T12n0385_中陰經
大正藏第 12 冊 No. 0385 中陰經
No. 385
中陰經卷上
後秦涼州沙門竺佛念譯
如來五弘誓入中陰教化品第一
如是我聞：
一時佛在迦毗羅婆兜雙樹北四十九步耶維處。
八日夜半明星出時，爾時，如來忽然離碎身舍利，如諸佛五弘誓法：
當生之時，天地六反震動，十方諸佛皆來扶助，是謂一弘誓法。云何為六反震動？東踴西沒、西踴東沒、北踴南沒、南踴北沒、四面都踴則中央沒、中央踴則四面沒。
當其如來初舉一足行七步，天下大動，十方諸佛皆來扶助，是謂二弘誓法。
如來往詣菩提樹下結跏趺坐：「吾不成佛不起于坐。」爾時天地大動，十方諸佛皆來扶助，是謂三弘誓法。
如來之名波旬雖聞心不怯弱，誓願力故，天地大動，十方諸佛皆來扶助，是謂四弘誓法。
如來捨身壽命，現取滅度，入于中陰教化眾生，爾時天地大動，十方諸佛皆來勸贊，是謂五弘誓法。
爾時，世尊入火炎三昧，離碎身舍利，去地七仞坐寶蓮華，使無量無限那由他眾生——天、龍、鬼神、阿修羅、甄陀羅、乾闥婆、迦留羅、鳩槃荼、富單那、人非人——皆見如來坐寶蓮華。
爾時，世尊向舍利而說頌
【現代漢語翻譯】 現代漢語譯本 《中陰經》捲上 後秦涼州沙門竺佛念譯 如來五弘誓入中陰教化品第一 如是我聞： 一時，佛在迦毗羅婆兜（Kapilavastu）雙樹北四十九步耶維處。 八日夜半，明星出現時，那時，如來忽然離開碎身舍利，如諸佛五弘誓法： 當誕生之時，天地六反震動，十方諸佛都來扶助，這稱為一弘誓法。什麼是六反震動？東邊涌起西邊沉沒、西邊涌起東邊沉沒、北邊涌起南邊沉沒、南邊涌起北邊沉沒、四面都涌起則中央沉沒、中央涌起則四面沉沒。 當如來初舉一足行走七步時，天下大動，十方諸佛都來扶助，這稱為二弘誓法。 如來前往菩提樹下結跏趺坐：『我若不成佛，不起於此座。』那時天地大動，十方諸佛都來扶助，這稱為三弘誓法。 如來的名號，波旬（Mara）雖然聽聞，心不怯弱，因誓願力，天地大動，十方諸佛都來扶助，這稱為四弘誓法。 如來捨棄身壽命，示現滅度，進入中陰教化眾生，那時天地大動，十方諸佛都來勸贊，這稱為五弘誓法。 那時，世尊進入火炎三昧，離開碎身舍利，離地七仞坐于寶蓮華上，使無量無限那由他眾生——天、龍、鬼神、阿修羅（Asura）、甄陀羅（Gandharva）、乾闥婆（Gandharva）、迦留羅（Garuda）、鳩槃荼（Kumbhanda）、富單那（Putana）、人非人——都見到如來坐于寶蓮華上。 那時，世尊向舍利而說頌。
【English Translation】 English version The Sutra of the Intermediate State, Scroll 1 Translated by the Shramana Zhufonian of Liangzhou in the Later Qin Dynasty Chapter 1: The Tathagata's Five Great Vows and Teachings in the Intermediate State Thus have I heard: At one time, the Buddha was at the Yewei place, forty-nine steps north of the twin trees in Kapilavastu. On the eighth day, at midnight, when the morning star appeared, at that time, the Tathagata suddenly departed from the relics of his broken body, according to the five great vows of all Buddhas: When he was born, heaven and earth shook in six ways, and all the Buddhas of the ten directions came to assist him. This is called the first great vow. What are the six ways of shaking? The east rises and the west sinks, the west rises and the east sinks, the north rises and the south sinks, the south rises and the north sinks, when all four sides rise, the center sinks, and when the center rises, all four sides sink. When the Tathagata first lifted one foot and walked seven steps, the world greatly shook, and all the Buddhas of the ten directions came to assist him. This is called the second great vow. The Tathagata went to the Bodhi tree and sat in the lotus position: 'If I do not become a Buddha, I will not rise from this seat.' At that time, heaven and earth greatly shook, and all the Buddhas of the ten directions came to assist him. This is called the third great vow. Although Mara heard the name of the Tathagata, his heart did not weaken. Because of the power of his vow, heaven and earth greatly shook, and all the Buddhas of the ten directions came to assist him. This is called the fourth great vow. The Tathagata relinquished his life span, manifested his passing into Nirvana, and entered the intermediate state to teach sentient beings. At that time, heaven and earth greatly shook, and all the Buddhas of the ten directions came to encourage and praise him. This is called the fifth great vow. At that time, the World Honored One entered the Samadhi of Fiery Flames, departed from the relics of his broken body, and sat on a jeweled lotus flower seven ren above the ground, causing countless, limitless nayuta beings—gods, dragons, ghosts, Asuras, Gandharvas, Gandharvas, Garudas, Kumbhandas, Putanas, and non-humans—to see the Tathagata sitting on the jeweled lotus flower. At that time, the World Honored One spoke a verse towards the relics.
曰：
「于無數劫中， 養汝地種界， 吾今離汝去， 如蛇脫皮樂。 五道生死中， 無處不有汝， 權時得相離、 寂滅無所著， 威神接地種， 非汝不得度。 咄嗟！別離苦， 生死牽連著， 諸佛威神接， 所度阿僧祇。」
爾時，世尊說此頌已，從腳心上至肉髻放八十四千億光，普照三千大千世界，上至虛空界，其中眾生皆見光明，或有尋光來者、或有諸佛遣諸菩薩來至忍界者。
爾時，世尊內自思惟：「此中陰形極為微細，唯佛、世尊獨能睹見，然此眾生——有學、無學，一住、二住乃至九住——非彼境界所能睹見。吾今以佛威神入照明三昧，令四部眾，比丘、比丘尼、優婆塞、優婆夷，睹此微形。」
爾時，世尊次入無礙定，觀此空界眾生，生者、滅者，如諸如來所行禁戒，虛無寂寞，觀不凈想、百七十行苦本因緣乃至生死十二縛著。
爾時，世尊復說頌曰：
「今當入微妙， 極細中陰形， 化彼眾生類， 倍于閻浮提。 常相無所著、 樂相空無定， 建立道德根， 舍壽無所染。 本從阿僧祇， 濟彼難度人， 況此微妙形？ 無過此最難。 吾今弘誓心， 無雜、無所染， 菩提道德根， 梵行究
【現代漢語翻譯】 現代漢語譯本： 佛說： 『在無數劫的時間裡，你滋養了我的地種界（指構成身體的物質元素），我現在要離開你，就像蛇脫皮一樣快樂。在五道輪迴的生死中，沒有哪個地方沒有你的存在，我暫時得以與你分離，進入寂滅的境界，不再執著于任何事物。我的威神之力與地種相連，沒有你，我無法得度。唉！這別離的痛苦，生死相連，諸佛以威神之力接引，所度化的眾生數量多得不可計數。』 這時，世尊說完這首偈頌后，從腳心到肉髻放出八萬四千億道光芒，普照三千大千世界，上至虛空界，其中的眾生都看到了光明。有的循著光芒而來，有的則是諸佛派遣菩薩來到娑婆世界。 這時，世尊內心自思忖：『這中陰身（指死亡後到投胎前的過渡狀態）的形體極為微細，只有佛和世尊才能看見，而這些眾生——有學的、無學的，一住、二住乃至九住（指修行階段）——都無法看到。我現在要以佛的威神之力進入照明三昧（一種禪定狀態），讓四部弟子，比丘、比丘尼、優婆塞、優婆夷，都能看到這微細的形體。』 這時，世尊接著進入無礙定（一種禪定狀態），觀察這空界中的眾生，生滅變化，如同諸如來所行的禁戒，虛無寂寞。他觀察不凈想、一百七十種苦的根本因緣，乃至生死的十二種束縛。 這時，世尊又說偈頌： 『我現在要進入微妙的、極其微細的中陰身形體，度化那些眾生，他們的數量比閻浮提（指我們所居住的這個世界）還要多。常相（指永恒不變的相）沒有執著，樂相（指快樂的相）空無定性，建立道德的根基，捨棄壽命時沒有絲毫染著。我從無數劫以來，救度那些難以度化的人，更何況這微妙的形體？沒有比這更難的了。我現在發弘大的誓願，心無雜念，沒有絲毫染著，以菩提（指覺悟）的道德根基，究竟梵行（指清凈的行為）。』
【English Translation】 English version: Said: 'For countless kalpas (eons), you have nourished my earth-element realm (referring to the material elements of the body). Now I depart from you, joyful as a snake shedding its skin. In the five paths of birth and death, there is no place without you. I temporarily separate from you, entering the state of nirvana, without attachment to anything. My divine power is connected to the earth-element; without you, I cannot be liberated. Alas! The suffering of separation, connected by birth and death, is immense. The Buddhas, with their divine power, receive and guide countless beings.' At that time, after the World Honored One spoke this verse, he emitted eighty-four thousand billion rays of light from the soles of his feet to the crown of his head, illuminating the three thousand great thousand worlds, reaching up to the realm of space. All beings within saw the light. Some came following the light, and some were Bodhisattvas sent by the Buddhas to the Saha world (the world we live in). At that time, the World Honored One thought to himself, 'This intermediate state body (referring to the state between death and rebirth) is extremely subtle, only Buddhas and World Honored Ones can see it. These beings—those who are learning, those who have completed their learning, those in the first stage, second stage, up to the ninth stage (referring to stages of practice)—cannot see it. Now, I will enter the Illumination Samadhi (a state of meditative concentration) with the divine power of the Buddha, so that the fourfold assembly, Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), can see this subtle form.' At that time, the World Honored One then entered the Unobstructed Samadhi (a state of meditative concentration), observing the beings in this realm of space, their birth and death, like the precepts practiced by the Tathagatas (Buddhas), empty and silent. He observed the impure contemplation, the root causes of the one hundred and seventy kinds of suffering, and even the twelve fetters of birth and death. At that time, the World Honored One spoke another verse: 'Now I shall enter the subtle, extremely minute intermediate state body, to transform those beings, whose number is greater than those in Jambudvipa (the world we live in). The constant form (referring to the eternal form) has no attachment, the form of joy (referring to the form of happiness) is empty and without fixed nature. Establishing the root of morality, when abandoning life, there is no defilement. From countless kalpas, I have saved those who are difficult to save, how much more so this subtle form? There is nothing more difficult than this. Now I make a great vow, my mind is pure, without any defilement, with the moral root of Bodhi (enlightenment), to perfect the pure conduct (referring to pure actions).'
竟法。」
爾時，世尊說此頌已，復放眉間白毫相光，普照東方無量無限那由他世界；南方、西方、北方亦爾。爾時，世尊還攝光明，繞佛七匝從頂上入。
爾時，彌勒菩薩即從坐起，偏露右臂，右膝著地，合掌叉手，前白佛言：「快哉，世尊！昔所未聞、昔所未見。中陰眾生形質極細，壽命長短、飲食、好醜為何等類？愿樂欲聞。」
世尊告曰：「諦聽諦聽，善思念之，吾當與汝一一分別。云何，彌勒！閻浮提兒生墮地乃至三歲，母之懷抱為飲幾乳？」
彌勒答曰：「飲乳一百八十斛，除母腹中所食血分。」
「東弗于逮兒生墮地乃至三歲，飲乳一千八百斛；西拘耶尼兒生墮地乃至三歲，飲乳八百八十斛；北郁單曰兒生墮地坐著陌頭，行人授指，𠲿指七日成人，彼土無乳；中陰眾生飲吸于風。
「閻浮提眾生壽命百歲、東弗于逮壽命五百歲、西拘耶尼壽命二百五十歲、北郁單曰壽命千歲、中陰眾生壽命七日。
「閻浮提人面上廣下狹、弗于逮人面正圓、拘耶尼人面上狹下廣、郁單曰人面正方、中陰眾生面狀如化自在天。」
自此以還，釋迦牟尼名號已滅，妙覺如來出現於世。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、世尊在
【現代漢語翻譯】 現代漢語譯本 『竟法』（究竟的法）。 那時，世尊說完這偈頌后，又從眉間的白毫相放出光明，普遍照耀東方無量無數的那由他（極大的數量單位）世界；南方、西方、北方也是這樣。那時，世尊收回光明，繞佛身七圈，從頭頂進入。 這時，彌勒菩薩（未來佛）立即從座位上站起來，袒露右臂，右膝跪地，合掌，向前對佛說：『太好了，世尊！這是過去從未聽聞、從未見過的。中陰（死亡和投生之間的過渡狀態）眾生的形體極其微細，壽命長短、飲食、好壞是怎樣的呢？我非常想聽。』 世尊說：『仔細聽，仔細聽，好好思考，我將為你們一一分別解說。彌勒，閻浮提（我們所居住的南贍部洲）的嬰兒出生落地到三歲，母親懷抱中喝多少乳汁？』 彌勒回答說：『喝一百八十斛（古代容量單位）乳汁，除去在母親腹中吃的血分。』 『東弗于逮（四大部洲之一）的嬰兒出生落地到三歲，喝一千八百斛乳汁；西拘耶尼（四大部洲之一）的嬰兒出生落地到三歲，喝八百八十斛乳汁；北郁單曰（四大部洲之一）的嬰兒出生落地就坐在路邊，行人伸出手指，嬰兒吸吮手指七天就長大成人，那個地方沒有乳汁；中陰眾生吸食風。』 『閻浮提眾生的壽命是百歲，東弗于逮的壽命是五百歲，西拘耶尼的壽命是二百五十歲，北郁單曰的壽命是千歲，中陰眾生的壽命是七天。』 『閻浮提人的面孔上面寬下面窄，弗于逮人的面孔是正圓形，拘耶尼人的面孔上面窄下面寬，郁單曰人的面孔是正方形，中陰眾生的面貌像化自在天（欲界第六天）。』 從這裡開始，釋迦牟尼（佛教創始人）的名號已經消失，妙覺如來（佛的稱號）出現在世上。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、世尊在
【English Translation】 English version 'The ultimate Dharma.' At that time, after the World Honored One spoke this verse, he again emitted light from the white hair mark between his eyebrows, illuminating countless, immeasurable nayuta (a very large number) worlds in the east; the same was true for the south, west, and north. Then, the World Honored One retracted the light, circled the Buddha seven times, and entered from the top of his head. At this time, Bodhisattva Maitreya (the future Buddha) 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! This is something never heard or seen before. The forms of beings in the intermediate state (the transitional state between death and rebirth) are extremely subtle. What are their lifespans, food, and whether they are good or bad? I am very eager to hear about it.' The World Honored One said: 'Listen carefully, listen carefully, and contemplate well. I will explain it to you one by one. Maitreya, how much milk does a baby in Jambudvipa (the continent we inhabit) drink from the time it is born until it is three years old?' Maitreya replied: 'They drink one hundred and eighty hu (an ancient unit of volume) of milk, excluding the blood they consumed in their mother's womb.' 'A baby in Purvavideha (one of the four great continents) drinks one thousand eight hundred hu of milk from birth to three years old; a baby in Aparagodaniya (one of the four great continents) drinks eight hundred and eighty hu of milk from birth to three years old; a baby in Uttarakuru (one of the four great continents) sits by the roadside after birth, and when a passerby offers a finger, the baby sucks on the finger for seven days and grows into an adult. There is no milk in that land; beings in the intermediate state consume wind.' 'The lifespan of beings in Jambudvipa is one hundred years, the lifespan in Purvavideha is five hundred years, the lifespan in Aparagodaniya is two hundred and fifty years, the lifespan in Uttarakuru is one thousand years, and the lifespan of beings in the intermediate state is seven days.' 'The faces of people in Jambudvipa are wide at the top and narrow at the bottom, the faces of people in Purvavideha are perfectly round, the faces of people in Aparagodaniya are narrow at the top and wide at the bottom, the faces of people in Uttarakuru are perfectly square, and the faces of beings in the intermediate state are like those of the Paranirmitavasavartin Devas (the sixth heaven of the desire realm).' From this point on, the name of Shakyamuni (the founder of Buddhism) has ceased, and the Tathagata of Wonderful Enlightenment (a title of the Buddha) appears in the world. Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan are in
虛空中坐寶蓮花，放舌相光明，照東方八十七億恒河沙數。
彼國名化，佛名堅固，十號具足，一乘教化。見此光明，告諸菩薩、諸族姓子：「汝等見此光明不乎？」對曰：「唯然已見。世尊！不審此光，何佛光明照此世界？」彼佛告曰：「西方去此八十七億恒河沙數，世界名娑呵，佛號釋迦牟尼，今取滅度，捨身舍利，欲入中陰教化，是妙覺如來光明。汝等欲往，今正是時。」爾時，彼土菩薩百三十億，受佛教誡來至忍界。佛告之曰：「汝到彼土禮事供養，勿懷懈慢，持吾名號問訊妙覺如來：『興居輕利、游步強耶？』」菩薩受教，禮彼佛足，右繞七匝，忽然不現，來至娑呵世界。
南方去此八十七億恒河沙數，世界名解脫，佛號真凈如來，十號具足，告諸菩薩：「汝等見此光明不乎？」對曰：「唯然見之，不審此光是何佛光照此世界？」彼佛告曰：「北方去此八十七億恒河沙數，世界名娑呵，佛號釋迦牟尼，今取滅度，捨身舍利，欲入中陰教化，是妙覺如來光明。汝等欲往，今正是時。」爾時，彼土菩薩百三十億受佛教誡來至忍界。佛告之曰：「汝到彼土親事供養，勿懷懈慢，持吾名號問訊妙覺如來：『興居輕利、游步強耶？』」菩薩受教，禮彼佛足，右繞七匝，忽然不現，來至娑呵世界。
【現代漢語翻譯】 現代漢語譯本：在虛空中，（佛）端坐于寶蓮花之上，放出舌相光明，照耀東方八十七億恒河沙數的世界。 那個世界名為『化』，佛號為『堅固』（意為堅定不移），具備十種尊號，以一乘佛法教化眾生。見到這光明，（堅固佛）告訴諸位菩薩和諸位善男子：『你們見到這光明了嗎？』他們回答說：『是的，我們已經見到了。世尊！我們不明白這光，是哪位佛的光明照耀這個世界？』那位佛說：『在西方，距離這裡八十七億恒河沙數的世界，名為『娑呵』（意為堪忍），佛號為『釋迦牟尼』（意為能仁寂默），現在即將入滅，捨棄肉身舍利，想要進入中陰界教化眾生，這是妙覺如來的光明。你們如果想去，現在正是時候。』當時，那個世界的菩薩一百三十億，接受佛的教誨來到堪忍世界。佛告訴他們說：『你們到達那個世界后，要禮敬供養，不要懈怠輕慢，持著我的名號問候妙覺如來：『起居安好，行走有力嗎？』』菩薩們接受教誨，禮拜那位佛的腳，右繞七圈，忽然消失不見，來到了娑呵世界。 在南方，距離這裡八十七億恒河沙數的世界，名為『解脫』，佛號為『真凈如來』（意為真實清凈的如來），具備十種尊號，（真凈如來）告訴諸位菩薩：『你們見到這光明了嗎？』他們回答說：『是的，我們已經見到了。我們不明白這光，是哪位佛的光明照耀這個世界？』那位佛說：『在北方，距離這裡八十七億恒河沙數的世界，名為『娑呵』，佛號為『釋迦牟尼』，現在即將入滅，捨棄肉身舍利，想要進入中陰界教化眾生，這是妙覺如來的光明。你們如果想去，現在正是時候。』當時，那個世界的菩薩一百三十億，接受佛的教誨來到堪忍世界。佛告訴他們說：『你們到達那個世界后，要親自禮敬供養，不要懈怠輕慢，持著我的名號問候妙覺如來：『起居安好，行走有力嗎？』』菩薩們接受教誨，禮拜那位佛的腳，右繞七圈，忽然消失不見，來到了娑呵世界。
【English Translation】 English version: In the void, (the Buddha) sits upon a jeweled lotus flower, emitting light from his tongue, illuminating eighty-seven billion Ganges sands of worlds to the east. That world is named 'Hua' (Transformation), and the Buddha is named 'Jian Gu' (Firm and Solid), possessing the ten epithets, teaching with the One Vehicle Dharma. Upon seeing this light, (Jian Gu Buddha) said to the Bodhisattvas and noble sons: 'Have you seen this light?' They replied: 'Yes, we have seen it. World Honored One! We do not understand this light, whose Buddha's light is illuminating this world?' That Buddha said: 'To the west, eighty-seven billion Ganges sands of worlds away, is a world named 'Saha' (Endurance), and the Buddha is named 'Shakyamuni' (Sage of the Shakya Clan), who is now about to enter Nirvana, abandoning his physical relics, intending to enter the intermediate state to teach beings. This is the light of the Wonderful Enlightenment Tathagata. If you wish to go, now is the time.' At that time, one hundred and thirty billion Bodhisattvas from that land, receiving the Buddha's teachings, came to the Endurance World. The Buddha told them: 'When you arrive in that land, pay homage and make offerings, do not be negligent or disrespectful, and carry my name to inquire of the Wonderful Enlightenment Tathagata: 'Are you well and at ease, and is your walking strong?'' The Bodhisattvas received the teachings, bowed at the feet of that Buddha, circumambulated him seven times to the right, and suddenly disappeared, arriving in the Saha World. To the south, eighty-seven billion Ganges sands of worlds away, is a world named 'Jie Tuo' (Liberation), and the Buddha is named 'Zhen Jing Rulai' (True Pure Tathagata), possessing the ten epithets. (Zhen Jing Rulai) said to the Bodhisattvas: 'Have you seen this light?' They replied: 'Yes, we have seen it. We do not understand this light, whose Buddha's light is illuminating this world?' That Buddha said: 'To the north, eighty-seven billion Ganges sands of worlds away, is a world named 'Saha', and the Buddha is named 'Shakyamuni', who is now about to enter Nirvana, abandoning his physical relics, intending to enter the intermediate state to teach beings. This is the light of the Wonderful Enlightenment Tathagata. If you wish to go, now is the time.' At that time, one hundred and thirty billion Bodhisattvas from that land, receiving the Buddha's teachings, came to the Endurance World. The Buddha told them: 'When you arrive in that land, personally pay homage and make offerings, do not be negligent or disrespectful, and carry my name to inquire of the Wonderful Enlightenment Tathagata: 'Are you well and at ease, and is your walking strong?'' The Bodhisattvas received the teachings, bowed at the feet of that Buddha, circumambulated him seven times to the right, and suddenly disappeared, arriving in the Saha World.
