心，平等對待彼此，沒有我執，不執著於過去、現在、未來，也不執著于正等覺。現在這些眾生在無上道上有什麼差別呢？』 佛說：『你問得好！我將為你詳細解釋。菩薩的因緣是什麼？什麼叫做因緣因緣？就像兩臂上的鐲子互相碰撞，這叫做因緣因緣。那些接受我的教導，聽聞我的聲音而修行的人，叫做聲聞（Sravaka）；沒有老師，沒有智慧，不依賴於彼此，自己覺悟的人，叫做覺佛（Buddha）。此外，菩薩摩訶薩（Bodhisattva-Mahasattva）在此道和彼道之間互相傳授決斷，在證悟和未證悟之間周流於五道，這叫做覺悟。他們既不執著于覺悟，也不執著于不覺悟，不執著於一，也不執著於二，這就是不二之入。菩薩摩訶薩通過修行，徹底理解緣覺（Pratyekabuddha），有餘涅槃和無餘涅槃的束縛都永遠斷盡，這就是不二之入。平等對待眾生，理解無常，認識到身體不是我所有，內外皆空，這就是不二之入。佛的恩澤流佈廣闊無邊，通過苦、集、道而達到無為，這就是不二之入。大慈四等心覆蓋一切，使愚昧迷惑的眾生達到真實，這就是不二之入。』 這時，世尊說了偈頌： 『聲聞（Sravaka）、辟支佛（Pratyekabuddha），只是假借名號，如同戰場上的大將，戰勝敵人才是最上。佛是無與倫比的，是獨步三界的尊者，降伏內心，擊退魔軍，以忍辱之力達到涅槃（Nirvana）。在生死輪迴中受苦，生命如同敲擊石頭產生的火花，經歷億萬千劫，尋求解脫沒有期限。佛本來沒有固定的名號，只是隨眾生的尊重而稱呼。羅漢（Arhat）、辟支佛，本來都是一樣的，沒有差別。如同定光佛（Dipamkara Buddha），授記我無上菩提，在九十一劫之後，』

【English Translation】 English version: 'They obtain clear proof by taking the path of the heavenly palace. Not long after, sometimes Bodhisattvas are in the upper realms, looking down at the desire realm as if it were a mass of foam, severing the three fetters, and staying away from the three evil paths, existing between being and non-being. Some Bodhisattvas obtain roots and strength, establish their will, and are free and unhindered, breaking through being, extinguishing non-being, without the four equal minds, treating each other equally, without self-attachment, not clinging to the past, present, or future, nor clinging to perfect enlightenment. Now, what is the difference between these beings on the unsurpassed path?' The Buddha said, 'Excellent is your question! I will explain it to you in detail. What is the cause and condition of a Bodhisattva? What is called cause and condition of cause and condition? Like the bangles on two arms clashing against each other, this is called cause and condition of cause and condition. Those who receive my teachings, hear my voice, and practice, are called Sravakas (hearers); those who have no teacher, no wisdom, and do not rely on each other, and awaken by themselves, are called Buddhas. Furthermore, Bodhisattva-Mahasattvas (great Bodhisattvas) mutually impart decisions on this path and that path, flowing through the five paths between enlightenment and non-enlightenment, this is called awakening. They neither cling to awakening nor to non-awakening, neither to one nor to two, this is the entry into non-duality. Bodhisattva-Mahasattvas, through practice, thoroughly understand Pratyekabuddhas (solitary Buddhas), and the fetters of Nirvana with remainder and Nirvana without remainder are forever extinguished, this is the entry into non-duality. Treating all beings equally, understanding impermanence, realizing that the body is not mine, and that both inside and outside are empty, this is the entry into non-duality. The Buddha's grace flows widely and boundlessly, reaching non-action through suffering, accumulation, and the path, this is the entry into non-duality. The great compassion and four immeasurables cover everything, enabling ignorant and deluded beings to reach the truth, this is the entry into non-duality.' At that time, the World Honored One spoke in verse: 'Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas) are merely borrowed names, like great generals on the battlefield, defeating the enemy is the highest. The Buddha is unparalleled, the honored one who walks alone in the three realms, subduing the mind, repelling the demon army, and reaching Nirvana (Nirvana) through the power of patience. Suffering in the cycle of birth and death, life is like a spark from striking a stone, going through billions of kalpas, seeking liberation without end. The Buddha originally had no fixed name, but is called according to the respect of beings. Arhats (worthy ones) and Pratyekabuddhas are originally the same, without difference. Like Dipamkara Buddha, who predicted my unsurpassed Bodhi, after ninety-one kalpas,'

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於此賢劫中， 　第四最勝尊，　　號曰釋迦文。 　五濁鼎沸世，　　不孝順父母； 　殺害阿羅漢，　　不奉二尊教。 　我所經歷處，　　非一非二道； 　六趣煩惱中，　　經歷無央數。 　初、中、后不寐，　　經行修道德； 　敬心自覺悟，　　去離三有著。 　昔佛所行愿，　　不捨取滅度； 　一身一識神，　　與己無別異。 　勤苦數劫中，　　精神腐朽敗； 　為彼不自己，　　故得成佛道。 　我為一切智，　　遍教不教者； 　通慧無所著，　　一音除狐疑。 　三生須陀洹，　　得至無為道； 　況復第一者，　　取佛無有疑。 　我今諸弟子，　　有學及無學； 　四等拔濟苦，　　無起無生滅。 　本從思想生，　　還從思想滅； 　非我思想生，　　非我思想滅。 　行本自有根，　　流馳非一端； 　根斷無思想，　　無復根本念。」

爾時世尊說此頌時，十二那由他眾生，皆發無上平等道心。

菩薩處胎經意品第二十三

爾時，座上有菩薩，名曰根蓮花，惠施無礙行四等心堅固難沮，進止行來不失威儀禮節，從無數劫來常修梵行禪定不亂，分別善惡觀察眾生，有淫、怒、癡心，無淫、怒、癡心，若多若少皆悉知之；游諸佛國供養承事諸佛世尊，善權方便示現

【現代漢語翻譯】 現代漢語譯本 在這個賢劫（Bhadrakalpa，佛教中認為的賢善時期）中， 第四位最殊勝的尊者，名為釋迦文（Sakyamuni，佛教創始人）。 他出現在五濁（五種污濁）鼎沸的世間，那裡的人們不孝順父母； 殺害阿羅漢（Arhat，已證得解脫的聖者），不遵奉兩位尊者的教誨。 我所經歷的道路，並非單一或兩種； 在六道輪迴的煩惱中，經歷了無數次。 在初夜、中夜、后夜都不睡眠，通過經行（Cankrama，一種行走禪修）來修習道德； 以恭敬心自覺覺悟，遠離了三有（欲有、色有、無色有）。 過去佛所行的願望，是不捨棄而取證滅度（Nirvana，涅槃）； 一身一識神，與自己沒有分別。 在勤苦的無數劫中，精神都腐朽敗壞； 爲了那些不自知的人，所以才得以成就佛道。 我爲了成為一切智者，普遍教導那些不接受教導的人； 通達智慧而無所執著，用一個聲音就能消除人們的疑惑。 三生（三次輪迴）就能成為須陀洹（Srotapanna，入流者），最終到達無為之道； 更何況是第一位（指佛陀），證得佛果是毫無疑問的。 我現在的弟子們，有還在學習的（有學）和已經學成的（無學）； 以四等心（慈、悲、喜、舍）拔濟眾生的痛苦，沒有生起也沒有滅亡。 本來是從思想產生，也從思想滅亡； 不是我的思想產生，也不是我的思想滅亡。 行為本來就有根源，流轉變化並非只有一個方向； 根源斷絕就沒有思想，不再有根本的念頭。」 當時，世尊說這首偈頌時，有十二那由他（Nayuta，數量單位，表示極多）的眾生，都發起了無上平等道心。 《菩薩處胎經》意品第二十三 當時，座上有一位菩薩，名叫根蓮花，他以無礙的佈施和堅固的四等心（慈、悲、喜、舍）修行，難以動搖，舉止行動都保持著威儀禮節，從無數劫以來，一直修習梵行（Brahmacarya，清凈行）禪定而不散亂，分別善惡，觀察眾生，知道他們有淫慾、嗔怒、愚癡的心，或者沒有淫慾、嗔怒、愚癡的心，知道他們這些心念的多少；他遊歷諸佛國土，供養承事諸佛世尊，善用權巧方便來示現。

【English Translation】 English version In this Bhadrakalpa (auspicious eon), The fourth most supreme one, is named Sakyamuni (the founder of Buddhism). He appeared in a world boiling with the five turbidities, where people are not filial to their parents; Kill Arhats (enlightened beings), and do not follow the teachings of the two honored ones. The paths I have traversed are not one or two; In the afflictions of the six realms of existence, I have experienced countless times. I do not sleep in the first, middle, or last watch of the night, practicing morality through walking meditation (Cankrama); With a respectful heart, I awaken myself, and depart from the three realms of existence (desire realm, form realm, formless realm). The vows practiced by past Buddhas, are not to abandon but to attain Nirvana (liberation); One body, one consciousness, is no different from oneself. In countless eons of diligent suffering, the spirit has decayed and deteriorated; For the sake of those who do not know themselves, I have attained Buddhahood. I, in order to become the all-knowing one, universally teach those who do not accept teachings; Penetrating wisdom without attachment, with one voice I dispel people's doubts. In three lives, one can become a Srotapanna (stream-enterer), ultimately reaching the unconditioned path; How much more so for the first one (referring to the Buddha), attaining Buddhahood is without doubt. My current disciples, some are still learning (those with learning) and some have already completed their learning (those without learning); With the four immeasurables (loving-kindness, compassion, joy, equanimity), they relieve the suffering of beings, without arising or ceasing. Originally arising from thought, and also ceasing from thought; It is not my thought that arises, nor is it my thought that ceases. Actions originally have roots, and their flow is not in one direction; When the root is severed, there is no thought, and no fundamental idea remains.」 At that time, when the World Honored One spoke this verse, twelve Nayutas (a large number) of beings all aroused the unsurpassed, equal mind of enlightenment. Chapter 23, 'The Meaning' from the Bodhisattva in the Womb Sutra At that time, there was a Bodhisattva in the assembly named Root Lotus Flower, who practiced with unobstructed giving and firm four immeasurable minds (loving-kindness, compassion, joy, equanimity), difficult to shake, whose conduct and actions maintained dignified manners, who from countless eons had always practiced pure conduct (Brahmacarya) and meditation without distraction, who distinguished good and evil, observed beings, and knew whether they had lust, anger, and ignorance, or did not have lust, anger, and ignorance, and knew the extent of these thoughts; he traveled to the Buddha lands, making offerings and serving the Buddhas, and skillfully manifested expedient means.

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無常、無我、無身、無命、無人，可行知行可住知住慈愍一切。時根蓮花菩薩即從坐起，偏露右臂右膝著地，叉手合掌前白佛言：「善哉，世尊！四道所趣意何所在？為有意耶？為無意耶？意是果耶？為非果耶？意是有對無對耶？意可見不可見耶？意是過去、未來、現在耶？非過去、未來、現在耶？意是仙人法，非仙人法耶？意是有為法耶？無為法耶？意是有漏法無漏法耶？於三法報意何所在耶？意在黑黑報耶？意在白白報耶？意在不黑不白不白不黑報耶？意在不粗行法細行法耶？」

爾時世尊告根蓮花菩薩言：「善哉，善哉！根蓮花菩薩！汝所問義愍念一切，開化眾生心意識法，為盲冥者示現光明。汝今諦聽，諦聽！善思念之！」

爾時世尊即說頌曰：

「最勝無等倫，　　清凈無瑕穢； 　眼凈如蓮花，　　不為塵所污。 　處世有為法，　　墜墮三有難； 　我空彼亦無，　　意寂無心識。 　如水在器中，　　規矩隨前物； 　過去非本有，　　現在善惡行， 　未來當壞法，　　此意非本意。 　菩薩行大慈，　　亦現對無對； 　洗除垢穢病，　　安處究竟道。 　人有五蓋蔽，　　令心有障礙； 　如日照天下，　　恒有五事蔽。 　須倫煙霧塵，　　閉塞根門法； 　意本無善惡，　

【現代漢語翻譯】 現代漢語譯本 無常、無我、無身、無命、無人，能夠知曉並踐行，能夠安住並知曉，以慈悲之心對待一切眾生。當時，根蓮花菩薩（Root Lotus Bodhisattva）即從座位上起身，袒露右臂，右膝著地，雙手合十，向佛陀說道：『善哉，世尊！四道（指四種修行之道）所趨向的「意」（心意）究竟在何處？是有意念的嗎？還是沒有意念的？「意」是結果嗎？還是非結果？「意」是有對（有形）的還是無對（無形）的？「意」是可見的還是不可見的？「意」是屬於過去、未來、現在嗎？還是不屬於過去、未來、現在？「意」是仙人（指外道修行者）的法，還是非仙人的法？「意」是有為法（因緣和合而生的法）還是無為法（不生不滅的法）？「意」是有漏法（有煩惱的法）還是無漏法（無煩惱的法）？在三法（指善、惡、無記）的報應中，「意」究竟在何處？「意」是在黑黑報（惡業的果報）中嗎？「意」是在白白報（善業的果報）中嗎？「意」是在不黑不白不白不黑報（非善非惡的果報）中嗎？「意」是在不粗行法（不明顯的行為）還是細行法（細微的行為）中？』 這時，世尊告訴根蓮花菩薩說：『善哉，善哉！根蓮花菩薩！你所問的義理，是爲了憐憫一切眾生，開化眾生的心意識法，為那些盲昧無知的人們指明光明。你現在仔細聽，仔細聽！好好地思考！』 這時，世尊即說偈頌道： 『最殊勝無與倫比，清凈無瑕疵；眼睛清澈如蓮花，不被塵垢所污染。 處在世間有為法中，容易墜入三有（欲有、色有、無色有）的苦難；我空，彼亦空，意念寂靜，沒有心識。 如同水在器皿中，形狀隨著器皿而改變；過去並非本來就有，現在是善惡行為，未來是會壞滅的法，這「意」並非本來的「意」。 菩薩行持大慈悲，也顯現出有對和無對；洗滌清除污垢疾病，安住于究竟之道。 人有五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）遮蔽，使心產生障礙；如同太陽照耀天下，也常有五種事物遮蔽。 須倫（指煙霧）、煙霧、塵埃，閉塞根門（眼耳鼻舌身意）的法；「意」本來沒有善惡，

【English Translation】 English version Impermanence, no-self, no body, no life, no person, one can know and practice, one can abide and know, with compassion for all beings. At that time, Root Lotus Bodhisattva immediately rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and said to the Buddha: 'Excellent, World Honored One! Where exactly is the 'mind' (intention) that the four paths (referring to the four paths of practice) lead to? Is it with intention? Or is it without intention? Is 'mind' a result? Or is it not a result? Is 'mind' with form (tangible) or without form (intangible)? Is 'mind' visible or invisible? Does 'mind' belong to the past, future, or present? Or does it not belong to the past, future, or present? Is 'mind' the dharma of the ascetics (referring to non-Buddhist practitioners), or is it not the dharma of the ascetics? Is 'mind' a conditioned dharma (dharma arising from causes and conditions) or an unconditioned dharma (dharma that does not arise or cease)? Is 'mind' a defiled dharma (dharma with afflictions) or an undefiled dharma (dharma without afflictions)? In the retribution of the three dharmas (referring to good, evil, and neutral), where exactly is 'mind'? Is 'mind' in the black-black retribution (the result of evil karma)? Is 'mind' in the white-white retribution (the result of good karma)? Is 'mind' in the neither-black-nor-white-neither-white-nor-black retribution (the result of neither good nor evil karma)? Is 'mind' in the non-coarse practice (not obvious actions) or the subtle practice (subtle actions)?' At this time, the World Honored One said to Root Lotus Bodhisattva: 'Excellent, excellent! Root Lotus Bodhisattva! The meaning of what you ask is out of compassion for all beings, to enlighten the mind and consciousness of beings, and to show light to those who are blind and ignorant. Now listen carefully, listen carefully! Think about it well!' At this time, the World Honored One then spoke the following verse: 'Most supreme and incomparable, pure and without blemish; eyes clear like a lotus flower, not defiled by dust. Being in the conditioned dharmas of the world, it is easy to fall into the suffering of the three realms (desire realm, form realm, formless realm); the self is empty, the other is also empty, the mind is tranquil, without consciousness. Like water in a vessel, the shape changes with the vessel; the past was not originally there, the present is good and evil actions, the future is the dharma that will perish, this 'mind' is not the original 'mind'. Bodhisattvas practice great compassion, also manifesting with form and without form; washing away and removing defilements and diseases, abiding in the ultimate path. People are obscured by the five hindrances (desire, anger, sleepiness, restlessness, doubt), causing obstacles in the mind; like the sun shining on the world, it is also often obscured by five things. Smoke, mist, and dust, block the dharma of the sense doors (eyes, ears, nose, tongue, body, mind); 'mind' originally has no good or evil,

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隨行之所造。 　寂滅空無法，　　如果繁折枝； 　譬如芭蕉樹，　　葉葉空無實。 　四大成人身，　　求意無意根， 　意在去來今，　　去來今無意； 　分別識心法，　　求實無所有。 　意法無形貌，　　不可言是意， 　心念若干事，　　生滅不斷絕； 　過念善、惡事，　　未來當受對， 　現在行已滿，　　意造非他為。 　一念九十億，　　有善有惡行， 　一念之所造，　　蠲除不可盡； 　況復日月劫，　　所造善惡行。 　智者將護身，　　堅固不傾動； 　如彼犯罪人，　　擎持滿缽油， 　若棄油一渧，　　罪交入大辟， 　左右作眾伎，　　懼死不顧視。 　菩薩修凈觀，　　執意如金剛； 　譭譽及惱亂，　　心意不傾動。 　解空本求凈，　　無彼此中間； 　真如四諦法，　　趣向涅槃門。 　本我所造行，　　牽連身根本； 　非算師弟子，　　所可能籌量。 　無數億千劫，　　以身償罪對； 　像、馬、六畜形，　　除人不在次。 　雖得為人身，　　聾盲瘖啞僂； 　佛出照世間，　　邊地不見佛。 　苦惱五鼎沸，　　純惡不聞善； 　顛倒邪法興，　　真性中道衰。 　我于無數劫，　　持行如油缽； 　愛身自將護，　　引致無畏處。 　九十六種興，　　

如夜見螢火； 　佛日照世間，　　除去諸闇冥。 　佛出世人樂，　　醫出病人樂， 　寶出貧人樂，　　得佛涅槃樂， 　苦行忍辱樂，　　我不著色樂， 　慳貪佈施樂，　　持戒不犯樂， 　面受聖教樂，　　思惟禪定樂， 　有無平等樂，　　難遭值遇樂。 　地獄八難苦，　　無救第一苦， 　種子腐敗苦，　　生苗不成苦， 　生天入罪苦，　　正見顛倒苦， 　難陀拔難陀，　　繞著須彌苦， 　劫燒火熾苦，　　心悔求佛苦。 　一行向一道，　　一心意不回， 　一身修道德，　　終竟成一寶。 　修一不離一，　　端嚴一識一； 　守一不離一，　　故名獨一步。」

當其世尊說此頌時，十六那由他眾生初行道跡，除去塵垢得法眼凈，于無所著入空三昧。

菩薩處胎經定意品第二十四

爾時，座中有菩薩，名曰持空，相好具足入四法門，辯才第一修持佛土，一一佛土留身教化，現生現滅隨人高下，言語音響有甜有苦，說去知來現在明瞭，前人問一報以萬億，義味深邃難可思量。爾時，持空菩薩即從座起，偏袒右臂右膝著地。前白佛言：「云何菩薩度苦眾生？」

佛告持空菩薩：「能使眾生聞苦聲響，苦行菩薩斷苦滅苦不見苦本，一道推苦由恩愛而生，集結恩愛縛著人

【現代漢語翻譯】 現代漢語譯本：如同夜晚看見螢火蟲的光芒；佛陀的光輝照耀世間，驅除一切黑暗和矇昧。佛陀出世，人們感到快樂；醫生出現，病人感到快樂；珍寶出現，窮人感到快樂；證得佛陀的涅槃，是快樂；苦行和忍辱是快樂；不執著於色相是快樂；慳吝的人樂於佈施是快樂；持守戒律不犯戒是快樂；面對聖賢的教誨是快樂；思考禪定是快樂；有和無的平等是快樂；難以遭遇的佛法是快樂。地獄的八種苦難，是無救的第一苦；種子腐爛是苦，幼苗無法生長是苦；昇天后又墮入罪惡是苦；正見被顛倒是苦；難陀（Nanda，佛陀的堂弟）和拔難陀（Upananda，難陀的兄弟）繞著須彌山（Sumeru，佛教宇宙觀中的中心山）是苦；劫火燃燒熾盛是苦；心中悔恨求佛是苦。一心一意走向唯一的道路，心意不退轉；以自身修習道德，最終成就珍寶。修習一法不離一法，端正莊嚴地認識一法；守護一法不離一法，所以稱為獨步。當世尊說這首偈頌時，十六那由他（Nayuta，數量單位，表示極大的數字）的眾生開始修行，去除塵垢，獲得清凈的法眼，進入無所執著的空三昧（Sunyata-samadhi，空性禪定）。 《菩薩處胎經·定意品》第二十四 當時，座中有一位菩薩，名叫持空（Dharakasha，持有虛空之意），他相貌莊嚴，具足四種法門，辯才第一，修持佛土，在每一個佛土都留下身形教化眾生，他的出現和消失都隨眾生的根器而變化，他的言語音響有時甜美有時苦澀，能說過去、知未來、明瞭現在，前人問一個問題，他能回答萬億個問題，義理深邃難以思量。當時，持空菩薩即從座位上站起，袒露右臂，右膝跪地，向前對佛說：『菩薩如何度脫受苦的眾生？』 佛陀告訴持空菩薩：『能使眾生聽到苦的聲音，苦行菩薩斷除苦、滅除苦，不見苦的根本，推究苦的根源是由於恩愛而生，集結恩愛就會束縛人。』

【English Translation】 English version: Like seeing the light of a firefly at night; the Buddha's light illuminates the world, removing all darkness and ignorance. The Buddha's appearance brings joy to people; the appearance of a doctor brings joy to the sick; the appearance of treasure brings joy to the poor; attaining the Buddha's Nirvana is joy; ascetic practices and forbearance are joy; not being attached to form is joy; the miserly being willing to give is joy; upholding precepts without transgression is joy; facing the teachings of the sages is joy; contemplating meditation is joy; the equality of being and non-being is joy; encountering the rare Dharma is joy. The eight sufferings of hell are the first suffering without salvation; the decay of seeds is suffering; the failure of seedlings to grow is suffering; being born in heaven and then falling into sin is suffering; having right view inverted is suffering; Nanda (Buddha's cousin) and Upananda (Nanda's brother) circling Mount Sumeru (the central mountain in Buddhist cosmology) is suffering; the burning of the kalpa fire is suffering; regretting and seeking the Buddha is suffering. With one mind, go towards the one path, with unwavering intention; cultivate virtue with one's own body, ultimately achieving a treasure. Cultivate one without leaving one, correctly and solemnly recognize one; guard one without leaving one, therefore it is called walking alone. When the World Honored One spoke this verse, sixteen nayutas (a unit of large number) of beings began to practice, removing defilements, obtaining the pure Dharma eye, and entering the unattached Samadhi of Emptiness (Sunyata-samadhi). Bodhisattva Embryo Sutra, Chapter 24: On Settled Intention At that time, there was a Bodhisattva in the assembly named Dharakasha (Holder of Space), who had excellent features, possessed the four Dharma doors, was the foremost in eloquence, cultivated Buddha lands, and left his body in each Buddha land to teach and transform beings. His appearance and disappearance varied according to the capacities of beings. His speech and sounds were sometimes sweet and sometimes bitter. He could speak of the past, know the future, and understand the present. If someone asked him one question, he could answer with billions of questions. The meaning was profound and difficult to fathom. At that time, Bodhisattva Dharakasha rose from his seat, bared his right arm, knelt on his right knee, and said to the Buddha: 'How does a Bodhisattva liberate suffering beings?' The Buddha told Bodhisattva Dharakasha: 'Being able to make beings hear the sound of suffering, the Bodhisattva who practices asceticism cuts off suffering, extinguishes suffering, and does not see the root of suffering. The root of suffering is due to love and attachment. The accumulation of love and attachment binds people.'

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心，以藥療治二十八行無從苦本，積行累劫滅以復生。邪見眾生稱言真道，轉入清凈三昧定意，清凈無瑕無彼無此，心識開悟暫得定意。善哉我利，安隱快樂無過此勝，意識心結當時漸解，謂是真道此非真實。何以故？虛偽誑法非佛本行，古昔諸佛所行真實，非我非過佛所行法真實，四不思議。何謂為四？持意菩薩能令佛土三千大千剎土盡為七寶，還復如故，是一不思議。如我今日處母胞胎，引及無量阿僧祇眾生，不度者度不到者到，除垢至無垢，是二不思議。我本誓願要度苦人到無苦處，一苦不度吾終不取涅槃，是三不思議。佛身無量非東、西、南、北方之所能受，獨一無侶自性法空，觀別眾生自觀己性，此好此醜，此凈此不凈，此地、水、火、風，此我所此非我所，此苦此非苦，此樂此非樂，此常此非常，此今世此後世，作福得福作罪得罪。」

爾時世尊即說頌曰：

「身如灰土糞，　　四大和合成， 　無風、水莊嚴，　　地大各自離， 　火滅在斯須，　　識無住處所， 　多罪積苦本，　　此是識所為； 　我今知識本，　　舍汝不有汝。 　五色玄黃彩，　　壞敗人心意； 　如人出入息，　　行法不久停。 　解知非常苦，　　無我彼中間； 　一音報萬億，　　興顯第一教。 　無常、苦、

【現代漢語翻譯】 現代漢語譯本 心，用藥物治療二十八種病癥，卻無法觸及痛苦的根源，積累修行經歷無數劫，滅盡后又會復生。持有邪見的眾生聲稱自己領悟了真道，轉而進入清凈的三昧禪定，認為清凈無瑕，沒有彼此之分，心識開悟，暫時獲得禪定。他們認為『我』的利益，安穩快樂沒有比這更殊勝的了，意識心結當時逐漸解開，就認為這是真道，但這並非真實。為什麼呢？因為虛偽的欺騙之法不是佛陀的本行，過去諸佛所行的是真實之道，既不是『我』也不是『過』，佛所行之法才是真實的，有四種不可思議之處。哪四種呢？持意菩薩能使佛土三千大千世界都變成七寶，然後又恢復原樣，這是第一種不可思議。就像我今天在母親的子宮裡，引導無量阿僧祇（無數）眾生，沒有被度化的令其被度化，沒有到達彼岸的令其到達，去除污垢達到無垢，這是第二種不可思議。我本來的誓願是要度脫受苦的人到達沒有痛苦的地方，如果有一個受苦的人沒有被度脫，我終究不會進入涅槃，這是第三種不可思議。佛身無量，不是東、西、南、北方所能容納的，獨一無二，自性本空，觀察其他眾生，也觀察自己的本性，認為這個好，那個丑，這個清凈，那個不清凈，這是地、水、火、風，這是我所擁有的，那不是我所擁有的，這是苦，那不是苦，這是樂，那不是樂，這是常，那是非常，這是今世，那是後世，作福得到福報，作惡得到惡報。 那時，世尊就說了偈頌： 身體如同灰土糞便，四大和合而成，沒有風和水的裝飾，地大各自離散，火在瞬間熄滅，識沒有固定的住所，多罪積累是痛苦的根源，這是識所造成的；我現在知道識的根本，捨棄你，不再有你。五色玄黃的色彩，敗壞人的心意；如同人的呼吸出入，修行佛法不會長久停留。瞭解知道無常是苦，無『我』存在於其中；用一個聲音可以傳達給萬億眾生，興盛顯揚第一教義。無常、苦、空、無我，是佛陀的教誨。

【English Translation】 English version The mind, treated with medicine for twenty-eight ailments, cannot reach the root of suffering. Accumulating practices over countless kalpas, it perishes only to be reborn. Beings with wrong views claim to have attained the true path, entering into pure samadhi meditation, believing it to be pure and flawless, without self or other. Their minds enlightened, they temporarily attain samadhi. They think, 'My benefit, peace, and happiness are unsurpassed,' and the knots of their consciousness gradually loosen, leading them to believe this is the true path, but this is not the truth. Why? Because false and deceptive practices are not the Buddha's original path. The true path is what the Buddhas of the past practiced, neither 'self' nor 'other,' the Dharma practiced by the Buddha is true, with four inconceivable aspects. What are the four? A Bodhisattva who holds intention can transform the Buddha-land, the three thousand great thousand worlds, entirely into seven treasures, and then restore it to its original state; this is the first inconceivable. Like me today, in my mother's womb, guiding countless asankhya (innumerable) beings, those not yet liberated are liberated, those not yet arrived are brought to the shore, removing defilements to reach purity; this is the second inconceivable. My original vow is to liberate suffering beings to a place without suffering; if even one suffering being is not liberated, I will not enter Nirvana; this is the third inconceivable. The Buddha's body is immeasurable, not contained by the east, west, south, or north, unique and without peer, its nature is emptiness. Observing other beings, also observe one's own nature, thinking this is good, that is bad, this is pure, that is impure, this is earth, water, fire, wind, this is what I possess, that is not what I possess, this is suffering, that is not suffering, this is joy, that is not joy, this is permanent, that is impermanent, this is this life, that is the next life, doing good brings good results, doing evil brings evil results. At that time, the World Honored One spoke in verse: The body is like ash and dung, formed by the union of the four great elements. Without the adornment of wind and water, the earth element separates on its own. Fire extinguishes in an instant, and consciousness has no fixed abode. Many sins accumulate as the root of suffering; this is what consciousness creates. Now I know the root of consciousness; abandoning you, you no longer exist. The colors of five hues, black, yellow, and others, corrupt the mind. Like the breath going in and out, the practice of Dharma does not last long. Understanding that impermanence is suffering, there is no 'self' in between. With one voice, one can reach billions of beings, promoting and revealing the foremost teaching. Impermanence, suffering, emptiness, and no-self are the teachings of the Buddha.

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空身，　　曉了諸法相； 　一還住六凈，　　解空無相愿。 　了身非我有，　　如佛教化眾； 　留身心識離，　　若佛無此神。 　云何分身化？　　隨前罪福報， 　各令充足愿，　　今受后不受。 　現在亦如是，　　殺害父母罪； 　亦現亦不現，　　猶如拍鞠報。 　神識之所染，　　或逆或變悔； 　一意向清凈，　　無為大導師。 　捨身去俗累，　　本無因緣法； 　其報如影響，　　如有亦不有。 　邪見言真實，　　癡網所纏裹； 　從黑還入黑，　　不別清白法。 　戒忍有五行，　　無畏無所懼； 　定力動大千，　　降魔如使兵。 　人求無上道，　　有退有進者， 　如河趣大海，　　往多達者少； 　遭遇大悲緣，　　善權渡彼岸， 　佛為一切智，　　無染無所著。 　我本行苦業，　　舍國、城、妻子； 　除父母、師長，　　不惜身體命。 　如人行曠野，　　渴乏須漿水； 　遇河泉池井，　　自濟無渴乏。 　人受四大身，　　有定不定處； 　況識無善惡，　　受報識明白。 　持戒七寶堂，　　天女數百萬； 　天樂自娛樂，　　唸唸無愁想。 　佛力一切智，　　遍潤一切人； 　先進五神通，　　甘露法自潤。 　稱揚四句義，　　無前、后、中間； 　法法

【現代漢語翻譯】 現代漢語譯本 空無自性，徹悟諸法實相； 迴歸清凈的六根，解脫空性、無相、無愿的束縛。 明白身體並非我所有，如同佛陀教化眾生一般； 即使留下身體，心識也已分離，如同佛陀沒有這種神識。 如何分身化現呢？這取決於之前的罪業或福報， 各自滿足其願望，今生受報，來世不再受。 現在也是如此，殺害父母的罪業； 有時顯現，有時不顯現，如同拍球的報應。 神識被污染，或違逆或改變而懺悔； 一心向往清凈，無為的大導師。 捨棄身體，擺脫世俗的牽累，本來就沒有因緣法； 其報應如同影子和回聲，說有也並非真有。 邪見之人說這是真實的，被愚癡的羅網所纏繞； 從黑暗墮入更深的黑暗，不能分辨清凈和污濁的法。 持戒和忍辱有五種修行，無畏無懼； 禪定之力能震動大千世界，降伏魔障如同驅使士兵。 人們追求無上之道，有退步也有進步的； 如同河流奔向大海，前往的人多，到達的人少； 遭遇大悲的因緣，善巧方便地渡過彼岸， 佛陀是無所不知的，沒有污染，沒有執著。 我本修行苦行，捨棄國家、城市、妻子； 除了父母和師長，不吝惜身體和生命。 如同人在曠野行走，飢渴需要漿水； 遇到河流、泉水、池塘、井水，自己解渴，不再飢渴。 人受四大（地、水、火、風）組成的身體，有固定和不固定的處所； 何況心識沒有善惡之分，受報時心識是明白的。 持戒如同住在七寶堂，有數百萬天女； 天樂自然奏響，享受快樂，沒有憂愁和煩惱。 佛陀的力量是無所不知的，普遍滋潤一切人； 先以五神通引導，再以甘露法滋潤。 稱揚四句義（指佛法的基本教義），沒有前、后、中間； 法法（指一切法）

【English Translation】 English version Empty of self, understanding the characteristics of all dharmas; Returning to the six pure senses, liberating from emptiness, signlessness, and wishlessness. Understanding that the body is not mine, just as the Buddha teaches sentient beings; Even if the body remains, consciousness is separate, like the Buddha without such a spirit. How does one manifest transformations? It depends on previous sins or merits, Each fulfilling their wishes, receiving retribution in this life, and not in the next. It is the same in the present, the sin of killing parents; Sometimes it appears, sometimes it does not, like the retribution of bouncing a ball. Consciousness is defiled, or it rebels or changes and repents; With one mind aspiring to purity, the great teacher of non-action. Abandoning the body, freeing from worldly entanglements, there is originally no dharma of causes and conditions; Its retribution is like a shadow and echo, said to exist but not truly existing. Those with wrong views say this is real, entangled in the net of ignorance; Falling from darkness into deeper darkness, unable to distinguish pure and impure dharmas. Holding precepts and patience have five practices, fearless and without dread; The power of meditation can shake the great thousand worlds, subduing demons like commanding soldiers. People seek the supreme path, some regress and some progress; Like rivers flowing to the sea, many go, but few arrive; Encountering the conditions of great compassion, skillfully crossing to the other shore, The Buddha is all-knowing, without defilement, without attachment. I originally practiced asceticism, abandoning country, city, and wife; Except for parents and teachers, not sparing body and life. Like a person walking in the wilderness, thirsty and needing water; Encountering rivers, springs, ponds, and wells, quenching thirst, no longer thirsty. People receive a body composed of the four elements (earth, water, fire, wind), with fixed and unfixed places; Moreover, consciousness has no distinction of good or evil, when receiving retribution, consciousness is clear. Holding precepts is like living in a seven-jeweled palace, with millions of celestial maidens; Celestial music plays naturally, enjoying happiness, without worry or trouble. The Buddha's power is all-knowing, universally nourishing all people; First guiding with the five supernormal powers, then nourishing with the nectar of dharma. Praising the meaning of the four phrases (referring to the basic teachings of Buddhism), without beginning, end, or middle; Dharma, dharma (referring to all dharmas)

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然熾法，　　法性內外通。 　如我本所造，　　愛使之所縛； 　展轉五道中，　　以為屋舍堂。 　天道琢石光，　　尋究無有盡； 　盲龜浮木孔，　　時時猶可值； 　人一失命根，　　億劫復難是。 　海水深廣大，　　三百三十六， 　一針投海中，　　求之尚可得； 　一失人身命，　　難得過於是。 　奉律持戒人，　　處世難可值； 　于億千萬劫，　　佛如優曇花。 　有緣眾生等，　　受化于佛道； 　斷滅除結使，　　永盡無想著。」

當佛說此頌時，十二那由他眾生，信根堅立無有傾邪，皆發無上正真道意。

菩薩處胎經光影品第二十五

爾時，世尊于母胎中廣說大乘不可思議，將欲滅度示現光影神德，令諸會者皆同一色，如佛金色無若干差別。諸天、龍、神、阿修羅、迦留羅、緊那羅、摩睺羅伽、人與非人，及四部眾比丘、比丘尼、優婆塞、優婆夷，或有向、或有得果，悉令同色，欲聞如來光影定意建立功德，解脫無礙四辯才智應對捷疾，想知滅盡所可救濟。為人重擔行來進止，不失威儀如諸佛法，常所講說苦、集、滅、道，導引眾生入四意止。法成就斷意覺力師子無畏，賢聖八道空無想愿。時會中有菩薩，名曰賢光，即從坐起偏露右臂右膝著地，叉手合掌前白佛言

：「如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，放此光明普照三千大千世界，此光明所化如佛化不？佛力功德非一非二，光明所接不可窮盡，此二德行有何差別？唯愿世尊，解釋疑結，使未信人永無狐疑。」

爾時世尊告賢光菩薩曰：「汝所問者，皆是如來神力。何以故？如來神光濟度眾生無所掛礙，從閻浮提上至果實天，光明遠照演說六度無極，佈施、持戒、忍辱、精進、禪定、智慧，如佛神口度脫眾生無彼無此，濟度無數阿僧祇眾生，皆是佛光蔭涼覆蓋。」

爾時光明有自然音響，而說頌曰：

「過去無數佛，　　靡不放光明； 　一一諸光明，　　說六度無極。 　戒、忍、解脫門，　　樂法以自娛； 　初說三空定，　　以次成就道。 　三毒等分人，　　無縛無所著； 　結結四十八，　　無救罪門無。 　非真行道人，　　所可經歷處； 　三活歡喜門，　　神人跡可貴。 　上勝所經過，　　得至無為岸； 　立行不退轉，　　無畏神力威。 　神光所接度，　　非百億萬倍； 　如彼一光明，　　分為微塵數。 　一塵作諸剎，　　無數不可稱； 　佛力不可盡，　　非有亦非無。 　一光演說法，　　度脫阿僧祇； 　法身自然空，　　

【現代漢語翻譯】 現代漢語譯本：『如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受供養的人）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於到達涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusha-damya-sarathi，能夠調御眾生的人）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人），您所放出的光明普照三千大千世界，這光明所教化眾生是否如同佛陀親自教化一般？佛陀的力量和功德並非單一或雙重，光明所及之處不可窮盡，這兩種德行有何差別？唯愿世尊您能解釋我的疑惑，使未信之人永無懷疑。』 當時，世尊告訴賢光菩薩說：『你所問的，都是如來的神通力量。為什麼呢？如來的神光救度眾生沒有任何障礙，從閻浮提（Jambudvipa，我們所居住的這個世界）上至果實天（Brahma-parisadya，色界天之一），光明遠照，演說六度無極（Paramita，到達彼岸的方法），即佈施（Dana）、持戒（Shila）、忍辱（Kshanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）。如同佛陀以神口度脫眾生，無彼無此，救度無數阿僧祇（Asankhya，極大的數字）眾生，都是佛光蔭涼的覆蓋。』 當時，光明中有自然的聲音，並以偈頌說道： 『過去無數佛，沒有不放出光明的；每一道光明，都宣說六度無極。持戒、忍辱、解脫之門，以樂於佛法而自娛；最初宣說三空定（三解脫門，空、無相、無愿），依次成就菩提之道。三毒（貪、嗔、癡）等分之人，沒有束縛也沒有執著；煩惱的結有四十八種，沒有可以救贖的罪門。不是真正修行的人，所能經歷的地方；三活（三種活法，即不殺生、不偷盜、不邪淫）的歡喜之門，神人的足跡值得珍貴。上勝者所經過的地方，能夠到達無為的彼岸；立下誓願修行不退轉，具有無畏的神力威嚴。神光所接引救度的眾生，並非百億萬倍；如同那一束光明，可以分為微塵的數量。一粒微塵可以化作諸多的剎土（佛國），無數不可稱量；佛陀的力量不可窮盡，非有也非無。一道光明演說佛法，度脫阿僧祇眾生；法身自然空寂，'

【English Translation】 English version: 『Tathagata (One who has thus come, an epithet of the Buddha), Arhat (Worthy one, deserving of offerings), Samyak-sambuddha (Perfectly enlightened one), Vidya-charana-sampanna (Perfect in knowledge and conduct), Sugata (Well-gone, one who has gone to Nirvana), Lokavid (Knower of the world), Anuttara (Unsurpassed one), Purusha-damya-sarathi (Tamer of men), Shasta deva-manushyanam (Teacher of gods and men), Buddha (Enlightened one), Bhagavan (Blessed one), the light you emit illuminates the three thousand great thousand worlds. Does this light's transformation of beings equal the Buddha's own teaching? The Buddha's power and merit are not singular or dual, and the reach of the light is inexhaustible. What is the difference between these two virtues? I beseech the World Honored One to resolve my doubts, so that those who have not yet believed may forever be free from suspicion.』 At that time, the World Honored One said to Bodhisattva Virtuous Light: 『What you have asked about is all the divine power of the Tathagata. Why is that? The divine light of the Tathagata saves beings without any hindrance, from Jambudvipa (the world we live in) up to the Brahma-parisadya heaven (one of the heavens in the realm of form), the light shines far and wide, expounding the six Paramitas (perfections, ways to reach the other shore), namely Dana (giving), Shila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom). Just as the Buddha liberates beings with his divine mouth, without this or that, saving countless Asankhya (immeasurable) beings, all are covered by the shade of the Buddha's light.』 At that time, there was a natural sound in the light, and it spoke in verses: 『Countless Buddhas of the past, none did not emit light; each and every light, expounds the six Paramitas. Morality, patience, the gate of liberation, delighting in the Dharma for self-enjoyment; first expounding the three emptiness samadhis (three doors of liberation: emptiness, signlessness, wishlessness), gradually achieving the path of enlightenment. Those whose three poisons (greed, hatred, delusion) are balanced, have no bondage and no attachment; the knots of affliction are forty-eight, there is no gate of salvation for sin. It is not a place that can be experienced by those who are not true practitioners; the joyful gate of the three lives (not killing, not stealing, not committing sexual misconduct), the traces of the divine are precious. The place passed by the superior ones, can reach the shore of non-action; establishing practice without regression, possessing the fearless divine power and majesty. The beings saved by the divine light, are not just a hundred billion times; like that one light, it can be divided into the number of dust particles. One dust particle can transform into many Buddha lands, countless and immeasurable; the Buddha's power is inexhaustible, neither existent nor non-existent. One light expounds the Dharma, liberating countless Asankhya beings; the Dharma body is naturally empty,』

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內外清凈行； 　煩惱八萬四，　　定意不起亂。 　昔吾九十二，　　劫數難可盡， 　端坐樹王下，　　行道不中退； 　人、天、須倫鬼，　　勸請問我義， 　神光遠接度，　　度脫無央數。 　過去式棄佛，　　留光后教化； 　得入彼光里，　　消滅三毒患。 　次佛惟衛尊，　　神德不可量； 　亦復留光明，　　拯濟苦惱人。 　拘那含牟尼，　　特出三界尊； 　今在仙人山，　　光影炳然著。 　句樓天中天，　　無著無所染； 　寂滅入涅槃，　　留光在後化。 　迦葉本無尊，　　所度不可量； 　亦以光明德，　　令度不度者。 　我釋迦牟尼，　　處胎而說法； 　身此光明彼，　　遍滿諸佛剎。 　此非小節人，　　所可能籌量； 　唯佛能量佛，　　功德無差別。 　當來諸佛等，　　皆以光明化； 　現可度眾生，　　先光而後法。」

爾時，世尊說此頌已，當其座上百七十億眾生，聞佛說此光明神德，皆發無上平等度意。◎

菩薩處胎經卷第六 大正藏第 12 冊 No. 0384 菩薩從兜術天降神母胎說廣普經

菩薩處胎經卷第七

姚秦涼州沙門竺佛念譯

◎破邪見品第二十六

爾時，世尊入正定三昧，分身變化放大光明——

【現代漢語翻譯】 現代漢語譯本 身心內外都保持清凈的修行； 煩惱有八萬四千種，心意堅定就不會被擾亂。 過去我經歷九十二劫，劫數之多難以窮盡， 我端坐在菩提樹下，修行道業從不退轉； 人、天、阿修羅（須倫鬼，意為非天，一種神道眾生），都來勸請我，向我請問佛法的真義， 我的神光遠遠地接引他們，度脫了無數的眾生。 過去的佛陀捨棄了肉身，留下光明來教化後人； 能夠進入那光明中的人，就能消滅貪嗔癡三毒的禍患。 下一位佛陀是惟衛尊（Vipasyin，過去七佛之一），他的神聖功德不可估量； 他也同樣留下光明，來拯救那些受苦受難的人。 拘那含牟尼（Kanakamuni，過去七佛之一），是超越三界的至尊； 如今他在仙人山，他的光影仍然清晰可見。 句樓天中天（Krakucchanda，過去七佛之一），沒有執著，不受任何污染； 他寂滅進入涅槃，留下光明來教化後人。 迦葉（Kasyapa，過去七佛之一）本是無上的尊者，他所度化的眾生不可計數； 他也憑藉光明的功德，度化了那些尚未得度的人。 我釋迦牟尼（Sakyamuni），在母胎中就開始說法； 我的光明遍佈所有佛的國土。 這並非是凡夫俗子所能理解和衡量的； 只有佛才能瞭解佛，他們的功德是無差別的。 未來所有的佛陀，都會用光明來教化眾生； 他們會先用光明來接引可以被度化的眾生，然後再用佛法來教導他們。

當時，世尊說完這首偈頌后，在座的一百七十億眾生，聽聞佛陀所說的光明神德，都發起了無上平等度化眾生的心意。

《菩薩處胎經》卷第六 大正藏第 12 冊 No. 0384 《菩薩從兜術天降神母胎說廣普經》

《菩薩處胎經》卷第七

姚秦涼州沙門竺佛念譯

◎破邪見品第二十六

當時，世尊進入正定三昧，分身變化，放出大光明——

【English Translation】 English version Practicing purity both internally and externally; With eighty-four thousand afflictions, a steadfast mind will not be disturbed. In the past, I went through ninety-two kalpas (aeons), the number of kalpas is difficult to exhaust, I sat upright under the Bodhi tree, practicing the path without retreating; Humans, devas (gods), asuras (demigods, 'Suren ghosts', meaning non-gods, a kind of divine beings), all came to urge me, asking me about the true meaning of the Dharma, My divine light reached out far and wide, delivering countless beings. Past Buddhas abandoned their physical bodies, leaving behind light to teach future generations; Those who can enter that light can eliminate the three poisons of greed, hatred, and ignorance. The next Buddha is Vipasyin (one of the seven past Buddhas), his divine merits are immeasurable; He also left behind light to save those who suffer. Kanakamuni (one of the seven past Buddhas), is the supreme one who transcends the three realms; Now he is on the mountain of the immortals, his light and shadow are still clearly visible. Krakucchanda (one of the seven past Buddhas), the heaven among heavens, is without attachment and is not defiled by anything; He entered Nirvana in stillness, leaving behind light to teach future generations. Kasyapa (one of the seven past Buddhas) was originally the supreme one, the beings he delivered are countless; He also used the merit of light to deliver those who have not yet been delivered. I, Sakyamuni, began to preach the Dharma in the womb; My light pervades all the Buddha lands. This is not something that ordinary people can understand or measure; Only a Buddha can understand a Buddha, their merits are without difference. All future Buddhas will use light to teach sentient beings; They will first use light to guide those who can be delivered, and then use the Dharma to teach them.

At that time, after the World Honored One finished reciting this verse, one hundred and seventy billion beings in the assembly, upon hearing the divine power of the Buddha's light, all generated the intention of supreme and equal deliverance.

The Sutra on the Bodhisattva's Stay in the Womb, Volume Six Taisho Tripitaka Volume 12, No. 0384, The Sutra on the Bodhisattva Descending from Tusita Heaven into the Womb of His Mother, Expounding the Vast and Universal Dharma

The Sutra on the Bodhisattva's Stay in the Womb, Volume Seven

Translated by the Shramana Dharmaraksha of Liangzhou, Yao Qin Dynasty

◎Chapter Twenty-Six: Refuting Wrong Views

At that time, the World Honored One entered the Samadhi of Right Concentration, dividing his body and transforming, emitting great light—

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欲令菩薩摩訶薩及四部眾，比丘、比丘尼、優婆塞、優婆夷，破魔境界住于正地——告諸會者：「吾念過去九十一劫，在清明城北雪山南界，師宗五千人山中苦行。我于彼眾最小弟子，諷誦經典、算數、技術，天文、地理靡不綜練。彼眾常法，其有弟子所學已成當報師恩。時我一己亦無財物寶貨可奉上師，即跪拜謝欲下山人中乞索。師不見聽。如是再三求哀乞索，師復不聽。何以故？以我明曉經典眾中最勝。師告我言：『吾有秘要寶藏經典，卿未諷誦。何為舍吾人間乞求？』爾時師即以秘要一句五百言，使我諷誦。未經數日誦習已訖，即前白師：『見聽下山乞求，欲報師恩。』師復不聽而告我言：『汝當學問秘讖文書，日、月、星、辰災怪禍福山移地動，汝亦未知。何為欲舍我人間乞求？』復更出經一句千言，敕教我誦讀。又未經幾日復得成就，白師求乞欲報師恩，師復不聽。『吾更有經一句萬言，經中眾寶，卿亦未誦讀。何由欲舍吾乞求？』即復出經使誦讀，未經幾日已復通達，技術災怪眾星運度皆悉明瞭。

「時師慇勤欲得留住，更無異經可以學者，即辭師下山詣村乞求。見異學梵志眾五千餘人，于大聚落而共祠天。彼祠天法殺五百牸牛，五百羯羊，五百駱駝，五百匹馬，像中精健六牙成就，五百女人，金

【現代漢語翻譯】 現代漢語譯本：爲了使菩薩摩訶薩以及四部大眾，即比丘、比丘尼、優婆塞、優婆夷，能夠破除魔的境界，安住于正道——我告訴在座的各位：『我回憶過去九十一劫，在清明城北雪山南邊，有師父帶領五千人在山中苦行。我是他們之中最小的弟子，背誦經典、算數、技術，天文、地理無不精通。他們有個慣例，弟子學有所成時應當報答師恩。當時我身無財物寶貨可以奉獻給師父，就跪拜請求下山到人間乞討。師父不答應。我這樣再三哀求，師父還是不答應。為什麼呢？因為我精通經典，在眾人中最優秀。師父告訴我：『我還有秘密的寶藏經典，你還沒有背誦。為什麼要捨棄我到人間乞求呢？』當時師父就用一句五百字的秘密要訣，讓我背誦。沒過幾天我就背誦完了，就上前告訴師父：『請允許我下山乞討，想要報答師恩。』師父又不答應，告訴我：『你應當學習秘讖文書，日、月、星辰的災禍、福報，山移地動，你都還不知道。為什麼要捨棄我到人間乞求呢？』又拿出一句千字的經典，命令我誦讀。又沒過幾天我又學成了，告訴師父請求乞討想要報答師恩，師父又不答應。『我還有一句萬字的經典，經中包含眾多珍寶，你也沒有誦讀。怎麼能捨棄我到人間乞討呢？』就又拿出經典讓我誦讀，沒過幾天我又通達了，技術、災禍、星辰執行的規律都完全明白了。 當時師父殷切地想要我留下來，沒有其他經典可以學習了，我就辭別師父下山到村裡乞討。看到有五千多位外道梵志（婆羅門教的修行者）在大的聚落里一起祭祀天神。他們祭祀天神的方法是殺五百頭母牛，五百隻公羊，五百頭駱駝，五百匹馬，還有象中精壯的六牙象，五百個女人，金

【English Translation】 English version: To enable Bodhisattva Mahasattvas and the four assemblies—Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees)—to break through the realms of Mara (demon) and dwell in the right path—I tell all of you present: 『I recall ninety-one kalpas (eons) ago, north of Qingming City, on the southern border of the Snowy Mountains, a teacher led five thousand people in ascetic practices in the mountains. I was the youngest disciple among them, proficient in reciting scriptures, arithmetic, techniques, astronomy, and geography. It was their custom that when a disciple had mastered their studies, they should repay the teacher's kindness. At that time, I had no wealth or treasures to offer my teacher, so I knelt and requested to go down the mountain to beg in the human world. The teacher did not agree. I pleaded like this three times, but the teacher still did not agree. Why? Because I was proficient in the scriptures and the most outstanding among them. The teacher told me: 『I have secret treasure scriptures that you have not yet recited. Why would you leave me to beg in the human world?』 At that time, the teacher used a secret mantra of five hundred words and had me recite it. Within a few days, I had finished reciting it, and I went to the teacher and said: 『Please allow me to go down the mountain to beg, as I wish to repay your kindness.』 The teacher did not agree and told me: 『You should learn the secret prophetic texts, the disasters and blessings of the sun, moon, and stars, and the shifting of mountains and earthquakes, which you do not yet know. Why would you leave me to beg in the human world?』 He then took out a scripture of one thousand words and ordered me to recite it. After a few days, I had mastered it again, and I told the teacher that I wanted to beg to repay his kindness, but the teacher did not agree. 『I have another scripture of ten thousand words, containing many treasures, which you have not yet recited. How can you leave me to beg?』 He then took out the scripture and had me recite it. Within a few days, I had mastered it again, and I understood all the techniques, disasters, and the movements of the stars. At that time, the teacher earnestly wanted me to stay, and there were no other scriptures to learn, so I bid farewell to the teacher and went down the mountain to beg in the village. I saw more than five thousand non-Buddhist Brahmins (practitioners of Brahmanism) together performing sacrifices to the gods in a large settlement. Their method of sacrificing to the gods was to kill five hundred cows, five hundred rams, five hundred camels, five hundred horses, and a strong six-tusked elephant, along with five hundred women, and gold.

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杖一枚，金澡罐一枚，白㲲千張，金銀錢各五萬，此諸寶物祠天訖當入于師。時我下去衣裳塵垢，先在山中苦行積年披鹿皮衣，聞彼聚中異學梵志師宗五千人設大壇會，我即過之。時彼師長問吾：『經典技術多者得為上座，經典少者乃處下座。』彼師所知，不能通達秘要讖記，以我為上座。彼師瞋恚：『此為何人？珍寶雜物今應屬我。此人見奪，若當更生共相值遇，要當報怨，如今奪我無異。』時我即說：『邪見顛倒非真非實，分別有無為說涅槃，無生、老、病、死、無彼、無此，中間自相法觀清凈四無所畏，為福生天為罪地獄，慳貪餓鬼、抵債畜生，善惡之報如影隨形。』時五千人心識開悟，即請我為師。時象、馬、牛、羊、駱駝盡應殺之，而我不殺。金杖澡罐我應取之，我即以與上座瞋者。五百女人還寄祠祀之主，五萬金錢吾取五百，五萬銀錢吾取五百，余寄祠主。

「吾從村至村，從國至國，漸漸至清明城東門外。見五百梵志耆年宿德，學道日久日曝火炙形貌醜穢，吾即以五百金錢各與一枚。辭別入城，見城中人香水灑地除去塵穢，懸繒幡蓋行列端嚴皆欲出城，我小前行見一女人持花七枚，我時左右顧視，求香覓花了不能得，即問此女：『汝花可得者，吾欲買之。』女報我言：『此花王花，佛當入城將用

【現代漢語翻譯】 現代漢語譯本 一根手杖，一個金澡罐，一千張白㲲（一種絲織品），各五萬金錢和銀錢，這些寶物在祭祀天神后應當歸於師父。當時我脫下沾滿塵垢的衣服，之前在山中苦行多年，身披鹿皮衣。我聽說那個聚落中有五千位外道梵志的師父們在舉行大型祭祀法會，我便前往那裡。當時他們的師長問我：『經典和技藝掌握得多的人可以坐上座，掌握得少的人只能坐下座。』他們的師長所知，不能通達秘密的預言和徵兆，因此讓我坐上座。他們的師長很生氣：『這個人是誰？這些珍寶雜物現在應該屬於我。這個人奪走了我的東西，如果將來再次相遇，一定要報仇，現在奪走我的東西和搶劫我沒有區別。』當時我就說：『邪見是顛倒的，不是真實存在的，分別有和無是爲了說明涅槃，沒有生、老、病、死，沒有彼和此，在中間自己觀察法相的清凈，有四種無所畏懼，為善會升天，為惡會下地獄，慳貪會成為餓鬼，欠債會成為畜生，善惡的報應就像影子跟隨身體一樣。』當時五千人內心開悟，就請我做他們的老師。當時象、馬、牛、羊、駱駝都應該被殺掉，但我沒有殺。金杖和澡罐我應該拿走，但我把它們給了那個生氣的上座。五百個女人還給了祭祀的主人，五萬金錢我拿了五百，五萬銀錢我拿了五百，其餘的都給了祭祀的主人。 我從一個村莊到另一個村莊，從一個國家到另一個國家，漸漸地到了清明城東門外。我看見五百位年老德高的梵志，他們學道很久，被太陽曬和火烤，形貌醜陋。我就給了他們每人一枚金錢。我告別他們進入城中，看見城裡的人用香水灑地，清除塵土，懸掛著絲綢幡蓋，行列整齊，都想出城。我稍微向前走，看見一個女人拿著七朵花，我當時左右環顧，想找香花卻找不到，就問那個女人：『你的花可以賣給我嗎？我想買。』那個女人告訴我：『這些花是王花，佛陀將要入城時使用。』

【English Translation】 English version A staff, a golden bathing pot, a thousand pieces of white silk, and fifty thousand each of gold and silver coins; these treasures, after the celestial sacrifice, should belong to the master. At that time, I took off my clothes covered in dust. Previously, I had practiced asceticism in the mountains for many years, wearing deerskin clothes. I heard that in that gathering, there were five thousand masters of heterodox Brahmins holding a large sacrificial ceremony, so I went there. At that time, their chief master asked me: 'Those who have mastered many scriptures and techniques can sit in the upper seat, and those who have mastered few can only sit in the lower seat.' What their chief master knew could not penetrate the secret prophecies and omens, so they made me sit in the upper seat. Their chief master was very angry: 'Who is this person? These treasures and miscellaneous items should now belong to me. This person has taken my things. If we meet again in the future, I must take revenge. Taking my things now is no different from robbing me.' At that time, I said: 'False views are inverted, not real. Distinguishing between existence and non-existence is to explain Nirvana. There is no birth, old age, sickness, or death; there is no 'that' or 'this.' In the middle, one observes the purity of the Dharma, with four kinds of fearlessness. Doing good will lead to heaven, doing evil will lead to hell. Stinginess will lead to becoming a hungry ghost, and debt will lead to becoming an animal. The retribution of good and evil is like a shadow following the body.' At that time, the minds of the five thousand people were enlightened, and they asked me to be their teacher. At that time, elephants, horses, cows, sheep, and camels should have been killed, but I did not kill them. I should have taken the golden staff and bathing pot, but I gave them to the angry upper seat. The five hundred women were returned to the master of the sacrifice. I took five hundred of the fifty thousand gold coins, and five hundred of the fifty thousand silver coins, and the rest were given to the master of the sacrifice. I went from village to village, from country to country, gradually reaching the outside of the east gate of Qingming City. I saw five hundred elderly and virtuous Brahmins who had been practicing the Way for a long time, exposed to the sun and fire, with ugly appearances. I gave each of them a gold coin. I bid them farewell and entered the city. I saw the people in the city sprinkling the ground with fragrant water, removing dust, hanging silk banners and canopies, and lining up neatly, all wanting to go out of the city. I walked a little further and saw a woman holding seven flowers. I looked around at that time, seeking fragrant flowers but could not find any, so I asked the woman: 'Can I buy your flowers? I want to buy them.' The woman told me: 'These flowers are royal flowers, to be used when the Buddha enters the city.'

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上佛，不可得也。』菩薩復以善權方便，更告語女：『吾有寶錢五百枚，一花百錢，若見與者，出錢相付。』女貪得寶即以五花與之。行數十步，女自念言：『此人顏貌端正身披鹿皮衣，貪我五枚花不惜銀錢，此必有以。』回頭喚言：『男子！卿用花為？』報言：『上佛。』時女聞佛名，即以二花持用寄我。我即出城，遙見佛來，諸天人民填塞道路，無有空缺地可禮拜。佛前有一汪水可受一人，吾即解發布發水中，即以此偈而讚歎佛：

「『破愛憍慢心，　　能滅欲、怒、癡； 　　第一光相足，　　唯佛照我心。 　　昔我所求愿，　　今日得見佛； 　　今散五莖花，　　愿得不退轉。 　　餘二非我花，　　王女寄上佛； 　　無上大導師，　　見愍蹈我發。』

「時光明如來，見我心發大弘誓不可沮壞，即以偈而讚我言：

「『摩納發大心，　　曠濟無數人； 　　弘誓不自為，　　殖眾功德本。 　　卻後無數劫，　　五鼎五濁世； 　　成佛度眾生，　　號字釋迦文。 　　光相三十二，　　奇特人中尊； 　　受慧稱佛竟，　　地六反震動。 　　諸天世人民，　　見我得記別； 　　常想眾結滅，　　皆愿生我世。』

「爾時，光明如來即以足蹈我發上過，佛以神力接我五花及以我

【現代漢語翻譯】 現代漢語譯本 『（用花）供奉佛，是不可得的。』菩薩又用善巧方便的方法，再次告訴女子：『我有寶錢五百枚，一朵花值一百錢，如果有人願意給我花，我就付錢。』女子貪圖寶錢，就給了他五朵花。走了幾十步，女子自己想：『這個人容貌端正，身穿鹿皮衣，貪圖我的五朵花，卻不吝惜銀錢，這其中必定有原因。』回頭喊道：『男子！你用花做什麼？』回答說：『供奉佛。』當時女子聽到佛的名字，就用兩朵花讓我代為供奉。我隨即出城，遠遠看見佛來了，諸天人民擠滿了道路，沒有空地可以禮拜。佛前有一汪水，只能容納一個人，我就解開頭髮，把頭髮鋪在水中，隨即用這首偈頌讚嘆佛： 『破除愛慾和驕慢的心，能滅除貪慾、嗔怒、愚癡；具有第一等光明相好，只有佛能照亮我的心。過去我所求的願望，今天得以見到佛；現在我散佈五朵花，愿能得到不退轉的果位。剩下的兩朵不是我的花，是王女寄託我用來供奉佛的；無上偉大的導師，慈悲地踩在我的頭髮上。』 當時光明如來，看到我心中發起了不可動搖的宏大誓願，就用偈頌讚嘆我說： 『摩納（Māṇava，意為青年）發起了宏大的心願，將要救度無數的人；弘大的誓願不是爲了自己，而是爲了種下眾多的功德根本。在無數劫之後，在五濁惡世中；你將成佛度化眾生，名號為釋迦文（Śākyamuni）。具有三十二種光明相好，是人中最尊貴者；接受授記成佛之後，大地六次震動。諸天世人和人民，看到我得到授記；常常想著眾結（煩惱）滅盡，都希望往生到你的世界。』 當時，光明如來就用腳踩在我的頭髮上走過，佛用神力接住了我的五朵花以及我的頭髮。

【English Translation】 English version 'To offer (flowers) to the Buddha is unattainable.' The Bodhisattva, using skillful means, further told the woman: 'I have five hundred precious coins, and one flower is worth one hundred coins. If anyone is willing to give me flowers, I will pay them.' The woman, greedy for the coins, gave him five flowers. After walking a few dozen steps, the woman thought to herself: 'This person has a handsome appearance and wears a deerskin garment. He is greedy for my five flowers but does not begrudge the silver coins. There must be a reason for this.' She turned back and called out: 'Man! What do you use the flowers for?' He replied: 'To offer to the Buddha.' At that time, when the woman heard the name of the Buddha, she used two flowers and asked me to offer them on her behalf. I then left the city and saw the Buddha coming from afar. Devas and people filled the road, and there was no empty space to prostrate. In front of the Buddha, there was a pool of water that could only accommodate one person. I then unbound my hair and spread it in the water, and then used this verse to praise the Buddha: 'Breaking the heart of love and arrogance, able to extinguish desire, anger, and ignorance; possessing the foremost light and marks, only the Buddha can illuminate my heart. The wish I sought in the past, today I am able to see the Buddha; now I scatter five flowers, wishing to attain the state of non-retrogression. The remaining two are not my flowers, they are entrusted by the princess to offer to the Buddha; the unsurpassed great teacher, compassionately treads on my hair.' At that time, the Light Tathagata, seeing that I had made a great and unshakeable vow in my heart, praised me with a verse, saying: 'Māṇava (meaning youth) has made a great vow, and will save countless people; the great vow is not for oneself, but to plant the roots of numerous merits. After countless kalpas, in the five turbid worlds; you will become a Buddha to liberate sentient beings, and your name will be Śākyamuni. Possessing thirty-two marks of light, you are the most honored among humans; after receiving the prediction of Buddhahood, the earth will shake six times. Devas, worldlings, and people, seeing that I have received the prediction; constantly thinking of the extinction of all fetters (afflictions), all wish to be born in your world.' At that time, the Light Tathagata stepped on my hair and walked over it. The Buddha used his divine power to receive my five flowers and my hair.