北方去此八十七億恒河沙數，世界名琉璃，佛號雷音如來，十號具足，告諸菩薩：「汝等見此光明不乎？」對曰：「唯然已見，不審此光是何佛光明照此世界？」彼佛告曰：「南方去此八十七億恒河沙數，世界名娑呵，佛號釋迦牟尼，今取滅度，捨身舍利，欲入中陰教化，是妙覺如來光明。汝等欲往，今正是時。」爾時，彼土菩薩百三十億，受佛教誡來至忍界。佛告之曰：「汝到彼土禮事供養，勿懷懈慢，持吾名號問訊妙覺如來：『興居輕利、游步強耶？』」菩薩受教，禮彼佛足，右繞七匝，忽然不現，來至娑呵世界。
東北方去此八十七億恒河沙數，世界名空凈，佛號虛空藏，十號具足，菩薩百三十億；東南方去此八十七億恒河沙數，世界名熾然，佛號廣顯如來，十號具足，菩薩百三十億；西南方去此八十七億恒河沙數，世界名星宿，佛號月光如來，十號具足，菩薩百三十億；西北方去此八十七億恒河沙數，世界名壞魔，佛號勇猛伏如來，十號具足，菩薩百三十億；上方去此八十七億恒河沙數，世界名海跡，佛號上妙如來，十號具足，菩薩百三十億。
下方去此八十七億恒河沙數，世界名通達，佛號無畏如來、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，告諸菩薩：
【現代漢語翻譯】 現代漢語譯本 北方距離此地有八十七億恒河沙數（恒河沙數：形容極多的數量）的世界，名為琉璃，那裡的佛號為雷音如來（如來：佛的十號之一，意為「如實而來」），具足十號（十號：佛的十種尊號），他告訴諸位菩薩：『你們看到這光明了嗎？』菩薩們回答說：『是的，我們已經看到了。不知道這光是什麼佛的光明照耀這個世界？』那佛告訴他們說：『南方距離此地有八十七億恒河沙數的世界，名為娑呵（娑呵：指我們所處的這個世界），那裡的佛號為釋迦牟尼（釋迦牟尼：佛教的創始人），現在他即將涅槃（涅槃：佛教用語，指脫離生死輪迴），捨棄肉身和舍利（舍利：佛教用語，指佛或高僧圓寂後遺留的遺骨），將要進入中陰（中陰：佛教用語，指人死後到轉世之間的過渡狀態）教化眾生，這是妙覺如來（妙覺如來：佛的稱號）的光明。你們如果想去，現在正是時候。』當時，那個世界的菩薩有一百三十億，接受佛的教誨來到忍界（忍界：指娑婆世界，眾生需要忍受各種痛苦的世界）。佛告訴他們說：『你們到達那個世界后，要恭敬禮拜供養，不要懈怠輕慢，持誦我的名號，問候妙覺如來：『起居安好嗎？行走有力嗎？』菩薩們接受教誨，禮拜那佛的腳，右繞七圈，忽然消失不見，來到了娑呵世界。 東北方距離此地有八十七億恒河沙數的世界，名為空凈，那裡的佛號為虛空藏（虛空藏：菩薩名），具足十號，有菩薩一百三十億；東南方距離此地有八十七億恒河沙數的世界，名為熾然，那裡的佛號為廣顯如來，具足十號，有菩薩一百三十億；西南方距離此地有八十七億恒河沙數的世界，名為星宿，那裡的佛號為月光如來，具足十號，有菩薩一百三十億；西北方距離此地有八十七億恒河沙數的世界，名為壞魔，那裡的佛號為勇猛伏如來，具足十號，有菩薩一百三十億；上方距離此地有八十七億恒河沙數的世界，名為海跡，那裡的佛號為上妙如來，具足十號，有菩薩一百三十億。 下方距離此地有八十七億恒河沙數的世界，名為通達，那裡的佛號為無畏如來（無畏如來：佛的稱號）、應供（應供：佛的十號之一，意為「應受人天供養」）、正遍知（正遍知：佛的十號之一，意為「真正普遍地知道一切」）、明行足（明行足：佛的十號之一，意為「智慧和行為都圓滿」）、善逝（善逝：佛的十號之一，意為「善於逝往涅槃」）、世間解（世間解：佛的十號之一，意為「瞭解世間一切」）、無上士（無上士：佛的十號之一，意為「無與倫比的導師」）、調御丈夫（調御丈夫：佛的十號之一，意為「能調伏眾生的大丈夫」）、天人師（天人師：佛的十號之一，意為「天人和人類的導師」）、佛（佛：佛的十號之一，意為「覺悟者」）、世尊（世尊：佛的十號之一，意為「世間最受尊敬的人」），他告訴諸位菩薩：
【English Translation】 English version To the north, beyond eighty-seven billion Ganges sands (Ganges sands: a metaphor for an extremely large number) of worlds, there is a world named Lapis Lazuli, where the Buddha is called Thunder Sound Tathagata (Tathagata: one of the ten epithets of a Buddha, meaning 'thus gone'), possessing all ten epithets (ten epithets: the ten honorable titles of a Buddha). He said to the Bodhisattvas, 'Have you seen this light?' They replied, 'Yes, we have seen it. We do not know whose Buddha's light is illuminating this world?' That Buddha told them, 'To the south, beyond eighty-seven billion Ganges sands of worlds, there is a world named Saha (Saha: refers to the world we live in), where the Buddha is called Shakyamuni (Shakyamuni: the founder of Buddhism). Now, he is about to enter Nirvana (Nirvana: a Buddhist term referring to the state of liberation from the cycle of birth and death), abandoning his physical body and relics (relics: Buddhist term referring to the remains of a Buddha or a high monk after death), and will enter the intermediate state (intermediate state: a Buddhist term referring to the transitional state between death and rebirth) to teach sentient beings. This is the light of the Wonderful Enlightenment Tathagata (Wonderful Enlightenment Tathagata: an epithet of a Buddha). If you wish to go, now is the right time.' At that time, there were one hundred and thirty billion Bodhisattvas in that world. They received the Buddha's teachings and came to the Endurance World (Endurance World: refers to the Saha world, where beings must endure various sufferings). The Buddha told them, 'After you arrive in that world, you must respectfully bow and make offerings. Do not be lazy or disrespectful. Recite my name and greet the Wonderful Enlightenment Tathagata: 'Are you well? Are you walking with strength?' The Bodhisattvas accepted the teachings, bowed at that Buddha's feet, circumambulated him seven times to the right, and suddenly disappeared, arriving in the Saha world. To the northeast, beyond eighty-seven billion Ganges sands of worlds, there is a world named Empty Purity, where the Buddha is called Akasagarbha (Akasagarbha: the name of a Bodhisattva), possessing all ten epithets, with one hundred and thirty billion Bodhisattvas. To the southeast, beyond eighty-seven billion Ganges sands of worlds, there is a world named Blazing, where the Buddha is called Vast Manifestation Tathagata, possessing all ten epithets, with one hundred and thirty billion Bodhisattvas. To the southwest, beyond eighty-seven billion Ganges sands of worlds, there is a world named Constellation, where the Buddha is called Moonlight Tathagata, possessing all ten epithets, with one hundred and thirty billion Bodhisattvas. To the northwest, beyond eighty-seven billion Ganges sands of worlds, there is a world named Destroying Demons, where the Buddha is called Courageous Subduer Tathagata, possessing all ten epithets, with one hundred and thirty billion Bodhisattvas. Above, beyond eighty-seven billion Ganges sands of worlds, there is a world named Sea Trace, where the Buddha is called Supreme Wonderful Tathagata, possessing all ten epithets, with one hundred and thirty billion Bodhisattvas. Below, beyond eighty-seven billion Ganges sands of worlds, there is a world named Thorough Understanding, where the Buddha is called Fearless Tathagata (Fearless Tathagata: an epithet of a Buddha), Worthy of Offerings (Worthy of Offerings: one of the ten epithets of a Buddha, meaning 'worthy of receiving offerings from gods and humans'), Perfectly Enlightened (Perfectly Enlightened: one of the ten epithets of a Buddha, meaning 'truly and universally knowing everything'), Perfect in Wisdom and Conduct (Perfect in Wisdom and Conduct: one of the ten epithets of a Buddha, meaning 'both wisdom and conduct are perfect'), Well-Gone (Well-Gone: one of the ten epithets of a Buddha, meaning 'skilled in going to Nirvana'), Knower of the World (Knower of the World: one of the ten epithets of a Buddha, meaning 'understanding everything in the world'), Unsurpassed One (Unsurpassed One: one of the ten epithets of a Buddha, meaning 'an unparalleled teacher'), Tamer of Men (Tamer of Men: one of the ten epithets of a Buddha, meaning 'a great man who can tame sentient beings'), Teacher of Gods and Humans (Teacher of Gods and Humans: one of the ten epithets of a Buddha, meaning 'a teacher of gods and humans'), Buddha (Buddha: one of the ten epithets of a Buddha, meaning 'the awakened one'), World Honored One (World Honored One: one of the ten epithets of a Buddha, meaning 'the most respected one in the world'), he said to the Bodhisattvas:
「汝等見此光明不乎？」對曰：「唯然已見，不審此光明是何佛光明照此世界？」彼佛告曰：「上方八十七億恒河沙數，世界名娑呵，佛號釋迦牟尼，今取滅度，捨身舍利，欲入中陰教化，是妙覺如來光明。卿等欲往，今正是時。」彼佛土菩薩百三十億，受佛教誡來至忍界。佛告之曰：「汝到彼土禮事供養，勿懷懈慢，持吾名號問訊妙覺如來：『興居輕利、游步強耶？』」菩薩受教，禮彼佛足，右繞七匝，忽然不現，來至娑呵世界禮事供養妙覺如來，頭面禮足，各一面坐。
爾時，妙覺如來出廣長舌，左右過耳，如優缽赤蓮花色：「吾從無數阿僧祇劫行至清凈，無有虛妄。吾所度眾生因緣已畢，如棄屍骸在曠野中，今復造緣，更始立行。今此菩薩有立根得力、有初發意者，復有四眾未踐跡者，當以佛力威神接引，令彼大眾知過去、當來、今現在佛不可思議難有之法。」
爾時，世尊即說頌曰：
「世多愚惑人， 不入無漏撿， 還在五道中， 染污不凈行。 我雖于忍界， 拔濟五欲苦， 善哉！昔所愿， 今日已成辦。 如人唾于地， 智者誰能飲？ 吾從無數劫， 修佛清凈行， 捨身復受身， 非一劫、二劫。 若有明智者， 把土畫舍利， 況復睹我形，
【現代漢語翻譯】 現代漢語譯本 『你們看見這光明了嗎？』他們回答說：『是的，我們已經看見了。但不知道這光明是哪位佛的光明照耀這個世界？』那佛告訴他們說：『在上方八十七億恒河沙數（恒河沙數：形容數量極多）的世界，名為娑呵（娑呵：指我們所處的世界），佛號釋迦牟尼（釋迦牟尼：佛教的創始人），現在即將涅槃，捨棄肉身和舍利，想要進入中陰（中陰：指死亡到轉世之間的過渡狀態）教化眾生，這是妙覺如來（妙覺如來：佛的最高果位）的光明。你們想去的話，現在正是時候。』那佛土的菩薩一百三十億，接受佛的教誨來到娑婆世界。佛告訴他們說：『你們到達那個世界后，要恭敬禮拜供養，不要懈怠輕慢，持我的名號問候妙覺如來：『起居安好嗎？行走有力嗎？』菩薩們接受教誨，禮拜那佛的腳，右繞七圈，忽然消失不見，來到娑婆世界，恭敬禮拜供養妙覺如來，頭面觸地禮拜，各自在一旁坐下。 這時，妙覺如來伸出廣長舌，左右超過耳朵，顏色像優缽赤蓮花（優缽赤蓮花：一種紅色的蓮花）：『我從無數阿僧祇劫（阿僧祇劫：極長的時間單位）修行到清凈，沒有虛妄。我所度化的眾生因緣已經結束，就像拋棄屍骸在曠野中一樣，現在重新創造因緣，重新開始修行。現在這些菩薩，有已經立下根基得到力量的，有初發菩提心的，還有四眾（四眾：指出家男女二眾和在家男女二眾）尚未修行的人，應當用佛的威神力量接引他們，讓他們大眾知道過去、未來、現在諸佛不可思議、難以獲得的佛法。』 這時，世尊就說了偈頌： 『世上多是愚昧迷惑的人，不進入無漏（無漏：指沒有煩惱的境界）的修行，還在五道（五道：指地獄、餓鬼、畜生、人、天）中輪迴，做著染污不凈的行為。我雖然在娑婆世界，拔除眾生的五欲（五欲：指色、聲、香、味、觸）之苦，好啊！過去所發的愿，今天已經成就了。就像人往地上吐唾沫，有智慧的人誰會去喝呢？我從無數劫以來，修持佛的清凈行為，捨棄身體又接受身體，不是一劫、二劫的時間。如果有明智的人，用土畫出舍利，何況是見到我的形體，'
【English Translation】 English version 'Do you see this light?' They replied, 'Yes, we have seen it. But we do not know whose Buddha's light is illuminating this world?' That Buddha told them, 'Above, in eighty-seven billion Ganges-sand-number (Ganges-sand-number: a metaphor for an extremely large number) of worlds, named Saha (Saha: the world we live in), the Buddha is called Shakyamuni (Shakyamuni: the founder of Buddhism), who is now about to enter Nirvana, abandoning his body and relics, intending to enter the intermediate state (intermediate state: the transitional state between death and rebirth) to teach sentient beings. This is the light of the Wonderful Enlightenment Tathagata (Wonderful Enlightenment Tathagata: the highest state of Buddhahood). If you wish to go, now is the right time.' One hundred and thirty billion Bodhisattvas from that Buddha's land, having received the Buddha's teachings, came to the Saha world. The Buddha told them, 'When you arrive in that world, you must respectfully bow and make offerings, do not be negligent or disrespectful. Hold my name and ask the Wonderful Enlightenment Tathagata: 'Is your health good? Is your walking strong?' The Bodhisattvas, having received the teachings, bowed at that Buddha's feet, circumambulated him seven times to the right, and suddenly disappeared, arriving in the Saha world. They respectfully bowed and made offerings to the Wonderful Enlightenment Tathagata, prostrating with their heads to the ground, and each sat to one side. At that time, the Wonderful Enlightenment Tathagata extended his broad and long tongue, which reached beyond his ears on both sides, and was the color of an Utpala red lotus (Utpala red lotus: a type of red lotus): 'I have practiced from countless Asankhyeya kalpas (Asankhyeya kalpas: an extremely long unit of time) to reach purity, without falsehood. The karmic connections of the sentient beings I have liberated have ended, like discarding a corpse in the wilderness. Now, I am creating new karmic connections and beginning my practice anew. Among these Bodhisattvas, some have established roots and gained strength, some have just awakened their Bodhicitta (Bodhicitta: the aspiration for enlightenment), and there are also the four assemblies (four assemblies: the two groups of ordained men and women, and the two groups of lay men and women) who have not yet begun their practice. I shall use the Buddha's power and divine strength to guide them, so that the masses may know the inconceivable and rare Dharma of the Buddhas of the past, future, and present.' At that time, the World Honored One spoke the following verse: 'The world is full of foolish and deluded people, who do not enter the practice of non-outflow (non-outflow: a state without afflictions), still revolving in the five paths (five paths: hell, hungry ghosts, animals, humans, and gods), engaging in defiled and impure actions. Although I am in the Saha world, I remove the suffering of the five desires (five desires: form, sound, smell, taste, and touch) of sentient beings. How wonderful! The vows I made in the past, today have been fulfilled. It is like a person spitting on the ground, who among the wise would drink it? From countless kalpas, I have cultivated the pure practice of the Buddha, abandoning my body and receiving another body, not just for one or two kalpas. If there are wise people who draw relics with soil, how much more so if they see my form,'
有不解脫者？ 生死晝夜長， 愚在五道長， 斷滅無道長， 求佛泥洹長。 本號釋迦文， 留身舍利化， 今當入空界， 中陰度萌類。」
爾時，世尊說是頌時，八萬四千那由他眾生厭患生死，皆發無上正真道意；復有七十億眾生諸塵垢盡，得法眼凈；魔界菩薩七千萬衆即從坐起，收攝衣服，摩訶而去。
中陰經妙覺如來將諸菩薩入中陰教化品第二
爾時，妙覺如來、至真、等正覺察眾坐定，純一無雜，應入中陰受禁戒法，多所饒益、所度無量，建立弘誓，施行佛事。
爾時，妙覺如來入無見頂三昧，使諸大眾、無數億千那由他恒河沙數諸菩薩眾皆同一色，如妙覺如來無有差別。
爾時，閻浮提大迦葉、諸比丘、比丘尼、優婆塞、優婆夷、天、龍、鬼神、迦留羅、甄陀羅、摩睺羅、乾闥婆、鳩槃荼、富單那、人非人、八國王、八億百千眾生，以神足力將入中陰。
爾時，世尊于其中間而說頌曰：
「中陰迷惑等， 迷荒無三尊， 轉身向五道， 隨行所牽往， 或墮二善道、 或入三惡趣。 善哉！可愍傷， 今日如來至， 此類既得度， 我願亦成辦。 無形受形教， 斷想、斷滅本， 三世諸佛等， 無不行此法。
【現代漢語翻譯】 現代漢語譯本 難道還有不能解脫的人嗎？ 生死輪迴日夜漫長，愚昧眾生在五道中流轉不息， 執著斷滅見的人也長久沉淪，追求佛陀涅槃的道路也漫長。 我本號釋迦文（Sakyamuni），留下肉身舍利教化眾生， 如今將要進入空寂的境界，在中陰界度化新生的眾生。
那時，世尊說完這偈頌時，八萬四千那由他（nayuta，數量單位，表示極大的數目）眾生厭倦生死，都發起了無上正等正覺的意願；又有七十億眾生，各種塵垢都已清除乾淨，獲得了法眼清凈；魔界的七千萬菩薩立即從座位上站起，整理好衣物，默默地離開了。
中陰經妙覺如來將諸菩薩入中陰教化品第二
那時，妙覺如來（Wonderful Enlightenment Tathagata）、至真、等正覺觀察到大眾都已坐定，純凈無雜，應該進入中陰接受禁戒之法，以利益眾多、度化無量眾生，建立弘大的誓願，施行佛陀的事業。
那時，妙覺如來進入無見頂三昧（Samadhi of the Invisible Summit），使所有大眾、無數億千那由他恒河沙數（Ganges sand number，形容極多的數量）的菩薩眾都呈現同一種顏色，如同妙覺如來一樣沒有差別。
那時，閻浮提（Jambudvipa，指我們所居住的這個世界）的大迦葉（Mahakasyapa）、各位比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、天、龍、鬼神、迦留羅（Garuda，金翅鳥）、甄陀羅（Kinnara，歌神）、摩睺羅（Mahoraga，大蟒神）、乾闥婆（Gandharva，香神）、鳩槃荼（Kumbhanda，甕形鬼）、富單那（Putana，臭餓鬼）、人非人、八國王、八億百千眾生，都以神通力被帶入中陰。
那時，世尊在他們中間說了偈頌：
『中陰的眾生迷惑顛倒，迷失荒亂，不認識三寶（佛、法、僧）， 轉身投向五道（地獄、餓鬼、畜生、人、天），隨著業力牽引而往生， 或者墮入二善道（人、天），或者進入三惡趣（地獄、餓鬼、畜生）。 可悲啊！真是令人憐憫，今日如來降臨此地， 這些眾生既然能夠得到度化，我的願望也就能成就。 無形的眾生接受有形的教導，斷除妄想，斷除斷滅的根本， 三世諸佛（過去、現在、未來）都同樣奉行此法。』
【English Translation】 English version Are there those who are not liberated? The cycle of birth and death is long, day and night, foolish beings wander in the five paths, Those who cling to annihilation also linger long, and the path to seek the Buddha's Nirvana is also long. Originally named Sakyamuni (釋迦文), I left behind my physical relics to teach sentient beings, Now I am about to enter the realm of emptiness, to guide newly born beings in the intermediate state (bardo).
At that time, when the World Honored One finished reciting this verse, eighty-four thousand nayutas (那由他, a unit of large number) of beings grew weary of birth and death, and all generated the intention for unsurpassed, true, and perfect enlightenment; furthermore, seventy billion beings had all their defilements cleansed and obtained the pure Dharma Eye; seventy million Bodhisattvas from the demon realm immediately rose from their seats, gathered their robes, and silently departed.
The Second Chapter: The Wonderful Enlightenment Tathagata Leads the Bodhisattvas into the Intermediate State for Teaching in the Intermediate State Sutra
At that time, the Wonderful Enlightenment Tathagata (妙覺如來), the Truly Realized One, the Perfectly Enlightened One, observed that the assembly was seated, pure and without any mixture, and that they should enter the intermediate state to receive the precepts, to benefit many, to liberate countless beings, to establish great vows, and to carry out the Buddha's work.
At that time, the Wonderful Enlightenment Tathagata entered the Samadhi of the Invisible Summit (無見頂三昧), causing all the assembly, countless billions of nayutas of Bodhisattvas, to all appear the same color, like the Wonderful Enlightenment Tathagata, without any difference.
At that time, Mahakasyapa (大迦葉) of Jambudvipa (閻浮提), all the bhiksus (比丘), bhiksunis (比丘尼), upasakas (優婆塞), upasikas (優婆夷), gods, dragons, ghosts, Garudas (迦留羅), Kinnaras (甄陀羅), Mahoragas (摩睺羅), Gandharvas (乾闥婆), Kumbhandas (鳩槃荼), Putanas (富單那), humans and non-humans, eight kings, and eight hundred million beings, were all brought into the intermediate state by supernatural powers.
At that time, the World Honored One spoke this verse in their midst:
'Beings in the intermediate state are confused and deluded, lost and bewildered, not recognizing the Three Jewels (Buddha, Dharma, Sangha), Turning towards the five paths (hell, hungry ghosts, animals, humans, gods), they are drawn by their karma to be reborn, Either falling into the two good paths (humans, gods), or entering the three evil realms (hell, hungry ghosts, animals). Alas! How pitiful and lamentable, today the Tathagata has arrived here, Since these beings can be liberated, my vows will also be fulfilled. Formless beings receive form-based teachings, cutting off delusions, cutting off the root of annihilation, All Buddhas of the three times (past, present, future) equally practice this Dharma.'
色法自熾然， 滅以定意道， 如來真實相， 無生、無起滅， 觀身內外空， 解知非常法。 行由癡、愛本， 如灰覆火上， 愚者謂為滅， 火本猶常存。 心為人毒本， 善、惡隨其形， 行善即趣善、 行惡即趣惡。 如人作惡行， 自謂后無報， 臨其報至時， 非親所能代。 犯戒無法行、 自稱世無雙、 裸形食果蓏、 奉事日、月、神， 自墜三惡趣， 不慮劫數期， 此等非佛子， 雖近離我遠。」
爾時，妙覺如來說此頌已，即以神力入中陰中，化作七寶講堂、七寶高座、懸繒幡蓋，金銀梯梐，琉璃為地，後園浴池皆七寶成，鳧、雁、鴛鴦、異類奇鳥悲鳴相和。
爾時，世尊復以神力使彼眾生應七日終者、六日、五日、四日、三日、二日、一日終者，盡令住壽。
爾時，世尊觀彼眾生心所趣向欲得分別各住在一面，四向、四得各在一面；初發意、九住各在一面；向辟支佛、得辟支佛各住一面。
爾時，世尊化作七百億那由他七寶高座，一一高座盡有化佛，一一化佛盡說四非常偈：
「一切行無常， 識為外塵法， 起者必有盡， 彼滅最為樂。 不生、老、病、死， 亦不處三有， 永處虛
【現代漢語翻譯】 現代漢語譯本 色法（rūpa-dharma，指物質現象）自身熾熱燃燒，通過禪定（dhyāna）之道可以熄滅它。 如來（tathāgata，佛的稱號）的真實相貌，是無生、無起、無滅的。 觀察身體內外皆空，理解這無常的法則。 行為的根源在於愚癡（moha）和愛慾（rāga），如同灰燼覆蓋在火上。 愚笨的人以為火已經熄滅，但火的本質仍然存在。 心是人類毒害的根源，善與惡隨著心的形態而顯現。 行善就會趨向善，行惡就會趨向惡。 如果有人作惡，自以為將來不會有報應。 當報應來臨時，即使是親人也無法代替承受。 犯戒（śīla）不修法行，卻自稱世上無雙。 裸露身體，吃水果和瓜類，崇拜太陽、月亮和神靈。 這樣的人會自墜三惡道（durgati），不考慮漫長的劫數。 這些人不是佛的弟子，雖然身近佛陀，心卻離佛很遠。
那時，妙覺如來（samyak-saṃbuddha，佛的稱號）說完這首偈頌后，立即以神通力進入中陰（antarābhava，指死亡到投胎之間的過渡期）之中，化作七寶講堂、七寶高座，懸掛著幡蓋，有金銀的階梯，琉璃鋪地，後花園的浴池也都是七寶所成，野鴨、大雁、鴛鴦和各種奇異的鳥兒悲鳴相應。
那時，世尊（bhagavat，佛的稱號）又以神通力，使那些本應七日、六日、五日、四日、三日、二日、一日後終結生命的眾生，都得以延長壽命。
那時，世尊觀察那些眾生心中所趨向，想要分別讓他們各住在一面，四向（catvāri pratipadāni，指四種修行方向）和四得（catvāri phalāni，指四種修行果位）的各住一面；初發菩提心（bodhicitta）和九住（navasthiti，指菩薩修行的九個階段）的各住一面；趨向辟支佛（pratyekabuddha，獨覺）和證得辟支佛果位的各住一面。
那時，世尊化作七百億那由他（nayuta，數量單位）七寶高座，每一座高座上都有一尊化佛，每一尊化佛都宣說四非常偈：
『一切行（saṃskāra，指一切有為法）都是無常的，識（vijñāna，指意識）是外在的塵法。 生起的必然會有終結，它們的滅盡才是最快樂的。 不生、老、病、死，也不處於三有（bhava，指欲界、色界、無色界），永遠處於虛空之中。'
【English Translation】 English version Material forms (rūpa-dharma) are themselves ablaze; they are extinguished by the path of meditative concentration (dhyāna). The true form of the Tathāgata (tathāgata, an epithet of the Buddha) is without birth, without arising, and without cessation. Observe the emptiness within and without the body, and understand this impermanent law. Actions originate from ignorance (moha) and desire (rāga), like ashes covering fire. The foolish think the fire is extinguished, but the essence of the fire still remains. The mind is the root of human poison; good and evil manifest according to its form. Doing good leads to good, and doing evil leads to evil. If someone does evil deeds, thinking there will be no retribution later, when the retribution arrives, even relatives cannot bear it in their place. Breaking precepts (śīla) and not practicing the Dharma, yet claiming to be unparalleled in the world, going naked, eating fruits and gourds, and worshipping the sun, moon, and gods, such people fall into the three evil realms (durgati), not considering the long kalpas (kalpa, an extremely long period of time). These are not disciples of the Buddha; though near me, they are far from me.』
Then, the Samyak-saṃbuddha (samyak-saṃbuddha, an epithet of the Buddha) having spoken this verse, immediately entered the intermediate state (antarābhava, the state between death and rebirth) by his divine power, transforming it into a seven-jeweled lecture hall, a seven-jeweled high seat, with hanging banners and canopies, gold and silver stairs, a floor of lapis lazuli, and a garden with bathing pools all made of seven jewels, with ducks, geese, mandarin ducks, and various strange birds singing in harmony.
Then, the Bhagavat (bhagavat, an epithet of the Buddha) again used his divine power to extend the lives of those beings who were to die in seven days, six days, five days, four days, three days, two days, or one day.
Then, the Bhagavat observed the inclinations of those beings' minds, wishing to separate them and have them each reside on one side; those on the four paths (catvāri pratipadāni, the four paths of practice) and those who had attained the four fruits (catvāri phalāni, the four fruits of practice) each resided on one side; those who had initially generated the bodhicitta (bodhicitta, the mind of enlightenment) and those in the nine abodes (navasthiti, the nine stages of a bodhisattva's practice) each resided on one side; those inclined towards becoming a pratyekabuddha (pratyekabuddha, a solitary buddha) and those who had attained the fruit of a pratyekabuddha each resided on one side.