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身即在虛空，余有二花在佛左右肩上。吾昔所行，破五千梵志祠天事火之具，使行正見八平等法，坐臥經行步步饒益度脫眾生，從此以來未曾墜墮三塗八難世智辯聰邊地佛后。」

爾時，座上魔界眾生，計常斷滅，言苦有樂，無常謂有常，無身謂有身，習四顛倒不識明慧，五蓋自覆貪著利養。爾時，世尊欲度斯等，邪見之人，重說頌曰：

「邪見非真道，　　如彼鐵嘴蟲； 　破骨入髓腦，　　苦痛無央數。 　利養壞道德，　　智者所不習； 　躬行堅固心，　　凈除無明法。」

爾時，世尊說此邪見句義、味義、字義，說真實法，無央數百千眾生，皆發無上正真道意。

菩薩處胎經文殊身變化品第二十七

爾時，世尊無所著等正覺，入上尊定意三昧，觀察過去、當來、今現在菩薩摩訶薩劫數多少，應從一劫、二劫乃至百千無數億劫，應取般涅槃者。或有菩薩摩訶薩供養諸佛功德成就，教化眾生凈佛國土。或有菩薩摩訶薩行八住童真，不取妻息除淫慾想，自住其地無父母兄弟，得成無上正真等正覺。佛告文殊師利：「現汝古昔七十九劫于花光世界，在胎說法全身舍利。其土人民身長千由旬，佛身萬由旬。東、西、南、北、四維、上、下，無量無限不可稱計，非算師算師弟子所能籌量。根

【現代漢語翻譯】 現代漢語譯本：我的身體就在虛空中，還有兩朵花在佛的左右肩膀上。我過去所做的事，是破除了五千梵志（婆羅門教修行者）祭祀天神、使用火的器具，使他們奉行正見八平等法（八正道），坐著、躺著、行走、每一步都饒益、度脫眾生。從那時以來，我未曾墮入三惡道（地獄、餓鬼、畜生）和八難（八種難以修行佛法的障礙），也沒有陷入世俗的智慧辯論和邊地佛（指偏離正道的佛）之後。」

當時，在座的魔界眾生，執著于常斷見（認為生命要麼永恒，要麼徹底斷滅），說苦中有樂，認為無常的事物是常有的，認為無身的事物是有身的，習慣於四種顛倒見（常、樂、我、凈），不認識明慧，被五蓋（貪慾、嗔恚、睡眠、掉悔、疑）所覆蓋，貪戀利益供養。當時，世尊想要度化這些邪見之人，再次說了偈頌：

『邪見不是真道，就像鐵嘴蟲一樣；破骨進入骨髓和腦，痛苦沒有盡頭。利益供養會破壞道德，智者不會去學習；身體力行，堅定內心，清凈去除無明之法。』

當時，世尊說了這邪見的含義、味道和文字的意義，說了真實之法，無數百千眾生，都發起了無上正真道的心意。

《菩薩處胎經》文殊身變化品第二十七

當時，世尊無所著等正覺（佛的稱號，意為不受任何事物束縛的覺悟者），進入上尊定意三昧（一種禪定狀態），觀察過去、未來、現在菩薩摩訶薩（大菩薩）經歷的劫數多少，應該從一劫、二劫乃至百千無數億劫，應該取般涅槃（涅槃，指解脫）的菩薩。有的菩薩摩訶薩供養諸佛，功德成就，教化眾生，清凈佛國土。有的菩薩摩訶薩修行八住童真（八種修行階段，保持童真），不娶妻生子，去除淫慾之想，自己安住于修行之地，沒有父母兄弟，最終成就無上正真等正覺。佛告訴文殊師利：『你顯現你過去七十九劫在花光世界，在胎中說法，全身舍利（佛的遺骨）。那個世界的人民身高千由旬（古印度長度單位），佛身高達萬由旬。東、西、南、北、四維、上、下，無量無邊，不可稱量，不是算師和算師弟子所能計算的。』

【English Translation】 English version: My body is in the void, and there are two flowers on the Buddha's left and right shoulders. What I did in the past was to destroy the tools used by five thousand Brahmins (Hindu ascetics) to worship gods and use fire, causing them to practice the Right View Eightfold Path (Eightfold Path), sitting, lying down, walking, and benefiting and liberating sentient beings with every step. Since then, I have never fallen into the three evil realms (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to practicing Buddhism), nor have I fallen into worldly wisdom debates and the position after the borderland Buddhas (referring to Buddhas who deviate from the right path).'

At that time, the beings of the demon realm in the assembly, clinging to the views of permanence and annihilation (believing that life is either eternal or completely annihilated), said that there is pleasure in suffering, considered impermanent things to be permanent, and considered things without a body to have a body, accustomed to the four inverted views (permanence, pleasure, self, purity), not recognizing clear wisdom, covered by the five hindrances (greed, hatred, sleepiness, restlessness, doubt), and greedy for benefits and offerings. At that time, the World Honored One, wanting to liberate these people with wrong views, again spoke the following verses:

'Wrong views are not the true path, like iron-mouthed insects; breaking bones and entering marrow and brain, the pain is endless. Benefits and offerings destroy morality, which the wise do not practice; practice diligently, strengthen the heart, and purify the Dharma of ignorance.'

At that time, the World Honored One spoke the meaning, taste, and literal meaning of these wrong views, and spoke the true Dharma. Countless hundreds and thousands of beings all aroused the intention for the unsurpassed, true, and right path.

The Twenty-Seventh Chapter, 'Manjushri's Body Transformation,' of the Bodhisattva's Womb Sutra

At that time, the World Honored One, the Unattached and Perfectly Enlightened One (a title of the Buddha, meaning one who is not bound by anything), entered the Samadhi of the Supreme Honored Intention (a state of meditation), observing the past, future, and present Bodhisattva Mahasattvas (great Bodhisattvas) and the number of kalpas (eons) they had experienced, those who should attain Parinirvana (Nirvana, referring to liberation) from one kalpa, two kalpas, up to hundreds of thousands of countless billions of kalpas. Some Bodhisattva Mahasattvas, having made offerings to all Buddhas, achieved merit, taught sentient beings, and purified the Buddha lands. Some Bodhisattva Mahasattvas practiced the Eight Abidings of Virginity (eight stages of practice, maintaining virginity), not taking wives or having children, removing the thought of lust, abiding in their place of practice, without parents or siblings, and ultimately achieving unsurpassed, true, and right enlightenment. The Buddha told Manjushri, 'Show your past seventy-nine kalpas in the Flower Light World, where you preached the Dharma in the womb, with your whole body as relics (the Buddha's remains). The people of that world were a thousand yojanas (an ancient Indian unit of length) tall, and the Buddha's body was ten thousand yojanas tall. East, west, south, north, the four intermediate directions, above, and below, were immeasurable and boundless, beyond calculation, and could not be measured by mathematicians or their disciples.'

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本清凈汝本在彼，佛身光相示現神足，令此大會得一睹見，于如來種利益眾生。」

爾時世尊即說頌曰：

「文殊本成佛，　　在胎現變化； 　方身萬由旬，　　光明相炳著。 　目如青蓮花，　　唇口珠火明， 　方白四十齒，　　眼眴上下迎。 　諸天、龍、鬼神，　　香花歸命禮； 　今我處此胎，　　比方汝彼剎； 　於十六分中，　　不得如毫釐。 　如來神德化，　　通達無所礙； 　禁戒香遠布，　　諸佛悉嘆譽。 　此今諸來會，　　欲問難有法； 　軟首現汝力，　　蠲除疑網結。」

爾時，文殊師利菩薩摩訶薩，不離本座即以神足定力，猶大力人屈伸臂頃，接華世界內娑呵世界釋迦牟尼母胎會中。二佛世界不相障礙，現身佛相眾好具足坐樹王下，敷演深奧最勝之法，彼土菩薩亦來親近釋迦文佛，供養承事香花幡蓋。釋迦文尼菩薩弟子亦彼至彼禮事供養，彼此音響說甚深妙法，共相開通無有掛礙，彼說無生此亦如是，我說意止彼亦如是，意斷、根、力、覺、道彼此無異，彼說苦空非身此亦如是。爾時文殊師利即說頌曰：

「觀內外清凈，　　緣滅想亦然； 　十方諸佛剎，　　神德無有異。 　皆由眾生根，　　現有妙不妙； 　計我成佛身，　　此剎為最小。 　座中有疑故

【現代漢語翻譯】 現代漢語譯本：『你本性清凈，你本就在那裡。佛以身光和神足顯現，讓這次法會的所有人都能一睹你的風采，在如來的教法中利益眾生。』 這時，世尊即說偈頌： 『文殊本已成佛，在胎中顯現變化； 身體方正，有萬由旬（古印度長度單位）之大，光明相貌顯著。 眼睛像青蓮花一樣，嘴唇像珠火一樣明亮， 牙齒方正潔白有四十顆，眼睛眨動上下呼應。 諸天、龍、鬼神，都以香花歸命禮敬； 現在我在此胎中，與你所在的剎土相比； 在十六分之一中，連毫釐都比不上。 如來的神力變化，通達無礙； 戒律的香氣遠播，諸佛都讚歎稱譽。 現在來此法會的眾人，想要請問難以理解的佛法； 請你展現你的力量，消除他們心中的疑惑。』 這時，文殊師利菩薩摩訶薩，沒有離開自己的座位，就以神足定力，像大力士屈伸手臂一樣，將華世界接入娑婆世界釋迦牟尼佛的母胎法會中。兩個佛的世界互不障礙，文殊師利菩薩顯現佛身，相好具足，坐在樹王下，敷演深奧最殊勝的佛法。彼土的菩薩也來親近釋迦牟尼佛，供養承事香花幡蓋。釋迦牟尼佛的弟子也到彼土禮敬供養，彼此之間音聲相通，宣說甚深微妙的佛法，互相開解，沒有障礙。彼土說無生，此土也如此；我說意止，彼土也如此；意斷、根、力、覺、道，彼此沒有差異；彼土說苦空非身，此土也如此。這時，文殊師利菩薩即說偈頌： 『觀察內外清凈，緣滅的念想也是如此； 十方諸佛的剎土，神力德行沒有差異。 都是由於眾生的根器不同，才顯現有妙與不妙； 如果以我成佛的身體來衡量，這個剎土是最小的。 因為座中有疑惑的緣故，

【English Translation】 English version: 'Your nature is pure, you were originally there. The Buddha manifested his light and spiritual powers, allowing everyone in this assembly to witness your splendor, and to benefit sentient beings within the Tathagata's teachings.' At that time, the World Honored One spoke in verse: 'Manjushri has already become a Buddha, manifesting transformations in the womb; His body is square, measuring ten thousand yojanas (ancient Indian unit of length), his radiant appearance is prominent. His eyes are like blue lotuses, his lips are as bright as fiery pearls, His teeth are square and white, numbering forty, his eyes blink in response. Gods, dragons, and spirits, all pay homage with fragrant flowers; Now that I am in this womb, compared to your realm; In one-sixteenth part, it cannot compare even to a hair's breadth. The Tathagata's divine power transforms, reaching everywhere without obstruction; The fragrance of precepts spreads far and wide, all Buddhas praise and commend him. Now, those who have come to this assembly, wish to inquire about the difficult-to-understand Dharma; Please manifest your power, dispel the doubts in their hearts.' At that time, Manjushri Bodhisattva Mahasattva, without leaving his seat, used his spiritual power of samadhi, like a strong man stretching his arm, to bring the Flower World into the Shakyamuni Buddha's womb assembly in the Saha World. The two Buddha worlds did not obstruct each other. Manjushri Bodhisattva manifested a Buddha body, with all the auspicious marks, sitting under the King of Trees, expounding the profound and most supreme Dharma. The Bodhisattvas of that land also came to be close to Shakyamuni Buddha, offering and serving with fragrant flowers and banners. The disciples of Shakyamuni Buddha also went to that land to pay homage and make offerings. Their voices resonated with each other, speaking the profound and subtle Dharma, mutually enlightening each other without obstruction. That land speaks of no-birth, and this land is the same; I speak of the cessation of intention, and that land is the same; the cessation of intention, roots, powers, enlightenment, and the path are no different between the two lands; that land speaks of suffering, emptiness, and non-self, and this land is the same. At that time, Manjushri spoke in verse: 'Observing the purity within and without, the thought of the cessation of conditions is also the same; The Buddha lands of the ten directions, their divine power and virtue are no different. It is all due to the different capacities of sentient beings, that the wonderful and not-so-wonderful appear; If measured by my body as a Buddha, this land is the smallest. Because there are doubts in the assembly,

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，　　于胎現變化； 　我身如微塵，　　今在他佛國。 　三十二相明，　　在在無不現； 　本為能人師，　　今乃為弟子。 　佛道極廣大，　　清凈無增減； 　或欲見佛身，　　二尊不併立。 　此界現受教，　　我剎見佛身； 　此剎有劫燒，　　我土無壞敗。 　佛力悉周遍，　　眾生心非一； 　眾會聽我說，　　除此更有餘。 　佛剎名無閡，　　佛名昇仙尊； 　國土倍復倍，　　清凈無瑕穢。 　國城皆七寶，　　水精琉璃地； 　八解甘露池，　　洗浴去塵垢； 　令住無礙處，　　㸌然睹大明。 　彼昇仙佛者，　　勿謂為異人； 　眾會欲知者，　　我身軟首是。 　置此更有餘，　　剎土名究竟； 　佛名大智慧，　　過諸菩薩量； 　彼無二乘學，　　辟支，聲聞等。 　菩薩摩訶薩，　　無有欲怒癡； 　根敗葉不生，　　況復有果實？ 　大人相具足，　　先救后自濟。 　命如五河流，　　五使五纏結； 　五盛陰唼嗽，　　輪轉五道中。 　七使勛堅著，　　不離七生處； 　無為八正道，　　除去八邪業； 　八慧清凈觀，　　洗以八解水； 　八住八除入，　　有為八法道； 　苦法有九分，　　六趣眾生行。 　究竟九無閡，　　莊嚴佛道樹； 　十力無畏法，　　

【現代漢語翻譯】 現代漢語譯本 在胎中顯現變化； 我的身體如微塵般渺小，如今卻在其他佛國。 三十二種殊勝的相貌光明，在任何地方都顯現； 我本來是能人的老師，現在卻成了弟子。 佛道極其廣大，清凈無增減； 如果有人想見佛身，兩位佛陀不會並立出現。 這個世界現在接受教誨，我的佛土卻能見到佛身； 這個世界有劫難焚燒，我的佛土卻不會毀壞。 佛的力量普遍周遍，眾生的心卻不統一； 大眾聽我說法，除此之外還有更多。 佛土名為無閡（沒有障礙），佛名為昇仙尊（超越凡俗的尊者）； 國土的面積倍增又倍增，清凈沒有瑕疵污穢。 國中的城池都是七寶所成，地面是水晶琉璃； 有八解脫的甘露池，洗浴可以去除塵垢； 使眾生安住于無礙之處，豁然見到大光明。 那位昇仙佛，不要認為他是異人； 大眾如果想知道，我的柔軟頭頂就是。 除了這些還有更多，佛土名為究竟（最終的歸宿）； 佛名為大智慧，超越所有菩薩的境界； 那裡沒有二乘的修行者，如辟支佛（獨覺）和聲聞（聽聞佛法而悟道者）等。 菩薩摩訶薩（大菩薩），沒有貪慾、嗔怒、愚癡； 根都敗壞了，葉子就不會生長，更何況會有果實呢？ 大人相貌具足，先救度眾生，然後自己得救。 生命如同五條河流，被五種煩惱和五種纏縛所束縛； 五蘊（色、受、想、行、識）像野獸一樣吞噬，在五道（地獄、餓鬼、畜生、人、天）中輪轉。 七種煩惱的習氣堅固執著，不能離開七種生存的處所； 通過無為的八正道，去除八種邪惡的行為； 用八種智慧清凈的觀照，用八解脫的水洗滌； 通過八種住處和八種去除進入，有為的八法之道； 苦法有九種分類，是六道眾生的行為。 最終達到九種無礙，莊嚴佛道的菩提樹； 具有十力（佛的十種力量）和無畏的法，

【English Translation】 English version Manifesting changes in the womb; My body is like a tiny dust mote, yet now I am in another Buddha-land. The thirty-two luminous marks appear everywhere; Originally, I was a teacher of capable beings, but now I am a disciple. The Buddha-path is extremely vast, pure, and without increase or decrease; If one wishes to see the Buddha's body, two Buddhas will not stand side by side. This world now receives teachings, but in my Buddha-land, one can see the Buddha's body; This world experiences the burning of kalpas, but my land will not be destroyed. The Buddha's power pervades everywhere, but the minds of sentient beings are not unified; The assembly listens to my teachings, and there is more beyond this. The Buddha-land is named 'Unobstructed' (無閡), and the Buddha is named 'Ascended Immortal Venerable' (昇仙尊); The land's area increases many times over, pure and without flaws or defilements. The cities in the land are all made of seven treasures, and the ground is of crystal and lapis lazuli; There are pools of nectar of the eight liberations, bathing in which removes dust and defilements; It enables beings to dwell in unobstructed places, and suddenly see great light. That Ascended Immortal Buddha, do not think of him as a different person; If the assembly wishes to know, my soft crown of the head is it. Besides these, there is more, the Buddha-land is named 'Ultimate' (究竟); The Buddha is named 'Great Wisdom,' surpassing the measure of all Bodhisattvas; There, there are no practitioners of the Two Vehicles, such as Pratyekabuddhas (獨覺) and Sravakas (聲聞). Bodhisattva Mahasattvas (大菩薩) have no desire, anger, or ignorance; If the root is ruined, the leaves will not grow, let alone bear fruit? The great being is complete with marks, first saving others, then saving oneself. Life is like five rivers, bound by five afflictions and five entanglements; The five aggregates (form, feeling, perception, mental formations, consciousness) devour like beasts, revolving in the five paths (hell, hungry ghosts, animals, humans, gods). The habits of the seven afflictions are firmly attached, unable to leave the seven places of existence; Through the unconditioned Eightfold Noble Path, remove the eight evil actions; With the eight wisdoms of pure contemplation, wash with the water of the eight liberations; Through the eight abodes and eight removals, enter the conditioned eightfold path; The Dharma of suffering has nine divisions, which are the actions of beings in the six realms. Ultimately reaching the nine unobstructed states, adorning the Bodhi tree of the Buddha-path; Possessing the ten powers (佛的十種力量) and the fearless Dharma,

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被慈弘誓鎧。 　手執智慧劍，　　芟除結使林； 　此界諸眾生，　　貪著生貢高。 　重病離良醫，　　療治方更劇； 　猶如野火熾，　　焚燒山林澤； 　隨嵐大風吹，　　焰熾何時滅？ 　今我等世界，　　廣演大智慧； 　我如今日身，　　大智如來是。」

爾時，文殊師利說此頌已。無量阿僧祇眾生，皆悉愿樂生花剎土。時文殊師利還攝神足，現釋迦文佛菩薩弟子，國土多少還復如故。

菩薩處胎經八賢聖齋品第二十八

爾時，座中有菩薩，名曰智積——於過去佛造眾德本降伏魔怨，善權變化莊嚴佛土，于無央數修行忍辱，忍心不闕禪行不廢，于大眾中為師子吼，獨步三界隨時上下，靡所不入應適無方，能使山、河、石壁皆為七寶；給施貧窮四事不乏，解了空觀法性清凈，分別三世威儀法則，如幻、如化、如鏡中像，如熱時焰如空中響；所將眷屬根本成就，奉持禁戒不犯毫釐——即從坐起偏露右臂右膝著地，叉手合掌前白佛言：「快哉，世尊！如來所化無不周遍，天、龍、人、鬼皆至道場，空界眾生及以胎化，所可濟度不可稱量。唯愿世尊，分別六趣善惡之行威儀禁戒，初、中、竟善一一分別，使未學者學、未知者知。」

佛告智積菩薩：「善哉，善哉！能問如來甚深之義，

【現代漢語翻譯】 現代漢語譯本 身披慈悲宏大的誓願鎧甲。 手中執持智慧之劍， 斬除煩惱結縛的叢林； 這個世界上的眾生， 貪戀執著于生存而生起貢高我慢。 身患重病卻遠離良醫， 治療反而使病情更加嚴重； 就像野火燃燒般猛烈， 焚燒山林和沼澤； 隨著狂風的吹拂， 火焰熾盛何時才能熄滅？ 如今我們這個世界， 廣泛宣揚偉大的智慧； 我如今的這個身軀， 就是具有大智慧的如來（Tathagata，佛的稱號）。」

當時，文殊師利（Manjusri，菩薩名）說完這首偈頌后，無量阿僧祇（asamkhya，極大的數字）的眾生，都發愿歡喜往生到花剎土（Buddha-ksetra，佛的凈土）。這時，文殊師利收回神通，顯現出釋迦文佛（Sakyamuni，佛名）菩薩弟子的形象，國土的大小恢復如初。

《菩薩處胎經》第八品 賢聖齋品第二十八

當時，座中有一位菩薩，名叫智積（Jnanasamcaya，菩薩名）——他過去在佛前種下眾多功德善本，降伏魔怨，善於運用權巧方便變化莊嚴佛土，在無數劫中修行忍辱，忍心不退禪定不廢，在大眾中如獅子吼般說法，獨步三界隨時上下，無所不入應機施教，能使山河石壁都變為七寶；佈施給貧窮的人，使他們四事（衣食住藥）不缺乏，通達空觀，明瞭法性清凈，分別三世的威儀法則，明白一切都如幻、如化、如鏡中像，如熱時的陽焰，如空中的迴響；他所帶領的眷屬都具有根本的成就，奉持禁戒不犯絲毫——他即從座位上起身，偏袒右肩，右膝著地，雙手合掌，向前對佛說：『太好了，世尊！如來所教化無不周遍，天、龍、人、鬼都來到道場，空界眾生以及胎生化生的眾生，所能救度的數量不可稱量。唯愿世尊，分別解說六道眾生善惡的行為、威儀禁戒，從初、中、到最後都一一分別說明，使未學習的人學習，未知道的人知道。』

佛告訴智積菩薩：『善哉，善哉！你能夠問如來如此甚深的道理，'

【English Translation】 English version Adorned with the armor of great compassion and vows. Holding the sword of wisdom in hand, Cutting down the forest of afflictions and attachments; The beings in this world, Are attached to existence and give rise to arrogance. Severely ill, they stay away from the good physician, And the treatment only makes the illness worse; Like a raging wildfire, Burning forests and marshes; Blown by the fierce wind, When will the flames ever be extinguished? Now in our world, We widely proclaim great wisdom; My present body, Is the Tathagata (Buddha's title) of great wisdom.』

At that time, after Manjusri (Bodhisattva's name) spoke this verse, countless asamkhya (immeasurable number) beings all wished to be reborn in the Flower Land (Buddha-ksetra, Buddha's pure land). Then, Manjusri withdrew his supernatural powers, manifested as a disciple of Sakyamuni Buddha (Buddha's name), and the size of the land returned to its original state.

The Bodhisattva's Womb Sutra, Chapter 28: The Eight Noble Fasting

At that time, there was a Bodhisattva named Jnanasamcaya (Bodhisattva's name) in the assembly—in the past, he had planted many roots of merit before the Buddhas, subdued demonic forces, skillfully used expedient means to transform and adorn Buddha lands, practiced patience for countless kalpas, his mind of patience never wavered, his practice of meditation never ceased, he roared like a lion among the assembly, walked alone in the three realms, going up and down at will, entering everywhere and teaching according to the situation, able to transform mountains, rivers, and stone walls into seven treasures; he gave to the poor, ensuring they lacked nothing in the four necessities (clothing, food, shelter, medicine), understood the emptiness of all phenomena, comprehended the purity of the Dharma nature, distinguished the rules of conduct in the three times, understood that everything is like an illusion, like a transformation, like a reflection in a mirror, like a mirage in the heat, like an echo in the air; the retinue he led had all achieved fundamental accomplishments, upholding the precepts without violating them in the slightest—he then rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 『Excellent, World Honored One! The Tathagata's teachings are all-encompassing, reaching everywhere, gods, dragons, humans, and ghosts have all come to the place of enlightenment, beings in the empty realms, as well as those born from wombs and by transformation, the number of those who can be saved is immeasurable. We beseech the World Honored One to explain the good and evil actions, the rules of conduct and precepts of the six realms, explaining each one from beginning to middle to end, so that those who have not learned may learn, and those who do not know may know.』

The Buddha said to Bodhisattva Jnanasamcaya: 『Excellent, excellent! You are able to ask the Tathagata about such profound principles,』

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今當與汝分別善惡禁戒所趣。諦聽，諦聽！善思念之！吾昔一時無央數劫為金翅鳥王，七寶宮殿後園浴池皆七寶成，遊戲園觀心得自在，所行法則如轉輪聖王。內宮婦女狀如天人，于百千萬劫，時乃入海求龍為食。時彼海中有化生龍子，八日、十四日、十五日，受如來齋八禁戒法，不殺、不盜、不淫、不妄言、綺語、不勸飲酒、不聽作倡伎樂、香花、脂粉、高廣床、非時不食，奉持賢聖八法。時金翅鳥王身長八千由旬，左、右翅各各長四千由旬，大海縱廣三百三十六萬里。金翅鳥以翅斫水取龍，水未合頃銜龍飛出，金翅鳥法，欲食龍時先從尾而吞，到須彌山北有大緣鐵樹，高十六萬里，銜龍至彼欲得食啖，求龍尾不知處，以經日夜。明日龍出尾，語金翅鳥：『化生龍者我身是也，我不持八關齋法者，汝即灰滅我。』金翅鳥聞之悔過自責：『佛之威神甚深難量。我有宮殿去此不遠，共我至彼以相娛樂。』龍即隨金翅鳥至宮殿觀看。『今此眷屬不聞如來八關齋法，唯愿指授禁戒威儀，若壽終后得生人中。』爾時龍子具以禁戒法使讀誦，即于鳥王宮而說頌曰：

「『七寶宮殿舍，　　莊嚴極快樂； 　　行滿戒不具，　　受此金翅身。 　　我是龍王子，　　修道七萬劫； 　　以針刺樹葉，　　犯戒作龍身。 　　我非

【現代漢語翻譯】 現代漢語譯本 現在我將為你們分別講述善惡的禁戒及其所趨向。仔細聽，仔細聽！好好思考！我過去在無央數劫（無數個劫）前，曾是金翅鳥王（一種神鳥），擁有七寶（七種珍寶）建成的宮殿，後花園和浴池也都是七寶所成。在園中游玩觀賞，內心自在，所行法則如同轉輪聖王（擁有統治世界的聖王）。內宮的婦女容貌如同天人，在百千萬劫中，有時會入海尋找龍作為食物。當時海中有化生的龍子，在每月的初八、十四、十五日，會受持如來（佛陀）的齋戒八法，即不殺生、不偷盜、不邪淫、不妄語、不綺語（花言巧語）、不勸飲酒、不聽歌舞伎樂、不使用香花脂粉、不坐臥高廣大床、不在非時進食，奉持賢聖的八種戒律。當時金翅鳥王身長八千由旬（古印度長度單位），左右翅膀各長四千由旬，大海縱橫三百三十六萬里。金翅鳥用翅膀拍打海水抓取龍，在海水未合攏時就銜著龍飛出。金翅鳥的習性是，想吃龍時先從尾部吞食。到須彌山（佛教中的聖山）北邊有一棵巨大的緣鐵樹，高十六萬里，金翅鳥銜著龍到那裡想吃，卻找不到龍的尾巴，這樣過了一天一夜。第二天龍才露出尾巴，告訴金翅鳥：『我就是化生的龍，我不持守八關齋法時，你就可以吞噬我。』金翅鳥聽后，悔恨自責：『佛陀的威神真是深不可測。我的宮殿離這裡不遠，你和我一起去那裡娛樂吧。』龍就跟隨金翅鳥到了宮殿觀看。『現在這裡的眷屬沒有聽聞如來的八關齋法，希望您能教導他們禁戒的威儀，如果他們壽命終結后，可以轉生到人道。』當時龍子詳細地將禁戒法教給他們誦讀，並在鳥王的宮殿中說了偈頌： 『七寶宮殿舍， 莊嚴極快樂； 行滿戒不具， 受此金翅身。 我是龍王子， 修道七萬劫； 以針刺樹葉， 犯戒作龍身。 我非

【English Translation】 English version Now I shall explain to you the distinctions between good and evil precepts and their consequences. Listen carefully, listen carefully! Think about it well! In the past, countless kalpas (eons) ago, I was a king of the Garuda (a mythical bird), possessing a palace made of seven treasures, with gardens and bathing pools also made of seven treasures. I enjoyed myself in the gardens, my mind at ease, and my conduct was like that of a Chakravartin (a universal monarch). The women in my inner palace were like celestial beings. For hundreds of thousands of kalpas, I would sometimes enter the sea to seek dragons for food. At that time, there was a dragon prince born by transformation in the sea, who on the eighth, fourteenth, and fifteenth days of each month, observed the eight precepts of the Tathagata (Buddha), namely, not killing, not stealing, not engaging in sexual misconduct, not lying, not using harsh language, not encouraging drinking, not listening to music and dancing, not using perfumes and cosmetics, not sleeping on high and wide beds, and not eating at improper times, thus upholding the eight virtuous precepts of the sages. At that time, the Garuda king was eight thousand yojanas (an ancient Indian unit of distance) in length, with each of his left and right wings being four thousand yojanas long. The ocean was three hundred and thirty-six million miles wide. The Garuda would strike the water with his wings to catch dragons, and before the water could close, he would carry the dragon away. The Garuda's habit was to swallow the dragon from the tail first. To the north of Mount Sumeru (a sacred mountain in Buddhism) was a great iron tree, sixteen million miles high. The Garuda would carry the dragon there to eat it, but he could not find the dragon's tail, and so a day and night passed. The next day, the dragon revealed his tail and said to the Garuda, 'I am a dragon born by transformation. If I do not observe the eight precepts, you may devour me.' Upon hearing this, the Garuda repented and blamed himself, saying, 'The power of the Buddha is truly profound and immeasurable. My palace is not far from here, come with me and let us enjoy ourselves.' The dragon then followed the Garuda to the palace to observe. 'Now, the members of my household have not heard of the Tathagata's eight precepts. I hope you can teach them the proper conduct of these precepts, so that if they die, they may be reborn in the human realm.' At that time, the dragon prince explained the precepts in detail and had them recite them. He then spoke the following verses in the Garuda king's palace: 『A palace of seven treasures, Magnificent and joyful; Conduct complete, but precepts lacking, Receiving this Garuda body. I am a dragon prince, Cultivating the path for seventy thousand kalpas; By piercing a leaf with a needle, Transgressing precepts, I became a dragon. I am not

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胎生龍，　　濕生及卵生； 　　轉身不退轉，　　興顯佛法眾。 　　汝今受八齋，　　化汝眷屬等； 　　奉禁無所犯，　　必得生善處。 　　我宮在海水，　　亦以七寶成； 　　摩尼、頗梨珠，　　明月珠、金、銀， 　　可隨我到彼，　　觀看修佛事； 　　復益善根本，　　滋潤悉周遍。』

「爾時，金翅鳥聞龍子所說，受八關齋法。口自發言：『自今以後盡形壽不殺，如諸佛教。』金翅鳥眷屬受三自歸已，即從龍子到海宮殿，彼宮殿中有七寶塔，諸佛所說諸法深藏，別有七寶函滿中佛經，十二因緣總持三昧，見彼龍子及諸龍女，香花供養禮拜承事，猶如天上難檀婆那羅金殿無異。龍子語金翅鳥：『我受龍身劫壽未盡，未曾殺生嬈亂水性。』爾時龍子復與金翅鳥，而說頌曰：

「『殺是不善行，　　減壽命中夭； 　　身如朝露蟲，　　見光則命終。 　　持戒奉佛語，　　得生長壽天； 　　累劫積福德，　　不墮畜生道。 　　今身為龍身，　　戒德清明行； 　　雖墮六畜中，　　必望自濟度。』

「是時龍子說此頌時，龍子、龍女心開意解，壽終之後皆當生阿彌陀佛國。」

佛告智積菩薩：「我宿命所行戒德完具，得成菩薩，化現自在無所不入，亦入于金翅鳥，亦入于龍

【現代漢語翻譯】 現代漢語譯本 『胎生的龍，濕生的龍以及卵生的龍； 轉身不再退轉，興盛顯揚佛法。』 『你現在受持八齋戒，教化你的眷屬等； 奉行戒律不違犯，必定能往生善處。 我的宮殿在海水中，也是用七寶構成； 有摩尼寶珠、頗梨寶珠、明月寶珠、金、銀， 你可以隨我到那裡，觀看修行佛事； 再次增益善的根本，滋潤普及一切。』

『當時，金翅鳥聽到龍子所說，受持了八關齋法。口中自己說道：『從今以後直到生命終結都不殺生，如同諸佛的教誨。』金翅鳥的眷屬受了三自歸依后，就跟隨龍子到了海中的宮殿，那宮殿中有七寶塔，諸佛所說的諸法都深藏其中，另有七寶函盛滿了佛經，十二因緣總持三昧，見到那龍子和眾龍女，用香花供養，禮拜承事，如同天上難檀婆那羅金殿一樣。龍子告訴金翅鳥：『我受龍身，劫數未盡，從未殺生擾亂水性。』當時龍子又對金翅鳥，說了偈頌：

『殺生是不善的行為，會減損壽命，導致中途夭折； 身體如同朝露中的蟲子，見到陽光就會死亡。 持守戒律，奉行佛的教誨，能得生長壽天； 累劫積聚福德，不會墮入畜生道。 我今生為龍身，戒德清凈光明； 即使墮入六畜之中，也必定能自我救度。』

『當時龍子說此偈頌時，龍子、龍女心開意解，壽命終結之後都將往生阿彌陀佛國。』

佛告訴智積菩薩：『我宿世所行戒德圓滿具足，得以成就菩薩，化現自在，無所不入，也進入金翅鳥，也進入龍。

【English Translation】 English version 'Dragons born from the womb, dragons born from moisture, and dragons born from eggs; Turning around without regression, flourishing and manifesting the Buddha's teachings.' 'Now you should observe the eight precepts, and teach your family and relatives; Adhere to the precepts without violation, and you will surely be reborn in a good place.' 'My palace is in the sea, also made of seven treasures; With mani jewels, crystal jewels, moon-bright jewels, gold, and silver, You can come with me there, to observe the practice of Buddhist affairs; And further increase the roots of goodness, nourishing and pervading all.'

'At that time, the Garuda (a mythical bird) heard what the dragon prince said, and received the eight precepts. It spoke from its own mouth: 'From now until the end of my life, I will not kill, as the Buddhas have taught.' After the Garuda's family took the Three Refuges, they followed the dragon prince to the palace in the sea. In that palace was a seven-jeweled pagoda, where all the teachings of the Buddhas were deeply stored. There were also seven-jeweled boxes filled with Buddhist scriptures, the Samadhi of the Twelve Links of Dependent Origination. Seeing the dragon prince and the dragon maidens, they made offerings of incense and flowers, and paid homage, just like the Nandana (a heavenly garden) golden palace in the heavens. The dragon prince said to the Garuda: 'I have received the body of a dragon, and my kalpa (eon) is not yet over, but I have never killed or disturbed the nature of water.' Then the dragon prince spoke a verse to the Garuda:

'Killing is an unwholesome act, it reduces lifespan and leads to premature death; The body is like an insect in the morning dew, it dies when it sees the light. Upholding the precepts and following the Buddha's teachings, one can be reborn in the heavens of long life; Accumulating merit over many kalpas, one will not fall into the animal realm. In this life, I am a dragon, my precepts are pure and bright; Even if I fall into the six realms of existence, I will surely be able to save myself.'

'At the time when the dragon prince spoke this verse, the dragon prince and the dragon maidens had their minds opened and understood, and after their lives ended, they would all be reborn in the land of Amitabha Buddha.'

The Buddha said to Bodhisattva Jizhi: 'My past lives' practice of precepts was complete and perfect, so I was able to become a Bodhisattva, manifesting freely and entering everywhere, also entering the Garuda, and also entering the dragon.'

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子，亦入于魚、鱉、黿、鼉，所化如是。」◎

◎菩薩處胎經五樂品第二十九

爾時，世尊觀察眾生心識所念：「欲知如來所經歷處，曾生金翅鳥中受龍子教誡，所度無量不可稱計，齊是更有餘？愿聞其意。」佛知眾生心中所念，將欲示現本所造行身、口、意法。「諸族姓子、族姓女！聽我所說。昔有天帝釋，去世已來經無數劫天福自然，於三千大千諸釋之中最尊第一。羅睺羅阿修羅王，生女端正，具足女法六十四能。行步進止不失儀則，面如桃花色，口出言氣如優缽蓮花香，身作牛頭栴檀香，不長、不短、不白、不黑、不肥、不瘦具足女法。時釋提桓因內自思惟：『我今此宮天女眾多，顏貌端正諸天中勝，然不如彼阿須倫女。今我寧可集諸兵眾與彼共鬥，可得彼女給我使令。』作是念已即召諸天論說斗事。諸天白帝釋：『諸天鬥戰必不如彼，權可遣執樂神等，手執琉璃九十九絃琴及一弦琴，歌嘆我天受福快樂無量功德。』諸天稱善此語可從。即敕執樂天子般遮翼等嚴辦樂具，即于天上忽然不現，如有力士屈伸臂頃，已至阿須倫王婆呵前立。彈琴出聲作如是頌：

「『我是天帝釋，　　絕妙彈琴師； 　　歌曲音相和，　　清凈聲極妙。 　　如我彼天樂，　　無有憂畏想； 　　念則衣食至，　　七

【現代漢語翻譯】 現代漢語譯本：『兒子，也會轉生為魚、鱉、黿、鼉等，所變化的形態就是這樣。』

◎《菩薩處胎經》五樂品第二十九

當時，世尊觀察眾生心中的想法：『想知道如來所經歷的地方，曾經轉生為金翅鳥，接受龍子的教誨，所度化的眾生無量無數，是否還有其他？希望聽聞其中的含義。』佛知道眾生心中的想法，將要示現自己過去所造的身、口、意業。「各位族姓之子、族姓之女！聽我說。過去有天帝釋（帝釋天，佛教的護法神），去世以來經過無數劫，享受天福自然，在三千大千世界諸天帝釋中最為尊貴第一。羅睺羅阿修羅王（阿修羅，一種好戰的神）生了一個女兒，端莊美麗，具備女子六十四種美德。行走舉止不失儀態，面容如桃花般紅潤，口中說話的氣息如優缽蓮花（藍色蓮花）般芬芳，身上散發著牛頭栴檀（一種香木）的香味，不長不短，不白不黑，不胖不瘦，具備女子應有的美德。當時，釋提桓因（帝釋天的另一個稱呼）心中暗自思量：『我這宮殿中天女眾多，容貌端莊，在諸天中最為殊勝，但不如那位阿修羅的女兒。我現在寧可召集軍隊與他們戰鬥，可以得到那個女子給我使喚。』這樣想著，就召集諸天商議戰鬥之事。諸天對帝釋說：『諸天戰鬥必定不如他們，不如派遣執樂神等，手持琉璃九十九絃琴和一弦琴，歌頌我們天界享受的無量快樂功德。』諸天稱讚這個主意很好，可以採納。於是命令執樂天子般遮翼（天上的樂神）等準備樂器，立刻在天上消失不見，如同力士屈伸手臂的時間，已經到了阿修羅王婆呵面前。彈琴發出聲音，唱誦道：

『我是天帝釋， 絕妙的彈琴師； 歌曲音調和諧， 清凈的聲音極其美妙。 像我這樣的天樂， 沒有憂愁和恐懼； 心中一想衣食就到， 七寶宮殿自然出現；』

【English Translation】 English version: 'Son, they also enter into fish, turtles, soft-shelled turtles, and alligators, and their transformations are like this.'

◎ Chapter Twenty-Nine, 'The Five Joys' of the Bodhisattva's Womb Sutra

At that time, the World Honored One observed the thoughts in the minds of sentient beings: 'They wish to know the places the Tathagata has experienced, having once been born as a Garuda (a mythical bird), receiving the teachings of the Dragon Prince, and having liberated countless beings. Is there anything more? I wish to hear its meaning.' The Buddha, knowing the thoughts in the minds of sentient beings, was about to reveal the actions of body, speech, and mind that he had performed in the past. 'Oh sons and daughters of noble families! Listen to what I say. In the past, there was a Deva King Shakra (Indra, the king of gods in Buddhism), who, since his passing, had enjoyed heavenly blessings naturally for countless kalpas (eons), and was the most honored and foremost among all the Shakra Devas in the three thousand great thousand worlds. Rahula Asura King (Asura, a type of warring god) had a daughter who was beautiful and possessed the sixty-four virtues of a woman. Her movements were graceful, her face was as red as a peach blossom, the scent of her breath was like the fragrance of an Utpala flower (blue lotus), her body emitted the scent of sandalwood, she was neither tall nor short, neither white nor black, neither fat nor thin, and possessed all the virtues of a woman. At that time, Shakra Devanam Indra (another name for Shakra) thought to himself: 'In my palace, there are many heavenly maidens, beautiful and superior among the gods, but they are not as beautiful as that Asura's daughter. I would rather gather my troops and fight with them, so that I can get that woman to serve me.' Having thought this, he summoned the gods to discuss the matter of battle. The gods said to Shakra: 'The gods' battles are certainly not as good as theirs. It would be better to send the music gods, holding lutes with ninety-nine strings of lapis lazuli and one-stringed lutes, to sing praises of the immeasurable joy and merit we enjoy in the heavens.' The gods praised this idea as good and acceptable. So, they ordered the music god Panchashikha (a celestial musician) and others to prepare musical instruments. They immediately disappeared from the heavens and, in the time it takes a strong man to stretch and bend his arm, they had arrived before the Asura King Vahaka. They played their instruments and sang this verse:

'I am Shakra, the king of gods, A master of exquisite music; The melodies of my songs are harmonious, The pure sounds are supremely wonderful. Such is the heavenly music I possess, Free from worry and fear; With a single thought, food and clothing appear, And palaces of seven treasures arise naturally;'

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寶甘露珍。 　　金銀床玉機，　　轉關身迴旋； 　　視樂無厭足，　　天中尊第一。 　　今遣我等來，　　欲說無諍行； 　　並獻甘露食，　　求欲作婚姻。 　　我主彼宮殿，　　琦珍不可量； 　　天女為眷屬，　　非千萬億數。 　　知婆呵有女，　　應與我給使； 　　若不見與者，　　正爾兵眾征。』 　　須倫聞此語，　　瞋恚極熾盛： 　『小物興大意，　　乃欲有所為。 　　我雖無甘露，　　豫以自充飽； 　　亦有大兵眾，　　足得相距逆。』

「爾時，般遮翼等聞此語已即還，以此語具向天帝釋說。時婆呵阿須倫王，即敕左右促集兵眾：『吾有所伐，正爾令辦各勿有疑。』即以此偈向所敕說：

「『豪貴天帝釋，　　遣使般遮翼； 　　歌頌出五音，　　求我為婚姻。 　　及彼未集兵，　　我宜先集眾； 　　往攻不用力，　　萬得不一失。』

「時彼阿須倫臣佐，聞此教已即集四兵，往詣須彌山腹，壞曲腳天宮，次壞風天宮，次壞馬天宮，次壞莊嚴天宮。時有天子名曰大力，詣釋提桓因所：『天王！當知阿須倫婆呵集諸兵眾，已壞四門天子。天王！今欲如何？』時天帝釋憶本所誦，口說頌曰：

「『諸佛威神力，　　救護我今厄； 　　忍慧破恚怒，　　解脫安

【現代漢語翻譯】 現代漢語譯本： 寶貴的甘露珍品。 金銀鋪就的床榻，玉石製成的幾案，可以轉動身體，自由迴旋； 觀看享樂，永不滿足，在天界之中，尊貴無比。 現在派遣我們前來，想要談論無諍的修行； 並獻上甘露美食，請求與您結為婚姻。 我的主人所擁有的宮殿，奇珍異寶，不可估量； 天女作為眷屬，數量不止千萬億。 得知婆呵（Asura，阿修羅）有女兒，應該讓她來服侍我； 如果不同意，就將率領軍隊前來征討。』 須倫（Suras，天人）聽到這些話，怒火中燒： 『小小的東西，卻有如此大的野心，竟然想要有所作為。 我雖然沒有甘露，但早已自我滿足； 而且我也有強大的軍隊，足以抵抗你們。』

「當時，般遮翼（Pañcaśikha，天神樂師）等人聽到這些話后就返回，將這些話全部告訴了天帝釋（Śakra，帝釋天）。當時，婆呵阿須倫王（Vepacitti，阿修羅王）立即命令左右聚集軍隊：『我將要討伐，立即準備，不要有任何疑慮。』並用這首偈頌向被命令的人說道：

『高貴的天帝釋，派遣使者般遮翼； 歌唱出五種美妙的音調，請求與我結為婚姻。 趁著他們還沒集結軍隊，我應該先集結兵眾； 前往攻打，不用費力，萬無一失。』

「當時，那些阿須倫的臣子和助手，聽到這個命令后，立即集結四種軍隊，前往須彌山（Sumeru，佛教中的聖山）的山腹，摧毀了曲腳天宮，接著摧毀了風天宮，然後摧毀了馬天宮，最後摧毀了莊嚴天宮。當時，有一位天子名叫大力，前往釋提桓因（Śakro devānām indraḥ，帝釋天）那裡：『天王！您應該知道，阿須倫婆呵已經集結了軍隊，摧毀了四門天子。天王！現在該怎麼辦？』當時，天帝釋回憶起自己所誦的偈頌，口中說道：

『諸佛的威神之力，救護我現在的危難； 以忍辱和智慧破除嗔恚和憤怒，解脫安穩。』

【English Translation】 English version: Precious nectar jewels. Beds of gold and silver, jade tables, turning and revolving freely; Watching pleasures without satiety, the most honored in the heavens. Now they send us here, desiring to speak of non-contentious practice; And offering nectar food, seeking to form a marriage. My lord's palace, with immeasurable rare treasures; Heavenly maidens as retinue, numbering more than billions. Knowing that Vepacitti (Asura king) has a daughter, she should be given to serve me; If not given, then an army will be sent to conquer.』 Suras (Deva) hearing these words, his anger blazed fiercely: 『A small thing, yet with such great ambition, actually desiring to do something. Though I have no nectar, I am already self-satisfied; And I also have a great army, enough to resist you.』

「At that time, Pañcaśikha (a celestial musician) and others, having heard these words, returned and told all these words to Śakra (the king of gods). At that time, Vepacitti (Asura king) immediately ordered his attendants to gather the troops: 『I am going to attack, prepare immediately, do not have any doubts.』 And he spoke this verse to those who were ordered:

『The noble Śakra, sent the messenger Pañcaśikha; Singing five beautiful tones, seeking to form a marriage with me. While they have not yet gathered their troops, I should gather mine first; Going to attack, without effort, with no chance of failure.』

「At that time, those Asura ministers and assistants, having heard this order, immediately gathered four kinds of troops, went to the belly of Mount Sumeru (the sacred mountain in Buddhism), destroyed the Crooked-Legged Heavenly Palace, then destroyed the Wind Heavenly Palace, then destroyed the Horse Heavenly Palace, and finally destroyed the Adorned Heavenly Palace. At that time, there was a deva named Great Strength, who went to Śakro devānām indraḥ (Śakra): 『Heavenly King! You should know that the Asura Vepacitti has gathered troops and destroyed the four gate devas. Heavenly King! What should be done now?』 At that time, Śakra recalled the verse he had recited, and spoke:

『The majestic power of all Buddhas, protect me from this present danger; With patience and wisdom, break through anger and hatred, and attain liberation and peace.』

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隱處。 　　昔我無睡眠，　　昨日忽眠寐； 　　此睡非吉祥，　　須倫侵我境。』

「爾時，天帝釋憶佛功德，須倫兵眾漸漸卻退，從四門後園入池水中藕莖糸孔中藏。時釋提桓因即敕大臣：『汝速集兵眾，吾欲逐阿須倫兵眾。』爾時帝釋諸臣受天王教，即集天眾從四門求覓，但見刀鎧弓箭在地，不見須倫眾。轉轉前進直入阿須倫宮殿，見婆呵阿須倫女數千萬眾，不見阿須倫身，將諸女眾歸詣忉利天宮。時諸阿須倫等，求哀歸命向釋提桓因：『我等愚惑，不知佛弟子神力巍巍如是，我等先祖信奉如來，聞佛有戒不取他物。今天王釋，將我眷屬盡填天宮，非佛弟子所行法則。』

「帝釋聞之悵然不樂：『須倫此語，證我犯不與取戒，我寧當奉禁不犯偷盜。』即還諸女。爾時阿須倫王，即以最所敬女奉天帝釋；天帝釋，即以美甘露與須倫。須倫與天和合共修行善，不殺、不盜、不淫、不欺、不飲酒、不香花脂粉、非時不食，奉持如來三歸依法。

「吾昔所行無數生中作轉輪聖王，無數生中作天帝釋，無數生中作梵天王。奉持賢聖八關齋法度難救厄，設四天下滿中火焰譬如劫燒，一心歸命稱如來名，持八關齋法投身入火焰不能燒，若滿中水水不能溺，八關齋者諸佛父母。」

菩薩處胎經緊陀羅

【現代漢語翻譯】 現代漢語譯本 『隱蔽之處。 我過去沒有睡眠， 昨天忽然睡著了； 這睡眠不是吉祥的， 須倫（Asura，阿修羅）必定要侵犯我的領地。』 『那時，天帝釋（Śakra devānām indra，帝釋天）憶念佛陀的功德，須倫的軍隊漸漸退卻，從四門後園進入池水中，藏在藕莖的細孔中。當時，釋提桓因（Śakra devānām indra，帝釋天）就命令大臣：『你們快點集合軍隊，我想要追擊阿須倫的軍隊。』當時，帝釋的各位大臣接受天王的命令，立即集合天眾從四門搜尋，只看到刀鎧弓箭在地上，卻不見須倫的軍隊。他們轉而前進，直接進入阿須倫的宮殿，看到婆呵（Vāha）阿須倫的女子數千萬眾，卻不見阿須倫的身影，於是將這些女子帶回忉利天宮（Trāyastriṃśa，三十三天）。當時，各位阿須倫等，哀求歸順於釋提桓因：『我們愚昧迷惑，不知道佛弟子的神力如此強大，我們先祖信奉如來，聽說佛陀有戒律，不拿取他人的東西。今天天王釋，將我們的眷屬都填滿天宮，這不是佛弟子所應有的行為。』 『帝釋聽了，悵然不樂：『須倫的這番話，證明我犯了不與取戒（adattādāna，不予而取），我寧願奉行禁戒，不犯偷盜。』於是就將那些女子送還。當時，阿須倫王，就將他最敬愛的女兒獻給天帝釋；天帝釋，就用美味的甘露給須倫。須倫與天人和合，共同修行善法，不殺生、不偷盜、不邪淫、不妄語、不飲酒、不使用香花脂粉、不在非時進食，奉持如來的三歸依法（triśaraṇagamana，皈依佛、法、僧）。』 『我過去所行無數的生命中，曾做過轉輪聖王（cakravartin，統治世界的理想君主），無數的生命中，曾做過天帝釋，無數的生命中，曾做過梵天王（Brahmā，色界天之主）。奉持賢聖八關齋法（aṣṭāṅga-upavāsa，八條戒律的齋戒）可以度過難以救助的災厄，假設四天下（catvāro dvīpāḥ，四大洲）充滿火焰，如同劫火燃燒，一心歸命稱念如來的名號，持守八關齋法，投身進入火焰中也不能被燒燬，如果身處水中，水也不能淹沒，八關齋法是諸佛的父母。』 《菩薩處胎經》緊陀羅（Kiṃdara）

【English Translation】 English version 'A hidden place. In the past, I had no sleep, Yesterday, I suddenly fell asleep; This sleep is not auspicious, The Asuras (須倫) must be invading my territory.' 'At that time, Śakra devānām indra (天帝釋, the king of gods) remembered the merits of the Buddha. The Asura (須倫) troops gradually retreated, entering the pond from the rear garden of the four gates, hiding in the fine holes of the lotus stems. Then, Śakra devānām indra (釋提桓因) immediately ordered his ministers: 'Quickly gather the troops, I want to pursue the Asura (阿須倫) troops.' At that time, the ministers of Śakra, receiving the king's order, immediately gathered the heavenly host and searched from the four gates, but only saw swords, armor, bows, and arrows on the ground, and did not see the Asura (須倫) troops. They advanced further, directly entering the Asura (阿須倫) palace, and saw tens of millions of Vāha (婆呵) Asura (阿須倫) women, but did not see the Asura (阿須倫) bodies. So they took these women back to the Trāyastriṃśa (忉利天宮) heaven. At that time, the Asuras (阿須倫), etc., begged for mercy and surrendered to Śakra devānām indra (釋提桓因): 'We are foolish and deluded, not knowing that the spiritual power of the Buddha's disciples is so great. Our ancestors believed in the Tathāgata (如來), and heard that the Buddha had precepts not to take what is not given. Today, King Śakra (釋), has filled the heavenly palace with our family members, which is not the conduct of a Buddha's disciple.' 'Śakra (帝釋) heard this and was displeased: 'These words of the Asuras (須倫) prove that I have violated the precept of not taking what is not given (adattādāna). I would rather observe the precepts and not commit theft.' So he returned the women. At that time, the Asura (阿須倫) king offered his most beloved daughter to Śakra devānām indra (天帝釋); Śakra devānām indra (天帝釋) then gave sweet nectar to the Asuras (須倫). The Asuras (須倫) and the gods reconciled and practiced good together, not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol, not using fragrant flowers and cosmetics, not eating at improper times, and observing the three refuges (triśaraṇagamana) of the Tathāgata (如來).' 'In countless lives I have lived, I have been a Cakravartin (轉輪聖王, ideal universal ruler), in countless lives I have been Śakra devānām indra (天帝釋), and in countless lives I have been Brahmā (梵天王, the lord of the form realm). Observing the noble eight precepts (aṣṭāṅga-upavāsa) can help one overcome difficult and inescapable calamities. If the four continents (catvāro dvīpāḥ) were filled with flames, like the fire of a kalpa (劫), if one single-mindedly takes refuge in and recites the name of the Tathāgata (如來), and observes the eight precepts, one can enter the flames without being burned, and if one is in water, one cannot be drowned. The eight precepts are the parents of all Buddhas.' Kiṃdara (緊陀羅) from the Bodhisattva's Womb Sutra (菩薩處胎經)

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品第三十

爾時，座中有菩薩名曰信解脫，過去無央數阿僧祇劫為緊陀羅王，須彌山北過琉璃山，琉璃山北過小鐵圍山，鐵圍山北有大黑山，緊陀羅王在中治化。過去無數恒沙諸佛，亦不睹見亦不聞法，亦無有聖眾教化，無日、月、星辰光明所照。由昔積福一施之報，居在七寶宮殿壽命極長。何以故？本在人間值遇良田，有大長者造佛塔廟。此緊陀羅布施一剎柱成辦廟寺，復以凈食施彼工匠，壽終命盡作胸臆神王，在兩山中間，自然七寶宮殿屋舍。昔在人間居財無量，有一沙門中時持缽乞食，婦見沙門在門乞食，即擎飯施與。長者見婦與沙門食，即便瞋恚：「此何乞人瞻視我婦，當令此人手腳破壞。」壽終之後受此醜形，八十四劫恒無手足。在人間時學仙人法在深山中，誦習咒術能移動日月，以夜為晝以晝為夜，呼吸之頃能吐出金銀七寶，能使枯樹悉生枝、葉、花、果，能使海水消竭，在火不燒，身能飛行，眼能徹視自識宿命，知他人心，耳遠聞聲，眷屬弟子五百人。聞佛出世，佛名清凈光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，說微妙法初、中、竟善，大慈平等功勛難量。我將諸弟子從深山出，飛行經過王宮後園浴池，見諸采女在池洗浴。我及弟子，下見婦女生

【現代漢語翻譯】 現代漢語譯本 第三十品 當時，在座的有一位菩薩，名叫信解脫（意為相信並理解真理而獲得解脫的人）。他在過去無量無數阿僧祇劫（極長的時間單位）時，曾是緊陀羅王（一種神話中的國王）。須彌山（佛教宇宙觀中的中心山）以北，越過琉璃山（一種寶石山），琉璃山以北，越過小鐵圍山（環繞世界的山），鐵圍山以北，有一座大黑山。緊陀羅王就在那裡統治。在過去無數像恒河沙粒一樣多的佛陀出現時，他既沒有見到佛，也沒有聽聞佛法，也沒有聖眾教化，那裡沒有日月星辰的光明照耀。由於他過去積累的福報，一次佈施的果報，他居住在七寶宮殿中，壽命極其長久。這是為什麼呢？因為他過去在人間時，遇到了一塊良田（比喻值得佈施的對象），有一位大長者建造佛塔廟。這位緊陀羅布施了一根剎柱（佛塔頂部的柱子），促成了廟宇的建成，又用乾淨的食物佈施給工匠，他壽命終結后，轉生為胸臆神王（一種神），住在兩山之間，自然擁有七寶宮殿房屋。他過去在人間時，擁有無量的財富。有一位沙門（出家人）在中午時分拿著缽乞食，他的妻子看到沙門在門口乞食，就拿著飯佈施給他。長者看到妻子給沙門食物，就非常生氣：『這個乞丐竟然敢看我的妻子，我要讓他手腳殘廢。』他壽命終結后，就受了這種醜陋的果報，八十四劫（極長的時間單位）都沒有手腳。他在人間時，學習仙人的法術，在深山中，誦習咒語，能夠移動日月，能把夜晚變成白天，把白天變成夜晚，呼吸之間能吐出金銀七寶，能使枯樹都長出枝葉花果，能使海水乾涸，在火中不會被燒傷，身體能夠飛行，眼睛能夠看穿一切，能知道自己的前世，知道他人的心思，耳朵能聽到遠方的聲音，有五百個眷屬弟子。他聽說佛陀出世了，佛號是清凈光如來（佛的十個稱號之一）、應供（值得供養）、正遍知（完全覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛、世尊（受人尊敬的人），佛陀所說的微妙佛法，初善、中善、后善，大慈平等，功德難以衡量。我帶領弟子們從深山出來，飛行經過王宮後花園的浴池，看到一些采女在池中洗浴。我和弟子們，看到婦女的生殖器，

【English Translation】 English version Chapter 30 At that time, there was a Bodhisattva in the assembly named 'Faith-Liberation' (meaning one who is liberated through faith and understanding). In the past, countless asamkhya kalpas (extremely long periods of time), he was King Kindara (a mythical king). North of Mount Sumeru (the central mountain in Buddhist cosmology), beyond the Lapis Lazuli Mountain, and north of the Lapis Lazuli Mountain, beyond the Small Iron Mountain, and north of the Iron Mountain, there was a Great Black Mountain. King Kindara ruled there. In the past, when countless Buddhas, as numerous as the sands of the Ganges, appeared, he neither saw the Buddhas nor heard the Dharma, nor was there any holy assembly to teach. There was no light from the sun, moon, or stars. Due to the merit he had accumulated in the past, the reward of a single act of giving, he lived in a seven-jeweled palace with an extremely long lifespan. Why was this so? Because in his past life in the human realm, he encountered a fertile field (a metaphor for a worthy recipient of giving), and a great elder was building a Buddhist stupa. This Kindara donated a finial pillar (the top of a stupa), which helped complete the temple, and also gave pure food to the craftsmen. After his life ended, he was reborn as a Chest-Mind God (a type of deity), living between two mountains, naturally possessing a seven-jeweled palace and dwellings. In his past life in the human realm, he possessed immeasurable wealth. There was a Shramana (a renunciate) who went begging for food with his bowl at midday. His wife saw the Shramana begging at the door and offered him food. The elder, seeing his wife giving food to the Shramana, became very angry: 'This beggar dares to look at my wife; I will make his hands and feet crippled.' After his life ended, he received this ugly retribution, and for eighty-four kalpas (extremely long periods of time), he had no hands or feet. In his past life in the human realm, he studied the ways of immortals in the deep mountains, reciting mantras, able to move the sun and moon, able to turn night into day and day into night, able to exhale gold, silver, and seven treasures in a breath, able to make withered trees grow branches, leaves, flowers, and fruits, able to make the sea dry up, not burned by fire, able to fly, able to see through everything, able to know his past lives, know the minds of others, hear distant sounds, and had five hundred disciples. He heard that a Buddha had appeared, whose name was Pure Light Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha, Bhagavan (venerable one). The Buddha spoke the wonderful Dharma, which was good in the beginning, good in the middle, and good in the end, with great compassion and equality, and immeasurable merit. I led my disciples out of the deep mountains, flying past the bathing pond in the royal palace garden, and saw some palace women bathing in the pond. I and my disciples, seeing the female genitals,