Then, the Bhagavat transformed seven hundred billion nayutas (nayuta, a unit of large number) of seven-jeweled high seats, and on each high seat was a transformed Buddha, and each transformed Buddha spoke the four verses on impermanence:
『All conditioned things (saṃskāra, all compounded phenomena) are impermanent; consciousness (vijñāna, the faculty of awareness) is an external dust-like phenomenon. What arises must have an end; their cessation is the greatest happiness. There is no birth, old age, sickness, or death, nor is there dwelling in the three realms of existence (bhava, the realms of desire, form, and formlessness); one dwells eternally in emptiness.』
空界， 諸佛之堂室。 無畏、無點污， 不為欲愛染， 香薰及五欲， 永盡無有餘。 若斷百八愛， 集法亦復然， 前滅后不生， 及生道果證。 佛法總要之， 三十七道品， 無愿、無相、空， 諸佛之徑路。 利根眾生等， 一聞不再受， 斷以智慧劍， 如火焚山野。 難覺眾生類， 億佛在前立， 罪根深堅固， 雖愍而難濟。 中陰受身等， 將導隨言教， 雖非本發心， 聞法則得度。」
爾時，化佛說此頌時，七十八億百千那由他中陰眾生起無上正真道意，發菩提心。
爾時，妙覺如來最在中央升無畏座，十方諸神通菩薩在左面坐；閻浮提摩訶迦葉並四部眾——比丘、比丘尼、優婆塞、優婆夷——在右面坐；諸天、龍、鬼神及大國王在佛後坐；從四天王、忉利天王、炎天、兜術天、廅天、波利陀天、廅波魔那天、阿會豆修天、首呵天、波利陀首呵天、須滯天、須滯祇耨天乃至阿迦膩叱天，在虛空中散華供養、作天伎樂；中陰眾生在如來前聽受法教。
爾時，世尊以佛威神令眾生等心自念言：「唯佛為我說法，不為餘者。」
爾時，世尊而說頌曰：
「如來無量覺， 神變不可量， 出入山石壁， 如鳥
【現代漢語翻譯】 現代漢語譯本 『空界』（虛空之界），是諸佛的殿堂。 那裡無所畏懼，沒有污點，不被慾望和愛所污染。 香的薰染和五種慾望，在那裡永遠消失，不留一絲痕跡。 如果斷除一百零八種愛慾，集聚的法也同樣會消失。 前念滅去，后念不生，最終證得道果。 佛法的總綱要，是三十七道品（佛教修行的三十七種方法）。 無愿、無相、空，是諸佛所走的道路。 根基銳利的眾生，一聽聞佛法便不再需要重複接受教導。 他們用智慧之劍斬斷煩惱，如同烈火焚燒山野。 而那些難以覺悟的眾生，即使有億萬佛陀在他們面前顯現。 他們的罪根深重而堅固，即使佛陀慈悲憐憫，也難以救度。 中陰身（死亡到轉世之間的狀態）的眾生，將根據佛陀的教導被引導。 即使他們並非一開始就發菩提心，聽聞佛法也能得到解脫。」
當時，化佛說這首偈頌時，七十八億百千那由他（極大的數字）的中陰眾生生起了無上正真道意，發起了菩提心。
當時，妙覺如來（佛的稱號）在最中央升上無畏座，十方諸神通菩薩坐在左邊；閻浮提（我們所居住的世界）的摩訶迦葉（佛陀的十大弟子之一）和四部眾——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）——坐在右邊；諸天、龍、鬼神和大國王坐在佛的後面；從四天王、忉利天王、炎天、兜術天、廅天、波利陀天、廅波魔那天、阿會豆修天、首呵天、波利陀首呵天、須滯天、須滯祇耨天乃至阿迦膩叱天（佛教中的各層天界），在虛空中散花供養，演奏天樂；中陰眾生在如來面前聽受佛法教誨。
當時，世尊以佛的威神力，使眾生心中都自念道：『只有佛陀是為我說法，不是為其他人。』
當時，世尊說了偈頌：
『如來具有無量的覺悟，神通變化不可估量。 他出入山石墻壁，如同鳥兒一樣自由。』
【English Translation】 English version 'The realm of space' (the realm of emptiness), is the hall of all Buddhas. There is no fear, no defilement, and it is not stained by desire or love. The fragrance and the five desires, there are forever extinguished, without a trace remaining. If one cuts off the one hundred and eight kinds of desires, the accumulated dharmas will also disappear. The previous thought ceases, the next thought does not arise, and ultimately the fruit of the path is attained. The general outline of the Buddha's teachings is the thirty-seven factors of enlightenment (thirty-seven methods of Buddhist practice). No wish, no form, and emptiness, are the paths that all Buddhas walk. Sentient beings with sharp faculties, upon hearing the Dharma once, no longer need to receive instruction again. They cut off afflictions with the sword of wisdom, like a fire burning a mountain wilderness. But those sentient beings who are difficult to awaken, even if billions of Buddhas appear before them, Their roots of sin are deep and firm, and even if the Buddhas have compassion, it is difficult to save them. Sentient beings in the intermediate state (the state between death and rebirth), will be guided according to the Buddha's teachings. Even if they did not initially generate the Bodhi mind, they can attain liberation by hearing the Dharma.」
At that time, when the manifested Buddha spoke this verse, seventy-eight billion hundred thousand nayutas (a very large number) of sentient beings in the intermediate state generated the intention for the unsurpassed, true, and right path, and aroused the Bodhi mind.
At that time, the Tathagata of Wonderful Enlightenment (a title of the Buddha) ascended the fearless seat in the very center, the Bodhisattvas with supernatural powers from the ten directions sat on the left; Mahakasyapa (one of the Buddha's ten great disciples) of Jambudvipa (the world we live in) and the fourfold assembly—bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), and upasikas (laywomen)—sat on the right; the devas, dragons, ghosts, and great kings sat behind the Buddha; from the Four Heavenly Kings, the Trayastrimsa Heaven King, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmita Vasavartin Heaven, the Abhasvara Heaven, the Subhakrtsna Heaven, the Brhatphala Heaven, the Asanjnasattva Heaven, the Avrha Heaven, the Atapa Heaven, and up to the Akanistha Heaven (various heavens in Buddhism), scattered flowers in the empty space as offerings, and played heavenly music; sentient beings in the intermediate state listened to the Dharma teachings before the Tathagata.
At that time, the World Honored One, through the Buddha's majestic power, caused all sentient beings to think in their hearts: 'Only the Buddha is speaking the Dharma for me, not for others.'
At that time, the World Honored One spoke a verse:
'The Tathagata has immeasurable enlightenment, and his supernatural transformations are immeasurable. He enters and exits mountain walls, as freely as a bird.'
游虛空。 本我阿僧祇， 積行累功德， 度彼不自為， 使發菩提心。 泥洹無去來， 亦不見受者， 本我雙樹間， 轉身來適此。 我初發道心， 誓度眾生類， 一人不度者， 吾要終不捨。 觀此中陰人， 各有上、中、下， 但以三句義， 四諦真如法。 淫、怒、癡雖薄， 要須禪定除， 八百瘡痏病、 八萬四千垢。 施惠、持戒、忍、 精進、禪、智慧， 善權巧方便， 拔斷三毒根。 色本非我有， 誰造此色本？ 了知色無形， 可謂梵志行。 吾本未成佛， 為色之所惑， 墮四顛倒法， 沒陷生死海。 今方究色本， 觀色非真實， 受、想、行、識法， 穢污非真道。 陰、入、十八界， 二十二根法， 一一悉分別， 寂然無所著。 欲界中陰人， 塵垢悉微薄， 猶如新成衣， 塵土所污染， 有目智慧人， 抖擻塵悉去； 中陰眾生類， 譬之亦如是， 淫、怒、癡微薄， 聞法即得悟。 一向心不移， 即得須陀洹； 三轉十二法， 復得斯陀含； 坐上下分滅， 即得不還道； 苦盡癡愛滅， 得成阿羅漢。 道跡八十億； 頻來得道人，
【現代漢語翻譯】 現代漢語譯本 在虛空中游蕩。 我的本我經歷了無數阿僧祇（asaṃkhya，佛教中表示極大數字的單位）劫，積累了修行和功德， 度化眾生不是爲了自己，而是爲了讓他們發起菩提心（bodhicitta，覺悟之心）。 涅槃（nirvāṇa，佛教中解脫的境界）沒有來去，也看不到接受者， 我的本我曾在雙樹之間，轉身來到這裡。 我最初發菩提心時，發誓要度化一切眾生， 如果有一個眾生沒有被度化，我決不放棄。 觀察這些中陰（antarābhava，死亡和投生之間的過渡狀態）之人，他們各有上、中、下三種根器， 只需用三句義理，以及四諦（catvāri āryasatyāni，佛教的四個真理）的真如法（tathatā，事物的真實本性）來教導他們。 即使淫慾、嗔怒、愚癡（rāga, dveṣa, moha，佛教的三毒）已經很微薄，也必須通過禪定（dhyāna，冥想）來去除， 去除身體的八百種瘡痍疾病，以及八萬四千種煩惱垢染。 佈施（dāna，慷慨施捨）、持戒（śīla，遵守戒律）、忍辱（kṣānti，忍耐）、精進（vīrya，努力）、禪定、智慧（prajñā，洞察力）， 運用善巧方便（upāya-kauśalya，巧妙的方法），徹底拔除三毒的根源。 色（rūpa，物質形態）的本質並非我所有，是誰創造了這色之本質？ 如果能了知色本無形，就可以說是梵志（brāhmaṇa，婆羅門）的修行。 我本未成佛時，被色所迷惑， 墮入了四顛倒法（viparyāsa，對事物真相的錯誤認知），沉沒在生死輪迴的苦海中。 現在我才探究色的本質，觀察到色並非真實， 受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）這些法，都是污穢的，並非真正的解脫之道。 五陰（skandha，構成個體的五種要素）、十二入（āyatana，感官和意識的來源）、十八界（dhātu，構成經驗的要素），以及二十二根（indriya，控制感官和意識的器官）這些法， 我一一加以分別，達到寂靜無所執著的狀態。 欲界（kāmadhātu，慾望界）的中陰之人，他們的塵垢已經很微薄， 就像新做的衣服，被塵土所污染一樣， 有智慧的人，抖擻一下就能去除塵土； 中陰的眾生，也像這樣， 淫慾、嗔怒、愚癡已經很微薄，聽到佛法就能立即開悟。 如果能一心不移，就能證得須陀洹（srotaāpanna，預流果）， 通過三轉十二行法輪（dharma-cakra-pravartana，佛陀的教法），又能證得斯陀含（sakṛdāgāmin，一來果）， 斷除上分結（ūrdhvabhāgīya-saṃyojana，導致投生到上界的煩惱），就能證得不還果（anāgāmin，不還果）， 當苦盡、愚癡和愛慾滅盡時，就能證得阿羅漢（arhat，無學果）。 有八十億人通過修行證得道果， 他們頻繁地來此，證得道果。
【English Translation】 English version Wandering in the void. My original self, through countless asaṃkhya (an immeasurable number in Buddhism), accumulated practices and merits, Liberating others is not for my own sake, but to inspire them to generate bodhicitta (the mind of enlightenment). Nirvāṇa (the state of liberation) has no coming or going, nor is there a receiver to be seen, My original self was between the twin trees, and turned to come here. When I first generated the mind of enlightenment, I vowed to liberate all sentient beings, If even one being is not liberated, I will never give up. Observing these beings in the antarābhava (the intermediate state between death and rebirth), they each have superior, middling, and inferior capacities, Simply by using the three phrases of meaning, and the true suchness (tathatā, the true nature of things) of the Four Noble Truths (catvāri āryasatyāni), Even if lust, anger, and ignorance (rāga, dveṣa, moha, the three poisons) are already thin, they must be removed through dhyāna (meditation), Removing the eight hundred sores and diseases of the body, and the eighty-four thousand defilements. Generosity (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), meditation, and wisdom (prajñā), Using skillful means (upāya-kauśalya), to completely uproot the three poisons. The essence of form (rūpa) is not mine, who created this essence of form? If one can understand that form is without shape, it can be called the practice of a brāhmaṇa (a Brahmin). When I had not yet become a Buddha, I was deluded by form, Falling into the four inversions (viparyāsa, mistaken perceptions of reality), sinking in the sea of birth and death. Now I investigate the essence of form, observing that form is not real, Feelings (vedanā), perceptions (saṃjñā), volitions (saṃskāra), and consciousness (vijñāna), these dharmas are defiled and not the true path. The five aggregates (skandha, the five components of a person), the twelve sense bases (āyatana, the sources of sensory experience), the eighteen realms (dhātu, the elements of experience), and the twenty-two faculties (indriya, the organs that control senses and consciousness), I distinguish them one by one, reaching a state of stillness without attachment. The beings in the antarābhava of the desire realm (kāmadhātu), their defilements are already very thin, Like newly made clothes, which are stained by dust, A person with wisdom, by shaking it, can remove all the dust; The beings in the antarābhava are also like this, Lust, anger, and ignorance are already thin, and upon hearing the Dharma, they can immediately awaken. If one can be single-minded, one can attain srotaāpanna (stream-enterer), Through the three turnings of the twelve aspects of the Dharma wheel (dharma-cakra-pravartana, the Buddha's teachings), one can attain sakṛdāgāmin (once-returner), By extinguishing the higher fetters (ūrdhvabhāgīya-saṃyojana, the fetters that lead to rebirth in higher realms), one can attain anāgāmin (non-returner), When suffering is exhausted, and ignorance and desire are extinguished, one can attain arhat (worthy one). Eighty billion people have attained the path through practice, They frequently come here and attain the path.
八萬四千億； 不還得道人， 百萬二千億； 羅漢二恒沙； 六通身清徹， 趣向各佛者， 八萬四千億； 趣向菩薩心， 其數如微塵。 吾本閻浮提， 苦行不可數， 國財、妻子施、 頭、目、血、髓、骨， 意堅如金剛， 不為魔所動。 快哉！大福報， 何愿而不成？」
爾時，坐上眾生作是念言：「佛獨為我說法，不為餘者。」趣聲聞道者、得聲聞道者，趣辟支佛道者、得辟支佛道者，趣菩提道者、得菩提道者。
中陰經妙覺如來入中陰分身品第三
爾時，座上有菩薩名定化王，即從坐起，偏露右臂，右膝著地，長跪叉手，前白佛言：「善哉，世尊！快說斯義曉了眾生，音響所趣，聞法易度。復有難度者——觀見眾生有淫怒癡薄者、無淫怒癡薄者，或在有對法者、或在無對法者，或在可見法者、或在不可見法者，或在有漏法者、或在無漏法者，或在有為法者、或在無為法者，或在可記法者、或在不可記法者，或在欲界法者、或在不可解法者，或在色界法者、或在無色界法者，或在中陰微形法者、或在中陰非微形法者，或在五色識法者、或在五色非識法者，或在非想非不想識法者、或不在非想非不想識法者，或在一住至九住者、有在一住非一住者
【現代漢語翻譯】 現代漢語譯本 八萬四千億（數量極大的數字）眾生中，未能得道的人； 百萬二千億（數量極大的數字）眾生中，證得羅漢果位的有二恒河沙（數量極大的數字）； 他們都具足六神通（佛教中的六種超自然能力），身心清凈透徹，各自趣向諸佛； 八萬四千億（數量極大的數字）眾生，趣向菩薩的修行； 他們的數量如同微塵一般眾多。 我本在閻浮提（我們所居住的這個世界）， 所修的苦行不可計數， 我曾佈施過我的國財、妻子， 甚至我的頭、眼睛、血、髓、骨， 我的意志堅定如金剛， 不為任何魔障所動搖。 真是快樂啊！我獲得瞭如此巨大的福報， 還有什麼願望不能實現呢？」
這時，在座的眾生心中都這樣想：『佛陀只是為我一個人說法，而不是為其他人。』 那些趣向聲聞道（小乘佛教的修行道路）的，以及那些已經證得聲聞道果位的； 那些趣向辟支佛道（緣覺乘的修行道路）的，以及那些已經證得辟支佛道果位的； 那些趣向菩提道（大乘佛教的修行道路）的，以及那些已經證得菩提道果位的。
《中陰經》妙覺如來入中陰分身品第三
這時，座中有一位菩薩，名叫定化王，他立即從座位上站起來，袒露右臂，右膝跪地，長跪合掌，向前對佛說：『善哉，世尊！您能如此詳細地解說這些道理，使眾生明白，聲音所傳達的意義，使聽聞佛法的人容易得度。』 『但還有一些難以得度的人——觀察到眾生中有淫慾、嗔怒、愚癡薄弱的，也有淫慾、嗔怒、愚癡不薄弱的； 有的執著于有對法（有形可見的事物），有的不執著于有對法； 有的執著于可見法（可以被感官感知的事物），有的不執著于可見法； 有的執著于有漏法（有煩惱的法），有的不執著于無漏法（沒有煩惱的法）； 有的執著于有為法（因緣和合而生的法），有的執著于無為法（不依賴因緣而存在的法）； 有的執著于可記法（可以被記錄和描述的法），有的執著于不可記法（無法被記錄和描述的法）； 有的執著于欲界法（欲界眾生的法），有的執著于不可解法（無法理解的法）； 有的執著于法（原文缺失，無法翻譯），有的執著于無法（原文缺失，無法翻譯）； 有的處於中陰微形法（中陰身微細的形態），有的處於中陰非微形法（中陰身非微細的形態）； 有的執著於五色識法（五種感官的意識），有的執著於五色非識法（非五種感官的意識）； 有的執著于非想非非想識法（既非有想也非無想的意識），有的不執著于非想非非想識法； 有的處於一住至九住（菩薩修行的十個階段中的前九個階段），有的處於一住非一住（不執著于任何階段）。』
【English Translation】 English version Among eighty-four thousand billion (an extremely large number) beings, there are those who have not yet attained enlightenment; Among one million two hundred billion (an extremely large number) beings, there are two Ganges sands (an extremely large number) of Arhats who have attained the fruit of Arhatship; They all possess the six supernormal powers (six supernatural abilities in Buddhism), their bodies and minds are pure and clear, and they each aspire towards the Buddhas; Eighty-four thousand billion (an extremely large number) beings aspire towards the Bodhisattva path; Their number is as numerous as dust particles. I was originally in Jambudvipa (the world we inhabit), The ascetic practices I have undertaken are countless, I have given away my kingdom, wealth, and wife, Even my head, eyes, blood, marrow, and bones, My will is as firm as diamond, Unmoved by any demonic obstacles. How joyful! I have obtained such great blessings, What wish could not be fulfilled?」
At that time, the beings in the assembly all thought: 『The Buddha is only speaking the Dharma for me alone, not for others.』 Those who are inclined towards the Sravaka path (the path of the Hinayana Buddhism), and those who have already attained the fruit of the Sravaka path; Those who are inclined towards the Pratyekabuddha path (the path of the Pratyekabuddha vehicle), and those who have already attained the fruit of the Pratyekabuddha path; Those who are inclined towards the Bodhisattva path (the path of the Mahayana Buddhism), and those who have already attained the fruit of the Bodhisattva path.
The Third Chapter of the Intermediate State Sutra, the Wonderful Enlightenment Tathagata Entering the Intermediate State and Manifesting Bodies
At that time, there was a Bodhisattva named Fixed Transformation King in the assembly. He immediately rose from his seat, bared his right arm, knelt on his right knee, and with his palms together, said to the Buddha: 『Excellent, World Honored One! You have explained these principles in such detail, making it clear to beings, so that the meaning conveyed by the sound makes it easy for those who hear the Dharma to be liberated.』 『But there are still some who are difficult to liberate—observing that among beings, some have thin lust, anger, and ignorance, while others do not have thin lust, anger, and ignorance; Some are attached to the dharmas of form (tangible and visible things), while others are not attached to the dharmas of form; Some are attached to visible dharmas (things that can be perceived by the senses), while others are not attached to visible dharmas; Some are attached to defiled dharmas (dharmas with afflictions), while others are not attached to undefiled dharmas (dharmas without afflictions); Some are attached to conditioned dharmas (dharmas that arise from causes and conditions), while others are attached to unconditioned dharmas (dharmas that do not depend on causes and conditions); Some are attached to recordable dharmas (dharmas that can be recorded and described), while others are attached to unrecordable dharmas (dharmas that cannot be recorded and described); Some are attached to the dharmas of the desire realm (dharmas of beings in the desire realm), while others are attached to incomprehensible dharmas (dharmas that cannot be understood); Some are attached to ** dharmas (original text missing, cannot be translated), while others are attached to non-** dharmas (original text missing, cannot be translated); Some are in the subtle form of the intermediate state (the subtle form of the intermediate body), while others are in the non-subtle form of the intermediate state (the non-subtle form of the intermediate body); Some are attached to the dharmas of the five sense consciousnesses (the consciousnesses of the five senses), while others are attached to the dharmas of non-five sense consciousnesses (the consciousnesses that are not of the five senses); Some are attached to the dharmas of neither perception nor non-perception consciousness (the consciousness that is neither perception nor non-perception), while others are not attached to the dharmas of neither perception nor non-perception consciousness; Some are in the first to ninth stages (the first nine stages of the ten stages of Bodhisattva practice), while others are in the first stage but not in the first stage (not attached to any stage).』
、有在九住非九住者——唯愿世尊一一敷演，令諸菩薩永無猶豫，眾生之類聞法解脫。」
爾時，世尊以梵凈柔濡之音贊定化王菩薩曰：「善哉，善哉！族姓子！乃能于如來前作師子吼。今當與汝一一分別，諦聽諦聽，善思念之。汝所問者：可見法、不可見法者，為眼見色？為色入眼？」
定化王菩薩言：「亦不眼見色，亦不離眼；亦不色入眼，亦不離色。」
佛告定化王菩薩：「族姓子！眼非色、色非眼，何者是觀？」
定化王菩薩白佛言：「識法實住，觀法乃起。」
佛告定化王菩薩：「云何，族姓子！識為有法？識為無法？」
定化王菩薩白佛言：「識非有為，不離有為；識非無為，不離無為。」
佛告定化王菩薩：「何謂有為？何謂無為？」
定化王菩薩白佛言：「起者有為、住者無為，于第一義法不見有起、不見在住。法性清凈，無色、無識，于泥洹法無所染著。眼非色、色非眼，無可見法、無不可見法。過去眼、過去色、過去識，未來眼、未來色、未來識，現在眼、現在色、現在識，非有眼色識、非無眼色識，是謂泥洹清凈法。」
爾時，定化王菩薩：「今欲聞如來說有對、無對法。」
佛告定化王菩薩曰：「族姓子！聲為有對耶？無對
【現代漢語翻譯】 現代漢語譯本：『有處於九住狀態和非九住狀態的眾生』——唯愿世尊您能一一詳細解說，使各位菩薩永遠不再猶豫，讓眾生聽聞佛法后得以解脫。 這時，世尊以清凈柔和的聲音讚歎定化王菩薩說：『善哉，善哉！善男子！你能在如來面前發出獅子吼。現在我將為你一一分別解說，仔細聽，仔細聽，好好思考。你所問的：可見之法和不可見之法，是眼睛看見顏色？還是顏色進入眼睛？』 定化王菩薩說：『既不是眼睛看見顏色，也不是離開眼睛；既不是顏色進入眼睛，也不是離開顏色。』 佛告訴定化王菩薩：『善男子！眼睛不是能見之物，能見之物也不是眼睛，那麼什麼是觀呢？』 定化王菩薩對佛說：『是識法真實存在，觀法才得以生起。』 佛告訴定化王菩薩：『怎麼樣，善男子！識是有為法？還是無為法？』 定化王菩薩對佛說：『識不是有為法，但不離有為法；識不是無為法，但不離無為法。』 佛告訴定化王菩薩：『什麼是有為？什麼是無為？』 定化王菩薩對佛說：『生起是有為，住止是無為，但在第一義諦中，既看不到生起，也看不到住止。法性清凈，沒有顏色，沒有識，對於涅槃之法沒有任何執著。眼睛不是能見之物，能見之物也不是眼睛，沒有可見之法，也沒有不可見之法。過去的眼睛、過去的顏色、過去的識，未來的眼睛、未來的顏色、未來的識，現在的眼睛、現在的顏色、現在的識，既不是有眼色識，也不是無眼色識，這就是涅槃清凈之法。』 這時，定化王菩薩說：『現在想聽如來說有對法和無對法。』 佛告訴定化王菩薩說：『善男子！聲音是有對的嗎？還是無對的？』
【English Translation】 English version: 『There are those who dwell in the nine abodes and those who do not dwell in the nine abodes』—May the World Honored One explain each of these in detail, so that all Bodhisattvas may forever be free from doubt, and that sentient beings, upon hearing the Dharma, may attain liberation. At that time, the World Honored One praised the Samadhi-Transformation King Bodhisattva with a pure and gentle voice, saying: 『Excellent, excellent! Son of a noble family! You are able to roar like a lion before the Tathagata. Now I will explain each of these to you separately. Listen carefully, listen carefully, and contemplate well. What you have asked: regarding visible and invisible dharmas, is it the eye that sees the color? Or does the color enter the eye?』 The Samadhi-Transformation King Bodhisattva said: 『It is neither the eye that sees the color, nor is it apart from the eye; it is neither the color that enters the eye, nor is it apart from the color.』 The Buddha said to the Samadhi-Transformation King Bodhisattva: 『Son of a noble family! The eye is not the seer, and the seer is not the eye. What then is observation?』 The Samadhi-Transformation King Bodhisattva replied to the Buddha: 『It is the consciousness-dharma that truly exists, and observation arises from it.』 The Buddha said to the Samadhi-Transformation King Bodhisattva: 『How is it, son of a noble family! Is consciousness a conditioned dharma? Or is it an unconditioned dharma?』 The Samadhi-Transformation King Bodhisattva replied to the Buddha: 『Consciousness is not a conditioned dharma, yet it is not apart from conditioned dharmas; consciousness is not an unconditioned dharma, yet it is not apart from unconditioned dharmas.』 The Buddha said to the Samadhi-Transformation King Bodhisattva: 『What is conditioned? What is unconditioned?』 The Samadhi-Transformation King Bodhisattva replied to the Buddha: 『Arising is conditioned, abiding is unconditioned, but in the ultimate truth, one sees neither arising nor abiding. The nature of dharma is pure, without color, without consciousness, and without any attachment to the dharma of Nirvana. The eye is not the seer, and the seer is not the eye. There is no visible dharma, and no invisible dharma. The past eye, the past color, the past consciousness; the future eye, the future color, the future consciousness; the present eye, the present color, the present consciousness—it is neither with eye-color-consciousness, nor without eye-color-consciousness. This is called the pure dharma of Nirvana.』 At that time, the Samadhi-Transformation King Bodhisattva said: 『Now I wish to hear the Tathagata speak about dharmas with resistance and without resistance.』 The Buddha said to the Samadhi-Transformation King Bodhisattva: 『Son of a noble family! Is sound with resistance? Or is it without resistance?』
耶？」
定化王菩薩白佛言：「聲亦有對、亦無對。」
佛告定化王菩薩：「聲亦不有對、亦不無對。云何，族姓子！此聲彼應為有？為無？為虛？為實？云何，族姓子！虛空可畫得成字不？」
對曰：「唯然，世尊！不可得也。何以故？如來習行於阿僧祇劫，亦不見有、亦不見無，亦不見有三世、亦不見無三世，乃至非想、非不想亦復如是。」
爾時，定化王菩薩白佛言：「上諸法觀一一悉知，唯愿如來、至真、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊說三微妙法何者最妙？中陰形耶？五色識形耶？非想非不想識耶？」
爾時，世尊知眾會心皆有疑，即于座上而說頌曰：
「吾受三界苦， 愚惑癡愛心， 經歷阿僧祇， 在有亦在無。 破壞生死劫， 今乃得成佛， 以本弘誓願， 度于不度者。 佛力無等倫， 三界無比尊， 一向無二心， 自誓得成佛。 吾從政炷佛， 初發無等心， 欲縛所纏裹， 堅固難可拔， 空定、無相、愿， 分別三三昧。 先念出入息， 分別善惡道， 執心擎油缽， 行步不失儀。 猶人見劫燒， 焚燒重罪者、 福升光音天、 輕者於他方。
【現代漢語翻譯】 現代漢語譯本 「是的。」 定化王菩薩（Dinghua Wang Pusa，菩薩名）對佛說：「聲音既有對立，也無對立。」 佛告訴定化王菩薩：「聲音既不是有對立，也不是無對立。怎麼說呢，族姓子（zuxingzi，對在家弟子的稱呼）！這聲音和它所迴應的，是有？是無？是虛幻？是真實？怎麼說呢，族姓子！虛空可以被描繪成文字嗎？」 回答說：「是的，世尊！不可能的。為什麼呢？如來（Rulai，佛的稱號）在無數劫（asengqi jie，極長的時間單位）中修行，既沒有看到有，也沒有看到無，既沒有看到有三世（過去、現在、未來），也沒有看到無三世，乃至非想非非想（feixiang feifeixiang，佛教禪定中的最高境界）也是如此。」 這時，定化王菩薩對佛說：「以上諸法（zhufa，一切事物）的觀察我都一一知曉了，只希望如來、至真（zhizhen，真實不虛）、應供（yinggong，值得供養）、正遍知（zheng bianzhi，對一切法普遍正確的知曉）、明行足（mingxingzu，智慧和德行圓滿）、善逝（shanshi，善於到達涅槃）、世間解（shijianjie，瞭解世間一切）、無上士（wushangshi，無與倫比的人）、調御丈夫（tiaoyuzhangfu，能夠調伏眾生的人）、天人師（tianrenshi，天人和人類的導師）、佛、世尊（shizun，佛的尊稱）說說三種微妙的法，哪一種最微妙？是中陰身（zhongyin shen，死亡到投胎之間的過渡狀態）的形體呢？還是五色識（wuse shi，眼、耳、鼻、舌、身五種感官的意識）的形體呢？還是非想非非想的意識呢？」 這時，世尊知道大眾心中都有疑惑，就在座位上說了偈頌： 『我受三界（sanjie，欲界、色界、無色界）苦， 愚昧迷惑癡愛心， 經歷無數劫， 在有也在無。 破壞生死劫， 今才得成佛， 以本來的弘誓願（hongshi yuan，廣大的誓願）， 度化那些未被度化的人。 佛力無與倫比， 三界無比尊， 一心一意， 發誓要成佛。 我從政炷佛（zhengzhu fo，過去佛名）時， 初發無上心， 被慾望所纏繞， 堅固難以拔除， 空定（kongding，空無的禪定）、無相（wuxiang，沒有表象的禪定）、愿（yuan，願力的禪定）， 分別這三種三昧（sanmei，禪定）。 先念出入息（churu xi，呼吸）， 分別善惡之道， 執持心如擎油缽（qing youbo，小心翼翼）， 行走不失儀態。 就像人看到劫火燃燒， 焚燒重罪的人， 福報升到光音天（guangyin tian，色界天）， 輕罪的則到其他地方。』
【English Translation】 English version 'Yes.' The Bodhisattva Dinghua Wang (Dinghua Wang Pusa, name of a Bodhisattva) said to the Buddha, 'Sound has both opposition and non-opposition.' The Buddha told the Bodhisattva Dinghua Wang, 'Sound is neither with opposition nor without opposition. How is it, son of a good family (zuxingzi, a term for lay disciples)! Is this sound and its response existent? Non-existent? Illusory? Real? How is it, son of a good family! Can emptiness be drawn into words?' He replied, 'Yes, World Honored One! It is impossible. Why? The Tathagata (Rulai, title of the Buddha) has practiced for countless kalpas (asengqi jie, extremely long unit of time), and has seen neither existence nor non-existence, neither the three times (past, present, future) nor the absence of the three times, and even the state of neither perception nor non-perception (feixiang feifeixiang, the highest state of Buddhist meditation) is the same.' At that time, the Bodhisattva Dinghua Wang said to the Buddha, 'I have understood all the observations of the above dharmas (zhufa, all things), I only wish that the Tathagata, the Truly Real (zhizhen, true and not false), the Worthy of Offerings (yinggong, worthy of offerings), the Perfectly Enlightened One (zheng bianzhi, universally correct knowledge of all dharmas), the One with Perfect Wisdom and Conduct (mingxingzu, perfect wisdom and virtue), the Well-Gone One (shanshi, good at reaching Nirvana), the Knower of the World (shijianjie, understanding of all in the world), the Unsurpassed One (wushangshi, incomparable person), the Tamer of Men (tiaoyuzhangfu, able to tame sentient beings), the Teacher of Gods and Humans (tianrenshi, teacher of gods and humans), the Buddha, the World Honored One (shizun, honorific title of the Buddha), would speak of the three subtle dharmas, which is the most subtle? Is it the form of the intermediate state (zhongyin shen, the transitional state between death and rebirth)? Or the form of the five consciousnesses (wuse shi, the consciousness of the five senses: eyes, ears, nose, tongue, and body)? Or the consciousness of neither perception nor non-perception?' At that time, the World Honored One, knowing that the assembly had doubts in their hearts, spoke a verse from his seat: 'I suffer the pains of the three realms (sanjie, the realm of desire, the realm of form, and the formless realm), With foolish, deluded, and loving hearts, Having passed through countless kalpas, Existing and non-existing. Having destroyed the kalpas of birth and death, I have now attained Buddhahood, With my original great vows (hongshi yuan, vast vows), To liberate those who are not yet liberated. The Buddha's power is unparalleled, The most honored in the three realms, With a single-minded heart, I vowed to attain Buddhahood. From the time of the Buddha Zhengzhu (zhengzhu fo, name of a past Buddha), I first generated the unsurpassed mind, Entangled by desires, Firm and difficult to uproot, The samadhi (sanmei, meditation) of emptiness (kongding, meditation on emptiness), formlessness (wuxiang, meditation without form), and aspiration (yuan, meditation on vows), Distinguishing these three samadhis. First, contemplate the in-breath and out-breath (churu xi, breathing), Distinguish the paths of good and evil, Holding the mind like carrying a bowl of oil (qing youbo, carefully), Walking without losing composure. Like a person seeing the kalpa fire burning, Burning those with heavy sins, Their blessings ascend to the Heaven of Light and Sound (guangyin tian, heaven in the realm of form), Those with lighter sins go to other places.'