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染愛心，皆失神足即墮園中。時我瞋恚故來求佛，失我神足。時采女眾見五百丈夫盡在園中，尋入白王，王敕左右：「將彼人來，我欲問之。」尋將詣王。王問言：「卿等何人？」答曰：「我等在山學仙道人，山中誦習咒術，能移動日月，以夜為晝以晝為夜，乃至耳遠聞聲，眷屬弟子五百人。聞佛出世佛名清凈光，我將諸弟子從深山出，飛行經過王宮後園浴池，見諸采女在池洗浴。我及弟子，下見婦女生染愛心，皆失神足即墮園中。」時王告之曰：「汝等在深山學仙道來為久近耶？」答曰：「二十二小劫。」王復問曰：「積劫學道心如死灰不動不搖，云何欲心而失神足？」答曰：「本謂真道神靈第一，踴沒自在所念皆成。不圖今日忽然失道，慚愧聖王隨王刑罰。」王告之曰：「汝本學道二十二小劫，形枯心疲所習不真，如愚惑人空中求寶，于真際法不獲實相。汝所求師如來等正覺者，近在岳跱山中。我當將汝等往至佛所，若佛有所說當奉行之。」爾時大王，即嚴駕羽寶之車具五威儀，將諸眷屬及五百仙學人等，往詣岳跱山。王即下車解劍去蓋，卻五威儀步至佛所，頭面禮足在一面坐。爾時國王須臾退坐，前白佛言：「此五百人，在山學仙二十二小劫，聞佛出世欲來見佛，飛過後宮貪著欲愛即失神足。唯愿世尊，與說微

【現代漢語翻譯】 現代漢語譯本 因生起貪愛之心，都失去了神通，便墜落到園中。當時我因為嗔恚而前來求見佛陀，失去了我的神通。當時，采女們看見五百個男子都在園中，就去稟告國王，國王命令左右侍從：『把那些人帶來，我想要問問他們。』 隨即把他們帶到國王面前。國王問道：『你們是什麼人？』他們回答說：『我們是在山中修習仙道的道人，在山中誦習咒術，能夠移動日月，把夜晚變成白天，把白天變成夜晚，甚至能聽到遠處的聲音，眷屬弟子有五百人。聽說佛陀出世，佛號清凈光，我帶領弟子們從深山出來，飛行經過王宮後花園的浴池，看見采女們在池中洗浴。我和弟子們，因為看見婦女而生起貪愛之心，都失去了神通，便墜落到園中。』當時國王告訴他們說：『你們在深山修習仙道有多久了？』他們回答說：『二十二小劫。』國王又問：『積累了這麼久的修行，心應該像死灰一樣不動不搖，為什麼會因為欲心而失去神通？』他們回答說：『本來以為修習的是真正的道，神通靈驗第一，能夠自由自在地升降，所想的都能實現。沒想到今天忽然失去了道力，慚愧面對聖王，任憑國王處罰。』國王告訴他們說：『你們修道二十二小劫，形體枯槁，心力疲憊，所修習的不是真道，就像愚笨的人在空中求寶，對於真理的實相沒有獲得。你們所尋求的老師，如來等正覺者，就在岳跱山中。我將帶你們去佛陀那裡，如果佛陀有所教誨，你們應當奉行。』當時大王，立即準備好裝飾著羽毛和寶物的車駕，具備五種威儀，帶領眷屬和五百位修習仙道的人，前往岳跱山。國王下車，解下佩劍，除去車蓋，捨棄五種威儀，步行到佛陀面前，頭面禮足，在一旁坐下。當時國王稍稍退後坐下，向前稟告佛陀說：『這五百人，在山中修習仙道二十二小劫，聽說佛陀出世想要來見佛，飛過王宮后，因為貪著欲愛就失去了神通。唯愿世尊，為他們開示微妙的法理。』

【English Translation】 English version Due to the arising of lustful thoughts, they all lost their supernatural powers and fell into the garden. At that time, I came to seek the Buddha because of my anger, and I lost my supernatural powers. At that time, the palace women saw five hundred men in the garden and reported to the king. The king ordered his attendants, 'Bring those men here, I want to ask them.' They were then brought before the king. The king asked, 'Who are you?' They replied, 'We are ascetics who practice the way of immortality in the mountains, reciting mantras in the mountains, capable of moving the sun and moon, turning night into day and day into night, even hearing distant sounds, with five hundred disciples. Having heard that the Buddha had appeared, with the name of Pure Light, I led my disciples out of the deep mountains, flying over the bathing pond in the royal palace garden, and saw the palace women bathing in the pond. I and my disciples, seeing the women, developed lustful thoughts, and all lost our supernatural powers and fell into the garden.' At that time, the king told them, 'How long have you been practicing the way of immortality in the deep mountains?' They replied, 'Twenty-two small kalpas.' The king then asked, 'Having accumulated so much practice, your minds should be as still as dead ashes, why did you lose your supernatural powers due to lustful thoughts?' They replied, 'Originally, we thought we were practicing the true way, with supernatural powers being the foremost, able to ascend and descend freely, and all our thoughts would be realized. Unexpectedly, today we suddenly lost our powers, ashamed to face the holy king, and we will accept whatever punishment the king imposes.' The king told them, 'You have practiced the way for twenty-two small kalpas, your bodies withered, and your minds exhausted, what you have practiced is not the true way, like foolish people seeking treasures in the sky, not obtaining the true reality of the ultimate truth. The teacher you seek, the Tathagata, the Perfectly Enlightened One, is in Mount Yuezhi. I will take you to the Buddha, and if the Buddha has any teachings, you should follow them.' At that time, the great king immediately prepared a chariot adorned with feathers and jewels, with five kinds of majestic adornments, and led his retinue and five hundred ascetics to Mount Yuezhi. The king got out of the chariot, removed his sword, took off the canopy, abandoned the five kinds of majestic adornments, and walked to the Buddha, bowing his head to the feet of the Buddha, and sat on one side. At that time, the king retreated slightly and sat down, and then reported to the Buddha, 'These five hundred people have practiced the way of immortality in the mountains for twenty-two small kalpas. Having heard that the Buddha had appeared, they wanted to see the Buddha. After flying over the palace, they lost their supernatural powers due to lustful thoughts. May the World Honored One, please explain the subtle Dharma for them.'

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妙之法，當令還復五神通道。」佛告大王：「此五百人所行善根，成便壞敗終不究竟，本為長者，比丘乞食瞋恚言：『使汝無手足。』無數劫中作胸臆神王，在大鐵圍黑山中間，雖復受報日月所不照，先在人間以剎柱施人。以一施之惠與辟支佛，后得人身於山中學仙，欲心熾盛還失神足，此緣久有非適今也。此五百人於今世命終，皆當生無怒佛所，彼佛與說生老病死十二因緣。苦無苦、本集、滅、道果。亦復如是。」佛說是時王意開解，亦樂欲生無怒佛所。爾時國王及五百仙人，即從座起禮佛而去。

菩薩處胎經香音神品第三十一

爾時世尊知諸眾會心中所念，便入定意無形三昧，隨眾生音而濟度之。「昔我人間為香音神，王一閻浮提、二閻浮提，乃至無數恒沙閻浮提。男、女眷屬以香為食，衣被服飾皆悉香薰，或生北方郁單曰土、拘耶尼、弗于逮，在在所生為香音王，或壽一劫、二劫、三劫，乃至無數阿僧祇劫。知有佛、有法、有比丘僧，心常遠離而不親近。何以故？貪著五樂以善香為樂，于善香中不聞餘音，但聞五欲歌嘆戲樂，終日竟夜不知厭足。有善知識昔修善根，從地踴出半身人現，而告我言：『此處樂耶？何為貪著？此非真實清凈之行，除去香薰可得安隱處，此香為災、為幻、為化。今佛在世

【現代漢語翻譯】 現代漢語譯本：佛陀說：『要讓他們恢復五神通。』佛告訴國王：『這五百人所修的善根，雖然成就卻會敗壞，最終不能達到究竟。他們前世曾是長者，有一次比丘乞食時，他們生氣地說：『讓你沒有手腳。』因此，無數劫中他們做了胸臆神王，在大鐵圍黑山中間，雖然受報，日月都照不到他們。他們之前在人間曾用剎柱佈施給他人，又以一次佈施的恩惠給了辟支佛（獨覺的聖者），後來得到人身在山中學仙，但因為慾望熾盛又失去了神通。這個因緣由來已久，並非現在才發生。這五百人今生結束后，都會往生到無怒佛（佛名）的佛土，那位佛會為他們講述生老病死的十二因緣，以及苦、無苦、本集、滅、道果的道理，也像這樣。』佛陀說完這些話時，國王的心意開解了，也樂意往生到無怒佛的佛土。當時，國王和五百仙人，就從座位上站起來，向佛陀頂禮后離開了。 菩薩處胎經香音神品第三十一 當時，世尊知道所有在場的人心中所想，就進入了無形三昧（一種禪定），隨著眾生的音聲來度化他們。『過去我在人間做香音神（以香為食的神），統治一個閻浮提（南贍部洲，人類居住的大陸）、兩個閻浮提，乃至無數恒河沙數的閻浮提。我的男女眷屬都以香為食物，衣服裝飾也都用香薰染。我有時會出生在北方的郁單曰（四大洲之一）、拘耶尼（四大洲之一）、弗于逮（四大洲之一），無論出生在哪裡都做香音王。我的壽命有時是一劫（極長的時間單位）、兩劫、三劫，乃至無數阿僧祇劫（極長的時間單位）。我知道有佛、有法、有比丘僧，但內心常常遠離他們而不去親近。為什麼呢？因為我貪戀五種享樂，把美好的香氣當作快樂，在美好的香氣中聽不到其他的聲音，只聽到五欲（色、聲、香、味、觸）的歌唱、讚歎和嬉戲，整天整夜都不知道滿足。有善知識（引導人向善的人）因為我過去修的善根，從地裡涌出半個人身，告訴我：『這裡快樂嗎？為什麼如此貪戀？這不是真實清凈的修行，除去香薰才能得到安穩之處，這香是災禍、是虛幻、是變化。現在佛陀在世，'

【English Translation】 English version: The Buddha said, 'They should be made to regain their five supernatural powers.' The Buddha told the king, 'The roots of goodness practiced by these five hundred people, though they achieve something, will be ruined and will not ultimately reach completion. In their past lives, they were elders. Once, when a Bhikshu (Buddhist monk) was begging for food, they angrily said, 『May you lose your hands and feet.』 Because of this, for countless kalpas (eons), they became chest-and-heart gods, dwelling in the middle of the Great Iron Mountain, where the sun and moon do not shine. Although they are receiving retribution, they had previously given a pillar to others in the human realm. They also gave a gift to a Pratyekabuddha (a self-enlightened one), and later obtained human bodies and practiced asceticism in the mountains. However, due to intense desires, they lost their supernatural powers again. This cause has been long-standing, not just now. When these five hundred people die in this life, they will all be reborn in the Buddha-land of the Wrathless Buddha (a Buddha's name). That Buddha will explain to them the twelve links of dependent origination of birth, old age, sickness, and death, as well as the principles of suffering, non-suffering, origin, cessation, and the path to liberation. It will be just like that.' When the Buddha finished speaking, the king's mind was enlightened, and he also desired to be reborn in the Buddha-land of the Wrathless Buddha. At that time, the king and the five hundred ascetics rose from their seats, bowed to the Buddha, and departed. Chapter 31: The Fragrant Sound God of the Bodhisattva's Womb Sutra At that time, the World Honored One, knowing the thoughts in the minds of all those present, entered the Samadhi (a state of meditative consciousness) of Formlessness, and according to the sounds of sentient beings, he delivered them. 'In the past, when I was a Fragrant Sound God (a god who feeds on fragrance) in the human realm, I ruled over one Jambudvipa (the continent where humans live), two Jambudvipas, and even countless Ganges-river-sand-like Jambudvipas. My male and female relatives all ate fragrance, and their clothes and ornaments were all perfumed with fragrance. Sometimes I was born in the northern Uttarakuru (one of the four continents), Kuru (one of the four continents), or Aparagodaniya (one of the four continents). Wherever I was born, I was a Fragrant Sound King. My lifespan was sometimes one kalpa (an extremely long period of time), two kalpas, three kalpas, or even countless asamkhya kalpas (an extremely long period of time). I knew there were Buddhas, Dharma (Buddhist teachings), and Bhikshu Sangha (Buddhist monastic community), but my mind was always distant from them and I did not approach them. Why? Because I was greedy for the five pleasures, taking the beautiful fragrance as my joy. In the beautiful fragrance, I could not hear other sounds, only the songs, praises, and plays of the five desires (form, sound, smell, taste, and touch). Day and night, I never knew satisfaction. A good teacher (a person who guides others towards goodness), due to the good roots I had cultivated in the past, emerged from the ground with half of his body visible, and told me, 『Is this place joyful? Why are you so greedy? This is not true and pure practice. Only by removing the fragrance can you find a peaceful place. This fragrance is a disaster, an illusion, a transformation. Now that the Buddha is in the world,』

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可往受教，得清凈香遍滿諸方。』香音神王聞之極大歡喜：『善哉，善哉！善知識！欲導引我示清凈香，今正是時。佛為所在？共往禮拜。』爾時踴出地神，即以偈告香音神曰：

「『如來無所著，　　今在南方界； 　　在胎清凈觀，　　眷屬無央數。 　　燒諸眾妙香，　　懸繒花蓋幡， 　　供養如恒沙。　　戒德甚深香， 　　遍滿十方界，　　其有聞香者， 　　盡得無上道。　　汝可將眷屬， 　　往到閻浮提，　　一心歸依尊， 　　當自面見佛。　　佛德無邊岸， 　　各隨本所行，　　一聞三句義， 　　成道不移坐。　　三空慧定力， 　　十八不共法，　　大人相好具， 　　汝后必獲之。　　紫磨金色體， 　　軟細不受塵，　　法身智慧定， 　　汝當悉具得。　　到彼勿懷懼， 　　正心莫生疑，　　勇猛不怯弱， 　　便逮師子步。　　分別身心觀， 　　悉解空自然，　　眼識無色本， 　　除對不造垢。　　當行三法門， 　　現、后及中間，　　獲凈三通慧， 　　總持無礙法。　　無常無樂想， 　　劫數造不善，　　慧火彈指燒； 　　金、銀寶、琉璃，　　須彌四寶成； 　　劫燒火所焚，　　行報不可滅。 　　如來在世化，　　愍彼不為己。 　　處處在在生，　

【現代漢語翻譯】 現代漢語譯本 『可以接受教誨，獲得清凈的香氣遍佈各個方向。』香音神王聽了非常高興：『太好了，太好了！善知識！您想引導我展示清凈的香，現在正是時候。佛在哪裡？我們一起去禮拜。』這時，地神涌現出來，用偈語告訴香音神： 『如來沒有任何執著，現在在南方世界；在胎中觀察清凈，眷屬無數。他們焚燒各種美妙的香，懸掛絲綢、花蓋和幡，像恒河沙一樣供養。戒律的德行之香，遍佈十方世界，凡是聞到這香的人，都能獲得無上的道。你可以帶領你的眷屬，前往閻浮提（Jambudvipa，指我們所居住的這個世界），一心歸依佛，就能親自見到佛。佛的德行無邊無際，每個人都按照自己所修行的，只要聽到三句佛法的含義，就能立即成就道果。憑藉三空（指空、無相、無愿）的智慧和禪定之力，以及十八不共法（Buddha's eighteen unique qualities），具備大丈夫的相好，你將來必定能獲得。佛的身體是紫磨金色，柔軟細膩不沾染塵埃，法身、智慧和禪定，你都將全部獲得。到達那裡不要害怕，保持正心不要懷疑，勇敢不怯懦，就能獲得師子步（Buddha's majestic gait）。分別觀察身心，完全理解空性的自然，眼識的本質是無色的，去除對境就不會產生污垢。應當修行三法門（指過去、現在、未來），獲得清凈的三通慧（指天眼通、天耳通、他心通），總持無礙的佛法。要觀想無常和無樂，即使累積無數劫的不善業，也能用智慧之火彈指間燒盡；即使是金、銀、寶、琉璃，須彌山（Sumeru，佛教中的宇宙中心）由四寶構成，也會被劫火焚燒，但行為的果報是不會消滅的。如來在世教化眾生，憐憫他們而不是爲了自己。無論在何處，無論在何時，都爲了眾生而生。』

【English Translation】 English version 'You can accept the teachings and obtain the pure fragrance that pervades all directions.' The Fragrance Sound God King, hearing this, was extremely delighted: 'Excellent, excellent! Wise friend! You wish to guide me to show the pure fragrance, now is the right time. Where is the Buddha? Let us go together to pay homage.' At that moment, the Earth God emerged and spoke to the Fragrance Sound God in verse: 'The Tathagata (如來, Buddha) has no attachments, now he is in the southern realm; observing purity in the womb, his retinue is countless. They burn all kinds of wonderful incense, hang silk banners, flower canopies, and flags, offering as many as the sands of the Ganges. The fragrance of the virtue of precepts pervades the ten directions, and whoever smells this fragrance will attain the unsurpassed path. You can lead your retinue, go to Jambudvipa (閻浮提, the world we live in), wholeheartedly take refuge in the Buddha, and you will personally see the Buddha. The Buddha's virtue is boundless, each according to their own practice, just by hearing the meaning of three phrases of the Dharma, they can achieve enlightenment immediately. With the power of the wisdom and samadhi (禪定, meditative concentration) of the three emptinesses (三空, emptiness, signlessness, wishlessness), and the eighteen unique qualities of the Buddha (十八不共法), possessing the marks of a great man, you will surely obtain them in the future. The Buddha's body is of purple-gold color, soft and delicate, not stained by dust, the Dharma body, wisdom, and samadhi, you will obtain them all. Do not be afraid when you arrive there, keep a righteous mind and do not doubt, be brave and not timid, and you will attain the lion's gait (師子步, Buddha's majestic gait). Discern and observe the body and mind, fully understand the nature of emptiness, the essence of eye consciousness is colorless, and by removing the objects, no defilement will be created. You should practice the three Dharma gates (三法門, past, present, and future), obtain the pure three knowledges (三通慧, divine eye, divine ear, and knowing others' minds), and uphold the unobstructed Dharma. Contemplate impermanence and the absence of joy, even if you accumulate countless eons of unwholesome karma, you can burn it away with the fire of wisdom in an instant; even gold, silver, jewels, and lapis lazuli, Mount Sumeru (須彌山, the center of the Buddhist universe) made of four treasures, will be burned by the fire of the kalpa (劫, eon), but the retribution of actions cannot be destroyed. The Tathagata teaches in the world, having compassion for them and not for himself. Wherever and whenever he is born, it is for the sake of sentient beings.'

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盡緣縛著人， 　　如人射虛空，　　箭窮還到地。 　　供養諸福田，　　不選必賢聖； 　　亦如服毒藥，　　處處求解具， 　　毒氣轉隆盛，　　命終亦不久。 　　宿有善知識，　　授以解藥具； 　　次第不選擇，　　會值解藥法。 　　行施作福業，　　不選擇高下； 　　此福聖所譽，　　最尊為第一。』

「時香音神王，聞踴出地神語，心開意解五體投地：『汝為我師化我童蒙，我今愚惑不別真偽，受我悔過如癡如愚。』爾時，地神即從地踴出，現佛金色身，三十二相放大光明，以神足力接香音神至於胎觀，彼諸會眾無覺知者。佛告諸來會者：『吾從無數阿僧祇劫，能大、能小入細無礙，或在天上劫數教化，或在人中代彼受苦，或在畜生、餓鬼、地獄，分身教化無所不入。』時香音神王，及七十二億眷屬，尋發無上住不退地。」

菩薩處胎經地神品第三十二

爾時，座中有菩薩名曰善業，即從座起偏露右臂右膝著地，叉手合掌前白佛言：「欲問所疑，聽者敢說。」

佛告善業：「恣汝所問，吾當為汝一一分別。」

善業白佛言：「云何，世尊！六大眾神何者為妙？地、水、火、風、空、識耶？」

爾時世尊即以神足，令彼地神從地踴出在地界立，水神從水

【現代漢語翻譯】 現代漢語譯本 『一切的束縛都源於因緣，就像人射向天空，箭矢最終會落回地面一樣。 供養一切福田（指值得尊敬和供養的人），不應選擇，無論是賢者還是聖人； 這就像服用毒藥，到處尋求解藥，毒氣反而更加強烈，生命也很快終結。 如果宿世有善知識（指能引導人走向正道的良師益友），傳授解藥的方法； 不分次第，不加選擇地接受，最終會遇到解藥的法門。 行佈施，做善事，不選擇對象的高低貴賤； 這樣的福德為聖者所讚譽，最為尊貴，是第一的。』

當時，香音神王（Gandharva King）聽到地神（Earth Deity）說的話，心開意解，五體投地：『您是我的老師，教化我這個矇昧無知的人，我如今愚癡迷惑，不能分辨真假，請接受我如癡如愚的懺悔。』 這時，地神立即從地裡涌出，顯現出佛的金色身，三十二相（Thirty-two Marks of a Buddha）放出大光明，用神足力接引香音神王到胎觀（womb observation），在場的其他人都不知道。 佛告訴在場的大眾：『我從無數阿僧祇劫（asamkhya kalpas，無數大劫）以來，能大能小，進入細微之處毫無障礙，有時在天上教化眾生，有時在人間代人受苦，有時在畜生、餓鬼、地獄中，分身教化，無處不在。』 當時，香音神王和他的七十二億眷屬，隨即發起了無上菩提心，住于不退轉地（avaivartika-bhumi）。

《菩薩處胎經·地神品第三十二》

這時，座中有一位菩薩，名叫善業（Subhakarma），他從座位上站起來，袒露右臂，右膝著地，叉手合掌，向佛稟告說：『我有一些疑惑想要請教，如果允許，我敢說出來。』

佛告訴善業：『你可以隨意發問，我將為你一一解答。』

善業向佛稟告說：『世尊，請問六大眾神（Six Great Elements）中，哪一個最為殊勝？是地、水、火、風、空、識（earth, water, fire, wind, space, consciousness）嗎？』

這時，世尊立即運用神通，讓地神從地裡涌出，站在地界上；水神從水中

【English Translation】 English version 'All attachments are due to conditions, just as a person shooting an arrow into the sky, the arrow will eventually return to the ground. Making offerings to all fields of merit (those worthy of respect and offering), one should not choose, whether they are sages or saints; This is like taking poison, seeking antidotes everywhere, but the poison only becomes stronger, and life ends soon. If in past lives there was a good teacher (a virtuous friend who can guide one to the right path), who imparts the method of the antidote; Accepting without discrimination or selection, one will eventually encounter the Dharma of the antidote. Practicing giving and doing good deeds, without choosing the high or low status of the recipients; Such merit is praised by the sages, it is the most honorable and the foremost.'

At that time, the Gandharva King (Xiangyin Shenwang) heard the words of the Earth Deity (Di Shen), his heart opened and his mind understood, and he prostrated himself: 'You are my teacher, enlightening me, an ignorant person. I am now foolish and confused, unable to distinguish truth from falsehood. Please accept my repentance, like a fool.' Then, the Earth Deity immediately emerged from the ground, manifesting the golden body of the Buddha, emitting great light with the thirty-two marks (Thirty-two Marks of a Buddha), and using his divine power to guide the Gandharva King to the womb observation (womb observation), while the others present were unaware. The Buddha told the assembly: 'From countless asamkhya kalpas (asamkhya kalpas, countless great eons), I have been able to become large or small, entering the subtle without obstruction. Sometimes I teach in the heavens, sometimes I suffer in place of others in the human realm, sometimes in the realms of animals, hungry ghosts, and hells, I manifest myself to teach, without any place I do not enter.' At that time, the Gandharva King and his seventy-two billion retinue, immediately generated the supreme Bodhi mind and attained the stage of non-retrogression (avaivartika-bhumi).

Bodhisattva Embryo Sutra, Chapter 32: Earth Deity

At that time, there was a Bodhisattva named Subhakarma in the assembly. He rose from his seat, bared his right arm, knelt on his right knee, and with his palms together, addressed the Buddha: 'I have some doubts I wish to ask. If permitted, I dare to speak.'

The Buddha told Subhakarma: 'You may ask whatever you wish, and I will explain it to you one by one.'

Subhakarma addressed the Buddha: 'World Honored One, which of the Six Great Elements (Six Great Elements) is the most excellent? Is it earth, water, fire, wind, space, or consciousness (earth, water, fire, wind, space, consciousness)?'

At that time, the World Honored One immediately used his divine power to cause the Earth Deity to emerge from the ground and stand on the earth realm; the Water Deity from the water

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踴出水中立，火神從火踴出火中立，風神從風踴出風中立，空神從空踴出空中立，識神從識踴出識中立。佛告善業：「此六諸神汝自問之。」

善業菩薩即問地神：「於六大中汝為妙不？」

地神報言：「於六神中我為最勝。所以者何？所生萬物山、河、石、壁、樹木、花果，皆依我住。一切眾生有形之類，依而得存，以是義故我為最妙。」

爾時，善業菩薩問水神曰：「汝於六神為最妙不？」

水神報言：「於六神中我為最勝。所以者何？若無水者，地為枯乾無有滋潤，草木、花果皆為枯燥，眾生之類有形之屬皆當渴死。以是義故我為最勝。」

爾時，善業菩薩次問火神：「六神之中汝為最勝不？」

火神報言：「於六神中我為最勝。所以者何？若無火者，萬物滋長云何成熟。若遇霜、雹、冰、寒、雷、電，一切眾生有形之類皆當凍死，以是義故我為最勝。」

爾時，善業菩薩次問風神：「六神之中汝為妙不？」

風神答曰：「於六神中我為最妙。所以者何？若無風者，樹木、花果、根芽、莖節不得成熟，一切眾生有形之類，進止動搖皆是我風，以是義故我為最妙。」

爾時，善業菩薩次問空神：「於六神中汝為妙不？」

空神報言：「於六神中我

【現代漢語翻譯】 現代漢語譯本 地神從水中涌出，站在水中；火神從火中涌出，站在火中；風神從風中涌出，站在風中；空神從空中涌出，站在空中；識神從識中涌出，站在識中。佛告訴善業菩薩：『這六位神，你自己去問他們。』 善業菩薩就問地神：『在六大（指地、水、火、風、空、識六種構成世界的元素）之中，你最為殊勝嗎？』 地神回答說：『在六神之中，我最為殊勝。為什麼呢？因為所有生長出來的萬物，山、河、石頭、墻壁、樹木、花朵、果實，都依靠我而存在。一切有形體的眾生，都依靠我才能生存，因為這個緣故，我最為殊勝。』 這時，善業菩薩問水神說：『你在六神之中最為殊勝嗎？』 水神回答說：『在六神之中，我最為殊勝。為什麼呢？如果沒有水，土地就會乾枯沒有滋潤，草木、花朵、果實都會枯萎，一切有形體的眾生都會渴死。因為這個緣故，我最為殊勝。』 這時，善業菩薩接著問火神：『在六神之中，你最為殊勝嗎？』 火神回答說：『在六神之中，我最為殊勝。為什麼呢？如果沒有火，萬物生長如何成熟？如果遇到霜、雹、冰、寒、雷、電，一切有形體的眾生都會凍死，因為這個緣故，我最為殊勝。』 這時，善業菩薩接著問風神：『在六神之中，你最為殊勝嗎？』 風神回答說：『在六神之中，我最為殊勝。為什麼呢？如果沒有風，樹木、花朵、果實、根芽、莖節都不能成熟，一切有形體的眾生，前進、停止、動搖都依靠我的風，因為這個緣故，我最為殊勝。』 這時，善業菩薩接著問空神：『在六神之中，你最為殊勝嗎？』 空神回答說：『在六神之中，我

【English Translation】 English version The Earth deity emerged from the water and stood in the water; the Fire deity emerged from the fire and stood in the fire; the Wind deity emerged from the wind and stood in the wind; the Space deity emerged from the space and stood in the space; the Consciousness deity emerged from consciousness and stood in consciousness. The Buddha said to Good Karma (Shan Ye): 'You should ask these six deities yourself.' Then, Bodhisattva Good Karma asked the Earth deity: 'Among the six great elements (referring to earth, water, fire, wind, space, and consciousness), are you the most excellent?' The Earth deity replied: 'Among the six deities, I am the most excellent. Why? Because all things that grow, mountains, rivers, stones, walls, trees, flowers, and fruits, all rely on me to exist. All sentient beings with form rely on me to survive. For this reason, I am the most excellent.' At that time, Bodhisattva Good Karma asked the Water deity: 'Among the six deities, are you the most excellent?' The Water deity replied: 'Among the six deities, I am the most excellent. Why? If there is no water, the earth would be dry and without moisture, grass, trees, flowers, and fruits would all wither, and all sentient beings with form would die of thirst. For this reason, I am the most excellent.' At that time, Bodhisattva Good Karma then asked the Fire deity: 'Among the six deities, are you the most excellent?' The Fire deity replied: 'Among the six deities, I am the most excellent. Why? If there is no fire, how can all things grow and mature? If there is frost, hail, ice, cold, thunder, and lightning, all sentient beings with form would freeze to death. For this reason, I am the most excellent.' At that time, Bodhisattva Good Karma then asked the Wind deity: 'Among the six deities, are you the most excellent?' The Wind deity replied: 'Among the six deities, I am the most excellent. Why? If there is no wind, trees, flowers, fruits, roots, sprouts, and stems could not mature. All sentient beings with form, their movements, stopping, and swaying all rely on my wind. For this reason, I am the most excellent.' At that time, Bodhisattva Good Karma then asked the Space deity: 'Among the six deities, are you the most excellent?' The Space deity replied: 'Among the six deities, I

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為最妙。所以者何？山河、石壁、樹木、花、果，一切萬物有形之類，行來進止我能含容，使得調暢通達往來，以是義故我為最妙。」

爾時善業菩薩次問識神：「於六神中汝為妙不？」

識神答曰：「於六神中我為最妙。所以者何？此五大神是我僕從我是其王，行來進止，若好、若丑，可避知避可就知就，彼皆盲冥我為眼目，以是義故我為最妙。」

爾時地神白善業菩薩言：「此事不然。何以故？恒為識神之所誑惑，不示徑路，我欲得堅䩕反與柔軟；時復須軟反與我䩕，我欲詣南反將至北，賊中之賊不過識神，自稱為王此事不然。」

爾時水神白善業菩薩言：「識神所說是事不然。何以故？水能潤漬成長萬物，我性須冷反與我熱，燒炙消盡永無冷性，為識所誑，以是義故識言非也。」

爾時火神白善業菩薩言：「識言非也。何以故？火能熟物亦為光明，樹木華果隨時成長，若無火者識何所依？以是義故識言非也。」

爾時，風神白善業菩薩言：「識言非也。何以故？萬物成長行來進止動搖，識制止於我不令動轉。以是義故識言非也。」

爾時，空神白善業菩薩言：「識言非也。何以故？我空法無物不含，含容萬品進止行來，通達無閡皆是我空，若非空者識何所依？以是

【現代漢語翻譯】 現代漢語譯本： 「我最為殊勝。為什麼呢？山河、石壁、樹木、花、果，一切有形之物，它們的行動和靜止我都能包容，使它們調和暢通，往來無礙，因此我最為殊勝。」 這時，善業菩薩接著問識神（意識之神）：「在六神之中，你最為殊勝嗎？」 識神回答說：「在六神之中，我最為殊勝。為什麼呢？這五大神是我的僕從，我是它們的主宰。它們的行動和靜止，無論是好是壞，可以躲避的我就知道躲避，可以接近的我就知道接近。它們都像盲人一樣，而我是它們的眼睛，因此我最為殊勝。」 這時，地神（土地之神）對善業菩薩說：「這話不對。為什麼呢？我總是被識神所欺騙迷惑，它不指示正確的道路。我想要堅硬的，它反而給我柔軟的；有時需要柔軟的，它反而給我堅硬的。我想要去南方，它反而把我帶到北方。賊中的賊莫過於識神，它自稱為王，這事不對。」 這時，水神（水之神）對善業菩薩說：「識神所說的話不對。為什麼呢？水能滋潤生長萬物，我的本性需要寒冷，它反而給我炎熱，燒烤消盡，永遠沒有寒冷的性質。我被識神所欺騙，因此識神的話不對。」 這時，火神（火之神）對善業菩薩說：「識神的話不對。為什麼呢？火能煮熟食物，也能帶來光明。樹木花果隨著時節生長，如果沒有火，識神又依靠什麼呢？因此識神的話不對。」 這時，風神（風之神）對善業菩薩說：「識神的話不對。為什麼呢？萬物的生長、行動、靜止和動搖，識神都阻止我，不讓我動轉。因此識神的話不對。」 這時，空神（空間之神）對善業菩薩說：「識神的話不對。為什麼呢？我空無一物，卻能包容一切，包容萬物的行動和靜止，通達無礙，這一切都是我空的作用。如果不是空，識神又依靠什麼呢？」

【English Translation】 English version: 'I am the most excellent. Why is that? Mountains, rivers, stone walls, trees, flowers, fruits, all things with form, their movements and stillness I can contain, allowing them to harmonize and flow freely, thus I am the most excellent.' At that time, Bodhisattva Good Karma then asked the Consciousness Spirit (the spirit of consciousness), 'Among the six spirits, are you the most excellent?' The Consciousness Spirit replied, 'Among the six spirits, I am the most excellent. Why is that? These five great spirits are my servants, and I am their king. Their movements and stillness, whether good or bad, what can be avoided I know to avoid, what can be approached I know to approach. They are all like the blind, and I am their eyes, thus I am the most excellent.' At that time, the Earth Spirit (the spirit of earth) said to Bodhisattva Good Karma, 'This is not right. Why is that? I am always deceived and confused by the Consciousness Spirit, it does not show the correct path. I want hardness, and it gives me softness; sometimes I need softness, and it gives me hardness. I want to go south, and it takes me north. The thief of thieves is none other than the Consciousness Spirit, it calls itself king, this is not right.' At that time, the Water Spirit (the spirit of water) said to Bodhisattva Good Karma, 'What the Consciousness Spirit says is not right. Why is that? Water can moisten and grow all things, my nature needs cold, and it gives me heat, burning and destroying, never having coldness. I am deceived by the Consciousness Spirit, thus what the Consciousness Spirit says is not right.' At that time, the Fire Spirit (the spirit of fire) said to Bodhisattva Good Karma, 'What the Consciousness Spirit says is not right. Why is that? Fire can cook food and also bring light. Trees, flowers, and fruits grow with the seasons, if there is no fire, what does the Consciousness Spirit rely on? Thus what the Consciousness Spirit says is not right.' At that time, the Wind Spirit (the spirit of wind) said to Bodhisattva Good Karma, 'What the Consciousness Spirit says is not right. Why is that? The growth, movement, stillness, and shaking of all things, the Consciousness Spirit stops me, not allowing me to move. Thus what the Consciousness Spirit says is not right.' At that time, the Space Spirit (the spirit of space) said to Bodhisattva Good Karma, 'What the Consciousness Spirit says is not right. Why is that? I am empty and contain everything, containing the movement and stillness of all things, flowing freely without obstruction, all of this is the function of my emptiness. If there is no emptiness, what does the Consciousness Spirit rely on?'

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義故識言非也。」

爾時，世尊問善業菩薩：「此六大所論有句義耶？無句義耶？有味義耶？無味義耶？有字義耶？無字義耶？」

善業菩薩白佛言：「世尊！如五大性各各均等。何以故？地界多者水界少者則不成就，水界多者火界少者則不成就，火界多者風界少者則不成就，風界多者空界少者則不成就，空界多者識界少者則不成就，五界等者識不分別則不成就。」

爾時，善業菩薩即說頌曰：

「識神無形法，　　五大以為家； 　分別善惡行，　　去就別真偽。 　識示善道處，　　永到安隱道； 　識為第六王，　　余大最不如。」

佛告善業：「汝所問者皆是如來威神力故。」爾時，座上百七十億眾生解識深法，悉發無上正真道意。

菩薩處胎經人品第三十三

爾時，座中有菩薩名曰法印，聞如來說六大眾生受五陰形，分別內外解了空無。內心生疑：「識為亂想非真實法。何者是人？云何是人？人從何生？」

佛告法印菩薩：「善哉，善哉！汝所問者，皆是諸佛威神所接。所以者何？過去無數阿僧祇恒河沙諸佛，及當來無數阿僧祇恒河沙諸佛，分別人本假號名字不可思議，非彼二乘羅漢、辟支所能籌量。汝今諦聽，諦聽！善思念之！吾當與汝具分別說。猶如此

【現代漢語翻譯】 現代漢語譯本 『因為意義的緣故，說它是識是不對的。』

這時，世尊問善業菩薩：『這六大所討論的，有句子的意義嗎？沒有句子的意義嗎？有味道的意義嗎？沒有味道的意義嗎？有文字的意義嗎？沒有文字的意義嗎？』

善業菩薩對佛說：『世尊！就像五大的性質各自均等一樣。為什麼呢？地界多而水界少就不能成就，水界多而火界少就不能成就，火界多而風界少就不能成就，風界多而空界少就不能成就，空界多而識界少就不能成就，五界相等而識不分別也不能成就。』

這時，善業菩薩就說了偈頌：

『識神沒有形體，五大是它的家； 分別善惡的行為，去向就區分真假。 識指示善道的去處，永遠到達安穩的道路； 識是第六個王，其餘的大都比不上。』

佛告訴善業：『你所問的，都是如來威神力的緣故。』這時，座上百七十億眾生理解了深奧的法，都發起了無上正真道的心。

《菩薩處胎經》人品第三十三

這時，座中有一位菩薩名叫法印，聽到如來說六大構成眾生，承受五陰的形體，分別內外，瞭解空無。內心產生疑問：『識是虛妄的念頭，不是真實的法。什麼是人？怎樣才是人？人是從哪裡產生的？』

佛告訴法印菩薩：『好啊，好啊！你所問的，都是諸佛威神所接引。為什麼呢？過去無數阿僧祇（無量數）恒河沙諸佛，以及未來無數阿僧祇恒河沙諸佛，分別人的根本，假借名字，不可思議，不是那些二乘羅漢、辟支佛所能衡量的。你現在仔細聽，仔細聽！好好思考！我將為你詳細分別解說。』就像這樣

【English Translation】 English version 'Because of the meaning, it is not correct to say it is consciousness.'

At that time, the World Honored One asked the Bodhisattva Good Karma: 'Do these six great elements that are discussed have meaning in terms of sentences? Do they not have meaning in terms of sentences? Do they have meaning in terms of taste? Do they not have meaning in terms of taste? Do they have meaning in terms of words? Do they not have meaning in terms of words?'

The Bodhisattva Good Karma said to the Buddha: 'World Honored One! It is like the nature of the five great elements, each being equal. Why is that? If the earth element is much and the water element is little, it cannot be accomplished; if the water element is much and the fire element is little, it cannot be accomplished; if the fire element is much and the wind element is little, it cannot be accomplished; if the wind element is much and the space element is little, it cannot be accomplished; if the space element is much and the consciousness element is little, it cannot be accomplished; if the five elements are equal and consciousness does not discriminate, it cannot be accomplished.'

At that time, the Bodhisattva Good Karma then spoke a verse:

'The spirit of consciousness has no form, the five great elements are its home; It discriminates between good and evil actions, the direction distinguishes truth from falsehood. Consciousness shows the path to goodness, forever reaching the peaceful path; Consciousness is the sixth king, the other great elements are most inferior.'

The Buddha told Good Karma: 'What you have asked is all due to the power of the Tathagata's majestic spirit.' At that time, one hundred and seventy billion beings in the assembly understood the profound Dharma and all aroused the unsurpassed, true, and correct mind of enlightenment.

Chapter 33, 'On Humans' from the Bodhisattva's Womb Sutra

At that time, there was a Bodhisattva in the assembly named Dharma Seal, who, upon hearing the Tathagata speak of the six great elements forming sentient beings, receiving the form of the five aggregates, distinguishing between internal and external, and understanding emptiness, had doubts in his mind: 'Consciousness is a false thought, not a real Dharma. What is a human? How is one a human? From where does a human come?'

The Buddha told the Bodhisattva Dharma Seal: 'Excellent, excellent! What you have asked is all due to the guidance of the majestic spirit of all Buddhas. Why is that? The countless Asamkhya (immeasurable) Ganges sand Buddhas of the past, and the countless Asamkhya Ganges sand Buddhas of the future, distinguish the origin of humans, using provisional names, which are inconceivable, and cannot be measured by those of the two vehicles, Arhats and Pratyekabuddhas. Now listen carefully, listen carefully! Think well! I will explain it to you in detail.' Just like this

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娑呵世界閻浮提出眾生種，此事不然。何以故？非真實性故非人種，東弗于逮亦非人種，北郁單曰亦非人種，西拘耶尼亦非人種，除無量壽佛及阿閦佛國，除莊嚴剎土虛空際佛，除我今日諸坐菩薩，余諸盡非人種。何以故？從本已來乃至成佛，于其中間初不為惡，此是人種；猶如有人修身、口業于不修者，是謂人種。受三依法于不受者，是謂人種。奉持五戒于不奉者，是謂人種。修行十善於不行者，是謂人種。向須陀洹于不向者，是謂人種。得須陀洹于不得者，是謂人種。向斯陀含于不向者，是謂人種。得斯陀含于不得者，是謂人種。向阿那含于不向者，是謂人種。得阿那含于不得者，是謂人種。向阿羅漢于不向者，是謂人種。得阿羅漢于不得者，是謂人種。向辟支佛于不向者，是謂人種。得辟支佛于不得者，是謂人種。向佛道者于不向者，是謂人種。得佛道者于不得者，是謂人種，故號人尊，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是謂人種。」

佛告法印菩薩：「汝今善聽！過去諸佛于現在未來，是謂人種。現在於未來，是謂人種。未來於過去、現在，是謂人種。於三世法，現在於過去、未來，最為第一。何以故？如來於現在中能行過去、未來法。何以故勝？

{ "translations": [ "現代漢語譯本：", "娑婆世界（Saha world）閻浮提（Jambudvipa）所說的眾生種類，這種說法是不對的。為什麼呢？因為他們不是真實的人種，所以不能說是人種。東弗于逮（Purvavideha）也不是人種，北郁單曰（Uttarakuru）也不是人種，西拘耶尼（Aparagodaniya）也不是人種。除了無量壽佛（Amitayus Buddha）和阿閦佛（Akshobhya Buddha）的國土，除了莊嚴的剎土和虛空中的佛，除了我今天在座的各位菩薩，其餘的都不能說是人種。為什麼呢？從最初發心直到成佛，在這期間從不作惡，這才是真正的人種。就像有人修身、口業，而其他人不修，這才是人種。接受三依法（皈依佛、法、僧）而其他人不接受，這才是人種。奉持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）而其他人不奉持，這才是人種。修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）而其他人不修行，這才是人種。趨向須陀洹（Srotapanna，預流果）而其他人不趨向，這才是人種。證得須陀洹果而其他人沒有證得，這才是人種。趨向斯陀含（Sakrdagamin，一來果）而其他人不趨向，這才是人種。證得斯陀含果而其他人沒有證得，這才是人種。趨向阿那含（Anagamin，不還果）而其他人不趨向，這才是人種。證得阿那含果而其他人沒有證得，這才是人種。趨向阿羅漢（Arhat，無學果）而其他人不趨向，這才是人種。證得阿羅漢果而其他人沒有證得，這才是人種。趨向辟支佛（Pratyekabuddha，緣覺）而其他人不趨向，這才是人種。證得辟支佛果而其他人沒有證得，這才是人種。趨向佛道而其他人不趨向，這才是人種。證得佛道而其他人沒有證得，這才是人種，所以被稱為人尊。如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan），這才是真正的人種。」， "", "佛告訴法印菩薩（Dharmamudra Bodhisattva）說：『你現在好好聽著！過去諸佛在現在和未來，這才是人種。現在在未來，這才是人種。未來在過去和現在，這才是人種。在三世法中，現在在過去和未來，最為第一。為什麼呢？如來在現在能夠修行過去和未來的法。為什麼殊勝呢？』" ], "english_translations": [ "English version:", "The assertion that the beings in Jambudvipa (the southern continent in Buddhist cosmology) of the Saha world (the world we live in) constitute a specific kind of being is not correct. Why? Because they are not of a true nature, thus not a true kind of human. Neither are the beings of Purvavideha (the eastern continent) a true kind of human, nor are those of Uttarakuru (the northern continent), nor those of Aparagodaniya (the western continent). Except for the lands of Amitayus Buddha (Buddha of Infinite Life) and Akshobhya Buddha (Immovable Buddha), except for the Buddhas in the adorned lands and in the expanse of space, except for the Bodhisattvas seated here today, all others cannot be called a true kind of human. Why? From the initial aspiration until Buddhahood, never committing evil in between, this is the true kind of human. It is like someone cultivating body and speech while others do not, this is the true kind of human. Accepting the Three Refuges (Buddha, Dharma, Sangha) while others do not, this is the true kind of human. Upholding the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) while others do not, this is the true kind of human. Practicing the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) while others do not, this is the true kind of human. Aspiring towards Srotapanna (stream-enterer) while others do not, this is the true kind of human. Attaining the fruit of Srotapanna while others do not, this is the true kind of human. Aspiring towards Sakrdagamin (once-returner) while others do not, this is the true kind of human. Attaining the fruit of Sakrdagamin while others do not, this is the true kind of human. Aspiring towards Anagamin (non-returner) while others do not, this is the true kind of human. Attaining the fruit of Anagamin while others do not, this is the true kind of human. Aspiring towards Arhat (worthy one) while others do not, this is the true kind of human. Attaining the fruit of Arhat while others do not, this is the true kind of human. Aspiring towards Pratyekabuddha (solitary Buddha) while others do not, this is the true kind of human. Attaining the fruit of Pratyekabuddha while others do not, this is the true kind of human. Aspiring towards the path of Buddhahood while others do not, this is the true kind of human. Attaining Buddhahood while others do not, this is the true kind of human, hence they are called the honored among humans. Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One), this is the true kind of human.」", "", "The Buddha said to Dharmamudra Bodhisattva (Bodhisattva of the Dharma Seal): 『Now listen carefully! The Buddhas of the past in the present and future, this is the true kind of human. The present in the future, this is the true kind of human. The future in the past and present, this is the true kind of human. Among the three times, the present in the past and future is the foremost. Why? Because the Tathagata in the present can practice the Dharma of the past and future. Why is it superior?』" ] }

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過去已滅、未來未至，法性自然，非過去能滅現在、未來，非未來能滅過去、現在。」

爾時，世尊即說頌曰：

「過去等正覺，　　遺教度眾生； 　分別人根本，　　上、中、下微妙。 　現在最勝佛，　　明過知未來； 　除滅前後結，　　獨照如日明。 　苦行眾生等，　　兩足及四足； 　為說甘露法，　　充滿除眾想。 　諸天十善行，　　從一二十二； 　上天、下非天，　　功德之差降。 　如來眾相具，　　行善無瑕穢； 　積德如安明，　　清凈行無垢。 　若人生誹謗，　　言佛非真道； 　死入阿鼻獄，　　諸佛不能救。 　口氣腥臊臭，　　支節煩惱熱； 　惡念遂熾盛，　　斯由誹謗罪。 　行善修功德，　　識神向善處； 　如人入池洗，　　清凈無塵垢。 　羅漢、辟支佛，　　斷滅永不生； 　不念吾我身，　　去離五道苦。 　佛本所行法，　　得諸佛印可； 　今得為人尊，　　故號天中天。」

世尊說此頌已，語法印菩薩：「是謂人種。」

爾時法印菩薩即從座起，偏露右臂右膝著地，叉手合掌前白佛言：「善哉，世尊！快說斯義。我等眾會，于如來所則非人種。云何示現得為人種？」

佛告法印菩薩：「解知諸法空無所有，無彼無此不見彼此

【現代漢語翻譯】 現代漢語譯本 『過去已經消逝，未來尚未到來，法的本性是自然而然的。過去不能消滅現在和未來，未來也不能消滅過去和現在。』

當時，世尊即說偈頌道：

『過去的等正覺（Samyak-saṃbuddha，完全覺悟者），留下教誨度化眾生； 分別眾生的根性，上等、中等、下等各有微妙之處。 現在的最殊勝的佛，明瞭過去，知曉未來； 消除過去和未來的束縛，像太陽一樣獨自照耀。 為苦行的眾生，包括兩足和四足的眾生； 宣說甘露妙法，充滿他們，消除各種妄想。 諸天行持十善業，從一到二十二層天； 上天和下非天，功德有高低差別。 如來具足各種相好，行善沒有瑕疵污垢； 積累功德如同安明（Anming，一種寶石），清凈的修行沒有污垢。 如果有人誹謗，說佛不是真理之道； 死後會墮入阿鼻地獄（Avīci，無間地獄），諸佛也無法救度。 他們的口氣腥臭，肢體煩惱熾熱； 惡念不斷增長，這是誹謗佛法的罪過。 行善修功德，識神會趨向善處； 如同人進入池塘洗浴，清凈沒有塵垢。 羅漢（Arhat，已證悟者）、辟支佛（Pratyekabuddha，獨覺者），斷滅輪迴永不再生； 不執著于自我，遠離五道輪迴的痛苦。 佛陀本來所修行的法，得到諸佛的印可； 現在成為人天之尊，所以被稱為天中天。』

世尊說完這偈頌后，對語法印菩薩說：『這就是所謂的人種。』

當時，法印菩薩即從座位上站起，袒露右臂，右膝著地，雙手合掌，向佛稟告說：『善哉，世尊！您說得太好了。我們這些在場的眾會，在如來您看來，就不是人種。如何才能示現成為人種呢？』

佛告訴法印菩薩：『理解諸法空無所有，沒有彼，沒有此，不見彼此。』

【English Translation】 English version 'The past has perished, the future has not yet arrived, the nature of Dharma is natural. The past cannot extinguish the present and the future, nor can the future extinguish the past and the present.'

At that time, the World Honored One spoke in verse:

'The past Samyak-saṃbuddhas (Perfectly Enlightened Ones), left teachings to liberate sentient beings; Distinguishing the roots of beings, the superior, middle, and inferior each have their subtleties. The present most supreme Buddha, understands the past, knows the future; Eliminating the bonds of past and future, shines alone like the sun. For ascetic beings, including those with two legs and four legs; Preaching the nectar-like Dharma, filling them, eliminating all delusions. The devas practice the ten virtuous deeds, from the first to the twenty-second heaven; The upper heavens and lower non-heavens, have differences in merit. The Tathagata is endowed with all marks, practicing good without flaws or defilements; Accumulating merit like Anming (a type of gem), pure practice without impurities. If someone slanders, saying the Buddha is not the path of truth; After death, they will fall into Avīci (the hell of incessant suffering), and no Buddhas can save them. Their breath is foul and stinking, their limbs are burning with afflictions; Evil thoughts constantly increase, this is the sin of slandering the Dharma. Practicing good and cultivating merit, the consciousness will tend towards good; Like a person entering a pond to bathe, pure without dust or defilement. Arhats (Enlightened Ones), Pratyekabuddhas (Solitary Buddhas), extinguish rebirth forever; Not attached to the self, they depart from the suffering of the five realms. The Dharma that the Buddha originally practiced, is approved by all Buddhas; Now becoming the honored one of humans and devas, therefore called the Teacher of Gods and Humans.'

After the World Honored One finished speaking this verse, he said to Dharma Seal Bodhisattva: 'This is what is called the seed of humanity.'

At that time, Dharma Seal Bodhisattva immediately rose from his seat, bared his right arm, knelt on his right knee, and with palms joined, addressed the Buddha: 'Excellent, World Honored One! You have spoken so well. We, the assembly present here, are not considered the seed of humanity in the eyes of the Tathagata. How can we manifest as the seed of humanity?'

The Buddha told Dharma Seal Bodhisattva: 'Understand that all dharmas are empty and without substance, there is no that, there is no this, and there is no seeing of each other.'

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者，是謂人種。觀察法性無去、來、今，解知法性空寂無二，是謂人種。於四道果有成就者、無成就者，不見有一、亦不見二，是謂人種。于眾相法，不見莊嚴、亦不見不莊嚴，解了空寂非一、非二，是謂人種。佛國清凈除欲、怒、癡，亦不見凈、亦不見不凈，二事虛空，是謂人種。分別道性三十七品，有成、有敗，不見俗界有人、無人，是謂人種。發意弘誓不自為己，安處眾生住在無畏，不見有住、不見無住，二事平等，是謂人種。分別禪定心無染著，執意如空無能移動，亦不見定、亦不見不定，是謂人種。眾生邪見導示善處，以八正法洗除心垢，亦不見正、亦不見不正，是謂人種。於四部眾比丘、比丘尼、優婆塞、優婆夷，道心堅固無所戀著，不見戒行有犯、不犯，是謂人種。如是法印于如來法，則為饒益利益眾生，于佛有反覆，修諸功德不唐捐棄。」

爾時座上百七十億眾生，皆發無上正真道意，修於人種不退轉行。

菩薩處胎經行品第三十四

爾時，座中有菩薩名曰造行，即從座起偏露右臂右膝著地，叉手合掌前白佛言：「善哉！世尊！快說人種，非前、非后、非兩中間，行業果報以何得知？或過去身非今現在，或未來身非過去，或現在身非過去、未來，或內作行受外報，或外作行受內報

【現代漢語翻譯】 現代漢語譯本：所謂『人種』，是指能觀察到法性（dharma-nature）無所謂過去、現在、未來，理解法性空寂無二，這就是所謂『人種』。對於四道果（four fruits of the path）的成就者和未成就者，既不認為有一，也不認為有二，這就是所謂『人種』。對於一切現象，既不認為有莊嚴，也不認為不莊嚴，理解其空寂非一非二，這就是所謂『人種』。佛國清凈，去除貪慾、嗔怒、愚癡，既不認為有清凈，也不認為不清凈，這兩種概念都是虛空的，這就是所謂『人種』。分別道性的三十七品（thirty-seven factors of enlightenment），有成就也有失敗，不認為世俗界有人或無人，這就是所謂『人種』。發願弘揚誓願，不為自己，而是爲了讓眾生安住在無畏之中，既不認為有安住，也不認為無安住，這兩種概念是平等的，這就是所謂『人種』。分別禪定，內心沒有染著，意志如同虛空無法移動，既不認為有禪定，也不認為沒有禪定，這就是所謂『人種』。引導眾生從邪見走向善處，用八正道（Eightfold Path）洗滌心中的污垢，既不認為有正，也不認為有不正，這就是所謂『人種』。對於四部眾（four assemblies）——比丘（bhiksu，男出家人）、比丘尼（bhiksuni，女出家人）、優婆塞（upasaka，男在家居士）、優婆夷（upasika，女在家居士），道心堅定，沒有執著，既不認為戒行有犯，也不認為沒有犯，這就是所謂『人種』。這樣的法印（dharma seal）對於如來（Tathagata）的教法來說，能夠饒益利益眾生，對於佛法有反覆的修習，所修的功德不會白白浪費。 當時，座上有百七十億眾生，都發起了無上正真道心，修習人種不退轉的修行。 《菩薩處胎經》行品第三十四 當時，座中有一位菩薩，名叫造行，他從座位上站起來，袒露右臂，右膝著地，雙手合掌，向佛稟告說：『善哉！世尊！您說的人種真是太好了，它既不是前，也不是后，也不是兩者之間。那麼，行業果報（karma and its results）是如何被認知的呢？或者過去的身不是現在的身，或者未來的身不是過去的身，或者現在的身不是過去和未來的身，或者內在的行為導致外在的果報，或者外在的行為導致內在的果報？』

【English Translation】 English version: That which is called 'the seed of humanity' (ren zhong), is to observe that the dharma-nature (fa xing) has no past, present, or future, and to understand that the dharma-nature is empty and without duality; this is called 'the seed of humanity'. Regarding those who have attained the four fruits of the path (si dao guo) and those who have not, one sees neither one nor two; this is called 'the seed of humanity'. Regarding all phenomena, one sees neither adornment nor non-adornment, understanding their emptiness as neither one nor two; this is called 'the seed of humanity'. The Buddha-land is pure, free from desire, anger, and ignorance, and one sees neither purity nor impurity; these two concepts are empty; this is called 'the seed of humanity'. Distinguishing the thirty-seven factors of enlightenment (san shi qi pin) of the path, there are successes and failures, but one does not see whether there are people or no people in the mundane world; this is called 'the seed of humanity'. One makes a vow to propagate the teachings, not for oneself, but to place sentient beings in fearlessness, seeing neither dwelling nor non-dwelling; these two concepts are equal; this is called 'the seed of humanity'. Distinguishing meditative concentration, the mind is without attachment, and the will is like space, unmovable; one sees neither concentration nor non-concentration; this is called 'the seed of humanity'. Guiding sentient beings from wrong views to good places, using the Eightfold Path (ba zheng dao) to wash away the defilements of the mind, one sees neither right nor wrong; this is called 'the seed of humanity'. Regarding the four assemblies (si bu zhong) – bhiksu (bi qiu, male monks), bhiksuni (bi qiu ni, female monks), upasaka (you po sai, male lay practitioners), and upasika (you po yi, female lay practitioners) – the mind of the path is firm and without attachment, and one sees neither transgression nor non-transgression of precepts; this is called 'the seed of humanity'. Such a dharma seal (fa yin) in the teachings of the Tathagata (ru lai) is beneficial to sentient beings, and through repeated practice of the Buddha's teachings, the merits cultivated will not be wasted. At that time, one hundred and seventy billion beings in the assembly all generated the unsurpassed, true, and correct mind of the path, and cultivated the non-retrogressing practice of the seed of humanity. Chapter 34, 'Practice' from the Sutra on the Bodhisattva's Womb At that time, there was a Bodhisattva named Zao Xing in the assembly. He rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, addressed the Buddha, saying: 'Excellent, World Honored One! You have spoken so well about the seed of humanity, which is neither before, nor after, nor in between. How then are the karmic actions and their results (ye guo bao) known? Is it that the past body is not the present body, or the future body is not the past body, or the present body is not the past or future body? Or is it that internal actions lead to external results, or external actions lead to internal results?'

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，或凡夫身作行，須陀洹身受報，或須陀洹身作行，斯陀含受報，或斯陀含身作行，阿那含受報，或阿那含身作行，阿羅漢身受報。或有眾生得慈三昧無悲、喜、舍，或有眾生得悲無慈、喜、舍，或有眾生得喜無慈、悲、舍，或有眾生得舍無慈、悲、喜。或有眾生從凡夫地不向信地、法地，取須陀洹；或有眾生不向信地、法地、須陀洹，取斯陀含；或有眾生不向信地、法地、須陀洹、斯陀含，取阿那含；或有眾生不向信地、法地、須陀洹、斯陀含、阿那含，取阿羅漢；或有眾生不向信地、法地、須陀洹、斯陀含、阿那含、阿羅漢，取彼此阿羅漢。或有眾生向辟支佛，還自墜落墮凡夫地，或有眾生向阿羅漢，還自墜落墮凡夫地；或有眾生向阿那含，還自墜落墮凡夫地；或有眾生向斯陀含，還自墜落墮凡夫地；或有眾生向須陀洹，還自墜落墮凡夫地；或有眾生於法地退墮凡夫地，或有眾生於信地退墮凡夫地，此諸眾生於如來所皆有狐疑。唯愿世尊，一一分別令諸會者㸌然開悟。」

爾時世尊告造行菩薩曰：「善哉，善哉！汝所問義，皆為當來、過去、現在，亦是諸佛行業果報。吾今一一分別，諦聽，諦聽！善思念之！云何造行菩薩！欲使如來說過去無量阿僧祇劫行業果報耶？欲使如來說未來無量阿僧祇劫行業果報耶

【現代漢語翻譯】 現代漢語譯本：或者，凡夫俗子以凡夫之身修行，卻以須陀洹（初果，入流者）之身承受果報；或者，須陀洹以須陀洹之身修行，卻以斯陀含（二果，一來者）之身承受果報；或者，斯陀含以斯陀含之身修行，卻以阿那含（三果，不還者）之身承受果報；或者，阿那含以阿那含之身修行，卻以阿羅漢（四果，無學）之身承受果報。或者，有些眾生證得慈三昧，卻沒有悲、喜、舍；或者，有些眾生證得悲，卻沒有慈、喜、舍；或者，有些眾生證得喜，卻沒有慈、悲、舍；或者，有些眾生證得舍，卻沒有慈、悲、喜。或者，有些眾生從凡夫地不經過信地、法地，直接證得須陀洹；或者，有些眾生不經過信地、法地、須陀洹，直接證得斯陀含；或者，有些眾生不經過信地、法地、須陀洹、斯陀含，直接證得阿那含；或者，有些眾生不經過信地、法地、須陀洹、斯陀含、阿那含，直接證得阿羅漢；或者，有些眾生不經過信地、法地、須陀洹、斯陀含、阿那含、阿羅漢，直接證得彼此阿羅漢。或者，有些眾生向著辟支佛（獨覺）的境界修行，卻又自己退墮回凡夫地；或者，有些眾生向著阿羅漢的境界修行，卻又自己退墮回凡夫地；或者，有些眾生向著阿那含的境界修行，卻又自己退墮回凡夫地；或者，有些眾生向著斯陀含的境界修行，卻又自己退墮回凡夫地；或者，有些眾生向著須陀洹的境界修行，卻又自己退墮回凡夫地；或者，有些眾生從法地退墮回凡夫地；或者，有些眾生從信地退墮回凡夫地。這些眾生對於如來所說的教法都心存疑惑。唯愿世尊，能夠一一分別解說，使在座的眾人都能豁然開悟。」 當時，世尊告訴造行菩薩說：「好啊，好啊！你所問的這些道理，都是關於過去、未來、現在諸佛的行業果報。我現在一一分別解說，仔細聽，仔細聽！好好思考！造行菩薩，你想要如來說過去無量阿僧祇劫的行業果報嗎？還是想要如來說未來無量阿僧祇劫的行業果報呢？」

【English Translation】 English version: Or, a common person practices in the body of a common person, but receives the reward in the body of a Srotapanna (stream-enterer); or, a Srotapanna practices in the body of a Srotapanna, but receives the reward in the body of a Sakadagamin (once-returner); or, a Sakadagamin practices in the body of a Sakadagamin, but receives the reward in the body of an Anagamin (non-returner); or, an Anagamin practices in the body of an Anagamin, but receives the reward in the body of an Arhat (worthy one). Or, some beings attain the Samadhi of loving-kindness without compassion, joy, or equanimity; or, some beings attain compassion without loving-kindness, joy, or equanimity; or, some beings attain joy without loving-kindness, compassion, or equanimity; or, some beings attain equanimity without loving-kindness, compassion, or joy. Or, some beings, from the state of a common person, without progressing through the stages of faith and dharma, directly attain Srotapanna; or, some beings, without progressing through the stages of faith, dharma, and Srotapanna, directly attain Sakadagamin; or, some beings, without progressing through the stages of faith, dharma, Srotapanna, and Sakadagamin, directly attain Anagamin; or, some beings, without progressing through the stages of faith, dharma, Srotapanna, Sakadagamin, and Anagamin, directly attain Arhat; or, some beings, without progressing through the stages of faith, dharma, Srotapanna, Sakadagamin, Anagamin, and Arhat, directly attain Pratyeka-Arhat (solitary buddha). Or, some beings, having aimed for the state of a Pratyeka-Buddha, fall back to the state of a common person; or, some beings, having aimed for the state of an Arhat, fall back to the state of a common person; or, some beings, having aimed for the state of an Anagamin, fall back to the state of a common person; or, some beings, having aimed for the state of a Sakadagamin, fall back to the state of a common person; or, some beings, having aimed for the state of a Srotapanna, fall back to the state of a common person; or, some beings fall back from the dharma stage to the state of a common person; or, some beings fall back from the faith stage to the state of a common person. These beings all have doubts about the teachings of the Tathagata. May the World-Honored One, please explain each of these points, so that all those present may be enlightened.」 At that time, the World-Honored One said to the Bodhisattva Caoxing: 'Excellent, excellent! The meanings you have asked about are all related to the karmic retributions of the past, future, and present Buddhas. I will now explain them one by one. Listen carefully, listen carefully! Think about them well! Bodhisattva Caoxing, do you want the Tathagata to speak about the karmic retributions of countless asamkhya kalpas in the past? Or do you want the Tathagata to speak about the karmic retributions of countless asamkhya kalpas in the future?'