三品眾生類， 中陰受形者， 受化不思議， 非我誰能說？ 五色識眾生， 不同於三界， 如來最勝尊， 入彼識教化。 一一分別說， 不遭百八愛： 應成須陀洹， 為說須陀洹； 應成斯陀含， 為說斯陀含； 應成阿那含， 為說阿那含； 應成阿羅漢， 為說阿羅漢； 應成辟支佛， 為說辟支佛； 應菩薩道者， 為說菩薩法。 得須陀洹者， 三十二億人； 得斯陀含者， 四十二億人； 得阿那含者， 五十二億人； 得阿羅漢者， 六十二億人； 得辟支佛者， 七十二億人； 得菩薩道者， 八十二億人。」
爾時，世尊重說頌曰：
「本我無心法， 現以教化眾， 見煙知有火、 見云知有雨、 行步知君子、 見星知有月， 吾我心盡斷， 不有我、無我。 經歷劫數期， 非月、非日數， 佛以思惟得， 非凡夫所及。 善哉！大聖尊， 普服諸十方， 去離欲界法， 處中陰教化， 此諸佛教法， 處陰不見陰。 此等眾生類， 發願各各異， 吾我自縛著， 我本彼亦爾。 佛以思惟本， 思惟本末觀， 一意一念頃， 斷垢不為難。 垢
【現代漢語翻譯】 現代漢語譯本 有三種眾生類別，即處於中陰身（中陰，指死亡到投胎之間的過渡期）狀態接受形體的眾生。 他們所受的教化是不可思議的，除了我（佛陀）之外，誰能說清楚呢？ 這些具有五種色蘊（色、受、想、行、識）的眾生，不同於三界（欲界、色界、無色界）的眾生。 如來（佛陀）作為最尊貴的導師，進入他們的意識中進行教化。 我一一分別地為他們說法，使他們不受一百零八種愛慾的束縛： 如果他們應該證得須陀洹（初果，入流果），我就為他們說須陀洹的法； 如果他們應該證得斯陀含（二果，一來果），我就為他們說斯陀含的法； 如果他們應該證得阿那含（三果，不還果），我就為他們說阿那含的法； 如果他們應該證得阿羅漢（四果，無學果），我就為他們說阿羅漢的法； 如果他們應該證得辟支佛（獨覺，緣覺），我就為他們說辟支佛的法； 如果他們應該修菩薩道，我就為他們說菩薩的法。 證得須陀洹果位的有三十二億人； 證得斯陀含果位的有四十二億人； 證得阿那含果位的有五十二億人； 證得阿羅漢果位的有六十二億人； 證得辟支佛果位的有七十二億人； 修菩薩道的有八十二億人。
那時，世尊（佛陀）又說偈頌：
我本無心，現在用教法來教化眾生， 看到煙就知道有火，看到云就知道有雨， 看到走路的姿態就知道是君子，看到星星就知道有月亮。 我的我執（對自我的執著）已經完全斷除，既不執著于『有我』，也不執著于『無我』。 所經歷的劫數，不是用月亮或日子可以計算的， 佛陀是通過思惟而證悟的，不是凡夫所能達到的。 善哉！偉大的聖尊，普遍地教化十方世界， 遠離欲界的束縛，在中陰身中進行教化， 這些佛陀的教法，處於中陰身中卻不被中陰身所束縛。 這些眾生，他們所發的願望各不相同， 我執著于自我，他們原本也是如此。 佛陀通過思惟根本，思惟本末的因果關係， 在一念之間，斷除煩惱垢染並不困難。 煩惱垢染
【English Translation】 English version There are three categories of sentient beings, those who receive form in the intermediate state (bardo, the transitional period between death and rebirth). The teachings they receive are inconceivable; who but I (the Buddha) can explain them? These sentient beings with the five aggregates (form, feeling, perception, mental formations, and consciousness) are different from those in the three realms (desire realm, form realm, formless realm). The Tathagata (Buddha), as the most venerable teacher, enters their consciousness to teach them. I explain to them individually, so that they are not bound by the one hundred and eight kinds of desires: If they are to attain Srotapanna (stream-enterer, the first stage of enlightenment), I teach them the Dharma of Srotapanna; If they are to attain Sakadagamin (once-returner, the second stage of enlightenment), I teach them the Dharma of Sakadagamin; If they are to attain Anagamin (non-returner, the third stage of enlightenment), I teach them the Dharma of Anagamin; If they are to attain Arhat (worthy one, the fourth and final stage of enlightenment), I teach them the Dharma of Arhat; If they are to attain Pratyekabuddha (solitary buddha, a self-enlightened one), I teach them the Dharma of Pratyekabuddha; If they are to follow the Bodhisattva path, I teach them the Bodhisattva Dharma. There are thirty-two billion people who have attained the Srotapanna stage; There are forty-two billion people who have attained the Sakadagamin stage; There are fifty-two billion people who have attained the Anagamin stage; There are sixty-two billion people who have attained the Arhat stage; There are seventy-two billion people who have attained the Pratyekabuddha stage; There are eighty-two billion people who are following the Bodhisattva path.
At that time, the World Honored One (Buddha) spoke again in verses:
Originally, I had no mind, but now I use teachings to educate sentient beings, Seeing smoke, one knows there is fire; seeing clouds, one knows there will be rain, Seeing the way someone walks, one knows they are a noble person; seeing stars, one knows there is a moon. My attachment to self (ego) has been completely severed; I am not attached to 'I exist' nor 'I do not exist'. The kalpas (eons) that have passed cannot be measured by months or days, The Buddha attained enlightenment through contemplation, which is beyond the reach of ordinary people. Well done! Great Venerable One, you universally teach the ten directions, You are free from the bonds of the desire realm, and you teach in the intermediate state, These teachings of the Buddha, while in the intermediate state, are not bound by the intermediate state. These sentient beings, their vows are all different, I am attached to self, and they were originally like that as well. The Buddha, through contemplating the root, contemplating the cause and effect from beginning to end, In a single moment of thought, cutting off defilements is not difficult. Defilements
本勝於我， 墜我於三趣； 今我勝於垢， 滅汝入涅槃。 善哉，大聖尊！ 獨步無二跡， 見我一跡者， 閻浮人得度。 身行有三事、 口行有四事、 意行有三事， 塵垢生死海。 九眾生居處， 識之所經歷， 分別我、無我， 無我亦無彼。 諸佛、世尊等， 心普無有邊， 一意念眾生， 所受不可限。 身凈不行惡、 口言常清凈、 心凈如佛心， 是諸佛之法。 身為苦器法， 此非三世有， 非我誰能知？ 誰知免此苦？ 如來之功德、 諸相、𦟛髀等， 師子胸臆相； 一一毛孔光， 掌相千輻理， 示以善惡道； 舌、齒聲光清， 濟度阿僧祇； 眼、耳、鼻及發， 肉髻頂無見。 虛空猶可窮， 佛相不可量。」
爾時，世尊說此頌已，八十億中陰眾生於無餘泥洹界發金剛心，一一成佛，與妙覺如來皆同一號。
佛告定化王菩薩：「所問有漏、無漏，有對、無對，可見、不可見，當來、過去、現在法，當與汝說。」
定化王菩薩白言：「世尊！愿樂欲聞。」
佛告定化王菩薩：「諦聽諦聽，善思念之，吾當與汝一一分別。云何，定化王！何者是緣盡？何者非緣盡？六入塵垢重
【現代漢語翻譯】 現代漢語譯本 『你』（指煩惱）曾經勝過『我』（指修行者），使我墮入三惡道；現在我勝過『你』，滅除你，進入涅槃。 善哉，偉大的聖尊！您是獨一無二的，沒有第二人能與您相比，見到您足跡的人，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們就能得到解脫。 身體的行為有三種，口的行為有四種，意的行為有三種，這些都是塵垢和生死輪迴的根源。 九種眾生居住的地方，是意識所經歷的，分別有『我』和『無我』的概念，但實際上『無我』也並非真實存在。 諸佛、世尊等，他們的心廣大無邊，一心念著眾生，所受的功德和利益是無法估量的。 身體清凈不作惡，口中常說清凈的語言，心清凈如同佛心，這就是諸佛的教法。 身體是痛苦的容器，這不是三世（過去、現在、未來）所固有的，如果不是我，誰能知道這個道理？誰能知道如何免除這些痛苦？ 如來的功德，諸如三十二相、八十種好，如獅子般的胸膛，每一個毛孔都散發著光芒，手掌上有一千輻輪的紋理，以此來顯示善惡之道； 舌頭、牙齒的聲音和光芒清凈，可以救度無數的眾生；眼睛、耳朵、鼻子和頭髮，以及頭頂的肉髻，都是無法看見的。 即使虛空可以被窮盡，佛的相好也是無法衡量的。 這時，世尊說完這首偈頌后，八十億中陰（Antarabhava，指死亡到投胎之間的過渡狀態）眾生在無餘涅槃界（Parinirvana，指完全的涅槃）發起了金剛心，一一成佛，與妙覺如來（Tathagata，如來的一個稱號）都具有相同的名號。 佛告訴定化王菩薩（Dinhuawang Bodhisattva）說：『你所問的有漏（Sasrava，指有煩惱的）、無漏（Anasrava，指沒有煩惱的），有對（Sapratiha，指有障礙的）、無對（Apratiha，指沒有障礙的），可見（Sanidarsana，指可以看見的）、不可見（Anidarsana，指不可以看見的），以及未來、過去、現在的法，我將為你一一解說。』 定化王菩薩回答說：『世尊！我非常樂意聽聞。』 佛告訴定化王菩薩說：『仔細聽，仔細聽，好好思考，我將為你一一分別解說。定化王！什麼是緣盡（Pratyaya-nirodha，指因緣的止息）？什麼不是緣盡？六入（Sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）的塵垢很重，'
【English Translation】 English version 'You' (referring to afflictions) once overcame 'me' (referring to the practitioner), causing me to fall into the three evil realms; now I overcome 'you', extinguish you, and enter Nirvana. Well done, great Holy One! You are unique, there is no second person comparable to you, those who see your footprints, the people of Jambudvipa (the world we live in) will be liberated. The actions of the body are three, the actions of the mouth are four, and the actions of the mind are three, these are the roots of defilement and the cycle of birth and death. The places where the nine kinds of beings reside are what consciousness experiences, distinguishing between the concepts of 'self' and 'non-self', but in reality, 'non-self' is also not truly existent. The Buddhas, World Honored Ones, etc., their minds are vast and boundless, thinking of all sentient beings with one mind, the merits and benefits they receive are immeasurable. The body is pure and does not do evil, the mouth always speaks pure words, the mind is pure like the Buddha's mind, this is the teaching of all Buddhas. The body is a vessel of suffering, this is not inherent in the three times (past, present, future), if not for me, who would know this principle? Who would know how to avoid these sufferings? The merits of the Tathagata, such as the thirty-two marks, the eighty minor marks, the lion-like chest, every pore emitting light, the thousand-spoked wheel pattern on the palms, showing the paths of good and evil; The sound and light of the tongue and teeth are pure, able to save countless sentient beings; the eyes, ears, nose, and hair, as well as the fleshy protuberance on the top of the head, are all invisible. Even if the void could be exhausted, the marks of the Buddha are immeasurable. At that time, after the World Honored One finished reciting this verse, eighty billion intermediate state (Antarabhava) beings in the realm of Parinirvana (complete Nirvana) aroused the Vajra mind, each becoming a Buddha, all having the same name as the Wonderful Enlightenment Tathagata. The Buddha told Dinhuawang Bodhisattva: 'What you asked about the defiled (Sasrava) and undefiled (Anasrava), the obstructive (Sapratiha) and non-obstructive (Apratiha), the visible (Sanidarsana) and invisible (Anidarsana), as well as the laws of the future, past, and present, I will explain them to you one by one.' Dinhuawang Bodhisattva replied: 'World Honored One! I am very willing to hear.' The Buddha told Dinhuawang Bodhisattva: 'Listen carefully, listen carefully, think well, and I will explain them to you one by one. Dinhuawang! What is the cessation of conditions (Pratyaya-nirodha)? What is not the cessation of conditions? The defilement of the six entrances (Sadayatana) is heavy,'
，染我、癡、愛法，觀內外出入息法，八萬四千度無極，生生不可滅，唸唸成其形，有漏八萬四千、無漏三十七。有為、無為法，此非泥洹道。身凈不犯惡、口言無有失、心凈與定合，四等遍一切，是謂菩薩行。」
中陰經賢護菩薩問事品第四
爾時，賢護菩薩即從坐起，偏袒右臂，右膝著地，長跪叉手，前白佛言：「善哉，世尊！欲、色、無色三分眾生，其識難量。何者有漏量？何者無漏量？何者有為量？何者無為量？何者有色無色量？何者有欲無慾量？何者有記無記量？」
爾時，世尊聞賢護菩薩所問事，即說頌曰：
「處在胞胎中， 受形多種類， 前滅后已生， 其如恒沙數。 三分識眾生， 塵垢非一等， 或聞聲而度、 或見形得道。 今我妙覺佛， 降神入中陰， 一一分別了， 有漏、無漏法。 得道成果證， 五色識易度， 斯等一部界， 不在有、無漏。 眾生在中陰， 如我身無異； 苦痛五陰形， 如轉輪無盡。 吾我本無字， 聲響亦無名， 觀身三十六， 欲界有量法， 三分留二分。 此中陰眾生、 五色識眾生， 不染三界苦、 無明、癡、愛惑， 隱相非不相。 有漏苦諦本， 斷結不及
【現代漢語翻譯】 現代漢語譯本 『執著於我、愚癡和愛慾，觀察內在和外在的呼吸，有八萬四千種無盡的修行方法，生生世世無法滅絕，唸唸都在形成其形態。有漏的煩惱有八萬四千種，無漏的修行有三十七種。有為法和無為法，這些都不是涅槃之道。身行清凈不犯惡行，口說清凈沒有過失，心清凈與禪定結合，以慈、悲、喜、舍四種平等心對待一切眾生，這才是菩薩的修行。』
《中陰經》賢護菩薩問事品第四
當時，賢護菩薩立即從座位上站起來，袒露右臂，右膝跪地，長跪合掌，向前對佛說：『善哉，世尊！欲界、色界、無色界這三界的眾生，他們的意識難以衡量。哪些是有漏的量？哪些是無漏的量？哪些是有為的量？哪些是無為的量？哪些是有色無色的量？哪些是有欲無慾的量？哪些是有記無記的量？』
當時，世尊聽到賢護菩薩所問的事，就說了偈頌：
『處在胞胎之中，受生的形態多種多樣，前一個滅去後一個又生，就像恒河沙數一樣多。三界的眾生，他們的塵垢各不相同，有的聽聞佛法而得度，有的見到佛的形象而得道。現在我，妙覺佛（指佛陀），降臨神識進入中陰身，一一分別瞭解有漏法和無漏法。得道成就果位，五色識（指眼、耳、鼻、舌、身五種感官的意識）容易度化，這些都屬於一個界限，不在有漏和無漏之中。眾生在中陰身中，和我（指佛陀）的身體沒有差別；感受苦痛的五陰（指色、受、想、行、識五種構成人身的要素）就像車輪一樣無休止地運轉。『我』這個概念本來就沒有文字，聲音和響動也沒有名稱，觀察身體的三十六種不凈物，欲界有可以衡量的法，三界中只留下兩界。這中陰身的眾生，五色識的眾生，不被三界的痛苦所污染，沒有無明（指對真理的無知）、愚癡和愛慾的迷惑，隱藏的相不是沒有相。有漏的苦諦是根本，斷除煩惱還不夠徹底。
【English Translation】 English version 'Being attached to self, ignorance, and desire, observing the inner and outer breaths, there are eighty-four thousand limitless practices, which cannot be extinguished life after life, and every thought forms its shape. There are eighty-four thousand defiled (leaky) afflictions and thirty-seven undefiled (non-leaky) practices. Conditioned and unconditioned dharmas, these are not the path to Nirvana. The body is pure and does not commit evil, the mouth speaks purely without fault, the mind is pure and united with samadhi, and the four immeasurables (loving-kindness, compassion, joy, and equanimity) pervade all beings. This is the practice of a Bodhisattva.'
The Fourth Chapter on the Questions of the Bodhisattva Virtuous Protector in the Intermediate Existence Sutra
At that time, the Bodhisattva Virtuous Protector immediately rose from his seat, bared his right arm, knelt on his right knee, prostrated with his palms together, and said to the Buddha: 'Excellent, World Honored One! The sentient beings of the three realms of desire, form, and formlessness, their consciousness is difficult to measure. What is the measure of the defiled? What is the measure of the undefiled? What is the measure of the conditioned? What is the measure of the unconditioned? What is the measure of the form and formless? What is the measure of desire and non-desire? What is the measure of the determinate and indeterminate?'
At that time, the World Honored One, having heard the questions of the Bodhisattva Virtuous Protector, spoke in verse:
'Being in the womb, receiving various forms, the previous one perishes and the next one is born, like the sands of the Ganges. The sentient beings of the three realms, their defilements are not the same. Some are liberated by hearing the Dharma, and some attain the Way by seeing the form. Now I, the Buddha of Wonderful Enlightenment, descend my spirit into the intermediate existence, and understand each and every defiled and undefiled dharma. Having attained the Way and achieved the fruit, the five consciousnesses (sight, hearing, smell, taste, touch) are easy to liberate. These all belong to one realm, not within the defiled or undefiled. Sentient beings in the intermediate existence are no different from my (Buddha's) body; the painful forms of the five aggregates (form, feeling, perception, mental formations, consciousness) turn endlessly like a wheel. The concept of 'I' originally has no word, and sounds and echoes have no name. Observing the thirty-six impurities of the body, the desire realm has measurable dharmas, leaving two realms out of the three. These sentient beings in the intermediate existence, the sentient beings of the five consciousnesses, are not defiled by the suffering of the three realms, without the delusion of ignorance, foolishness, and desire. The hidden form is not without form. The defiled truth of suffering is the root, and cutting off the fetters is not thorough enough.'
色； 集諦二十八， 寂然塵垢除； 三十七道品， 道諦為實果。 賢護！汝今知， 有漏、無漏法， 記法、無記法， 今當與汝說。 有記善惡行、 無記癡盲法， 墜墮于生死， 非我無能濟。」
當佛、世尊說此語時，九十一億眾生皆發無上道意，四十七億那由他眾生盡得阿羅漢果。
中陰經道樹品第五
爾時，座上有菩薩名曰樹王，即從坐起，偏露右臂，右膝著地，長跪叉手，前白佛言：「善哉，世尊！如來所說甚奇甚特。未知如來欲說有漏耶？無漏耶？唯愿，世尊！句句說之。何者有漏？何者無漏？」
佛告之曰：「有生、有滅是謂有漏，無生、無滅是謂無漏；有我、有身是謂有漏，無我、無身是謂無漏；眼是色對是謂有漏，無眼、無色是謂無漏；有識、有想、有形是謂有漏，無識、無想無形是謂無漏；三識處所住有身者是謂有漏，一識一處有一形者是謂無漏。
「有形非想非非想是量法有用；不用處三禪地，厭患生死故名不用。
「有愿、不願，始發初禪。快哉！斯樂心不傾動，念凈喜安，自守五行，成就有想有滅。
「斯出入法喜行，百八愛一念，一億行中間，想想不可盡，況彼現在身？
「無彼、無我想，吾從無數
【現代漢語翻譯】 現代漢語譯本 色（rupa，物質現象）； 集諦（samudaya satya，苦的根源）有二十八種，寂靜地去除塵垢； 三十七道品（bodhipakṣika-dharmāḥ，通往覺悟的三十七種修行方法），道諦（marga satya，通往解脫的道路）是真實的果實。 賢護（賢護菩薩名）！你現在應當知道，有漏法（sāsrava dharma，受煩惱污染的法）、無漏法（anāsrava dharma，不受煩惱污染的法）， 有記法（vyākrta dharma，可被明確定義的法）、無記法（avyākrta dharma，不可被明確定義的法），我現在將為你解說。 有記法是善惡的行為，無記法是癡迷盲目的法， 它們使眾生墜落於生死輪迴，不是我沒有能力救度他們。」
當佛、世尊說這些話時，九十一億眾生都發起了無上菩提心，四十七億那由他（nayuta，數量單位）眾生都證得了阿羅漢果。
《中陰經》道樹品第五
這時，座中有一位菩薩名叫樹王（Tree King），他立即從座位上站起來，袒露右臂，右膝跪地，長跪合掌，向前對佛說：「善哉，世尊！如來所說真是奇特。不知道如來是想說有漏法呢？還是無漏法呢？唯愿，世尊！一句一句地解說。什麼是有漏？什麼是無漏？」
佛告訴他說：「有生有滅的稱為有漏，無生無滅的稱為無漏；有我（atman，靈魂）有身的稱為有漏，無我無身的稱為無漏；眼（cakṣus，視覺器官）對色（rupa，物質現象）的稱為有漏，無眼無色的稱為無漏；有識（vijñāna，意識）、有想（saṃjñā，感知）、有形的稱為有漏，無識無想無形的稱為無漏；三識（意識）處所住的有身者稱為有漏，一識一處有一形者稱為無漏。
「有形非想非非想（naivasamjñānāsaṃjñāyatana，非想非非想處）是量法有用；不用處三禪地（dhyana，禪定），厭患生死所以稱為不用。
「有愿、不願，開始進入初禪（dhyana，禪定）。快樂啊！這種快樂心不傾動，念頭清凈，喜悅安穩，自我守護五行（五蘊），成就了有想有滅。
「這種出入法喜的修行，百八愛（一百零八種煩惱）在一念之間，一億行中間，想想不可窮盡，何況是現在的身體？
「沒有彼，沒有我想，我從無數劫以來，
【English Translation】 English version Rupa (form, material phenomena); The Samudaya Satya (the truth of the origin of suffering) has twenty-eight aspects, quietly removing defilements; The thirty-seven Bodhipakṣika-dharmāḥ (factors of enlightenment), the Marga Satya (the truth of the path to liberation) is the real fruit. Worthy Protector (a Bodhisattva's name)! You should now know, the sāsrava dharma (defiled dharmas), the anāsrava dharma (undefiled dharmas), The vyākrta dharma (definable dharmas), the avyākrta dharma (undefinable dharmas), I will now explain to you. The vyākrta dharma are good and evil actions, the avyākrta dharma are ignorant and blind dharmas, They cause beings to fall into the cycle of birth and death, it is not that I am unable to save them.」
When the Buddha, the World Honored One, spoke these words, ninety-one billion beings all aroused the unsurpassed Bodhicitta, and forty-seven billion nayuta (a unit of number) beings all attained the Arhatship.
The Fifth Chapter, 'The Tree of the Path' of the 'Antarabhava Sutra'
At that time, there was a Bodhisattva named Tree King in the assembly, who immediately rose from his seat, bared his right arm, knelt on his right knee, prostrated with his palms together, and said to the Buddha, 「Excellent, World Honored One! What the Tathagata has said is truly extraordinary. I do not know whether the Tathagata intends to speak about the sāsrava dharma or the anāsrava dharma? I beseech you, World Honored One! Please explain it phrase by phrase. What is sāsrava? What is anāsrava?」
The Buddha told him, 「That which has birth and death is called sāsrava, that which has no birth and no death is called anāsrava; that which has an atman (soul) and a body is called sāsrava, that which has no atman and no body is called anāsrava; the eye (cakṣus, visual organ) in relation to rupa (form, material phenomena) is called sāsrava, that which has no eye and no rupa is called anāsrava; that which has vijñāna (consciousness), saṃjñā (perception), and form is called sāsrava, that which has no consciousness, no perception, and no form is called anāsrava; the one who has a body where the three consciousnesses reside is called sāsrava, the one who has one consciousness in one place with one form is called anāsrava.
「The naivasamjñānāsaṃjñāyatana (neither perception nor non-perception) with form is a measurable dharma that is useful; the place of non-use is the third dhyana (meditative absorption), it is called non-use because of the aversion to birth and death.
「With desire and without desire, one begins to enter the first dhyana (meditative absorption). How joyful! This joy does not move the mind, the thought is pure, joy is peaceful, one guards oneself with the five aggregates, and achieves having thought and having cessation.
「This practice of the joy of entering and exiting, the one hundred and eight loves (one hundred and eight kinds of afflictions) are in one thought, in the middle of one hundred million practices, thoughts cannot be exhausted, how much more so the present body?
「Without that, without my thought, I have been from countless kalpas,
劫舍此就此，三識所經處，非有亦無我。
「甚哉！三界苦，受身生死難。譬如工幻法，以拳誑小兒。識神無形法，起、滅無常定，我則無我身，況有識形法？想亦無想法，亦不見有識，四陰竟何在？由識而分別。
「苦陰有五行，非我、非汝有。吾從無數劫，經歷三識處，除天、鬼、神、龍，何處無妙覺？我行眾善法，誓度阿僧祇，隨形而教化，受化不可量。
「如來清凈行，廣普無邊崖，神通內外照，觀察於三世，有形、無形類，思惟十想結，無復塵垢患。
「虛空無邊際，不見有往來，心無中間念，忍辱功德成，積一成佛道，寂滅泥洹樂。起亦不見起、生亦不見生，況有起、滅者？諸天、世人民，能斷至彼岸。縛著染三界，經歷生死海，貪慾自纏裹，為色之所惑，永處三有中。
「佛力無所畏，威神接得度，為彼不自為，功德不可量。恒以四意止、五根、五力、七覺意寶華、三十七助道法、空無相愿三昧，善權化生死，六度至彼岸。
「不以劫數期，周旋虛空界，度脫未脫者，得道如微塵。無我、無彼想，一音演微法，受化無邊崖，道心觀察法。
「不見起滅者、分別內外身，繫於安般息——息長亦知長、息短亦知短，亂想亦知亂、定想亦知定——一向無亂想，清
【現代漢語翻譯】 現代漢語譯本 從這一個劫到那一個劫，都是這三種意識所經歷的地方，既不是有我，也不是無我。 『真是太苦了！三界（欲界、色界、無色界）的苦難，承受身體和生死的痛苦真是太難了。這就像魔術師變戲法一樣，用拳頭來欺騙小孩子。意識和精神是沒有固定形態的，它們的生起和滅去都是無常而不確定的。既然連『我』這個身體都不是真實存在的，更何況是有形體的意識呢？思想也是沒有固定想法的，也看不到有意識的存在，那麼色、受、想、行這四陰（構成生命的四種要素）究竟在哪裡呢？它們都是由意識分別產生的。 『苦陰（苦的聚集）有五種行為，既不是『我』的，也不是『你』的。我從無數劫以來，經歷過這三種意識所處的地方，除了天、鬼、神、龍之外，哪裡沒有奇妙的覺悟呢？我修行各種善法，發誓要度化無量眾生，隨著他們的形態而教化他們，所教化的人數是不可計量的。 『如來的清凈行為，廣大而無邊際，他的神通可以內外照見，觀察過去、現在、未來三世，對於有形和無形的眾生，他思考十種煩惱的根結，不再有塵垢的困擾。 『虛空沒有邊際，看不到有來去，心中沒有中間的念頭，忍辱的功德就成就了，積累一個功德就能成就佛道，達到寂滅涅槃的快樂。生起也看不到生起，出生也看不到出生，更何況有生起和滅去呢？諸天、世間的人們，能夠斷除煩惱到達彼岸。被束縛在三界（欲界、色界、無色界）的染污中，經歷生死的苦海，被貪慾所纏繞，被色相所迷惑，永遠處於三有（欲有、色有、無色有）之中。 『佛的力量是無所畏懼的，他的威神可以接引眾生得到解脫，他所做的一切都不是爲了自己，他的功德是不可計量的。他總是以四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺支（擇法、精進、喜、輕安、念、定、舍）的寶華、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、空無相愿三昧，善巧地教化眾生脫離生死，通過六度（佈施、持戒、忍辱、精進、禪定、智慧）到達彼岸。 『不以劫數來計算時間，在虛空中周旋，度脫那些尚未解脫的眾生，得道的人就像微塵一樣多。沒有『我』和『彼』的分別，用一個聲音來演說微妙的佛法，所教化的人數是無邊無際的，用道心來觀察佛法。 『看不到生起和滅去的人，分別內外身體，專注于安般（呼吸）——呼吸長就知道呼吸長，呼吸短就知道呼吸短，雜亂的念頭知道是雜亂的，禪定的念頭知道是禪定的——始終沒有雜亂的念頭，清凈的智慧就會顯現。』
【English Translation】 English version From this kalpa to that kalpa, it is all the place experienced by these three consciousnesses; it is neither having a self nor not having a self. 『How truly painful! The suffering of the three realms (desire realm, form realm, formless realm), enduring the pain of having a body and of birth and death is so difficult. It is like a magician performing illusions, using a fist to deceive a small child. Consciousness and spirit have no fixed form; their arising and ceasing are impermanent and uncertain. Since even the 『self』 of this body is not real, how much less so is consciousness with a form? Thoughts also have no fixed ideas, and one cannot see the existence of consciousness, so where exactly are the four skandhas (form, feeling, perception, mental formations) that constitute life? They are all produced by the distinctions of consciousness.』 『The skandha of suffering (the aggregation of suffering) has five actions, which are neither 『mine』 nor 『yours』. From countless kalpas, I have experienced the places where these three consciousnesses reside. Apart from gods, ghosts, spirits, and dragons, where is there no wondrous awakening? I cultivate all kinds of good dharmas, vowing to liberate immeasurable sentient beings, teaching them according to their forms, and the number of those I teach is immeasurable.』 『The pure conduct of the Tathagata is vast and boundless. His supernatural powers can illuminate both internally and externally, observing the past, present, and future three times. For sentient beings with and without form, he contemplates the ten roots of affliction, and no longer has the trouble of defilement.』 『Space has no boundaries, and one cannot see coming and going. When the mind has no intermediate thoughts, the merit of patience is accomplished. Accumulating one merit can achieve the path of Buddhahood, reaching the joy of tranquil nirvana. Arising cannot be seen as arising, and birth cannot be seen as birth, so how much less so is there arising and ceasing? Gods and people of the world can cut off afflictions and reach the other shore. Bound by the defilements of the three realms (desire realm, form realm, formless realm), they experience the sea of birth and death, entangled by greed, and deluded by form, forever dwelling in the three existences (desire existence, form existence, formless existence).』 『The power of the Buddha is fearless, and his majestic power can guide sentient beings to liberation. All that he does is not for himself, and his merit is immeasurable. He always uses the four foundations of mindfulness (contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, contemplation of dharmas as selfless), the five roots (faith, diligence, mindfulness, concentration, wisdom), the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, concentration, equanimity), the thirty-seven aids to enlightenment (four foundations of mindfulness, four right exertions, four bases of psychic power, five roots, five powers, seven factors of enlightenment, eightfold noble path), the samadhi of emptiness, signlessness, and wishlessness, skillfully teaching sentient beings to escape birth and death, and reaching the other shore through the six perfections (generosity, morality, patience, diligence, meditation, wisdom).』 『Not calculating time by kalpas, he travels in space, liberating those who have not yet been liberated, and those who attain the path are as numerous as dust particles. Without the distinction of 『self』 and 『other』, he uses one voice to expound the subtle Dharma, and the number of those he teaches is boundless. Use the mind of the path to observe the Dharma.』 『Those who do not see arising and ceasing, distinguish between the inner and outer body, focus on anapana (breathing) – knowing when the breath is long, knowing when the breath is short, knowing when thoughts are chaotic, knowing when thoughts are concentrated – always without chaotic thoughts, pure wisdom will manifest.』
凈行正法。」
爾時，世尊即說頌曰：
「佛力之所行， 普潤天、世人、 學、無學眾生， 下及凡夫人， 心念斷眾相， 皆到無畏處。 分別空、無相， 清凈修道場， 莊嚴佛道樹， 皆令同一色。 轉無上法輪， 闡揚法鼓音， 非魔部界分， 之所能轉者。 甘露法藏開， 普潤一切眾， 濟度阿僧祇， 無量無等類。 最勝所接度， 無能量度者， 善哉！不思議， 所度不可量。 我本所造行， 唯佛能稱量， 不見吾我法， 法利利益人。 功勛過三界， 得入泥洹界， 清凈無塵穢， 如月星中明。」
爾時，世尊說此頌時，八十四億那由他百千億中陰眾生諸塵垢盡，得法眼凈；復有十千億五色識眾生髮心向菩提不退轉道。
中陰經卷上 大正藏第 12 冊 No. 0385 中陰經
中陰經卷下
後秦涼州沙門竺佛念譯
神足品第六
爾時，妙覺如來即以神足化此三千大千剎土，上至非想非非想天、下至無救地獄，皆悉金色，皆如妙覺如來而無有異——三十二相、八十種好、圓光七尺——皆坐寶蓮華高座上坐，演出梵音，聲聞三千大千剎土。
一一諸佛說八萬四千雜
【現代漢語翻譯】 現代漢語譯本 『凈行正法。』
這時，世尊即說偈頌道：
『佛的力量所執行，普遍滋潤天界、世間的人們， 有學、無學的眾生，下至凡夫俗子， 心中念頭斷絕一切表象，都到達無所畏懼的境地。 分別空性、無相，清凈地修持道場， 莊嚴佛道的菩提樹，都使其呈現同一種顏色。 轉動無上的法輪，闡揚佛法的鼓聲， 不是魔的勢力範圍所能轉動的。 甘露般的佛法寶藏開啟，普遍滋潤一切眾生， 救度無數（阿僧祇）無量無等的眾生。 最殊勝的所接引度化的，沒有能夠衡量的， 善哉！不可思議，所度化的眾生不可限量。 我原本所造的修行，只有佛才能稱量， 不見我、我所的法，佛法利益眾生。 功德勛業超越三界，得以進入涅槃的境界， 清凈沒有塵埃污穢，如同月亮在星辰中明亮。』
這時，世尊說此偈頌時，八十四億那由他百千億中陰眾生，所有塵垢都消盡，得到清凈的法眼；又有十千億五色識眾生髮心向菩提不退轉的道路。
《中陰經》捲上 大正藏第 12 冊 No. 0385 《中陰經》
《中陰經》卷下
後秦涼州沙門竺佛念譯
神足品第六
這時，妙覺如來即以神通力化現此三千大千世界，上至非想非非想天（佛教宇宙觀中最高的禪定天）、下至無救地獄，都呈現金色，都如同妙覺如來一樣沒有差別——三十二相（佛陀的32種殊勝外貌）、八十種好（佛陀的80種細微特徵）、圓光七尺——都坐在寶蓮花高座上，發出梵音，響徹三千大千世界。
一一諸佛宣說八萬四千種不同的法門
【English Translation】 English version 'Pure conduct and righteous Dharma.'
At that time, the World Honored One then spoke in verse, saying:
'The power of the Buddha's actions, universally nourishes the heavens and the people of the world, Those who are learning and those who have completed learning, down to ordinary people, With thoughts in their minds ceasing all appearances, all reach a place of fearlessness. Distinguishing emptiness and non-form, purifying the place of practice, Adorning the Bodhi tree of the Buddha's path, all are made to appear the same color. Turning the unsurpassed Dharma wheel, proclaiming the sound of the Dharma drum, It is not something that can be turned by the realm of demons. The treasure of the nectar-like Dharma is opened, universally nourishing all beings, Saving countless (Asamkhya) immeasurable and unequaled beings. Those who are guided and saved by the most supreme, cannot be measured, Excellent! Inconceivable, the number of those saved is immeasurable. The practices I originally cultivated, only the Buddha can measure, Not seeing the Dharma of self or what belongs to self, the Dharma benefits beings. Meritorious deeds surpass the three realms, enabling entry into the realm of Nirvana, Pure without dust or defilement, like the moon shining among the stars.'
At that time, when the World Honored One spoke this verse, eighty-four billion nayutas (a large number) of hundreds of thousands of billions of intermediate-state beings had all their defilements exhausted, and obtained the pure Dharma eye; and there were also ten billion five-sense-consciousness beings who generated the aspiration for Bodhi and the path of non-retrogression.
The Upper Volume of the 'Intermediate State Sutra' Taisho Tripitaka Volume 12, No. 0385, 'Intermediate State Sutra'
The Lower Volume of the 'Intermediate State Sutra'
Translated by the Shramana Dharmaraksha of Liangzhou in the Later Qin Dynasty
Chapter Six: Supernatural Powers
At that time, the Wonderful Enlightenment Tathagata immediately used his supernatural powers to transform this three-thousand great thousand world, from the highest Heaven of Neither Perception nor Non-Perception (the highest meditative heaven in Buddhist cosmology) down to the hell of no rescue, all appearing golden, all like the Wonderful Enlightenment Tathagata without any difference—the thirty-two marks (32 auspicious physical characteristics of a Buddha), the eighty minor marks (80 minor characteristics of a Buddha), a halo of seven feet—all sitting on high seats of jeweled lotuses, emitting Brahma sounds, resounding throughout the three-thousand great thousand world.
Each and every Buddha proclaims eighty-four thousand different Dharma gates
行，其睹光明者，淫、怒、癡病皆自消滅，異口同音而說頌曰：
「經法本無體， 滅已今復興， 斷除有漏法， 獨步於三界。 生死無數劫， 遭遇良福田， 金色普遍照， 蒙光得解脫。 神力不可盡， 觀了本無形； 大慈大悲心， 拔濟無明等； 五陰苦本源， 流浪得濟渡； 四使生死河， 法船渡彼岸； 善權無礙道， 入彼無為境。 吾昔發誓愿， 要度未度者， 修身清凈行、 口言無虛妄、 心念濟八難， 諸惡何由生？」
爾時，有菩薩即從坐起，偏露右臂，右膝著地，長跪合掌叉手，前白佛言：「快哉，世尊！神足無量不可思議。今欲所問，若見聽者乃敢陳啟。」
妙覺如來告彼菩薩：「善哉，善哉！族姓子！恣爾所問，吾當一一分別說之。」
時彼菩薩白佛言：「世尊！如來神足不可究暢，令此三千大千世界烔然金色。是何三昧有此神變？」
佛告菩薩：「此神變者，是三昧王三昧，唯有諸佛乃能變現，非聲聞、辟支佛所能。修行此三昧王三昧，將從八萬四千——或有三昧名虛空藏、或有三昧名升法堂、或有三昧名月光清凈、或有三昧名破有入無、或有三昧名一意不亂、或有三昧名除去塵霧、或有三昧名拔三
【現代漢語翻譯】 現代漢語譯本：那些能夠見到光明的人，他們的淫慾、嗔怒、愚癡等病癥都會自然消滅。他們異口同聲地吟誦道： 『佛法原本沒有實體，滅盡之後如今又重新興盛。 斷除了有漏的法，獨自超脫於三界（欲界、色界、無色界）。 在無數的生死輪迴中，有幸遇到了良善的福田（指佛陀或佛法）。 金色的光芒普遍照耀，蒙受佛光得以解脫。 佛的神力無窮無盡，觀察到其本無形體。 以大慈大悲之心，救拔眾生脫離無明（對真理的無知）等苦難。 五陰（色、受、想、行、識）是痛苦的根源，在輪迴中流浪得以救度。 四使（貪、嗔、癡、慢）如同生死的河流，佛法之船將眾生渡向彼岸。 善巧方便的無礙之道，使眾生進入無為的境界（涅槃）。 我過去發下誓願，要度化那些尚未得度的人。 修持清凈的行為，口中不說虛妄之語。 心中想著救濟八難（八種難以修行的情況），那麼各種惡行又怎麼會產生呢？』 這時，有一位菩薩從座位上站起來，袒露右臂，右膝跪地，長跪合掌，向前對佛說：『太好了，世尊！您的神足通廣大無量，不可思議。我現在想請問一些問題，如果蒙您允許，我才敢陳述。』 妙覺如來（佛的稱號）告訴那位菩薩：『好啊，好啊！善男子！你可以隨意發問，我將一一為你分別解說。』 當時，那位菩薩對佛說：『世尊！如來的神足通深不可測，使這三千大千世界都呈現出金色的光芒。這是什麼三昧（禪定）具有如此的神變？』 佛告訴菩薩：『這種神變，是三昧王三昧（禪定之王），只有諸佛才能顯現，不是聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）所能做到的。修行這種三昧王三昧，將從八萬四千種三昧中獲得——有的三昧名為虛空藏（如虛空般包容一切），有的三昧名為升法堂（提升智慧），有的三昧名為月光清凈（如月光般清凈），有的三昧名為破有入無（破除有相進入無相），有的三昧名為一意不亂（一心不亂），有的三昧名為除去塵霧（去除煩惱），有的三昧名為拔三毒（貪嗔癡）。』
【English Translation】 English version: Those who can see the light, their diseases of lust, anger, and ignorance will naturally disappear. They say in unison the following verse: 'The Dharma originally has no substance, having been extinguished, it now revives again. Having cut off the defiled dharmas, one walks alone in the three realms (desire realm, form realm, formless realm). In countless cycles of birth and death, one has the good fortune to encounter a field of merit (referring to the Buddha or the Dharma). The golden light shines universally, and by receiving the light, one attains liberation. The Buddha's divine power is inexhaustible, observing that it is originally formless. With great compassion and mercy, one rescues beings from ignorance (ignorance of the truth) and other sufferings. The five skandhas (form, feeling, perception, mental formations, consciousness) are the source of suffering, and one is saved from wandering in samsara. The four defilements (greed, anger, ignorance, pride) are like the river of birth and death, and the Dharma boat carries beings to the other shore. The skillful means of the unobstructed path, lead beings into the realm of non-action (Nirvana). I made a vow in the past, to liberate those who have not yet been liberated. Cultivating pure conduct, speaking no false words. With the mind set on saving beings from the eight difficulties (eight difficult situations for practice), how can any evil arise?' At that time, a Bodhisattva rose from his seat, bared his right arm, knelt on his right knee, and with palms together, bowed to the Buddha and said: 'Excellent, World Honored One! Your divine powers are immeasurable and inconceivable. I wish to ask some questions, and if you permit, I will then present them.' The Wonderful Enlightenment Tathagata (title of the Buddha) said to that Bodhisattva: 'Good, good! Son of a noble family! You may ask whatever you wish, and I will explain them to you one by one.' Then, that Bodhisattva said to the Buddha: 'World Honored One! The Tathagata's divine powers are unfathomable, causing this three thousand great thousand world to shine with golden light. What Samadhi (meditative state) has such divine transformations?' The Buddha told the Bodhisattva: 'This divine transformation is the Samadhi King Samadhi, which only the Buddhas can manifest, not the Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). Practicing this Samadhi King Samadhi, one will obtain from eighty-four thousand Samadhis—some Samadhis are called the Treasury of Space (as vast as space), some are called Ascending the Dharma Hall (elevating wisdom), some are called Pure Moonlight (as pure as moonlight), some are called Breaking Existence and Entering Non-existence (breaking form and entering formlessness), some are called One-Pointed Mind (undistracted mind), some are called Removing Dust and Mist (removing afflictions), some are called Uprooting the Three Poisons (greed, anger, ignorance).'
毒根本、或有三昧名滅過去當來今現在病、或有三昧名開甘露法門。」
爾時，世尊欲解斯義，宣說頌曰：
「道力清凈行， 身、口、意不犯， 誓願阿僧祇， 沒溺生死者。 金剛難敗壞， 非二乘所及， 觀身苦根本， 思惟四果證。 積行不退轉， 閑靜坐道場， 一切入定意， 二、三、至七劫。 地燋過劫燒， 其心亦不動， 壞破魔部界， 悉成無上道。 三昧定意力， 福報不可量， 令三聚眾生， 得成無上道。 觀察眾生心， 難度、易度者， 不令在沒溺， 流滯生死海。 我本無此色， 紫磨金光體， 歷劫勤苦行， 修定成此形。」
爾時，妙覺如來說此頌時，諸佛、世尊同時舉手讚妙覺如來，以偈頌曰：
「丈夫二足尊， 世雄不可量， 拔離三界苦， 淡然為一色。 今聞如來說， 定、意、神足、道， 其聞法性相， 相相不可量。 八種清凈音、 十六特勝法、 三十二行業， 利益一切人。 天人尊無比， 光明照眾生， 久在飢渴道， 飲以八解脫。 無慾清凈池， 化以七覺花， 不著五陰本， 猶如青蓮華， 香薰遠普聞； 如來五分身， 無
【現代漢語翻譯】 現代漢語譯本： 『有的三昧能根除毒害，名為滅除過去、未來和現在的疾病；有的三昧名為開啟甘露法門。』
當時，世尊爲了闡釋這個道理，宣說了偈頌：
『以道的力量清凈修行，身、口、意都不犯過錯， 發下無數的誓願，救度那些沉溺在生死苦海中的眾生。 像金剛一樣難以摧毀，不是二乘（聲聞乘和緣覺乘）所能達到的境界， 觀察身體是痛苦的根源，思考四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）的證悟。 積累修行而不退轉，在寂靜的道場中精進， 一切都進入禪定的意境，可以持續二劫、三劫，甚至七劫。 即使大地被劫火燒焦，他的心也毫不動搖， 摧毀魔的勢力範圍，最終成就無上的佛道。 三昧禪定的力量，福報不可估量， 能使三聚眾生（正定聚、邪定聚、不定聚）都成就無上的佛道。 觀察眾生的心，哪些容易度化，哪些難以度化， 不讓他們繼續沉溺，滯留在生死的苦海中。 我原本沒有這樣的色身，紫磨金色的光輝之體， 經歷了無數劫的勤苦修行，修習禪定才成就了這樣的形體。』
當時，妙覺如來說此偈頌時，諸佛、世尊同時舉手讚歎妙覺如來，用偈頌說道：
『大丈夫是二足之尊，世間的雄杰不可估量， 拔除三界（欲界、色界、無色界）的痛苦，淡然呈現為一種清凈的境界。 今天聽聞如來說法，關於禪定、意念、神通和道， 聽聞法性的真相，其真相是不可估量的。 具有八種清凈的聲音，十六種殊勝的功德， 三十二種善行，利益一切眾生。 是天人中無與倫比的尊者，光明照耀眾生， 讓那些長期處於飢渴之道的人，飲用八解脫的甘露。 以無慾的清凈池，化育出七覺支的花朵， 不執著於五蘊（色、受、想、行、識）的根本，就像青蓮花一樣， 香氣遠播，普遍聞名；如來具有五分法身（戒身、定身、慧身、解脫身、解脫知見身）， 無
【English Translation】 English version: 'Some samadhi (concentration) is the root of eradicating poison, named the extinction of past, future, and present illnesses; some samadhi is named the opening of the gate of sweet dew dharma (teachings).'
At that time, the World Honored One, wishing to explain this meaning, spoke the following verses:
'With the power of the path, practicing purely, body, mouth, and mind do not transgress, Making countless vows, to save those who are drowning in the sea of birth and death. Like diamond, difficult to destroy, not attainable by the two vehicles (Shravakayana and Pratyekabuddhayana), Observing the body as the root of suffering, contemplating the attainment of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat). Accumulating practice without regression, diligently in the quiet place of enlightenment, All entering the state of samadhi, lasting for two kalpas, three kalpas, or even seven kalpas. Even if the earth is scorched by the fire of a kalpa, their mind does not waver, Destroying the realm of Mara (demon), ultimately achieving the unsurpassed path of Buddhahood. The power of samadhi concentration, the merit is immeasurable, Enabling the three groups of beings (those destined for enlightenment, those destined for evil, and those undetermined) to achieve the unsurpassed path. Observing the minds of beings, those who are easy to liberate and those who are difficult, Not letting them continue to drown, lingering in the sea of birth and death. Originally, I did not have this physical form, this body of purple-gold light, Having gone through countless kalpas of diligent practice, cultivating samadhi to achieve this form.'