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？欲使如來說現在無量阿僧祇劫行業果報耶？」

爾時造行菩薩白佛言：「世尊！且置過去、未來行業果報，欲聞如來現身行業果報。」

佛告造行菩薩：「過去無數阿僧祇劫行業果報，亦是現在作。未來無數阿僧祇劫行業果報，亦是現在作。現在所作行業果報，亦是過去、未來受對因緣，今當與汝說之。昔我所更苦行無數，或修凈行、或修不凈行，或修天行、或修人行，初求佛道諸漏已盡，神通變化㸌然大悟，三界都苦唯我為樂。于尼連水邊六年苦行，日食一麻一米，斯由曩昔向一緣覺犯口四過，斷絕一施，今受斯報。我既成佛，為五百摩納子惡聲誹謗罵詈，在諸街巷稱言，佛道非真。時諸國人民有信、不信，信者信地、法地，不信者外凡夫，如此人等根、力成就不可沮壞。佛出於世光明普照，地獄休息、餓鬼飽滿，在畜生者不復荷負重擔。如我弟提婆達兜以石打佛腳指出血，吾時避走東至弗于逮、北至郁單曰、西至拘耶尼，吾復避之從忉利天上至三十二天，此石故隨逐吾，吾復避之還至故處，為石所傷。吾在摩竭國界晝闇園中，閑居經行，時有長者名尸利掘，請我供養，我即受請，將阿難一人尋從我行。彼長者舍有七重門，門各有守者，過去，未來，現在諸佛常法，默然受請不受余請。凡我弟子出家

【現代漢語翻譯】 現代漢語譯本：『您是想讓如來說明現在無量阿僧祇劫（無數個大劫）所造的業的果報嗎？』 當時，造行菩薩對佛說：『世尊，暫且放下過去和未來的業報，我想聽如來說明現在身體所受的業報。』 佛告訴造行菩薩：『過去無數阿僧祇劫所造的業報，也是現在所作的；未來無數阿僧祇劫所造的業報，也是現在所作的；現在所作的業報，也是過去和未來所受的因緣。我現在就為你解說。過去我曾經歷無數的苦行，有時修行清凈的行，有時修行不清凈的行，有時修行天道之行，有時修行人道之行。最初求佛道時，各種煩惱已經斷盡，神通變化，豁然大悟，三界都充滿痛苦，只有我感到快樂。在尼連禪河邊六年苦行，每天只吃一麻一米，這是因為過去我曾對一位緣覺（獨自覺悟的人）犯了口頭上的四種過失，斷絕了一次佈施，所以現在受此果報。我成佛后，被五百個摩納子（婆羅門教的青年）用惡毒的言語誹謗和辱罵，在街頭巷尾說佛道不是真理。當時，各國的民眾有的相信，有的不相信。相信的人是信奉佛法的人，不相信的人是外道凡夫。這些人根基和力量已經成就，無法被動搖。佛陀出現在世間，光明普照，地獄的眾生得到休息，餓鬼得到飽滿，在畜生道的眾生不再揹負重擔。就像我的弟弟提婆達兜（佛陀的堂弟）用石頭打佛的腳，使我腳指出血，我當時躲避，向東逃到弗于逮（東勝身洲），向北逃到郁單曰（北俱盧洲），向西逃到拘耶尼（西牛貨洲），我又躲避，從忉利天（欲界第二天）逃到三十二天，這塊石頭仍然追逐我，我又躲避回到原來的地方，被石頭所傷。我在摩竭國（古印度國名）的晝闇園中，獨自居住，經行時，當時有一位長者名叫尸利掘（富有的居士），請我接受供養，我接受了他的邀請，只帶阿難（佛陀的十大弟子之一）一人跟隨我前往。那位長者的家有七重門，每道門都有守衛。過去、未來、現在諸佛的常法是，默默地接受邀請，不接受其他的邀請。凡是我的弟子出家

【English Translation】 English version: 'Do you wish the Tathagata to speak of the karmic retributions of immeasurable asamkhya kalpas (countless great eons) in the present?' At that time, Bodhisattva Zao Xing said to the Buddha, 'World Honored One, let us set aside the karmic retributions of the past and future. I wish to hear the Tathagata speak of the karmic retributions experienced in the present body.' The Buddha told Bodhisattva Zao Xing, 'The karmic retributions of countless asamkhya kalpas in the past are also made in the present. The karmic retributions of countless asamkhya kalpas in the future are also made in the present. The karmic retributions made in the present are also the causes and conditions for what is experienced in the past and future. Now I will explain it to you. In the past, I underwent countless ascetic practices, sometimes practicing pure conduct, sometimes practicing impure conduct, sometimes practicing heavenly conduct, and sometimes practicing human conduct. When I first sought the path of Buddhahood, all defilements were exhausted, and with supernatural transformations, I suddenly attained great enlightenment. The three realms were full of suffering, and only I felt joy. By the Nilian River, I practiced asceticism for six years, eating only one sesame seed and one grain of rice each day. This was because in the past, I had committed four verbal offenses against a Pratyekabuddha (one who attains enlightenment on their own) and had cut off one act of giving, so I now receive this retribution. After I became a Buddha, I was slandered and reviled with malicious words by five hundred Manava (Brahmin youths), who said in the streets and alleys that the Buddha's path was not true. At that time, the people of various countries either believed or did not believe. Those who believed were those who believed in the Dharma, and those who did not believe were ordinary people of other paths. These people had already established their roots and strength and could not be shaken. When the Buddha appears in the world, his light shines everywhere, the beings in hell rest, the hungry ghosts are satisfied, and those in the animal realm no longer bear heavy burdens. Just as my brother Devadatta (the Buddha's cousin) struck the Buddha's foot with a stone, causing it to bleed, I then fled, going east to Purvavideha (East Videha), north to Uttarakuru (North Kuru), and west to Aparagodaniya (West Godaniya). I fled again, from the Trayastrimsa Heaven (the second heaven of the desire realm) to the thirty-second heaven, but the stone still pursued me. I fled again and returned to the original place, where I was injured by the stone. In the Jivaka Mango Grove in the kingdom of Magadha (an ancient Indian kingdom), while dwelling alone and walking, there was an elder named Sriligupta (a wealthy householder) who invited me to receive offerings. I accepted his invitation and took only Ananda (one of the Buddha's ten great disciples) with me. The elder's house had seven gates, each with a guard. The constant practice of the Buddhas of the past, future, and present is to silently accept invitations and not accept other invitations. All my disciples who have left home

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為道行亦應爾。我至彼門，尸利掘長者，于內作倡伎樂自恣，忘我在外已經日夜。佛語阿難：『汝行乞食我住此處。』時馬將從佛邊過，佛從乞食。馬將言：『我無食，唯有熟麥當持相與。』即持熟麥施與佛，佛即受食之。時彼馬將謂為佛食。爾時有天子名曰練精，即接食去，諸人見者謂為佛食。然佛不食，為度彼故，故現受食。如是九十日在門裡住，阿難亦九十日乞食。如來威神，不令國王及群臣長者知佛住此。何以故？恐彼生慢興誹謗心：『佛無威神，餘人何望？』

「爾時尸利掘長者，有小因緣出外遊戲，見佛在門方問佛言：『何時至此？』佛告長者：『卿前請我，我即來此，汝在內快自娛樂，今已經九十日，欲還晝闇園中，得君供養食馬熟麥。』時尸利掘長者，極懷慚愧五體投地：『唯愿世尊，垂恕不及，聽我悔過。』佛告長者：『此緣久有，非適今也！』爾時長者請佛入宮舍四事供養，佛為說法，諸塵垢盡得法眼凈。

「吾昔一時在毗舍離城，初成佛道未久，六師興盛，吾有弟子千二百五十人，一千一人皆得羅漢六通清徹。時有旃遮摩那耆女，是阿阇羅翅舍欽婆羅弟子，受師明教日來佛所，外現清信女法，內受邪師教，來往周旋欲令人見，以草作腹日漸令大，后以木盂系腹，狀如臨產婦女。時

【現代漢語翻譯】 現代漢語譯本 修道行也是如此。我到了他家門口，尸利掘長者（Śrīgupta，一位富有的商人），在裡面自顧自地奏樂享樂，把我忘在外面已經日夜了。佛陀告訴阿難：『你去乞食，我在這裡待著。』當時，一個馬伕從佛陀身邊經過，佛陀向他乞食。馬伕說：『我沒有食物，只有熟麥，可以拿來給你。』於是就把熟麥施捨給佛陀，佛陀就接受了。當時那個馬伕以為佛陀吃了。這時，有個天子名叫練精（Deva-putra，天神之子），把食物接走了，人們看到后以為是佛陀吃了。然而佛陀並沒有吃，爲了度化他們，才示現接受食物。就這樣，佛陀在門口住了九十天，阿難也乞食了九十天。如來的威神，不讓國王和大臣以及長者知道佛陀住在這裡。為什麼呢？恐怕他們生起傲慢和誹謗之心：『佛陀沒有威神，其他人又有什麼指望呢？』 當時，尸利掘長者因為一點小事外出遊玩，看到佛陀在門口，就問佛陀：『您什麼時候來的？』佛陀告訴長者：『你之前請我，我就來了這裡，你在裡面快樂地享樂，現在已經九十天了，我打算回到晝闇園中，感謝你供養的熟麥。』當時，尸利掘長者非常慚愧，五體投地：『唯愿世尊，寬恕我的過失，允許我懺悔。』佛陀告訴長者：『這個因緣由來已久，不是今天才有的！』當時，長者請佛陀進入宮舍，用四事供養，佛陀為他說法，使他塵垢盡除，得到法眼清凈。 我過去有一次在毗舍離城（Vaiśālī，古印度城市），剛成佛道不久，六師（六位外道導師）興盛，我的弟子有一千二百五十人，其中一千零一人都已證得羅漢果，六神通清澈。當時，有個名叫旃遮摩那耆（Ciñcamāṇavikā，一位外道女）的女子，是阿阇羅翅舍欽婆羅（Ajita Keśakambala，一位外道導師）的弟子，她接受了老師的教導，每天來到佛陀這裡，表面上裝作虔誠的信女，內心卻接受邪師的教唆，來回走動，想讓人看到，用草做成假肚子，一天天讓它變大，後來用木盆繫在肚子上，看起來像個臨產的婦女。當時

【English Translation】 English version The practice of the Way should also be like this. When I arrived at his gate, Śrīgupta (a wealthy merchant), was inside indulging in music and pleasure, forgetting that I had been outside day and night. The Buddha said to Ānanda, 『You go for alms, I will stay here.』 At that time, a horse groom passed by the Buddha, and the Buddha asked him for alms. The horse groom said, 『I have no food, only cooked barley, which I can give to you.』 So he gave the cooked barley to the Buddha, and the Buddha accepted it. At that time, the horse groom thought that the Buddha had eaten it. Then, a Deva-putra (a son of a god) named Laṇajing took the food away, and the people who saw it thought that the Buddha had eaten it. However, the Buddha did not eat it; he only appeared to accept the food in order to liberate them. In this way, the Buddha stayed at the gate for ninety days, and Ānanda also went for alms for ninety days. The Buddha's divine power prevented the king, ministers, and elders from knowing that the Buddha was staying there. Why? Because he was afraid that they would become arrogant and develop slanderous thoughts: 『The Buddha has no divine power, what hope is there for others?』 At that time, Śrīgupta went out for a short trip and saw the Buddha at the gate, so he asked the Buddha, 『When did you arrive here?』 The Buddha told the elder, 『You invited me before, and I came here. You were inside enjoying yourself, and now it has been ninety days. I plan to return to the Jeta Grove, and I thank you for the cooked barley you offered.』 At that time, Śrīgupta was extremely ashamed and prostrated himself on the ground: 『May the World Honored One forgive my faults and allow me to repent.』 The Buddha told the elder, 『This cause has been long-standing, not just today!』 At that time, the elder invited the Buddha into his palace and offered him the four requisites. The Buddha preached the Dharma to him, which purified him of all defilements and enabled him to attain the pure Dharma eye. Once, I was in the city of Vaiśālī (an ancient Indian city), not long after I had attained Buddhahood. The six teachers (six non-Buddhist teachers) were flourishing. I had 1,250 disciples, of whom 1,001 had attained Arhatship and had clear six supernormal powers. At that time, there was a woman named Ciñcamāṇavikā (a non-Buddhist woman), who was a disciple of Ajita Keśakambala (a non-Buddhist teacher). She received her teacher's instructions and came to the Buddha every day. She outwardly pretended to be a devout believer, but inwardly she accepted the teachings of her evil teacher. She went back and forth, trying to be seen, and made a fake belly out of grass, making it bigger day by day. Later, she tied a wooden bowl to her belly, making it look like a woman about to give birth. At that time,

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邪師問言：『汝那得此娠？』報言：『我日往瞿曇沙門所，故有此娠。』師便瞋言：『誑我弟子垂當生梵天，毀辱我弟子乃至於此。』時邪師將諸弟子並此女人，往至佛所。當於爾時，如來與無央數眾而為說法，梵志至佛所高聲唱言：『此沙門瞿曇，犯于淫慾，實不得道自稱言得道，所作變化皆是幻術，非真實道。』指此女人言：『眾人皆見不也，愛我此女使令有娠。』發此語已，時天帝釋化作一黃鼠，在女裙里嚙盂繩索令盂墮地，眾人皆見，呵責罵言：『汝等師徒謗毀聖人，促出國去。』

「吾昔一時在錦毗梨國，在一樹下禪定行道，九十日不移處所。時彼六師名金那金離，有女弟子酸陀難提，興嫉妒心慾障佛功德自顯師道。女言：『我能使人不供養佛，令師名聲流佈無外。』時彼女人懷此謀心，日往佛所；經數日中，殺身埋精舍後園中。後來出死屍，言佛殺人。謗名流佈，國人皆知。

「吾昔一時左脅患風，使耆域令治。耆域言：『當須牛乳、象尿，舍利沙、畢缽尸利沙、胡椒，煮以為湯，服之則差。』

「吾昔一時在他村中游行教化，吾為馬槍刺腳，孔上下徹疼痛無量，復使耆域治之。

「吾昔一時患頭痛，猶如兩須彌山壓頭疼痛，痛不可處。今雖成佛諸漏已盡，諸善普集本行不朽，

【現代漢語翻譯】 現代漢語譯本：邪師問道：『你如何懷上身孕？』女人回答說：『我每天去瞿曇（Gautama，釋迦牟尼的姓）沙門那裡，所以才懷上身孕。』邪師聽后怒道：『欺騙我的弟子，說她將要往生梵天，卻敗壞我的弟子到如此地步。』當時，邪師帶著他的弟子和這個女人，一起去到佛陀那裡。那時，如來正在為無數的聽眾說法，梵志（婆羅門教的修行者）來到佛陀面前，高聲喊道：『這個沙門瞿曇，犯了淫慾，實際上沒有得道卻自稱得道，他所做的變化都是幻術，不是真正的道。』他指著那個女人說：『大家不是都看見了嗎，這個女人因為愛我而懷了身孕。』說完這話，當時天帝釋（Indra，佛教的護法神）化作一隻黃鼠，在女人的裙子里咬斷了盂（一種盛食物的器皿）的繩索，使盂掉在地上，眾人看見后，呵斥罵道：『你們師徒誹謗聖人，趕快離開這個國家。』 我過去在錦毗梨國（Kimpila，古印度地名）的時候，在一棵樹下禪定修行，九十天沒有移動過地方。當時，那裡有六師（指當時六個著名的外道宗師）之一，名叫金那金離（Purana Kassapa，六師之一），他的女弟子酸陀難提（Sundari，人名）心生嫉妒，想要阻礙佛陀的功德，以此來彰顯自己老師的道。這個女人說：『我能使人們不再供養佛陀，讓老師的名聲傳遍四方。』當時，這個女人懷著這樣的陰謀，每天都去佛陀那裡；過了幾天，她就自殺，把屍體埋在精舍的後園里。後來，屍體被挖出來，他們就說佛陀殺了人。誹謗之名傳遍全國，人人都知道了。 我過去有一次左邊身體患了風病，讓耆域（Jivaka，佛陀的御醫）來治療。耆域說：『需要用牛奶、象尿、舍利沙（一種草藥）、畢缽尸利沙（一種草藥）、胡椒，煮成湯藥，喝了就會好。』 我過去有一次在其他村莊教化的時候，被馬槍刺傷了腳，傷口上下貫通，疼痛難忍，又讓耆域來治療。 我過去有一次患了頭痛，就像兩座須彌山（Sumeru，佛教中的聖山）壓在頭上一樣疼痛，痛得無法忍受。現在我雖然已經成佛，一切煩惱都已斷盡，一切善行都已圓滿，本來的修行不會朽壞。

【English Translation】 English version: The heretical teacher asked, 『How did you become pregnant?』 The woman replied, 『I go to the Shramana Gautama (Gautama, Shakyamuni's surname) every day, so I became pregnant.』 The heretical teacher, enraged, said, 『You deceived my disciple, saying she would be reborn in the Brahma heaven, yet you have disgraced my disciple to this extent.』 At that time, the heretical teacher, along with his disciples and this woman, went to the Buddha. At that time, the Tathagata was expounding the Dharma to countless listeners. The Brahmin (a practitioner of Brahmanism) came before the Buddha and shouted loudly, 『This Shramana Gautama has committed adultery, he has not actually attained enlightenment but claims to have done so, and the transformations he performs are all illusions, not the true path.』 He pointed to the woman and said, 『Everyone has seen it, this woman became pregnant because of her love for me.』 After saying this, Indra (Indra, a protector deity in Buddhism), the lord of the gods, transformed into a yellow rat, and in the woman's skirt, gnawed through the rope of the bowl (a container for food), causing the bowl to fall to the ground. When the crowd saw this, they scolded and cursed, 『You teachers and disciples slander the sage, quickly leave this country.』 Once, when I was in the country of Kimpila (Kimpila, an ancient Indian place name), I was meditating under a tree, and I did not move for ninety days. At that time, one of the six teachers (referring to the six famous non-Buddhist teachers of that time), named Purana Kassapa (Purana Kassapa, one of the six teachers), had a female disciple named Sundari (Sundari, a personal name), who became jealous and wanted to obstruct the Buddha's merits in order to show off her own teacher's path. This woman said, 『I can make people stop making offerings to the Buddha, and let my teacher's name spread everywhere.』 At that time, this woman, harboring such a conspiracy, went to the Buddha every day; after a few days, she committed suicide and buried her body in the back garden of the monastery. Later, the body was dug up, and they said that the Buddha had killed the person. The slander spread throughout the country, and everyone knew about it. Once, I had a wind disease on my left side, and I asked Jivaka (Jivaka, the Buddha's personal physician) to treat it. Jivaka said, 『It is necessary to use milk, elephant urine, sarisha (a kind of herb), pippali sarisha (a kind of herb), and pepper, to boil them into a soup, and drinking it will cure it.』 Once, when I was teaching in another village, I was stabbed in the foot by a horse spear, the wound went straight through, and the pain was unbearable. I again asked Jivaka to treat it. Once, I had a headache, as if two Mount Sumerus (Sumeru, a sacred mountain in Buddhism) were pressing on my head, the pain was unbearable. Now, although I have become a Buddha, all afflictions have been extinguished, all good deeds have been perfected, and my original practice will not decay.

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從無數劫修清凈行，行業果報，難可得離。佛身如是，何況阿羅漢、辟支佛，能免行報耶？」

爾時，世尊與造行菩薩，而說頌曰：

「最勝四神足，　　住壽無數劫； 　天地悉壞敗，　　須彌如灰塵， 　行業追逐身，　　無處可隱藏。 　我成最正覺，　　三界無等倫， 　故受九報對，　　宿行牽連縛。 　我有三昧力，　　金剛不可沮， 　不能避報業，　　舍而不受對。 　我今生緣盡，　　齊是更無分， 　永與生死別，　　更不造彼行。 　人多貪五欲，　　不謹慎放逸， 　今世亦後世，　　常墮有憂處。 　涅槃無所著，　　示現有為法； 　設復不現化，　　眾生難可度。 　八等無為道，　　賢聖所行路； 　去離諸縛著，　　無有生滅法。 　道從無常觀，　　思惟不凈法； 　一心不移動，　　成就諸相好。 　羅漢、辟支佛，　　償對復甚我； 　行業所追逐，　　何處可得免？ 　智慧舍利弗，　　常行佛功德； 　下腸取滅度，　　此是明白證。 　神足目揵連，　　步步登須彌； 　執杖梵志打，　　骨碎如芥子。 　娑竭阿羅漢，　　降伏難陀龍； 　臨取滅度時，　　眼睛墮無數。 　金花比丘尼，　　神德難可量； 　化作轉輪王，　　統領四天下， 　舍壽入

【現代漢語翻譯】 現代漢語譯本 從無數劫以來修持清凈的修行，所造的行業果報，難以逃脫。佛陀的身體尚且如此，更何況是阿羅漢（斷絕煩惱，達到涅槃的聖者）、辟支佛（無師自悟的聖者），又怎能免除行為的果報呢？ 當時，世尊對造行菩薩說偈語道： 『最殊勝的四種神足（指如意足、精進足、心足、慧足），能使壽命住世無數劫；即使天地全部毀壞，須彌山（佛教宇宙觀中的中心山）化為灰塵，所造的行業也會追逐著身體，無處可以隱藏。 我成就了最正覺（指佛陀所證悟的最高智慧），在三界（欲界、色界、無色界）中無與倫比，所以也要承受九種果報，這是過去的行為所牽連束縛的結果。 我雖有三昧（指禪定）的力量，像金剛一樣不可摧毀，也不能避免業報，捨棄而不承受。我今生的因緣已經盡了，到此為止，再也沒有其他的部分，永遠與生死訣別，不再造作那些行為。 人們大多貪戀五欲（色、聲、香、味、觸），不謹慎放縱自己，今生和來世，常常會墮入憂愁的境地。 涅槃（佛教的最高境界，指解脫）是沒有執著的，只是爲了示現存在有為法（指因緣和合而生的現象）；如果連示現都不做，眾生就難以被度化。 八等無為道（指八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定），是賢聖所行走的道路；能夠遠離各種束縛和執著，沒有生滅的現象。 道是從觀察無常開始的，思考不凈的法；一心不為所動，就能成就各種相好（指佛陀的莊嚴相貌）。 阿羅漢、辟支佛，所償還的果報比我還嚴重；行業所追逐，哪裡可以逃脫呢？ 智慧第一的舍利弗（佛陀的十大弟子之一），常常修行佛陀的功德；最後從下體取滅度（指涅槃），這是明白的證明。 有神通的目犍連（佛陀的十大弟子之一），一步步登上須彌山；被執杖的梵志（指婆羅門教的修行者）打，骨頭碎得像芥子一樣。 娑竭阿羅漢（佛陀的弟子），降伏了難陀龍（龍王）；臨近涅槃時，眼睛掉落無數。 金花比丘尼（比丘尼，指佛教女性出家人），神德難以衡量；她曾化作轉輪王（擁有統治世界的君主），統治四天下（指佛教宇宙觀中的四大洲），捨棄壽命進入涅槃。』

【English Translation】 English version Having cultivated pure conduct for countless kalpas (eons), the karmic consequences of actions are difficult to escape. If the Buddha's body is like this, how much more so for Arhats (those who have extinguished afflictions and attained Nirvana) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), can they avoid the retribution of their actions? At that time, the World Honored One spoke the following verses to the Bodhisattva who creates actions: 'The most supreme four divine feet (referring to the feet of psychic power, diligence, mind, and wisdom), can sustain life for countless kalpas; even if the heavens and earth are completely destroyed, and Mount Sumeru (the central mountain in Buddhist cosmology) turns to dust, the actions one has created will pursue the body, and there is nowhere to hide. I have attained the most perfect enlightenment (referring to the highest wisdom attained by the Buddha), and am unparalleled in the three realms (the realms of desire, form, and formlessness), therefore I must also endure nine retributions, which are the result of past actions that have bound me. Although I have the power of Samadhi (meditative concentration), as indestructible as diamond, I cannot avoid karmic retribution, abandoning it without experiencing it. The conditions of my present life have come to an end, and there is no further part, forever separating from birth and death, and no longer creating those actions. Most people are greedy for the five desires (form, sound, smell, taste, and touch), and are not cautious, indulging themselves. In this life and the next, they will often fall into a state of sorrow. Nirvana (the highest state in Buddhism, referring to liberation) is without attachment, it is only to demonstrate the existence of conditioned phenomena (phenomena that arise from causes and conditions); if even this demonstration is not done, sentient beings will be difficult to liberate. The eightfold noble path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), is the path walked by the wise and noble; it can be free from all kinds of bondage and attachments, and there is no phenomenon of birth and death. The path begins from observing impermanence, contemplating impure phenomena; with a single-minded focus, one can achieve all the auspicious marks (referring to the Buddha's majestic appearance). Arhats and Pratyekabuddhas, the retribution they repay is even more severe than mine; pursued by their actions, where can they escape? Shariputra (one of the Buddha's ten great disciples), the wisest, always practices the Buddha's merits; in the end, he attained Nirvana from his lower body, this is clear proof. Maudgalyayana (one of the Buddha's ten great disciples), with his psychic powers, ascended Mount Sumeru step by step; he was struck by a Brahmin (referring to a practitioner of Brahmanism) with a staff, and his bones shattered like mustard seeds. Sagara Arhat (a disciple of the Buddha), subdued the Nanda Dragon (a dragon king); near the time of his Nirvana, his eyes fell out countless times. The Bhikkhuni (Buddhist nun) Golden Flower, her divine virtue is immeasurable; she once transformed into a Chakravartin (a universal monarch), ruling the four continents (referring to the four continents in Buddhist cosmology), and relinquished her life to enter Nirvana.'

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無為，　　支節刀劍解。 　辟支名光明，　　無佛法出世， 　隨世盡其壽，　　鑊湯取滅度。 　我今說現在，　　此等諸業報， 　設當說過去，　　阿僧祇佛行， 　以劫數至劫，　　業報不可盡。 　當來復有佛，　　令在此座上； 　亦當說業報，　　如今無有異。 　菩薩摩訶薩，　　精進不懈怠； 　當急離業報，　　不與彼共俱。」

爾時，造行菩薩聞此偈已衣毛皆豎，不樂生死周旋五道，皆發無上住不退轉地。

菩薩處胎經法住品第三十五

爾時，世尊見眾會寂然清凈純一無雜，出廣長舌左右舐耳，放大光明上至無量阿僧祇剎土，眾生見光欣然踴躍嘆未曾有。爾時，世尊還攝光明。佛告彌勒菩薩摩訶薩：「吾從無數阿僧祇劫已來，身、口、意凈無有瑕穢，得此實相光明之報，斯由不欺妄故。」

佛復告彌勒菩薩摩訶薩：「我今囑累于汝菩薩胎化經典，汝當宣傳廣宣佈之。若有善男子、善女人諷誦此經，香花供養，搗香、末香、繒彩、花蓋、作倡伎樂，其功德福甚多甚多。若有善男子、善女人不能究竟旦暮諷誦，彈指之頃心念此經者，其功德福不可稱量。何以故？此胎經者，諸佛之父母、眾經中長，過去、當來、諸現在佛，要在母胎經中所化度眾生過於色身，百倍、千倍

【現代漢語翻譯】 現代漢語譯本 無為的境界，如同肢體被刀劍斬斷般解脫。 辟支佛（獨覺者）名為光明，在沒有佛法出世的時代， 他們隨順世間，盡其天壽，最終在沸騰的鑊湯中入滅。 我現在所說的是當下的業報， 即使要說過去，無數阿僧祇（極大的數字）劫中諸佛的修行， 以劫數至劫數，業報也是無法窮盡的。 未來還會有佛出現，坐在同樣的法座上； 他們也會宣說業報，與現在所說沒有差別。 菩薩摩訶薩（偉大的菩薩），應當精進不懈怠； 應當儘快脫離業報，不與業報一同沉淪。

當時，造行菩薩聽聞此偈后，汗毛豎立，不再貪戀生死輪迴的五道，都發起了無上住不退轉的決心。

《菩薩處胎經·法住品》第三十五

當時，世尊（佛陀）見到大眾寂靜清凈，純一無雜，伸出廣長的舌頭左右舔舐耳朵，放出大光明，上照無量阿僧祇剎土（佛國）。眾生見到光明，欣喜踴躍，讚歎從未見過。 這時，世尊收回光明。佛告訴彌勒菩薩摩訶薩（未來佛）說：『我從無數阿僧祇劫以來，身、口、意清凈，沒有瑕疵污穢，才得到這實相光明的果報，這是因為我不欺妄的緣故。』

佛又告訴彌勒菩薩摩訶薩：『我現在囑託你菩薩胎化經典，你應當廣泛宣傳，普遍宣揚。如果有善男子、善女人誦讀此經，用香花供養，搗香、末香、繒彩、花蓋、作倡伎樂，他們的功德福報非常非常多。如果有善男子、善女人不能早晚都誦讀，哪怕只是彈指之間心中憶念此經，他們的功德福報也是不可稱量的。為什麼呢？因為這部胎經，是諸佛的父母，是眾經之首，過去、未來、現在的諸佛，都要在母胎經中化度眾生，其數量超過色身百倍、千倍。』

【English Translation】 English version The state of non-action is like the liberation of limbs being severed by swords. Pratyekabuddhas (Solitary Buddhas), named 'Light,' in times when no Buddha's teachings appear, follow the world, exhaust their lifespan, and ultimately attain Nirvana in boiling cauldrons. What I speak of now is the karmic retribution of the present, even if speaking of the past, the practices of Buddhas in countless Asankhyeya (immeasurable) kalpas (eons), from kalpa to kalpa, karmic retribution cannot be exhausted. In the future, there will be Buddhas who appear, sitting on the same seat; they will also proclaim karmic retribution, no different from what is said now. Bodhisattva Mahasattvas (Great Bodhisattvas) should be diligent and not lazy; they should quickly escape karmic retribution, not to be together with it.