At that time, when Wonderful Enlightenment Tathagata (Buddha) spoke these verses, all the Buddhas and World Honored Ones simultaneously raised their hands in praise of Wonderful Enlightenment Tathagata, speaking in verses:
'The great man is the honored one among two-legged beings, the hero of the world, immeasurable, Uprooting the suffering of the three realms (desire realm, form realm, formless realm), calmly manifesting as a state of purity. Today, hearing the Tathagata speak about samadhi, mindfulness, spiritual powers, and the path, Hearing the truth of dharma nature, its truth is immeasurable. Possessing eight pure sounds, sixteen special virtues, Thirty-two virtuous actions, benefiting all beings. The incomparable honored one among gods and humans, light illuminating all beings, Allowing those who have long been in the path of hunger and thirst to drink the sweet dew of the eight liberations. With the pool of desirelessness, nurturing the flowers of the seven factors of enlightenment, Not clinging to the root of the five aggregates (form, feeling, perception, mental formations, consciousness), like a blue lotus flower, Fragrance spreading far and wide; the Tathagata has the fivefold dharma body (precept body, samadhi body, wisdom body, liberation body, liberation knowledge and vision body), No
處不流佈。 吾昔求佛道， 誓願同一時， 今日得果證， 不違昔所愿。 一相、無相道， 分別微妙慧， 曉了善權道。」
當時世尊說此頌時，有百億希望中陰眾生求佛身色紫磨金形——如我今日神變無量——要當來世皆當成佛，悉同一號，號妙覺如來、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。
中陰經破愛網品第七
爾時，妙覺如來將欲破愛結使、欲使四眾自見證驗，即入不動三昧，欲令彼眾知欲愛、色愛、無色愛。
爾時，世尊重自思惟：「此欲界眾生亦愛、非愛，亦有漏、無漏，亦有為、無為，亦可記、不可記；色界眾生非有、非無，非想、非不想識可見法，三界欲最重，染著不可離；中陰眾生等，要須聖教。
「五識眾生有前、有後，非想非非想識眾生有取涅槃、無取涅槃者。云何中陰眾生遇聖得證？
「彼有一病計無我、命恒計無常，前生非後生、後生非前生。此聖人語，非本發心意，要須聖人，如聲聞法。
「五色識者根本未成，見佛、識佛一一所著，多受福地，墮者非一，不計吾我身，是法、非法行，三界為網所覆，欲出難得脫。猶如擲線丸，緒在猶復還；三界眾生等，舍此復還此。」
【現代漢語翻譯】 現代漢語譯本：我的教法不在此處流傳。我過去尋求佛道時，曾發誓愿與你們同時成就。今日我已證得果位，沒有違背過去的誓願。這包含了『一相』（統一的本質）和『無相』（超越一切表象）的真理，通過分辨微妙的智慧，我已明瞭善巧方便的教導。 當時，世尊說這偈頌時，有百億希望投生中陰的眾生，他們渴望得到佛陀紫磨金色的身形——就像我今日所展現的無量神通變化一樣——他們希望在未來世都能成佛，並且擁有同一個名號，名為妙覺如來（意為覺悟圓滿的如來）、應供（值得供養的）、正遍知（完全正確的知曉一切）、明行足（智慧和行為都圓滿）、善逝（善於到達彼岸）、世間解（瞭解世間一切）、無上士（無與倫比的導師）、調御丈夫（能夠調伏眾生的偉丈夫）、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）。 《中陰經》破愛網品第七 那時，妙覺如來爲了破除愛慾的束縛，使四眾弟子親自體驗證悟，便進入不動三昧（一種禪定狀態），想要讓大眾瞭解欲愛、色愛和無色愛。 當時，世尊自己思惟道：『這欲界的眾生，既有愛也有不愛，既有漏（有煩惱）也有無漏（無煩惱），既有為（有生滅）也有無為（無生滅），既可記（可以被描述）也有不可記（無法被描述）。眾生既非有也非無，既非想也非非想識（一種非常微細的意識狀態），這些都是可見的法。三界之中，欲愛最為強烈，難以擺脫。中陰眾生等，必須依靠聖人的教導。 『五識（眼、耳、鼻、舌、身）的眾生有前世和後世，非想非非想識的眾生，有的會取證涅槃，有的則不會。那麼，中陰眾生如何才能遇到聖人並獲得證悟呢？』 『他們有一種病態的觀念，認為沒有『我』，又認為生命是無常的。他們認為前世不是後世，後世不是前世。這些聖人的話，並非他們最初發心的本意，必須要有聖人，就像聲聞乘的教法一樣。 『五色識（眼識）的根本尚未形成，他們見到佛，認識佛，卻執著于所見所識，大多會墮入福地，墮落的並非少數。他們不考慮『我』的身，所行的是法或非法，三界被慾望之網所覆蓋，難以解脫。就像拋出一個線團，線頭還在，還會回到原處。三界眾生也是如此，捨棄此生，又會回到此生。』
【English Translation】 English version: My teachings do not circulate in this place. When I sought the path of Buddhahood in the past, I vowed to attain it at the same time as you. Today, I have attained the fruition, and I have not violated my past vows. This includes the truth of 『one mark』 (unified essence) and 『no mark』 (transcending all appearances), and through discerning subtle wisdom, I have understood the skillful means of teaching. At that time, when the World Honored One spoke this verse, there were hundreds of billions of beings in the intermediate state (bardo) who hoped to obtain the Buddha's body of purple-gold color—just like the immeasurable divine transformations I manifest today—they hoped that in the future they would all become Buddhas, and have the same name, called Wonderful Enlightenment Tathagata (meaning the Tathagata of perfect enlightenment), Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World Honored One. The Seventh Chapter of the Intermediate State Sutra: Breaking the Net of Attachment At that time, the Wonderful Enlightenment Tathagata, in order to break the bonds of attachment and desire, and to allow the fourfold assembly to personally experience enlightenment, entered the Immovable Samadhi (a state of meditation), wanting to make the assembly understand desire for sensual pleasures, desire for form, and desire for formlessness. At that time, the World Honored One contemplated: 『These beings in the desire realm have both love and non-love, both defilements and non-defilements, both conditioned and unconditioned, both describable and indescribable. Beings are neither existent nor non-existent, neither thought nor non-thought consciousness (a very subtle state of consciousness), these are all visible dharmas. Among the three realms, desire is the strongest and most difficult to get rid of. Beings in the intermediate state, etc., must rely on the teachings of the sages. 『Beings with the five consciousnesses (eye, ear, nose, tongue, body) have a past life and a future life, while beings with neither thought nor non-thought consciousness, some will attain Nirvana and some will not. So, how can beings in the intermediate state encounter sages and attain enlightenment?』 『They have a morbid view that there is no 『self』, and they think that life is impermanent. They think that the past life is not the future life, and the future life is not the past life. These words of the sages are not their original intention, there must be sages, just like the teachings of the Sravakas (hearers). 『The root of the five sense consciousnesses (eye consciousness) has not yet been formed. They see the Buddha, recognize the Buddha, but they are attached to what they see and know. Most of them will fall into blessed realms, and those who fall are not few. They do not consider the 『self』 body, and what they do is either dharma or non-dharma. The three realms are covered by the net of desire, and it is difficult to escape. It is like throwing a ball of thread, the end of the thread is still there, and it will return to its original place. Beings in the three realms are the same, abandoning this life, they will return to this life.』
爾時，世尊即說頌曰：
「三界為火宅， 火炎極熾盛， 愛心所染著， 將入三惡道。 前生非後生， 愛有輕重法， 五色識法者， 今世后易度。 生死八難道， 與泥洹對門， 無彼、無此法， 最勝無等侶。 神足接眾生， 見者無不度， 當來過去人、 乾闥、阿須倫、 天、龍、鬼神等， 無不得濟度。 善哉！三界尊！ 善說微妙法， 令受苦眾生， 得至無為岸， 去身、口、意病， 寂然無移動。 如饑者得食、 如渴者得飲， 止觀除愛結， 三脫甘露門。 我發無上道， 除愛無渴想， 於火炎拔濟， 得成於世雄。 過去無數佛、 當來、現在等， 如我今日化， 不計彼我想。 正法除邪法， 塵垢永已除， 無礙總持法， 思惟分別觀。 于億百千劫， 遊戲諸三昧， 四空定意法， 往來不疲極。 諸佛所游處， 多益無減損， 舉足下足頃， 所度不可量。 當我下足處， 有幾衆生等， 隨類而得度。 遍滿三界中， 隨心得三道， 如是無窮已， 八解無礙法、 離舍壽命根、 不計三界想、 害彼五逆結。 汝生知汝生、 汝滅知汝滅、
【現代漢語翻譯】 現代漢語譯本 那時，世尊即說偈頌道： 『三界（欲界、色界、無色界）如同火宅，火焰極其熾盛， 因愛慾之心所染著，將墮入三惡道（地獄、餓鬼、畜生）。 前世並非後世，愛慾有輕重之分， 對於五色（色、聲、香、味、觸）的執著，今生來世都容易解脫。 生死有八種難處，與涅槃（寂滅）相對， 沒有彼岸、此岸的分別，是最殊勝無與倫比的境界。 以神通接引眾生，見到的人沒有不被度化的， 無論是過去、未來的人，還是乾闥婆（天樂神）、阿修羅（非天）， 天、龍、鬼神等，沒有不得救度的。 善哉！三界之尊！善於宣說微妙的佛法， 使受苦的眾生，能夠到達無為的彼岸， 去除身、口、意的疾病，達到寂靜無動搖的境界。 如同飢餓的人得到食物，如同口渴的人得到飲水， 通過止觀（止息妄念，觀察實相）去除愛慾的束縛，進入三解脫門（空、無相、無愿）的甘露之門。 我發無上菩提心，去除愛慾和渴求， 從火炎中救拔眾生，成就世間的雄杰。 過去無數的佛，以及未來、現在的佛， 都像我今天一樣教化眾生，不執著于彼、我之想。 正法能夠去除邪法，塵垢永遠被清除， 擁有無礙的總持法門，通過思惟分別來觀察。 在億百千劫中，遊戲于各種三昧（禪定）， 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）的禪定，往來不感到疲憊。 諸佛所遊歷之處，利益眾多而沒有減少， 舉足下足的瞬間，所度化的眾生不可限量。 當我下足的地方，有多少眾生， 都隨其根性而得到度化，遍滿三界之中， 隨其心念而進入三道（善道、惡道、無記道），如此無窮無盡， 擁有八解脫（內有色想觀外色、內無色想觀外色、凈解脫身作證、超一切色想入空無邊處、超一切空無邊處入識無邊處、超一切識無邊處入無所有處、超一切無所有處入非想非非想處、超一切非想非非想處入滅受想定）的無礙法，舍離壽命的根本， 不執著於三界的想法，破除五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的束縛。 你生時知道你生，你滅時知道你滅，
【English Translation】 English version At that time, the World Honored One spoke in verse: 'The three realms (desire realm, form realm, formless realm) are like a burning house, the flames are extremely fierce, Being attached by the mind of love and desire, one will fall into the three evil paths (hell, hungry ghosts, animals). The previous life is not the next life, love and desire have degrees of lightness and heaviness, For those who are attached to the five senses (form, sound, smell, taste, touch), it is easy to be liberated in this life and the next. There are eight difficulties in birth and death, which are opposite to Nirvana (extinction), There is no distinction between the other shore and this shore, it is the most supreme and incomparable state. Using spiritual powers to guide sentient beings, those who see it are all liberated, Whether they are people of the past, future, or present, or Gandharvas (celestial musicians), Asuras (demigods), Devas (gods), Nagas (dragons), ghosts, and spirits, none are not saved. Excellent! Honored One of the three realms! Skillful in expounding the subtle Dharma, Enabling suffering sentient beings to reach the shore of non-action, Removing the diseases of body, speech, and mind, reaching a state of stillness without movement. Like a hungry person getting food, like a thirsty person getting water, Through Samatha-vipassana (calming and insight meditation) removing the bondage of love and desire, entering the gate of the three liberations (emptiness, signlessness, wishlessness) of nectar. I have aroused the supreme Bodhi mind, removing love and thirst, Rescuing sentient beings from the flames, achieving the hero of the world. The countless Buddhas of the past, as well as the Buddhas of the future and present, All teach sentient beings like I do today, without being attached to the idea of self and others. The true Dharma can remove the false Dharma, the defilements are forever removed, Possessing the unobstructed Dharani (mantra) gate, observing through contemplation and discernment. In billions of kalpas (eons), playing in various Samadhis (meditative states), The Samadhis of the four formless realms (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), going back and forth without feeling tired. The places where the Buddhas travel, the benefits are numerous and without decrease, In the moment of lifting and placing the foot, the sentient beings liberated are immeasurable. Where I place my foot, how many sentient beings, Are all liberated according to their nature, filling the three realms, According to their minds, they enter the three paths (good path, evil path, neutral path), and so on without end, Possessing the unobstructed Dharma of the eight liberations (internal form perception of external forms, internal formless perception of external forms, liberation through pure body, transcending all form perceptions entering the sphere of infinite space, transcending all sphere of infinite space entering the sphere of infinite consciousness, transcending all sphere of infinite consciousness entering the sphere of nothingness, transcending all sphere of nothingness entering the sphere of neither perception nor non-perception, transcending all sphere of neither perception nor non-perception entering the cessation of perception and feeling), abandoning the root of life, Not being attached to the idea of the three realms, breaking the bondage of the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha). When you are born, know that you are born, when you die, know that you die,
汝上知汝上、 汝下知汝下， 中間無脫處， 過者何處去？ 當知佛力大， 遍入總持法， 由本誓願故， 未度者令度。 四等慈悲舍， 遍滿諸十方， 佛指出甘露， 如慈母愛子。 又母非父慈、 又父非母慈， 三界四顛倒， 難化如金剛。 如物初入爐， 塵惡先燋滅； 真者不移動， 如淤生蓮華。 佛道實真正， 無畏、無所著， 不有想念累， 心亦無往來。」
爾時，座上有一菩薩名曰炎光，即從坐起，偏露右臂，右膝著地，長跪合掌叉手，前白佛言：「如今世尊說真實之法——或言有法、或言無法，或言有為、或言無為，或言有記、或言無記——今眾生受化者，以何法化而得度脫？」
爾時，世尊以頌報曰：
「諸法正有一， 無二亦無三， 愛識非愛識， 永離於胞胎， 破一縛著愛， 使眾生愛盡。 如來神德力， 自識宿命本， 或在王天宮、 轉輪王治處、 或在貧賤處、 下至無救獄， 一一分別了， 眾生垢著心。」
爾時，世尊說此頌時，六十八億那由他中陰眾生即從坐起，偏露右臂，右膝著地，長跪合掌叉手，前白佛言：「咄嗟！此苦乃是大苦，于眾苦中此愛最苦。唯
【現代漢語翻譯】 現代漢語譯本 你向上知道你的上方，你向下知道你的下方， 中間沒有逃脫之處，超越這些的人將去向何方？ 應當知道佛的力量廣大，普遍進入總持之法（總持：指能總攝憶持一切法而不忘失的智慧）， 由於本來的誓願，使那些尚未得度的人得到度脫。 四種平等的慈悲喜捨（四等：指慈、悲、喜、舍四種無量心），遍滿各個十方世界， 佛指出甘露（甘露：比喻佛法），如同慈母愛護自己的孩子。 母親的慈愛不同於父親的慈愛，父親的慈愛也不同於母親的慈愛， 三界（三界：指欲界、色界、無色界）的四種顛倒（四顛倒：指常、樂、我、凈四種顛倒見），難以教化如同金剛一般。 如同物體初入熔爐，塵垢和惡習先被燒盡； 真實不動的本性，如同淤泥中生長出蓮花。 佛道真實而正當，無所畏懼，無所執著， 沒有妄想和念頭的束縛，心也無來無去。
這時，座上有一位菩薩名叫炎光，立即從座位上站起，袒露右臂，右膝跪地，長跪合掌，向前對佛說：『如今世尊所說的真實之法——有時說是『有法』，有時說是『無法』，有時說是『有為』，有時說是『無為』，有時說是『有記』，有時說是『無記』——現在眾生接受教化，用什麼方法教化才能得到解脫？』
這時，世尊用偈頌回答說： 『諸法真實只有一個，沒有二，也沒有三， 愛識（愛識：指愛慾和意識）和非愛識（非愛識：指非愛慾和意識），永遠脫離胞胎的束縛， 破除對愛的執著，使眾生的愛慾消盡。 如來具有神通和德行，能夠自己認識宿命的根本， 有時在王者的天宮，有時在轉輪王（轉輪王：擁有統治世界的理想君主）的統治之處， 有時在貧賤之處，下至無救的監獄， 一一分別瞭解，眾生被垢染所執著的心。』
這時，世尊說此偈頌時，六十八億那由他（那由他：數量單位，表示極大的數目）中陰眾生（中陰：指死亡到轉生之間的過渡狀態）立即從座位上站起，袒露右臂，右膝跪地，長跪合掌，向前對佛說：『唉呀！這苦真是太大了，在一切苦中，這種愛慾最苦。唯愿世尊慈悲，救度我們！』
【English Translation】 English version You know above your above, you know below your below, There is no escape in the middle, where do those who pass beyond go? You should know that the Buddha's power is great, pervading and entering the Dharma of Total Retention (Dharani: the power to retain all teachings without forgetting), Due to the original vows, those who have not yet been delivered are delivered. The four immeasurable minds of loving-kindness, compassion, joy, and equanimity (the four immeasurables: loving-kindness, compassion, joy, and equanimity), fill all the ten directions, The Buddha points out the nectar (Amrita: metaphor for the Buddha's teachings), like a loving mother cherishing her child. A mother's love is different from a father's love, and a father's love is also different from a mother's love, The four inversions (four inversions: the mistaken views of permanence, pleasure, self, and purity) of the three realms (three realms: the realm of desire, the realm of form, and the formless realm) are difficult to transform, like diamond. Like an object entering a furnace for the first time, the dust and evil habits are burned away first; The true and unmoving nature is like a lotus flower growing from the mud. The Buddha's path is true and righteous, fearless, and without attachment, Without the burden of delusions and thoughts, the mind also has no coming or going.
At that time, there was a Bodhisattva named Flaming Light on the seat, who immediately rose from his seat, bared his right arm, knelt on his right knee, prostrated with his palms together, and said to the Buddha: 'Now, the true Dharma that the World Honored One speaks of—sometimes it is said to be 'existent Dharma,' sometimes it is said to be 'non-existent Dharma,' sometimes it is said to be 'conditioned,' sometimes it is said to be 'unconditioned,' sometimes it is said to be 'defined,' sometimes it is said to be 'undefined'—now, how should sentient beings who receive teachings be transformed and liberated?'
At that time, the World Honored One replied with a verse: 'All Dharmas are truly one, neither two nor three, Love-consciousness (love-consciousness: desire and consciousness) and non-love-consciousness (non-love-consciousness: non-desire and consciousness), are forever free from the bondage of the womb, Break the attachment to love, and cause the love of sentient beings to cease. The Tathagata has divine powers and virtues, and can recognize the root of past lives, Sometimes in the heavenly palace of a king, sometimes in the place ruled by a wheel-turning king (Chakravartin: an ideal monarch who rules the world), Sometimes in a poor and lowly place, down to the hopeless prison, Understanding each one separately, the minds of sentient beings are attached to defilements.'
At that time, when the World Honored One spoke this verse, sixty-eight billion nayutas (nayuta: a unit of large number) of intermediate-state beings (intermediate-state: the transitional state between death and rebirth) immediately rose from their seats, bared their right arms, knelt on their right knees, prostrated with their palms together, and said to the Buddha: 'Alas! This suffering is truly great, and among all sufferings, this desire is the most painful. May the World Honored One have compassion and deliver us!'
愿世尊聽為出家。」爾時，世尊默然聽之。
爾時，中陰眾生聞佛說法即得阿羅漢果。
中陰經三世平等品第八
爾時，座上有菩薩名不厭患劫，即從坐起，偏露右臂，右膝著地，合掌叉手，前白佛言：「善哉！最勝如來神力，極微妙不可思議如來神德，廣長舌不犯眾生過。今此三聚眾生——過去、當來、今現在——為過去耶？為未來、現在耶？」
爾時，世尊告不厭患劫菩薩曰：「善哉，善哉！汝之所問於三聚眾生多所饒益、多所潤、及斷無明本、身業得清凈，非一佛所說。」
爾時，世尊即說頌曰：
「人本在胎時， 自識本宿命， 舍彼今就此， 三世炳然定。 前識非今識、 前身非今身， 但為愚惑迷， 不知趣道門。 念此在四使， 發起若干想， 咄嗟！老、病、死， 墜墮在三世。」
爾時，世尊欲解斯義即說頌曰：
「本我無此色， 受、想、識亦然。 我虛彼亦無， 豈有識、想、受？ 無色名色法， 眾生亂想法， 九品有差別， 分別三世道。 上上最妙道， 非去、非未來； 上中最微細； 上下無覺觀。 中上斷三結、 中中滅三垢、 中下豁然悟， 此名為佛子。 下上雖為重，
【現代漢語翻譯】 現代漢語譯本 『愿世尊允許我出家。』當時，世尊默然允許了。 當時，中陰（指死亡和投生之間的過渡狀態）眾生聽到佛陀說法，立即證得阿羅漢果（佛教修行者所能達到的最高境界）。 中陰經三世平等品第八 當時，座中有一位菩薩，名叫不厭患劫（菩薩名，意為不厭倦于救度眾生），他從座位上站起來，袒露右臂，右膝跪地，合掌，向前對佛說：『善哉！最勝如來（佛的稱號）的神力，極其微妙不可思議的如來神德，廣長舌（佛的三十二相之一）不會犯眾生過錯。現在這三聚眾生——過去、未來、現在——是屬於過去呢？還是屬於未來、現在呢？』 當時，世尊告訴不厭患劫菩薩說：『善哉，善哉！你所問的關於三聚眾生的問題，對他們有很大的利益，能滋潤他們，並能斷除無明（佛教中指對真理的無知）的根本，使身業（身體的行為）得到清凈，這不是一位佛所能說盡的。』 當時，世尊即說偈頌道： 『人在胎中時， 自知前世命， 捨棄前世來此生， 三世的因果昭然確定。 前世的意識不是今世的意識， 前世的身體不是今世的身體， 只是因為愚癡迷惑， 不知道通往真理的道路。 執著於四使（貪、嗔、癡、慢）， 生起各種各樣的想法， 唉！老、病、死， 都墜落在三世的輪迴中。』 當時，世尊爲了解釋這個道理，就說了偈頌： 『本我（指真實的自我）沒有這個色（物質）， 受（感受）、想（思維）、識（意識）也是如此。 我（指自我）是虛幻的，彼（指外在事物）也是虛幻的， 哪裡會有識、想、受呢？ 無色（非物質）稱為色法（物質現象）， 眾生胡亂地產生想法， 九品（指修行層次）有差別， 分別三世的道路。 上上（最高）最微妙的道， 非過去，非未來； 上中（次高）最微細； 上下（高低）沒有覺觀（思維活動）。 中上（中等偏上）斷除三結（身見、戒禁取見、疑）， 中中（中等）滅除三垢（貪、嗔、癡）， 中下（中等偏下）豁然開悟， 這稱為佛子（佛的弟子）。 下上（較低偏上）雖然很重，
【English Translation】 English version 'May the World Honored One grant me ordination.' At that time, the World Honored One silently consented. At that time, the beings in the intermediate state (Bardo, the transitional state between death and rebirth) heard the Buddha's teachings and immediately attained the fruit of Arhat (the highest state of enlightenment in Theravada Buddhism). Chapter Eight: The Equality of the Three Times in the Intermediate State Sutra At that time, there was a Bodhisattva named 'Not-Tired-of-Suffering Kalpa' (a Bodhisattva's name, meaning not weary of saving sentient beings) in the assembly. He rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and addressed the Buddha, saying: 'Excellent! The most supreme Tathagata's (an epithet of the Buddha) divine power, the extremely subtle and inconceivable Tathagata's divine virtue, the broad and long tongue (one of the 32 marks of the Buddha) that does not commit offenses against sentient beings. Now, these three groups of sentient beings—past, future, and present—do they belong to the past? Or do they belong to the future and present?' At that time, the World Honored One said to the Bodhisattva 'Not-Tired-of-Suffering Kalpa': 'Excellent, excellent! Your question about the three groups of sentient beings is of great benefit to them, it can nourish them, and it can cut off the root of ignorance (Avidya, the ignorance of the truth in Buddhism), and purify the karma of the body (physical actions). This is not something that one Buddha can fully explain.' At that time, the World Honored One spoke the following verse: 'When a person is in the womb, They know their past lives, Having left that life, they come to this one, The causality of the three times is clearly established. The consciousness of the past life is not the consciousness of this life, The body of the past life is not the body of this life, It is only because of ignorance and delusion, That they do not know the path to truth. Clinging to the four attachments (greed, hatred, delusion, pride), Various thoughts arise, Alas! Old age, sickness, and death, All fall into the cycle of the three times.' At that time, the World Honored One, in order to explain this meaning, spoke the following verse: 'The original self (the true self) does not have this form (matter), Nor do feeling, thought, and consciousness. The self (ego) is illusory, and the other (external things) is also illusory, How can there be consciousness, thought, and feeling? Non-form (immaterial) is called form-phenomena (material phenomena), Sentient beings randomly generate thoughts, The nine grades (levels of practice) have differences, Distinguishing the paths of the three times. The highest of the highest (the most supreme) path, Is neither past nor future; The highest of the middle (the second highest) is the most subtle; Above and below (high and low) have no perception (mental activity). The middle of the upper (upper-middle) cuts off the three fetters (self-view, attachment to rites and rituals, doubt), The middle of the middle (middle) extinguishes the three defilements (greed, hatred, delusion), The middle of the lower (lower-middle) suddenly awakens, This is called a Buddha's child (a disciple of the Buddha). The lower of the upper (lower-upper), although heavy,
如彼水上泡， 一生而一滅。 下中眾生類， 苦本最為深， 非我誰能知？ 下下眾生類， 經歷于劫數， 吾亦就彼化， 不見漏失者。 人心有若干， 座上心不悟， 或愿當來佛、 或愿現在者， 此等眾生類， 難可濟度者。 人本無形生， 還入虛空中， 生死相牽連， 何者名泥洹？ 若言有眾生， 身、口、意行凈， 寂然入滅度， 無有老、病患。 弘誓發一心， 亦不自為己， 虛空不可獲， 何者名虛實？ 如來梵天音， 分別實相法， 解了空無慧， 三界獨步尊。 有覺空意法， 觀身不戀著； 無覺在三禪， 進取不退道。 自我成佛來， 以此為本業， 成佛亦由此、 泥洹亦復然。 所以積功勤， 未獲于實相， 聞四不離四， 此是諸佛印。」
爾時，世尊說此頌已，無量無限那由他眾生，及中陰、五色識、非想非非想眾生，欲得去離，不樂三世。
爾時，世尊重說頌曰：
「過去非今有、 現在亦復然， 當來彌勒身， 教化無差別。 我今說少少， 如人爪上塵， 欲說世界盡， 誰能究盡者？ 今雖處中陰， 移坐無想天， 地獄對門人
【現代漢語翻譯】 現代漢語譯本 如同水上的泡沫，一生起就消滅。下等和中等的眾生，其痛苦的根源最為深重，除了我，誰能真正瞭解？下下等的眾生，經歷無數劫難，我也會化身前往教化他們，不會遺漏任何一個。人們的心思各有不同，即使坐在法座上也不開悟，有的希望未來成佛，有的希望現在就成佛，這些眾生，很難被救度。人本來沒有固定的形體，最終還會迴歸虛空，生死相連不斷，那麼，什麼是涅槃呢？如果說有眾生，身、口、意都清凈，寂靜地進入滅度，沒有衰老和疾病的困擾。發下宏大的誓願，一心向道，也不為自己考慮，虛空是無法把握的，那麼，什麼是真實，什麼是虛幻呢？如來（Tathagata）以梵天之音，分別闡述真實的法相，通達空性的智慧，是三界中獨一無二的尊者。有覺悟空性意義的修行者，觀察身體而不執著；沒有覺悟的則停留在三禪（dhyana），精進修行而不退轉。自我成佛以來，就以此為根本的修行，成佛也是由此而來，涅槃也是如此。所以要積累功德，勤奮修行，還沒有獲得實相，聽聞『四不離四』（指四念住：身念住、受念住、心念住、法念住），這就是諸佛的印記。 當時，世尊（Bhagavan）說完這首偈頌后，無量無數的那由他（nayuta，數量單位）眾生，以及中陰（antarabhava，死後到投胎之間的狀態）、五色識（五種感官意識）、非想非非想（naivasamjnanasamjna，既非有想也非無想）的眾生，都希望脫離輪迴，不再留戀三世（過去、現在、未來）。 當時，世尊又說偈頌： 過去不是現在，現在也不是過去，未來的彌勒（Maitreya）佛身，教化眾生沒有差別。我現在所說的只是很少的一部分，如同人指甲上的塵土，想要說盡整個世界，誰又能完全瞭解呢？現在即使處於中陰狀態，也能移坐到無想天（asanjnasattvabhava，無意識的境界），地獄之門就在眼前。
【English Translation】 English version Like a bubble on water, it arises and vanishes in a single lifetime. The lower and middle classes of beings, the root of their suffering is the deepest, who but I can truly understand? The lowest of the low beings, experiencing countless kalpas (aeons), I will also transform myself to teach them, not missing a single one. People's minds are diverse, even sitting on the dharma seat they do not awaken, some wish to become a Buddha in the future, some wish to become a Buddha now, these beings are difficult to save. People originally have no fixed form, and will eventually return to emptiness, birth and death are continuously linked, so what is Nirvana? If there are beings whose body, speech, and mind are pure, they quietly enter into extinction, without the troubles of old age and sickness. Making great vows, with a single-minded devotion to the path, not considering oneself, emptiness is unattainable, so what is real and what is unreal? The Tathagata (如來) with the Brahma voice, separately explains the true nature of the Dharma, understanding the wisdom of emptiness, is the unique venerable one in the three realms. Those who are aware of the meaning of emptiness, observe the body without attachment; those who are not aware remain in the third dhyana (禪定), diligently practicing without regression. Since I became a Buddha, I have taken this as my fundamental practice, becoming a Buddha also comes from this, and so does Nirvana. Therefore, one must accumulate merit and practice diligently, not yet having attained the true nature, hearing the 'four not apart from four' (referring to the four foundations of mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of dharmas), this is the seal of all Buddhas. At that time, after the Bhagavan (世尊) finished reciting this verse, countless nayutas (那由他, a unit of number) of beings, as well as those in the antarabhava (中陰, the intermediate state between death and rebirth), the five consciousnesses (五色識), and the naivasamjnanasamjna (非想非非想, neither perception nor non-perception) beings, all wished to leave the cycle of rebirth, no longer longing for the three worlds (past, present, future). At that time, the Bhagavan spoke another verse: The past is not the present, the present is not the past, the future Maitreya (彌勒) Buddha's body, teaching beings is no different. What I am saying now is only a small part, like the dust on a person's fingernail, wanting to speak of the entire world, who can fully understand? Even if one is now in the intermediate state, one can move to the asanjnasattvabhava (無想天, the realm of non-perception), the gate of hell is right before one's eyes.