At that time, Bodhisattva Zaoxing, upon hearing this verse, had his hair stand on end, no longer desiring the cycle of birth and death in the five realms, and all developed the supreme resolve to dwell in the irreversible stage.

Chapter Thirty-Five, 'The Abiding of the Dharma' from the 'Bodhisattva in the Womb Sutra'

At that time, the World Honored One (Buddha), seeing the assembly silent, pure, and without any mixture, extended his broad and long tongue, licking his ears left and right, and emitted great light, illuminating countless Asankhyeya Buddha lands. Beings, seeing the light, rejoiced and praised it as unprecedented. Then, the World Honored One retracted the light. The Buddha said to Bodhisattva Maitreya Mahasattva (the future Buddha): 'From countless Asankhyeya kalpas, my body, speech, and mind have been pure, without any flaws or defilements, and thus I have attained the reward of this true form of light. This is because I do not deceive or lie.'

The Buddha further said to Bodhisattva Maitreya Mahasattva: 'I now entrust to you the sutras on the Bodhisattva's conception and transformation. You should widely propagate and proclaim them. If there are good men and good women who recite this sutra, make offerings of fragrant flowers, powdered incense, incense paste, silk banners, flower canopies, and perform music, their merits and blessings will be exceedingly great. If there are good men and good women who cannot recite it from morning to evening, even if they only think of this sutra for the time it takes to snap their fingers, their merits and blessings will be immeasurable. Why is this so? Because this Womb Sutra is the parent of all Buddhas, the chief among all sutras. The Buddhas of the past, future, and present all use the Womb Sutra to transform beings, and their number exceeds the physical body by a hundredfold, a thousandfold.'

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、巨億萬倍不可稱量。」

佛復告彌勒菩薩摩訶薩：「若有善男子、善女人禮事供養此經典者，欲得面見十方諸佛，一心歸命無他異想，即時得見十方諸佛。若有善男子、善女人發大誓願：『我今欲使地獄休息，餓鬼、畜生無煩惱病。』一心歸命諷誦此經，諸苦惱眾生皆得解脫。」

佛復告彌勒菩薩摩訶薩：「我今緣盡無教化處，此經留住或千年，或至二千年，或至三千年，令分為三分，一分付與阿難，度我遺法弟子；一分與難陀優缽羅龍王；餘一分者彌勒與我宣傳；使一切眾生普得聞知，無得中斷。彌勒！汝作佛時，汝當宣佈此經，十方天下眾生，蠕動、喘息、蚑行、人物之類，皆蒙此經悉得解脫。彌勒！汝般涅槃后，此經二十一劫流佈在世，然後乃斷。若有善男子、善女人諷誦此經，心不錯亂髮大弘誓，欲令眾生悉同我願，同時俱生清凈國土，承事禮敬諸佛世尊，如願得之而無掛礙。」

佛復告彌勒菩薩摩訶薩：「汝當承受我教，當唸佛恩。欲報佛恩者，常當一心奉持供養胎化經典，此功德、福無能宣暢。何以故？此胎化經典，諸法寶藏諸佛封印，唯有如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，能開發此印封示現眾生。彌勒！當知我前後所說，三昧

【現代漢語翻譯】 現代漢語譯本 『巨大億萬倍，不可稱量。』

佛陀又告訴彌勒菩薩摩訶薩：『如果有善男子、善女人禮敬供養這部經典，想要面見十方諸佛，一心歸命，沒有其他雜念，就能立即見到十方諸佛。如果有善男子、善女人發大誓願：『我今想要使地獄休息，餓鬼、畜生沒有煩惱病。』一心歸命諷誦這部經，所有受苦惱的眾生都能得到解脫。』

佛陀又告訴彌勒菩薩摩訶薩：『我現在因緣已盡，沒有教化之處，這部經將留住世間，或許一千年，或許兩千年，或許三千年，讓它分為三份，一份交給阿難（Ananda），度化我的遺法弟子；一份交給難陀（Nanda）優缽羅龍王（Upala Dragon King）；剩餘一份由彌勒（Maitreya）你來宣傳；使一切眾生普遍得知，不要中斷。彌勒！你成佛時，你應當宣講這部經，十方天下眾生，蠕動、喘息、蚑行、人物之類，都蒙受這部經的恩澤，全部得到解脫。彌勒！你般涅槃后，這部經將在世間流傳二十一劫，然後才會斷絕。如果有善男子、善女人諷誦這部經，心不散亂，發大弘誓，想要讓眾生都和我的願望一樣，同時都生到清凈國土，承事禮敬諸佛世尊，就能如願得到，而沒有障礙。』

佛陀又告訴彌勒菩薩摩訶薩：『你應當接受我的教誨，應當唸佛的恩德。想要報答佛恩的人，應當常常一心奉持供養胎化經典，這種功德和福報是無法宣說的。為什麼呢？因為這部胎化經典，是諸法寶藏，是諸佛的封印，只有如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavat），才能開啟這個印封，向眾生展示。彌勒！應當知道我前後所說的，三昧（Samadhi）

【English Translation】 English version 'It is a hundred million times immeasurable.'

The Buddha further told Bodhisattva Mahasattva Maitreya, 'If there are good men or good women who respectfully make offerings to this scripture, and wish to see the Buddhas of the ten directions, with a single-minded devotion and no other thoughts, they will immediately see the Buddhas of the ten directions. If there are good men or good women who make a great vow: 「I now wish to bring rest to hell, and to free hungry ghosts and animals from afflictions and illnesses,」 and with a single-minded devotion recite this scripture, all suffering beings will be liberated.'

The Buddha further told Bodhisattva Mahasattva Maitreya, 'Now that my karmic connections are exhausted and I have no place to teach, this scripture will remain in the world for perhaps a thousand years, perhaps two thousand years, or perhaps three thousand years. Let it be divided into three parts: one part given to Ananda (Ananda) to guide my disciples who inherit my teachings; one part given to Nanda (Nanda), the Upala Dragon King (Upala Dragon King); and the remaining part to be propagated by you, Maitreya (Maitreya), so that all beings may universally know of it, without interruption. Maitreya! When you become a Buddha, you should proclaim this scripture, so that all beings in the ten directions, including those that crawl, breathe, move, and all living things, may receive the grace of this scripture and all be liberated. Maitreya! After your Parinirvana, this scripture will circulate in the world for twenty-one kalpas, and then it will cease. If there are good men or good women who recite this scripture, with an unwavering mind, and make a great vow to have all beings share my wish, to be born simultaneously in pure lands, and to serve and pay homage to all the Buddhas and World Honored Ones, they will obtain their wish without hindrance.'

The Buddha further told Bodhisattva Mahasattva Maitreya, 'You should accept my teachings and remember the Buddha's kindness. Those who wish to repay the Buddha's kindness should always wholeheartedly uphold and make offerings to the scriptures on birth and transformation. The merits and blessings of this are beyond description. Why? Because these scriptures on birth and transformation are the treasure of all dharmas, the seal of all Buddhas. Only the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa (Anuttara-purusa), Purusadamyasarathi (Purusadamyasarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), and Bhagavat (Bhagavat) can open this seal and reveal it to all beings. Maitreya! You should know that what I have said before and after, the Samadhi (Samadhi)'

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總持甚深經典，汝忘一字一句此過少耳！若於此胎化經典，忘失一字一句其過甚多。何以故？此諸佛世尊之父母也。」

爾時，世尊說是語時，普地六反震動，時座菩薩各各自相謂言：「釋迦文佛離法性不久，必當還現如本色相。」時座上有八十四億垓眾生，皆發無上住不退轉。時諸菩薩忽然不現各離胎化，供養釋迦文佛金棺舍利。

菩薩處胎經複本形品第三十六

爾時，世尊還攝威神，在金棺里寂然無聲，諸天燒香散花供養。時大迦葉將五百弟子從摩伽提國來至佛所，聞佛今日當取滅度，悲啼㘁泣不能自勝。爾時，世尊以天耳聞迦葉來至，即從棺里雙出兩足，迦葉見之手捉摩捫，啼泣不能自勝。爾時，迦葉普說頌曰：

「一切行無常，　　生者必有死； 　無生亦無死，　　此滅為最樂。 　佛所教化人，　　所度已周遍； 　我行道迥絕，　　深恨不見佛。 　法界悉皆空，　　色身亦當爾； 　無有老、病、死，　　無為無所生。 　住壽百恒沙，　　亦當歸滅度； 　況我天尊師，　　處世著穢污。」

爾時，迦葉及五百弟子，皆繞金棺七匝在一面立。爾時，阿難捉棺西北角，難陀捉東北角，諸天在後侍，直北出去雙樹四十九步，安厝金棺，隨沙門法，以牛頭栴檀香積金棺上；諸

【現代漢語翻譯】 現代漢語譯本： 『如果忘記了總持甚深經典的哪怕一個字一句，這過錯還算小；但如果對於這胎化經典，忘記一個字一句，那過錯就非常大了。為什麼呢？因為這些經典是諸佛世尊的父母啊。』 當時，世尊說完這些話時，大地普遍震動了六次。當時在座的菩薩們各自互相說道：『釋迦文佛（Sakyamuni Buddha）(佛教創始人)離開法性（Dharmata）(宇宙的真理或實相)的時間不長，必定會再次顯現他本來的色相。』當時在座的有八十四億垓眾生，都發起了無上正等正覺之心，住于不退轉的境界。當時，諸位菩薩忽然消失，各自脫離胎化之身，供養釋迦文佛的金棺舍利。 《菩薩處胎經》複本形品第三十六 當時，世尊收回威神，在金棺里寂靜無聲，諸天焚香散花供養。當時，大迦葉（Mahakasyapa）(佛陀十大弟子之一)帶領五百弟子從摩伽提國（Magadha）(古印度十六雄國之一)來到佛陀所在之處，聽到佛陀今日將要入滅，悲傷哭泣，不能自已。當時，世尊用天耳聽到迦葉來到，就從棺材裡伸出雙腳，迦葉見到后，用手撫摸，哭泣不能自勝。當時，迦葉普遍說了偈頌： 『一切行為都是無常的，生者必定有死；沒有生也就沒有死，這種寂滅才是最快樂的。佛陀所教化的人，所度化的已經周遍；我所修行的道路遙遠而隔絕，深深遺憾沒有見到佛陀。法界（Dharmadhatu）(宇宙萬法所依之處)全部都是空性的，色身（Rupa）(物質的身體)也應當如此；沒有衰老、疾病、死亡，無為（Asamskrta）(不生不滅的境界)是無所生的。即使住世壽命有百恒河沙數，也終將歸於滅度；何況我天尊的老師，處在世間，沾染污穢。』 當時，迦葉和五百弟子，都繞著金棺走了七圈，站在一邊。當時，阿難（Ananda）(佛陀十大弟子之一)拿著棺材的西北角，難陀（Nanda）(佛陀的堂弟)拿著東北角，諸天在後面侍奉，直接向北走了四十九步，安放金棺，按照沙門（Sramana）(佛教出家修行者)的規矩，用牛頭栴檀香堆積在金棺上；

【English Translation】 English version: 'If you forget even a single word or phrase of the profound Dharani Sutras, the fault is small; but if you forget even a single word or phrase of these Sutras of the Womb-born, the fault is very great. Why is that? Because these Sutras are the parents of all Buddhas, the World Honored Ones.' At that time, when the World Honored One spoke these words, the earth shook six times in all directions. Then the Bodhisattvas in the assembly said to each other, 'Sakyamuni Buddha (the founder of Buddhism) has not been separated from Dharmata (the true nature or reality of the universe) for long, and will surely reappear in his original form.' At that time, there were eighty-four billion nayutas of beings in the assembly, all of whom aroused the unsurpassed mind of Anuttara-samyak-sambodhi and dwelt in the state of non-retrogression. Then, the Bodhisattvas suddenly disappeared, each leaving their womb-born bodies, and made offerings to the golden coffin relics of Sakyamuni Buddha. Chapter Thirty-Six: Restoring the Original Form, from the Sutra of the Bodhisattva in the Womb At that time, the World Honored One withdrew his majestic power and remained silent in the golden coffin. The devas burned incense and scattered flowers as offerings. At that time, Mahakasyapa (one of the ten major disciples of the Buddha) led five hundred disciples from Magadha (one of the sixteen ancient kingdoms of India) to the place where the Buddha was. Hearing that the Buddha would enter Nirvana today, they wept with grief, unable to control themselves. At that time, the World Honored One, with his divine ear, heard that Kasyapa had arrived, and immediately extended both feet from the coffin. Kasyapa, seeing this, touched them with his hands, weeping uncontrollably. Then, Kasyapa universally spoke the following verses: 'All actions are impermanent; those who are born must die. Without birth, there is also no death; this extinction is the greatest joy. The people whom the Buddha has taught, those whom he has liberated, are everywhere. The path I have walked is distant and isolated; I deeply regret not seeing the Buddha. The Dharmadhatu (the realm of all phenomena) is entirely empty, and the physical body (Rupa) should be the same. There is no old age, sickness, or death; the unconditioned (Asamskrta) is without birth. Even if one lives for a hundred kalpas, one will eventually return to extinction. How much more so my teacher, the Honored One, who dwells in the world, tainted by defilements.' At that time, Kasyapa and the five hundred disciples circumambulated the golden coffin seven times and stood to one side. Then, Ananda (one of the ten major disciples of the Buddha) held the northwest corner of the coffin, Nanda (the Buddha's cousin) held the northeast corner, and the devas attended behind. They went directly north for forty-nine steps and placed the golden coffin. Following the Sramana (Buddhist renunciate) tradition, they piled sandalwood incense on the golden coffin;

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梵天王、釋提桓因，將諸天眾在虛空中散花供養。爾時，尊者迦葉，手執火然栴檀薪而耶維之；八大國王爭分舍利，隨力多少各持歸供養。

菩薩處胎經起塔品第三十七

爾時，八大國王：優填王、頂生王、惡生王、阿阇世王；四大兵馬主：最豪兵馬主、容顏兵馬主、熾盛兵馬主、金剛兵馬主，此八大王共諍舍利，各領兵眾列住一面。八大王各各言：「佛舍利我應獨得之。」有一大臣名優波吉諫言：「諸王！莫𠲜佛舍利，應當分之普共供養，何為興兵共相征罰？」

爾時釋提桓因，即現為人語諸王言：「我等諸天亦當有分，若共𠲜力則有勝負，幸可見與勿足為難。」

爾時阿耨達龍王、文鄰龍王、伊那缽龍王語八王言：「我等亦應有舍利分，若不見與力足相伏。」

時優波吉言：「諸君且止，舍利宜共分之。」即分為三分，一分與諸天，一分與龍王，一分與八王，金甕受一石余。此臣密以蜜涂甕里，以甕量即分舍利。諸天得舍利還於天上，即起七寶塔偷婆。龍得舍利還於龍宮，亦起七寶塔偷婆。八王得舍利各還本國，亦起七寶塔偷婆。臣優波吉得著金甕舍利三斗並甕，亦起七寶塔偷婆。灰及土四十九斛，起四十九七寶塔偷婆。當耶維處亦起七寶塔偷婆，高四十九仞，香花供養懸繒幡蓋

【現代漢語翻譯】 現代漢語譯本 梵天王（Brahma，創造之神）、釋提桓因（Śakra devānām indraḥ，眾神之王），帶領著眾天神在虛空中散花供養。當時，尊者迦葉（Kāśyapa，佛陀的十大弟子之一），手持燃燒的栴檀木柴進行荼毗（火葬）；八大國王爭奪佛陀的舍利，各自根據自己的能力多少拿回去供奉。

《菩薩處胎經》起塔品第三十七

當時，八大國王：優填王（Udayana）、頂生王（Murddhaja）、惡生王（Aśoka）、阿阇世王（Ajātaśatru）；四大兵馬主：最豪兵馬主、容顏兵馬主、熾盛兵馬主、金剛兵馬主，這八大國王爲了爭奪舍利而爭吵，各自帶領軍佇列隊對峙。八大國王各自說：『佛陀的舍利應該由我獨得。』有一位大臣名叫優波吉（Upagupta）勸諫說：『各位國王！不要爭奪佛陀的舍利，應當分給眾人共同供養，為何要興兵互相征伐呢？』

當時，釋提桓因，就顯現為人，對各位國王說：『我們諸天也應當有一份，如果用武力爭奪就會有勝負，希望可以分給我們，不要因此為難。』

當時，阿耨達龍王（Anavatapta）、文鄰龍王（Varuna）、伊那缽龍王（Indranila）對八位國王說：『我們也應該有舍利的一份，如果不給我們，就用武力來征服你們。』

這時，優波吉說：『各位請停止爭鬥，舍利應該共同分配。』於是將舍利分為三份，一份給諸天，一份給龍王，一份給八大國王，用金甕盛裝，還剩下一石多。這位大臣秘密地在甕里塗上蜂蜜，用甕來量分舍利。諸天得到舍利后回到天上，就建造了七寶塔（stūpa）。龍得到舍利后回到龍宮，也建造了七寶塔。八大國王得到舍利后各自回到自己的國家，也建造了七寶塔。大臣優波吉得到裝有三斗舍利的金甕，也建造了七寶塔。用骨灰和泥土四十九斛，建造了四十九座七寶塔。在荼毗的地方也建造了一座七寶塔，高四十九仞，用香花供養，懸掛著絲綢幡蓋。

【English Translation】 English version King Brahma, and Śakra devānām indraḥ (King of the Gods), led the heavenly beings to scatter flowers in the sky as offerings. At that time, Venerable Kāśyapa (one of the Buddha's ten great disciples), held burning sandalwood firewood to perform the cremation; the eight great kings fought over the Buddha's relics, each taking some back to worship according to their ability.

Chapter 37, 'The Stupa Construction' from the Bodhisattva's Womb Sutra

At that time, the eight great kings: King Udayana, King Murddhaja, King Aśoka, and King Ajātaśatru; the four great army leaders: the most powerful army leader, the handsome army leader, the fierce army leader, and the vajra army leader, these eight great kings quarreled over the relics, each leading their troops to stand in opposition. Each of the eight great kings said: 'The Buddha's relics should be exclusively mine.' A minister named Upagupta advised: 'O kings! Do not fight over the Buddha's relics, they should be divided among everyone for common worship, why raise troops to conquer each other?'

At that time, Śakra devānām indraḥ, manifested as a human, and said to the kings: 'We gods should also have a share, if we fight by force there will be victory and defeat, hopefully you can share with us and not make it difficult.'

At that time, the dragon kings Anavatapta, Varuna, and Indranila said to the eight kings: 'We should also have a share of the relics, if you do not give it to us, we will use force to subdue you.'

Then, Upagupta said: 'Gentlemen, please stop fighting, the relics should be divided together.' So he divided the relics into three parts, one part for the gods, one part for the dragon kings, and one part for the eight great kings, using a golden urn to hold them, with more than one stone remaining. This minister secretly coated the inside of the urn with honey, and used the urn to measure and divide the relics. The gods, having received the relics, returned to the heavens, and built a seven-jeweled stupa. The dragons, having received the relics, returned to the dragon palace, and also built a seven-jeweled stupa. The eight great kings, having received the relics, each returned to their own country, and also built a seven-jeweled stupa. The minister Upagupta, having received the golden urn containing three dou of relics, also built a seven-jeweled stupa. Using forty-nine hu of ashes and soil, he built forty-nine seven-jeweled stupas. At the cremation site, he also built a seven-jeweled stupa, forty-nine ren high, with offerings of fragrant flowers, and hanging silk banners and canopies.

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，終日竟夜音樂聲不斷。佛之威神令諸七寶塔各各有光明，或夜放光明與晝無異，或晝放光明與夜無異，諸護塔善神各各來營護，不令惡人有觸犯者。

菩薩處胎經出經品第三十八

爾時，佛取滅度已經七日七夜，時大迦葉告五百阿羅漢：「打揵椎集眾，卿五百人盡詣十方諸佛世界，諸有得阿羅漢六通清徹者，盡集此閻浮提詣雙樹間。釋迦文尼佛今以舍壽取般涅槃，耶維已訖起七寶塔，今集眾欲得演出真性法身。汝等速集聽采微妙之言。」爾時五百阿羅漢受大迦葉教，以神足力如人屈伸臂頃，即到十方恒河沙剎土，集諸羅漢得八億四千眾，來集到忍界聽受法言。

爾時，迦葉見眾已集，語優波離：「卿為維那，唱阿難下。」即受教唱下阿難。「卿是佛侍者，今有大過於我等所，卿自知不也？」

阿難白大迦葉言：「不審有何大過於聖眾所？」

迦葉告阿難言：「云何？阿難！佛所說經，若有得道羅漢六通清徹者，修四神足多修多行，能住壽一劫有餘。卿何故默然而不報佛？」

時阿那律將阿難出在外，須臾復喚阿難前，還舊事具責阿難。爾時阿難心意荒亂內自念言：「佛滅度未久，恥我乃爾！」即思惟四意止、四意斷、四神足、五根、五力、七覺、八道，分別苦本、集、滅、道

【現代漢語翻譯】 現代漢語譯本：整日整夜，音樂之聲不絕於耳。佛陀的神威使得每一座七寶塔都各自發出光明，有的夜晚放光如同白晝，有的白天放光如同夜晚，守護寶塔的善神們各自前來守護，不讓惡人有任何侵犯的機會。

當時，佛陀入滅已經七天七夜，大迦葉（Mahakasyapa）告訴五百位阿羅漢（Arhat）：『敲響犍椎（ghanta，一種法器）召集大眾，你們五百人前往十方諸佛世界，凡是證得阿羅漢果位，具有六神通清凈的人，都聚集到這閻浮提（Jambudvipa，我們所居住的世界）雙樹之間。釋迦牟尼佛（Sakyamuni Buddha）現在已經捨棄壽命進入涅槃（Parinirvana），荼毗（cremation）儀式已經結束，並建起了七寶塔，現在召集大眾，想要演說真性法身。你們速速聚集，聽取這微妙的教言。』當時，五百位阿羅漢接受了大迦葉的教誨，以神通之力，如同人屈伸手臂一般，瞬間到達十方恒河沙數般的佛土，聚集了八億四千位羅漢，來到娑婆世界（忍界，the world of endurance）聽受佛法。

當時，迦葉見大眾已經聚集，對優波離（Upali）說：『你作為維那（Vina，寺院中負責僧眾事務的執事），唱名讓阿難（Ananda）下來。』優波離接受教誨，唱名讓阿難下來。『你是佛陀的侍者，現在犯下了對我們來說很大的過錯，你自己知道嗎？』

阿難對大迦葉說：『我不知道對聖眾犯下了什麼大過錯？』

迦葉告訴阿難說：『為什麼？阿難！佛陀所說的經典中，如果有證得羅漢果位，具有六神通清凈的人，修習四神足（catvari-rddhi-padani，四種神通的基礎）並多加修行，能夠住世一劫（kalpa，極長的時間單位）以上。你為什麼默不作聲，不稟告佛陀？』

這時，阿那律（Aniruddha）將阿難帶到外面，過了一會兒又叫阿難回來，再次責問阿難同樣的事情。當時阿難心意慌亂，內心自言自語道：『佛陀入滅不久，竟然如此羞辱我！』隨即思惟四意止（cattari-sati-patthanani，四念處）、四意斷（cattari-samma-ppadhanani，四正勤）、四神足、五根（panca-indriyani，信、精進、念、定、慧）、五力（panca-balani，信力、精進力、念力、定力、慧力）、七覺支（sapta-bodhyangani，七種覺悟的因素）、八正道（arya-astangika-marga，八種正確的修行方法），分別思惟苦的根源、苦的集起、苦的滅盡、以及滅苦之道。

【English Translation】 English version: Throughout the day and night, the sound of music never ceased. The Buddha's majestic power caused each of the seven jeweled pagodas to emit light, some shining at night as if it were day, and others shining during the day as if it were night. The benevolent spirits guarding the pagodas each came to protect them, preventing any evildoers from violating them.

At that time, seven days and seven nights had passed since the Buddha's passing into Nirvana. Mahakasyapa (大迦葉) addressed the five hundred Arhats (阿羅漢), saying, 'Strike the ghanta (犍椎, a type of percussion instrument) to gather the assembly. You five hundred should go to the Buddha-lands in the ten directions. All those who have attained Arhatship and possess the six clear superknowledges should gather here in Jambudvipa (閻浮提) between the twin Sala trees. Sakyamuni Buddha (釋迦牟尼佛) has now relinquished his life and entered Parinirvana (般涅槃). The cremation (荼毗) is complete, and seven jeweled pagodas have been erected. Now, we gather to expound the true nature of the Dharma body. You must assemble quickly to hear these profound teachings.' Then, the five hundred Arhats, following Mahakasyapa's instructions, used their supernatural powers to travel to the Buddha-lands as quickly as one could extend or retract an arm. They gathered eight hundred and forty million Arhats, who came to the world of endurance (忍界) to listen to the Dharma.

Then, Kasyapa, seeing that the assembly had gathered, said to Upali (優波離), 'You, as the Vina (維那, a monastic officer in charge of affairs), call Ananda (阿難) down.' Upali, receiving the instruction, called Ananda down. 'You are the Buddha's attendant, and now you have committed a great fault against us. Do you know this yourself?'

Ananda replied to Mahakasyapa, 'I do not know what great fault I have committed against the holy assembly.'

Kasyapa said to Ananda, 'Why? Ananda! In the sutras spoken by the Buddha, if there are those who have attained Arhatship and possess the six clear superknowledges, who cultivate the four bases of psychic power (catvari-rddhi-padani, 四神足) and practice diligently, they can live for more than a kalpa (劫, an extremely long period of time). Why did you remain silent and not report this to the Buddha?'

At that time, Aniruddha (阿那律) took Ananda outside. After a while, he called Ananda back and questioned him again about the same matter. At that time, Ananda's mind was confused, and he thought to himself, 'The Buddha has not been gone long, and yet I am being humiliated like this!' He then contemplated the four foundations of mindfulness (cattari-sati-patthanani, 四意止), the four right exertions (cattari-samma-ppadhanani, 四意斷), the four bases of psychic power, the five faculties (panca-indriyani, 五根: faith, energy, mindfulness, concentration, wisdom), the five powers (panca-balani, 五力: the power of faith, energy, mindfulness, concentration, and wisdom), the seven factors of enlightenment (sapta-bodhyangani, 七覺支), and the Noble Eightfold Path (arya-astangika-marga, 八正道), distinguishing the origin of suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering.

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果，即于眾前成阿羅漢，諸塵垢滅朗然大悟。聖眾稱善諸天歌嘆，當於爾時地六反震動，諸天散花作倡伎樂，色身滅度法身出世，利益眾生多所潤及，即使阿難升七寶高座。

迦葉告阿難言：「佛所說法一言一字，汝勿使有缺漏。菩薩藏者集著一處，聲聞藏者亦集著一處，戒律藏者亦著一處。」

爾時，阿難發聲唱言：「我聞如是一時，說佛所居處。」迦葉及一切聖眾，皆墮淚悲泣不能自勝，咄嗟老死如幻如化，昨日見佛今日已稱言滅為聞。最初出經，胎化藏為第一，中陰藏第二，摩訶衍、方等藏第三，戒律藏第四，十住菩薩藏第五，雜藏第六，金剛藏第七，佛藏第八，是為釋迦文佛經法具足矣。二月八日成佛，二月八日轉法輪，二月八日降魔，二月八日般涅槃。

菩薩處胎經卷第七

【現代漢語翻譯】 現代漢語譯本 果，即刻在眾人面前成就阿羅漢（Arhat，已斷除煩惱，達到涅槃的聖者），所有塵世的污垢都消滅，內心明朗通達。聖眾都稱讚說好，諸天也歌唱讚歎，那時大地六次震動，諸天散花，演奏音樂，色身（Rupa-kaya，物質的身體）滅度，法身（Dharma-kaya，佛的真理之身）顯現於世，利益眾生，廣泛地滋潤他們，然後阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）就登上七寶高座。 迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）告訴阿難說：『佛所說的一切法，一言一字，你都不要使其有缺失遺漏。菩薩藏（Bodhisattva Pitaka，菩薩的教義）要收集在一起，聲聞藏（Sravaka Pitaka，聲聞弟子的教義）也要收集在一起，戒律藏（Vinaya Pitaka，戒律）也要收集在一起。』 這時，阿難發出聲音唱道：『我聽聞是這樣，一時，佛住在某處。』迦葉和所有聖眾，都流著眼淚悲傷哭泣，不能自已，感嘆老死就像幻象一樣，昨天還見到佛，今天就說他已經滅度了。最初結集經典，胎化藏為第一，中陰藏為第二，摩訶衍（Mahayana，大乘佛教）、方等藏為第三，戒律藏為第四，十住菩薩藏為第五，雜藏為第六，金剛藏為第七，佛藏為第八，這就是釋迦文佛（Sakyamuni Buddha，佛教的創始人）的經法全部具足了。二月八日成佛，二月八日轉法輪（Dharma-cakra-pravartana，開始宣講佛法），二月八日降魔（Mara，佛教中的魔），二月八日般涅槃（Parinirvana，佛陀的最終涅槃）。

【English Translation】 English version As a result, he immediately becomes an Arhat (a perfected being who has extinguished all defilements and attained Nirvana) in front of the assembly, all worldly impurities are extinguished, and his mind is clear and enlightened. The holy assembly praises him, and the devas sing in admiration. At that time, the earth shakes six times, the devas scatter flowers and play music. The Rupa-kaya (physical body) is extinguished, and the Dharma-kaya (the body of truth) appears in the world, benefiting sentient beings and widely nourishing them. Then Ananda (one of the Buddha's ten great disciples, known for his excellent memory) ascends the seven-jeweled high seat. Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said to Ananda, 'Every word and every phrase of the Dharma spoken by the Buddha, you must not allow any to be missing or omitted. The Bodhisattva Pitaka (teachings for Bodhisattvas) should be collected in one place, the Sravaka Pitaka (teachings for Sravakas) should also be collected in one place, and the Vinaya Pitaka (rules of discipline) should also be collected in one place.' At that time, Ananda uttered a voice and chanted, 'Thus have I heard, at one time, the Buddha was dwelling in such and such a place.' Kasyapa and all the holy assembly, all wept with sorrow, unable to control themselves, lamenting that old age and death are like illusions. Yesterday they saw the Buddha, and today they say he has already passed away. When the scriptures were first compiled, the 'Embryo and Transformation' collection was the first, the 'Intermediate Existence' collection was the second, the Mahayana (Great Vehicle) and Vaipulya collection was the third, the Vinaya collection was the fourth, the 'Ten Stages Bodhisattva' collection was the fifth, the 'Miscellaneous' collection was the sixth, the 'Vajra' collection was the seventh, and the 'Buddha' collection was the eighth. This is the complete Dharma of Sakyamuni Buddha (the founder of Buddhism). He attained Buddhahood on the eighth day of the second month, turned the Dharma-cakra-pravartana (set the wheel of Dharma in motion) on the eighth day of the second month, subdued Mara (the demon) on the eighth day of the second month, and attained Parinirvana (final Nirvana) on the eighth day of the second month.

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