， 聞法乃得悟。」
爾時，世尊即以神力接中陰眾生至非想非非想識天。爾時，世尊復以神力到彼，至非想非非想識界，施設莊嚴七寶高座皆有化佛，一一化佛皆有四眾，一一眾者威儀法則悉皆成就，此眾生中或有誦經、說義、賢聖默然，或有入定、出定。
爾時，妙覺如來複以神足十力接彼非想非非想識眾生——如中陰形，無有差別。
爾時，世尊如諸佛常法威儀法則，令無量化佛合為一佛，或以一身變為無量、或在樹下演說法教、或入初禪定意不亂、或在高巖閑靜寂處、或坐處空作十八變——身下出火身上出水、身上出火身下出水、履地若空無有掛礙——或取滅度亦無滅度、或現無常身體膀脹爛臭如白鴿色、或現手足各在異處。
爾時，非想非非想識眾生見此變易心懷恐怖：「我本生心謂呼『定』是泥洹，無病、無老、無諸痛苦；今觀此法有生、有老、有病、死痛。今遇如來降神在此，若不順者，無擇地獄即我舍宅。吾本宿世同要之人。」先生彼識阿難陀、迦蘭陀見佛禮拜：「善哉，世尊！尊中無比。降神此界，如遇優曇缽華；若佛不降神此者，我等永處邊地，殺害無量迦蘭陀身。」
復自宣白：「今遭大聖，如日消雪；若不遭聖，彼當墮墜作飛貍身，飛走盡害，無有脫者。
【現代漢語翻譯】 現代漢語譯本：聽聞佛法才能領悟真諦。
那時，世尊以神通力接引中陰眾生到非想非非想識天。那時，世尊又以神通力到達那裡，到達非想非非想識界，設定莊嚴的七寶高座，每個高座上都有化佛，每一尊化佛都有四眾弟子，每一眾弟子都威儀具足，法則圓滿。這些眾生中，有的在誦經、有的在說法義、賢聖之人則默然不語，有的入定、有的出定。
那時，妙覺如來又以神足十力接引那些非想非非想識眾生——他們的形態如同中陰身，沒有任何差別。
那時，世尊如同諸佛通常的威儀法則，令無量化佛合為一佛，或者以一身變為無量身，或者在樹下演說佛法教義，或者進入初禪定意不亂，或者在高巖閑靜寂處，或者在空中坐著示現十八種變化——身下出火身上出水、身上出火身下出水、行走在地上如同在空中一樣沒有障礙——或者示現涅槃卻又並非真正的涅槃，或者示現無常，身體腫脹腐爛發出惡臭如同白鴿的顏色，或者示現手足各在不同的地方。
那時，非想非非想識眾生見到這些變化，心中感到恐懼：『我原本認為「定」就是涅槃，沒有疾病、沒有衰老、沒有各種痛苦；現在看到這種法有生、有老、有病、死等痛苦。現在遇到如來降臨到這裡，如果不順從，無擇地獄就是我的歸宿。我們本是宿世同修之人。』先到那裡的阿難陀、迦蘭陀見到佛陀，頂禮膜拜：『善哉，世尊！您是尊貴無比的。降臨到這個世界，如同遇到優曇缽花；如果佛陀不降臨到這裡，我們將會永遠處於邊地，殺害無數的迦蘭陀身。』
他們又自己說道：『現在遇到大聖，如同太陽消融積雪；如果沒有遇到聖者，我們將會墮落成為飛貍身，飛來飛去到處害人，沒有脫離的機會。』
【English Translation】 English version: Only by hearing the Dharma can one attain enlightenment.
At that time, the World Honored One, through his divine power, received the intermediate-state beings and brought them to the Heaven of Neither Perception nor Non-Perception. At that time, the World Honored One again used his divine power to reach that place, arriving at the realm of Neither Perception nor Non-Perception, where he set up magnificent jeweled high seats, each with a manifested Buddha. Each manifested Buddha had four assemblies of disciples, and each assembly was complete in its dignified conduct and rules. Among these beings, some were reciting scriptures, some were explaining the meaning of the Dharma, the wise and noble were silent, some were entering into meditative concentration, and some were emerging from it.
At that time, the Tathagata of Wonderful Enlightenment again used his divine powers and ten strengths to receive those beings of Neither Perception nor Non-Perception—their forms were like those of intermediate-state beings, without any difference.
At that time, the World Honored One, according to the usual dignified conduct and rules of all Buddhas, caused countless manifested Buddhas to merge into one Buddha, or transformed one body into countless bodies, or expounded the Dharma teachings under a tree, or entered into the first dhyana concentration without disturbance, or stayed in a quiet and secluded place on a high cliff, or sat in the empty space and manifested eighteen transformations—fire coming out from below the body and water from above, fire coming out from above the body and water from below, walking on the ground as if in the air without any hindrance—or manifested Nirvana but not true Nirvana, or manifested impermanence, the body swollen and rotten, emitting a foul odor like the color of a white pigeon, or manifested hands and feet each in different places.
At that time, the beings of Neither Perception nor Non-Perception, seeing these transformations, felt fear in their hearts: 『I originally thought that 「concentration」 was Nirvana, without sickness, without old age, without all kinds of suffering; now I see that this Dharma has birth, old age, sickness, and the pain of death. Now that we have encountered the Tathagata descending here, if we do not obey, the Avici Hell will be our dwelling place. We were originally people who practiced together in past lives.』 Ananda and Kalandaka, who had arrived there earlier, saw the Buddha and bowed in reverence: 『Excellent, World Honored One! You are incomparable among the honored ones. Descending to this realm is like encountering the Udumbara flower; if the Buddha had not descended here, we would have been forever in the borderlands, killing countless Kalandaka bodies.』
They further declared: 『Now that we have encountered the Great Sage, it is like the sun melting snow; if we had not encountered the Sage, we would have fallen into the form of flying weasels, flying around and harming everywhere, with no chance of escape.』
以此本誓，愿得脫苦際，虛空無量界，神德三界尊，辟支、聲聞等，眼之所能見。」
爾時，迦蘭陀作是念：「我等同生，生此識界罪福未分，或墮邪見、受飛貍身。我本造身，不獨三界——中陰、五色及無色形。」
已生此念，非想識眾皆生苦心：「我等諸人雖生此處，非得泥洹、非安隱處。今遇如來說真實法，斷拔千萬門，不去亦不來。貪慾本生我，我今還滅汝。為過所覆非，今世、後世，生有老病、苦，如影重有影、如月、樹葉影現於水，野干飲之終竟無獲。我今三世尊有實、無實，法化不變易，生者非有生。善哉！世微法，難度而度。世間愚癡人，計我為身實，當其舍壽時，鉤鎖骨相連，分別彼身中。何者命與壽？生死纏裹苦，舍彼復受此。處胎冷熱苦，出有生滅憂，母雖樂育我，不生誰有患？落漠如水泡，識神染其形，輪轉五趣中，所往無脫處，生死五道海，無往而不經。心為殺身本，汝滅我何患？虛空無本末，誰知常無常？」
彼無想之識見阿蘭、迦蘭陀，一為邊地王、一爲著翅蟲。「三界最為苦，本處非泥洹，如游曠野，指東謂為西。今遭大聖，於一切眾苦都得解脫。」
爾時，非想非無想識眾生即于佛前尋聲而說頌曰：
「吾本事五火， 燒炙身體爛， 臥在荊棘上
【現代漢語翻譯】 現代漢語譯本：以此本來的誓願，我希望能夠脫離痛苦的邊際，在無邊無際的虛空世界中，成為神聖而受三界尊崇的，像辟支佛、聲聞等那樣，眼睛所能看見的存在。 那時，迦蘭陀心中這樣想：『我們一同出生，生在這個意識界，善惡福報尚未區分，或許會墮入邪見，轉生為飛貍之身。我原本創造的身體，不僅僅限於三界——還包括中陰身、五色身以及無色身。』 當他產生這個想法時，非想識眾都感到痛苦：『我們這些人雖然生在這裡，卻並非到達涅槃，不是安穩之處。如今遇到如來說真實法，斷除千萬種煩惱之門，既不來也不去。貪慾本是生出我的根源，我現在要滅掉你。因為被過錯所覆蓋，無論是今生還是來世，都會有生老病死的痛苦，就像影子重疊著影子，又像月亮和樹葉的影子映在水中，野獸去飲用卻終究一無所獲。我如今明白三世尊者所說的有實無實，佛法教化不會改變，生者並非真的存在。太好了！這世間微妙的佛法，難以度化卻能度化。世間愚癡的人，認為『我』是真實存在的身體，當他們壽命終結時，骨骼像鉤鎖一樣相連，在身體中分別什麼是生命和壽命？生死纏繞著痛苦，捨棄這個身體又會接受另一個。在胎中感受冷熱的痛苦，出生后又有生滅的憂愁，母親雖然快樂地養育我，但如果我不出生，誰會有這些患難呢？生命就像水泡一樣轉瞬即逝，意識和精神染著這個形體，在五道中輪轉，所去之處都無法脫離，生死五道如大海，沒有哪個地方沒有經歷過。心是殺害身體的根本，你滅亡了，我還有什麼憂患呢？虛空沒有開始也沒有結束，誰能知道什麼是常，什麼是非常呢？』 那些無想識的眾生看到阿蘭和迦蘭陀，一個成為邊地的國王，一個成為長著翅膀的蟲子。『三界最為痛苦，本來的地方不是涅槃，就像在曠野中游蕩，指著東邊卻說是西邊。如今遇到大聖，在一切痛苦中都得到了解脫。』 那時，非想非非想識的眾生立刻在佛前，隨著聲音說了偈頌： 『我過去以五火為祭，燒烤身體，使其腐爛，臥在荊棘之上』
【English Translation】 English version: With this original vow, I wish to be able to escape the edge of suffering, in the boundless void world, to become divine and revered by the three realms, like Pratyekabuddhas and Sravakas, those that can be seen by the eyes. At that time, Kalandaka thought in his heart: 'We were born together, born into this realm of consciousness, where good and bad fortune have not yet been distinguished. Perhaps we will fall into wrong views and be reborn as flying foxes. The body I originally created is not limited to the three realms—it also includes the intermediate state (antarabhava), the five-colored body, and the formless body.' When he had this thought, the beings of the realm of neither perception nor non-perception all felt pain: 'Although we were born here, we have not reached Nirvana, it is not a place of peace. Now we have encountered the Tathagata speaking the true Dharma, cutting off thousands of doors of affliction, neither coming nor going. Desire is the root that gave birth to me, and now I will destroy you. Because we are covered by faults, whether in this life or the next, there will be the suffering of birth, old age, sickness, and death, like a shadow overlapping a shadow, like the reflection of the moon and leaves in water, which a wild animal drinks but ultimately gains nothing. Now I understand that the Three Worlds Honored One speaks of what is real and unreal, the Dharma teachings do not change, and those who are born are not truly existing. How wonderful! This subtle Dharma of the world, difficult to cross over, yet can cross over. The foolish people of the world think that 'I' is a real body. When their lives end, their bones are connected like hooks and chains. In the body, what is life and what is lifespan? Birth and death are entangled with suffering, abandoning this body and accepting another. In the womb, they feel the suffering of heat and cold, and after birth, there is the worry of birth and death. Although the mother happily nurtures me, if I were not born, who would have these troubles? Life is like a fleeting bubble, consciousness and spirit are stained by this form, revolving in the five paths, and there is no escape from where they go. The sea of birth and death in the five paths, there is no place that has not been experienced. The mind is the root of killing the body, if you are destroyed, what worries do I have? The void has no beginning and no end, who can know what is constant and what is impermanent?' Those beings of the realm of no perception saw Alara and Kalandaka, one becoming a king in a border region, and the other becoming a winged insect. 'The three realms are the most painful, the original place is not Nirvana, like wandering in the wilderness, pointing to the east but calling it west. Now we have encountered the Great Sage, and we have been liberated from all suffering.' At that time, the beings of the realm of neither perception nor non-perception immediately spoke a verse in front of the Buddha, following the sound: 'In the past, I used five fires as a sacrifice, burning my body, causing it to rot, lying on thorns.'
， 身被髑髏衣， 翹足向日月， 無神不奉事。 今生非非想， 得見如來身， 自恥本所行， 在此無脫處。 特知正法化， 如來自降神， 得脫無擇門， 永在安隱處。 五欲生死垢， 纏縛四流中， 心惑著三有， 燒以智慧火。 四趣五道人， 不見生本末， 著識吾我者， 如我今無異。」
爾時，妙覺如來複以頌報曰：
「卿等本謂真， 八萬四千劫， 無常生死本， 彼死還生此。 汝等眾生類， 未曾老、病、死， 守一求泥洹， 此非真實法。 垢盡識不滅， 還在三惡中， 非我汝不悟， 誰能脫此難？ 吾從無量劫， 誓度生、老、死， 非我前身造、 亦非後身受。 本得金剛定， 今乃教化汝： 地不可作空、 空不可作地、 水不可作火、 火不可作水。 一切愚惑人， 萬物皆我有， 愚癡無明法， 謂為正真道。 如彼疲倦人， 懈息須臾間， 雖居八萬四， 視之如一日。 為五苦眾生， 何處不有我？ 分別身法相、 分別空無法， 生者不見生、 死亦不見死。 問生根本道， 由行之所造； 三惡之重者， 癡病是其源。 名色
【現代漢語翻譯】 現代漢語譯本 身披骷髏衣， 踮起腳尖面向日月，沒有哪個神靈我不去供奉。 今生修到非想非非想處（一種禪定境界），得以見到如來佛身， 為自己過去的行為感到羞恥，在這裡沒有解脫的地方。 特別知道正法教化，如來佛親自降臨， 得以解脫無選擇之門（指不執著于任何解脫方法），永遠處於安穩之處。 五欲（色、聲、香、味、觸）和生死之污垢， 纏縛在四種流轉（欲流、有流、見流、無明流）之中， 心被迷惑執著於三有（欲有、色有、無色有），用智慧之火焚燒它們。 四趣（地獄、餓鬼、畜生、阿修羅）五道（地獄、餓鬼、畜生、人、天）中的眾生， 看不見生死的根本， 執著于意識和自我的，和我現在沒有什麼不同。
這時，妙覺如來（佛的稱號）又用偈頌回答說：
你們原本以為是真理，經歷了八萬四千劫（極長的時間單位）， 無常生死的根本，他們死了又會在這裡出生。 你們這些眾生，不曾經歷衰老、疾病、死亡， 執著於一法而求涅槃（佛教的最高境界），這不是真實的法。 污垢雖然盡了，意識卻不會滅，仍然在三惡道（地獄、餓鬼、畜生）中， 如果不是我，你們不會覺悟，誰能解脫這個苦難？ 我從無量劫（極長的時間單位）以來，發誓要度脫生、老、死， 不是我前世所造的，也不是我後世所受的。 我本來就證得了金剛定（一種堅固的禪定），現在才來教化你們： 地不能變成空，空不能變成地， 水不能變成火，火不能變成水。 一切愚癡迷惑的人，認為萬物都是我所擁有的， 愚癡無明的法，被認為是真正的道。 就像疲倦的人，稍微休息一下， 即使過了八萬四千劫，也感覺像過了一天。 爲了五苦（生、老、病、死、怨憎會）的眾生，哪裡沒有我的存在？ 分別身體和法的現象，分別空和無的現象， 活著的人看不見生，死去的人也看不見死。 問到生死的根本之道，是由行為所造作的； 三惡道中最嚴重的，癡病是它的根源。 名色（物質和精神現象）
【English Translation】 English version Wearing clothes made of skulls, Standing on tiptoe, facing the sun and moon, there is no deity I do not serve. In this life, having cultivated to the state of neither perception nor non-perception (a state of meditative absorption), I was able to see the body of the Tathagata (Buddha). I am ashamed of my past actions, there is no escape here. I especially know the teachings of the true Dharma, the Tathagata himself descended, I was able to escape the gate of non-choice (referring to not being attached to any method of liberation), and forever be in a place of peace. The defilements of the five desires (form, sound, smell, taste, touch) and birth and death, Are bound within the four streams (the stream of desire, the stream of becoming, the stream of views, the stream of ignorance), The mind is deluded and attached to the three realms of existence (the realm of desire, the realm of form, the formless realm), burn them with the fire of wisdom. Beings in the four destinies (hell, hungry ghosts, animals, asuras) and five paths (hell, hungry ghosts, animals, humans, gods), Cannot see the root of birth and death, Those who are attached to consciousness and self are no different from me now.
At that time, the Wonderful Enlightenment Tathagata (an epithet of the Buddha) replied with a verse:
You originally thought it was the truth, having gone through eighty-four thousand kalpas (extremely long units of time), The root of impermanent birth and death, they die and are born here again. You beings have not experienced old age, sickness, and death, Clinging to one dharma and seeking Nirvana (the highest state in Buddhism), this is not the true Dharma. Although defilements are exhausted, consciousness will not cease, and will still be in the three evil paths (hell, hungry ghosts, animals), If it were not for me, you would not awaken, who can escape this suffering? I have vowed to liberate beings from birth, old age, and death since countless kalpas (extremely long units of time), It is not what I created in my past life, nor what I will receive in my future life. I originally attained the Vajra Samadhi (a firm meditative state), and now I come to teach you: Earth cannot become emptiness, emptiness cannot become earth, Water cannot become fire, fire cannot become water. All foolish and deluded people think that all things belong to me, The dharma of ignorance and delusion is considered the true path. Like a tired person, resting for a short while, Even if eighty-four thousand kalpas have passed, it feels like a day. For the sake of beings suffering from the five sufferings (birth, old age, sickness, death, and being with those you hate), where is there not my presence? Distinguishing the phenomena of the body and the Dharma, distinguishing the phenomena of emptiness and non-existence, The living do not see birth, and the dead do not see death. Asking about the fundamental path of birth and death, it is created by actions; The most serious of the three evil paths, the disease of ignorance is its source. Name and form (material and mental phenomena)
、六入法， 此是世之常， 觸入更色法， 愛入更樂樂。 一切眾生惑， 不識十二緣， 如蛾投火光。 妙覺如來說： 由汝垢重故， 則我心垢重。 如我成佛身， 經歷不度界， 破壞心垢重， 識別想非想。 結使之根源， 無常謂為常、 以苦言是樂、 計空以為有、 無我以為我。 此想非想類， 習顛倒來久， 如蛾貪火光， 不避滅身難。 迷惑墮六趣、 生此非想天， 譬如斫伐樹， 根在由復生。 迷惑四顛倒， 無明之所裹， 今開甘露門， 聖諦真如有， 拔苦之根本， 永盡無有餘。 四使長流海， 生生生不斷， 我今破三界， 將到至彼岸， 安隱無畏處。」
爾時，世尊說此頌時，非想非非想識眾生皆發無上正真道意，于無餘泥洹而不般泥洹。
或有應生天者與說十善法，應生人中為說五戒，或趣三惡道者與說刀山、劍樹、火車、爐炭。如此等類，三百三十六億那由他厭患劫壽，聞清凈法即成道果。
爾時，世尊復以神足、十力、無畏接彼非想非非想識眾生，將至五色識界眾生，修治道樹，莊嚴剎土，放大光明，一一光明皆有化佛，一一化佛皆坐七寶高座，三十二大人之相，說
【現代漢語翻譯】 現代漢語譯本 六入（指眼、耳、鼻、舌、身、意六種感覺器官）的法則是世間的常態， 接觸（觸）進入（入）后產生色法（指視覺感受），愛慾（愛）進入后更會帶來快樂。 一切眾生都因此迷惑，不認識十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）， 就像飛蛾撲向火光一樣。妙覺如來（指佛陀）說： 『因為你們的污垢深重，所以我的心也感到沉重。 就像我成就佛身一樣，經歷無數的境界， 破除心中的污垢，辨別出非想非非想（指一種禪定境界）。』 煩惱的根源在於，把無常的視為常， 把痛苦的視為快樂，把空無的視為實有， 把無我的視為有我。這種非想非非想的境界， 是長期以來習慣於顛倒的認知所致，就像飛蛾貪戀火光， 不顧及自身毀滅的危險。迷惑地墮入六道輪迴， 生於非想非非想天（指一種天界），就像砍伐樹木， 根還在就會再次生長。被迷惑於四種顛倒的認知， 被無明所包裹，現在開啟甘露之門， 聖諦（指四聖諦，即苦、集、滅、道）的真理是存在的， 是拔除痛苦的根本，能夠永遠徹底地消除痛苦。 四種煩惱（指欲漏、有漏、見漏、無明漏）像長流的大海， 生生世世不斷流轉，我現在要破除三界（指欲界、色界、無色界）， 將要到達彼岸，到達安穩無畏的地方。」 當時，世尊說這首偈頌時，非想非非想識的眾生都發起了無上正等正覺的道心，他們雖然處於無餘涅槃（指徹底的解脫），但並沒有進入涅槃。 有些眾生應該生到天界，就為他們宣說十善法；有些應該生到人間，就為他們宣說五戒；有些將要墮入三惡道，就為他們宣說刀山、劍樹、火車、爐炭等苦難。 像這樣，有三千三百三十六億那由他（指極大的數字）的眾生厭倦了漫長的劫壽，聽聞清凈的佛法后就成就了道果。 當時，世尊又以神通、十力（指佛陀的十種力量）、無畏（指佛陀的無畏）接引那些非想非非想識的眾生，將他們帶到五色識界（指有色慾的眾生所處的世界），修整菩提樹，莊嚴佛土，放出大光明，每一道光明中都有一尊化佛，每一尊化佛都坐在七寶高座上，具足三十二大丈夫相，宣說佛法。
【English Translation】 English version The law of the six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) is the norm of the world, Contact (touch) entering (in) then produces form (referring to visual perception), desire (love) entering then brings even more pleasure. All sentient beings are thus deluded, not recognizing the twelve links of dependent origination (referring to ignorance, volitional formations, consciousness, name and form, six entrances, contact, feeling, craving, clinging, becoming, birth, old age and death), like moths throwing themselves into the fire. The wonderfully enlightened Tathagata (referring to the Buddha) said: 'Because your defilements are heavy, my heart also feels heavy. Just as I have attained Buddhahood, having passed through countless realms, I have destroyed the defilements of the heart, and discerned the realm of neither perception nor non-perception (referring to a state of meditative absorption).' The root of afflictions lies in regarding the impermanent as permanent, regarding suffering as pleasure, regarding emptiness as existence, and regarding no-self as self. This state of neither perception nor non-perception, is due to the long-standing habit of inverted perceptions, like moths craving the light of fire, disregarding the danger of self-destruction. Deludedly falling into the six realms of rebirth, being born in the realm of neither perception nor non-perception (referring to a heavenly realm), like a tree that is cut down, if the roots remain, it will grow again. Being deluded by the four inverted perceptions, enveloped by ignorance, now the gate of nectar is opened, the truth of the noble truths (referring to the four noble truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) exists, it is the root of eradicating suffering, capable of completely and permanently eliminating suffering. The four outflows (referring to the outflows of desire, becoming, views, and ignorance) are like a long-flowing sea, continuously flowing through birth after birth, I will now break through the three realms (referring to the desire realm, the form realm, and the formless realm), and will reach the other shore, reaching a place of peace and fearlessness.」 At that time, when the World Honored One spoke this verse, the beings of neither perception nor non-perception all aroused the intention for unsurpassed, right, and perfect enlightenment. Although they were in the state of nirvana without remainder (referring to complete liberation), they did not enter nirvana. For some beings who should be born in the heavens, he preached the ten wholesome actions; for some who should be born in the human realm, he preached the five precepts; for some who were about to fall into the three evil paths, he preached about the suffering of the mountain of knives, the sword tree, the fiery chariot, and the charcoal furnace. In this way, three hundred and thirty-six billion nayutas (referring to an extremely large number) of beings, weary of their long kalpas, upon hearing the pure Dharma, attained the fruit of the path. At that time, the World Honored One again used his supernatural powers, the ten powers (referring to the ten powers of the Buddha), and fearlessness (referring to the fearlessness of the Buddha) to receive those beings of neither perception nor non-perception, bringing them to the realm of beings with five aggregates of form (referring to the world of beings with form and desire), repairing the Bodhi tree, adorning the Buddha-land, and emitting great light. In each ray of light, there was a manifested Buddha, and each manifested Buddha was seated on a seven-jeweled high seat, possessing the thirty-two marks of a great man, and expounding the Dharma.
六度無極。
彼五色眾生見如來變化，心垢縛著坦然除盡，不復愿樂染著生死。
爾時，世尊以清凈梵音而說頌曰：
「苦本生死怨， 除之以善權， 四等大慈心， 超越無量界。 今此利根人， 一聞不再受， 睹佛色形相， 普入寂滅度。 乃知賢聖道， 無量難思議， 滅垢不復生， 盡同聖賢道。」
當其世尊說此頌時，無限無量五色識眾生盡同一號，于當來世號普廣如來、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。
中陰經無生滅品第九
爾時，妙覺如來將欲移到諸佛剎土，告三聚眾生髮心趣向求泥洹道：「今我現在與汝說法，若有所疑即來問我。泥洹有生、有滅不耶？」
爾時，三聚眾生聞如來語，前白佛言：「從欲界上至非想非非想，發意趣大乘不思議法，未曾聞有有為、無為法，何者有餘？何者無餘？何者是上人法？何者非上人法？」
爾時，世尊與三聚眾生分別句義、字義及無相義：「如來神力有三十二法。何者為三十二？億本宿命中根本所生，知本所從一一所生，彼死生此、此死生彼。以眼識通觀察，如掌中觀珠；以耳通蠅行、蟻步及微細聲皆悉聞之。本有三界，今無三界。汝等受
【現代漢語翻譯】 現代漢語譯本 六度無極（六種到達彼岸的修行方法，沒有止境）。 那些五色眾生（指各種不同根性的眾生）見到如來的變化，心中被垢染束縛的執著坦然地被清除乾淨，不再貪戀執著于生死輪迴。 這時，世尊用清凈的梵音說了偈頌： 『苦的根本是生死怨仇，用善巧方便的方法可以去除它，四種無量心（慈、悲、喜、舍）的大慈悲心，可以超越無量的世界。 現在這些根性銳利的人，一聽聞佛法就不再受輪迴之苦，見到佛的色身形相，普遍進入寂滅的境界。 這才知道賢聖之道，是無量難以思議的，滅除垢染不再產生，最終都和聖賢的道路相同。』 當世尊說這偈頌時，無數無量的五色識眾生都同時得到一個名號，在未來世號為普廣如來（普遍廣大的覺悟者）、應供（值得供養者）、正遍知（真正普遍的知曉者）、明行足（智慧和行為都圓滿者）、善逝（善於到達彼岸者）、世間解（瞭解世間一切者）、無上士（無與倫比的修行者）、調御丈夫（能夠調伏眾生的修行者）、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）。 《中陰經》無生滅品第九 這時，妙覺如來（具有微妙覺悟的如來）將要移到諸佛剎土（諸佛所居住的清凈國土），告訴三聚眾生（指三種不同根性的眾生）發心趣向求涅槃之道：『我現在給你們說法，如果有什麼疑問就來問我。涅槃有生、有滅嗎？』 這時，三聚眾生聽到如來的話，上前稟告佛說：『從欲界（眾生有慾望的境界）之上到非想非非想（既非有想也非無想的境界），發心趣向大乘（普度眾生的教法）不可思議的法，從未聽說過有為法（因緣和合而生的法）和無為法（不依賴因緣而存在的法），哪一個是還有餘的？哪一個是無餘的？哪一個是上人（修行高深的人）的法？哪一個不是上人的法？』 這時，世尊為三聚眾生分別解釋句子的含義、文字的含義以及無相的含義：『如來的神通力有三十二種。哪三十二種呢？憶念過去無數世的根本所生，知道根本從哪裡來，一一所生，他死後生到這裡，這裡死後生到那裡。用天眼通觀察，就像在手掌中看珠子一樣；用天耳通，蒼蠅的飛行、螞蟻的行走以及微細的聲音都能夠聽到。本來有三界（欲界、色界、無色界），現在沒有三界。你們接受』
【English Translation】 English version The Six Paramitas (six perfections or virtues that lead to enlightenment) are limitless. Those five-colored beings (referring to beings of various dispositions), upon seeing the Tathagata's transformations, had the defilements and attachments that bound their hearts completely removed, and they no longer desired or clung to the cycle of birth and death. At that time, the World Honored One spoke a verse in a pure Brahma voice: 'The root of suffering is the enmity of birth and death, it can be removed by skillful means, the great compassion of the four immeasurables (loving-kindness, compassion, joy, and equanimity) transcends limitless realms. Now these people of sharp faculties, upon hearing the Dharma once, will no longer be subject to rebirth, seeing the physical form of the Buddha, they universally enter the state of Nirvana. Only then do they know that the path of the wise and noble is immeasurable and inconceivable, extinguishing defilements and not arising again, ultimately becoming the same as the path of the wise and noble.' When the World Honored One spoke this verse, countless immeasurable five-colored consciousness beings all simultaneously received one name, and in the future they will be known as Universal Light Tathagata (the universally vast enlightened one), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One). The Ninth Chapter on Non-Arising and Non-Cessation from the Intermediate Existence Sutra At that time, the Wonderful Enlightenment Tathagata (the Tathagata with wonderful enlightenment), about to move to the Buddha lands (pure lands where Buddhas reside), told the three groups of beings (referring to beings of three different dispositions) who had resolved to seek the path of Nirvana: 'Now I am teaching the Dharma to you, if you have any doubts, come and ask me. Does Nirvana have arising and cessation?' At that time, the three groups of beings, upon hearing the Tathagata's words, came forward and said to the Buddha: 'From the realm of desire (the realm where beings have desires) up to the realm of neither perception nor non-perception (the realm that is neither with perception nor without perception), having resolved to seek the inconceivable Dharma of the Mahayana (the teaching of universal salvation), we have never heard of conditioned dharmas (dharmas that arise from causes and conditions) and unconditioned dharmas (dharmas that do not depend on causes and conditions), which one has remainder? Which one has no remainder? Which one is the Dharma of the superior person (a person of high spiritual attainment)? Which one is not the Dharma of the superior person?' At that time, the World Honored One explained to the three groups of beings the meaning of the sentences, the meaning of the words, and the meaning of non-form: 'The Tathagata's spiritual powers have thirty-two aspects. What are the thirty-two? Remembering the fundamental origins of countless past lives, knowing where the origin comes from, each and every origin, that he dies here and is born there, and that he dies there and is born here. Observing with the divine eye, it is like seeing a pearl in the palm of one's hand; with the divine ear, the flight of flies, the steps of ants, and the subtle sounds can all be heard. Originally there were the three realms (desire realm, form realm, formless realm), now there are no three realms. You accept'
道證，發心各各異，中間等變易。何者是三界？何者非三界？」
爾時，世尊說此語時，三聚眾生重生狐疑。
爾時，世尊知彼眾生心之所念，欲得與說無相法觀，以頌說曰：
「何者名為頭？ 何者名為足？ 何者名為華？ 何者名為果？ 人命在於頭， 滅如灰土塵； 百草樹木根， 拔去不復生。 觀此眾相法， 無頭亦無足， 有餘、無餘法， 等此而可知。 若言有泥洹， 我身命現在； 若言無泥洹， 何處有三聚？ 佛以神力故， 令汝知有無。 我觀三界苦， 此亦有、亦無， 前念非后念、 前形非后形。 吾從無數劫， 舉足及中間， 其中起大悲， 非二乘所及。 當我起大悲， 三塗受苦者， 如慈母乳子， 無不飽滿者。 吾本一把施， 今得隨所愿， 七寶眾琦珍， 隨念即時得。 何況四等具？ 六度濟眾生， 此者誰能別？ 唯佛佛知之， 今當與汝說， 分別有餘、無。 欲得觀我界， 吾以神足從， 到彼逮作佛， 名曰釋迦文。 七十二恒沙， 西南土莊嚴， 盡以一道化， 無辟支、聲聞。 其土甚快樂， 所念即在前， 不似此土界， 為淫
【現代漢語翻譯】 現代漢語譯本 『道』的證悟，發心各有不同，中間也會發生變化。什麼是三界（欲界、色界、無色界）？什麼不是三界？」 當時，世尊說這些話的時候，三聚（正定聚、邪定聚、不定聚）眾生再次產生了疑惑。 這時，世尊知道這些眾生心中所想，想要為他們宣說無相的觀法，於是用偈頌說道： 『什麼叫做頭？什麼叫做腳？什麼叫做花？什麼叫做果？人的生命在於頭，滅亡就像灰塵一樣；各種草木的根，拔去就不會再生長。觀察這世間萬物的現象，沒有頭也沒有腳，有餘涅槃（有餘依涅槃）、無餘涅槃（無餘依涅槃）的道理，可以由此而知。如果說有涅槃（解脫），我的身體和生命現在就存在；如果說沒有涅槃，那麼三聚又在哪裡呢？佛以神通力，讓你們知道有和無的道理。我觀察三界的苦，這苦既可以說有，也可以說無，前一個念頭不是后一個念頭，前一個形體不是后一個形體。我從無數劫以來，舉足和行進的中間，都生起了大悲心，這不是二乘（聲聞乘、緣覺乘）所能達到的。當我生起大悲心時，三惡道（地獄道、餓鬼道、畜生道）受苦的眾生，就像慈母哺乳孩子一樣，沒有不得到飽滿的。我過去佈施一把米，現在就能得到隨心所愿的果報，各種珍寶，隨念就能得到。何況是四無量心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行，用來救度眾生，這些功德誰能分別呢？只有佛才能知道。現在我將為你們分別解說有餘和無餘的道理。如果想看我的佛國世界，我將以神通力帶你們去，到達那裡我將成佛，佛號為釋迦文（釋迦牟尼佛）。在七十二恒河沙數的世界之外，西南方的國土非常莊嚴，全部都用佛道來教化，沒有辟支佛（獨覺）和聲聞。那裡的國土非常快樂，所想的立刻就會出現，不像這個世界的國土，被淫慾所困擾。』
【English Translation】 English version The realization of the 『path』 (Dao), the aspiration of each is different, and changes occur in between. What are the Three Realms (Desire Realm, Form Realm, Formless Realm)? What is not the Three Realms? At that time, when the World Honored One spoke these words, the beings of the three groups (those destined for enlightenment, those destined for evil, and those undetermined) again had doubts. Then, the World Honored One, knowing what these beings were thinking, and desiring to explain the contemplation of the formless Dharma, spoke in verses: 『What is called a head? What is called a foot? What is called a flower? What is called a fruit? Human life is in the head, and its extinction is like dust; the roots of all grasses and trees, once pulled out, will not grow again. Observing the phenomena of all things, there is neither head nor foot. The principles of Nirvana with remainder (Nirvana with the aggregates remaining) and Nirvana without remainder (Nirvana without the aggregates remaining) can be understood from this. If it is said that there is Nirvana (liberation), my body and life exist now; if it is said that there is no Nirvana, then where are the three groups? The Buddha, through his divine power, lets you know the principles of existence and non-existence. I observe the suffering of the Three Realms, this suffering can be said to exist and also not to exist. The previous thought is not the next thought, the previous form is not the next form. From countless kalpas, in the act of lifting my foot and in between, I have generated great compassion, which is beyond the reach of the Two Vehicles (Shravakayana and Pratyekabuddhayana). When I generate great compassion, the beings suffering in the three evil paths (hell realm, hungry ghost realm, animal realm), are like a compassionate mother nursing her child, none are not filled. I once gave a handful of rice, and now I can obtain whatever I wish. All kinds of treasures appear at the thought. How much more so are the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom) practiced to save sentient beings. Who can distinguish these merits? Only the Buddha knows. Now I will explain to you the principles of remainder and non-remainder. If you wish to see my Buddha-land, I will take you there with my divine power. When I arrive there, I will become a Buddha, named Shakyamuni (Shakyamuni Buddha). Beyond seventy-two Ganges sands of worlds, the southwest land is very magnificent, all are taught by the Buddha's path, there are no Pratyekabuddhas (Solitary Buddhas) or Shravakas (Hearers). That land is very joyful, what is thought of immediately appears, unlike this land, which is troubled by lust.』
、怒、癡縛。 一音遍四方， 聞者尋得度。 彼土七寶樹， 風吹樹葉時， 葉葉共相向， 皆說度無極。 我彼剎土中， 住壽阿僧祇， 現取滅度時， 遺法十二劫。 欲知劫長短， 賢劫為一日， 計此日月數， 以成十二劫。 汝等三聚人， 知我功德不？ 適彼東方土， 八十億由他， 其土名不終， 佛號名滅界。 我現弟子學， 剃除被袈裟， 長跪受聖法， 彼佛知我心。 彼等眾生類， 見我著法服， 不樂於世欲， 同心樂出家。 威儀、禮節具， 不失禁戒法， 當我屈伸時， 見者衣毛豎。 此皆本宿命， 同共誓願者， 離欲無所著， 無有生滅相。 盡修于梵行， 以我佛神力， 于死得脫死， 念此無記等。 不解生以滅， 輪轉於五道， 四聖甘露法， 充飽一切人。」
當其世尊說此頌時，見此初學弟子剃除鬚髮受聖教；百七十億眾生愿樂欲得思惟法觀，不樂在家，出為沙門。
佛告三聚眾生：「我今東北方無限無量恒河沙數，彼有剎土名曰清明，佛名明月。彼土人民無淫、怒、癡，亦無憍慢、我慢、不如慢。彼土眾生恒樂安靜，獨坐無為，繫念在前，初無亂想，雷
【現代漢語翻譯】 現代漢語譯本：貪、嗔、癡的束縛。 一個聲音傳遍四方，聽到的人都能尋求解脫。 那個世界的七寶樹，風吹動樹葉時， 片片樹葉都互相呼應，都在宣說度脫無極的道理。 我在那個佛土中，壽命長達阿僧祇（無數）劫， 當示現涅槃時，遺留的佛法還能存在十二劫。 如果想知道劫有多長，賢劫（我們所處的劫）的一天， 就相當於用日月來計算，這樣就構成了十二劫。 你們這些三聚（指三種根性的人）的人，知道我的功德嗎？ 在那個東方，距離這裡八十億由他（極大的數字單位）的地方， 那個佛土名叫不終，佛號名叫滅界。 我現在的弟子們學習佛法，剃除鬚髮，披上袈裟， 長跪著接受神聖的教法，那位佛陀知道我的心意。 那些眾生，看到我穿著法服， 不再貪戀世俗的慾望，都一心向往出家。 他們威儀、禮節都完備，不違犯戒律， 當我屈身或伸展身體時，看到的人都會感到毛骨悚然。 這些都是他們前世的宿命，曾經共同發過誓願的人， 他們遠離慾望，沒有任何執著，沒有生滅的現象。 他們都修習清凈的梵行，憑藉我佛的神力， 從死亡中解脫出來，不再執著于無記（不善不惡）等概念。 他們不理解生滅的道理，所以在五道中輪迴， 而四聖（指聲聞、緣覺、菩薩、佛）的甘露法，能讓一切眾生都得到飽足。」 當世尊說這首偈頌時，看到這些初學的弟子剃除鬚髮，接受聖教；一百七十億眾生都願意思考佛法，不樂於在家，出家成為沙門。 佛告訴三聚眾生：『我現在告訴你們，在東北方無限無量恒河沙數的地方，有一個佛土名叫清明，佛號名叫明月。那個地方的人民沒有淫慾、嗔怒、愚癡，也沒有驕慢、我慢、不如慢。那個地方的眾生總是喜歡安靜，獨自靜坐，無所作為，心念專注于當下，沒有雜亂的念頭，雷聲也無法驚擾他們。』
【English Translation】 English version: The bonds of greed, anger, and delusion. One sound pervades the four directions, and those who hear it find liberation. In that land, the seven-jeweled trees, when the wind blows through their leaves, Each leaf faces the other, all proclaiming the boundless path to liberation. In that Buddha-land, my lifespan is as long as asamkhya (countless) kalpas, And when I manifest nirvana, the Dharma I leave behind will last for twelve kalpas. If you wish to know how long a kalpa is, one day of the Bhadrakalpa (the present kalpa), Is calculated by the sun and moon, and this makes up twelve kalpas. You three groups of people, do you know my merits? In that eastern land, eighty billion yojanas (a very large unit of distance) away, That land is called 'Not Ending,' and the Buddha is named 'Extinction Realm'. My current disciples study the Dharma, shave their heads, and wear the kasaya robe, Kneeling to receive the sacred teachings, that Buddha knows my heart. Those sentient beings, seeing me wearing the Dharma robe, No longer desire worldly pleasures, and all aspire to leave home. Their conduct and etiquette are complete, they do not violate the precepts, When I bend or stretch my body, those who see it feel their hair stand on end. These are all from their past lives, those who made vows together, They are free from desire, without any attachments, and without the marks of birth and death. They all practice pure conduct, by the power of my Buddha, They are liberated from death, and no longer cling to neutral (neither good nor bad) concepts. They do not understand the principle of birth and death, and thus revolve in the five realms, While the nectar of the Four Noble Ones (Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) can satisfy all beings.」 When the World Honored One spoke this verse, he saw these novice disciples shave their heads and receive the sacred teachings; one hundred and seventy billion beings wished to contemplate the Dharma, not desiring to remain at home, and left home to become Sramanas. The Buddha told the three groups of beings: 'I now tell you, in the northeast, an immeasurable number of Ganges sands away, there is a Buddha-land called Pure Light, and the Buddha is named Bright Moon. The people of that land have no lust, anger, or delusion, nor do they have pride, arrogance, or inferiority. The beings of that land always enjoy tranquility, sitting alone in non-action, focusing their minds on the present, without any distracting thoughts, and even thunder cannot disturb them.'
、電、霹靂，心無傾動。」
爾時，妙覺如來適彼剎土遇地而坐，彼眾生見坐禪者悉共效之。
佛以神力、以無想法觀，回眾生心如手轉物，令彼眾生知有常、無常，知生、老、病、死苦，或有眾生令知有念、或有眾生令知有持、或有眾生令知有安、或有眾生令知自守。
佛將欲現四禪功德，即於三聚眾生前，從初禪出入二禪、三禪、四禪，從四禪起入三禪、二禪、初禪，從初禪至三禪、從第四至第二禪，此名師子奮迅三昧。
爾時，世尊現此神足三昧定意度無限無量那由他眾生，皆共同發無上正真道，有愿樂須陀洹、斯陀含、阿那含、阿羅漢，法眼凈得辟支佛道。
當於爾時，妙覺如來忽然不現。
中陰經空無形教化品第十
爾時，妙覺如來舍中陰形入虛空藏三昧，以佛吼而吼出八種音聲。何謂為八？非男聲、非女聲、非長聲、非短聲、非豪貴聲、非卑賤聲、非苦聲、非甘露聲。
爾時，世尊隱形不現，演出八萬四千諸度無極。何謂八萬四千度無極？想非想有愛入結使患本，如月云覆，一切眾生為欲所牽，有四百病，一生而一滅。人犯五逆，欲離泥犁去，見八地獄，衣毛皆豎。
南、西方、北、東亦爾，以聞響眾生故，演此諸法。
當於爾時，三聚
【現代漢語翻譯】 現代漢語譯本：即使面對雷電和霹靂，內心也不會動搖。 當時，妙覺如來（Buddha of Wonderful Enlightenment）到達那個國土，在地上坐下，那裡的眾生看到禪坐的人，都一起效仿。 佛陀以神通之力，以無想法的觀照，像用手轉動物體一樣迴轉眾生的心，使他們知道有常與無常，知道生、老、病、死之苦。或者讓一些眾生知道有念，或者讓一些眾生知道有持，或者讓一些眾生知道有安，或者讓一些眾生知道自我守護。 佛陀將要展現四禪的功德，就在三聚眾生面前，從初禪出入二禪、三禪、四禪，從四禪起入三禪、二禪、初禪，從初禪到三禪，從第四禪到第二禪，這被稱為師子奮迅三昧（Lion's Leaping Samadhi）。 當時，世尊展現這種神足三昧的定力，度化了無數無量的那由他（nayuta，極大的數字單位）眾生，他們都共同發起了無上正真之道。有人希望證得須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arhat，無學果），有人法眼清凈，證得辟支佛道（Pratyekabuddha，緣覺）。 就在那時，妙覺如來忽然消失不見。 中陰經空無形教化品第十 當時，妙覺如來捨棄中陰身形，進入虛空藏三昧（Akasagarbha Samadhi），以佛吼發出八種聲音。哪八種呢？非男聲、非女聲、非長聲、非短聲、非豪貴聲、非卑賤聲、非苦聲、非甘露聲。 當時，世尊隱去身形，展現出八萬四千種度化眾生的無極法門。什麼是八萬四千種度無極法門呢？想非想處（Neither perception nor non-perception）的有愛執著，就像月亮被云遮蓋一樣，一切眾生都被慾望所牽引，有四百種疾病，一生一滅。人犯五逆重罪，想要離開泥犁（Naraka，地獄），看到八大地獄，汗毛都豎了起來。 南方、西方、北方、東方也是如此，因為聽到聲音的眾生，所以演說這些法。 就在那時，三聚
【English Translation】 English version: 'Even in the face of lightning and thunder, the mind does not waver.' At that time, the Tathagata Wonderful Enlightenment (妙覺如來) arrived at that land and sat down on the ground. The beings there, seeing the one in meditation, all imitated him. The Buddha, with his divine power and through contemplation without thought, turned the minds of beings as if turning an object with his hand, causing them to know about permanence and impermanence, and to know the suffering of birth, old age, sickness, and death. Some beings were made to know about mindfulness, some about upholding, some about peace, and some about self-protection. The Buddha, intending to manifest the merits of the four dhyanas (禪定), in front of the three groups of beings, entered and exited the second, third, and fourth dhyanas from the first dhyana, and from the fourth dhyana entered the third, second, and first dhyanas. From the first dhyana to the third dhyana, and from the fourth to the second dhyana, this is called the Lion's Leaping Samadhi (師子奮迅三昧). At that time, the World Honored One manifested the power of this divine-foot samadhi, liberating countless nayutas (那由他) of beings, all of whom together aspired to the unsurpassed, true path. Some wished to attain the state of Sotapanna (須陀洹), Sakadagami (斯陀含), Anagami (阿那含), or Arhat (阿羅漢). Some, with pure Dharma eyes, attained the path of Pratyekabuddha (辟支佛). At that very moment, the Tathagata Wonderful Enlightenment suddenly disappeared. Chapter Ten of the Antarabhava Sutra on Formless Teachings in Emptiness At that time, the Tathagata Wonderful Enlightenment abandoned the form of the intermediate state and entered the Akasagarbha Samadhi (虛空藏三昧), uttering eight kinds of sounds with the roar of a Buddha. What are the eight? Not a male voice, not a female voice, not a long voice, not a short voice, not a noble voice, not a humble voice, not a suffering voice, not a nectar voice. At that time, the World Honored One concealed his form and manifested eighty-four thousand limitless methods of liberation. What are the eighty-four thousand limitless methods of liberation? The attachment to love in the realm of neither perception nor non-perception (想非想處), is like the moon covered by clouds. All beings are drawn by desire, and there are four hundred diseases, arising and ceasing in one lifetime. People who commit the five heinous crimes, wishing to leave Naraka (泥犁), see the eight great hells, and their hair stands on end. The same is true for the south, west, north, and east. Because of the beings who hear the sound, these teachings are expounded. At that time, the three groups
眾生聞虛空語聲，無色、無形，于其中間演出諸法：「善哉！諸佛教無色、形，難可思議。」
爾時，三聚眾生異形同音以頌仰問虛空曰：
「如來本在此， 三十二相具， 慈悲愍一切， 所潤難可量。 為我說微妙， 八等聖道支， 隱形聞聖音， 萬物皆無常。 如來黃金色， 本有今不見， 但聞音響聲， 佛無我豈有？ 計我生死本， 流轉而不住， 但為色所惑， 福滅而罪生。 如來大聖尊， 示人行諸法， 忽然離形相， 音響來教化。 以本宿緣故， 形逝音接我。 老、病生憂、悲， 四蛇唼我身： 地種骨肉是、 水種潤澤是、 火種枯燥是、 風種散法是。 無著三乘法， 離有故在有； 心垢久已離， 四種故存在。 如來大聖尊， 無彼此四大。 正言有四種， 亦復無四種； 正言無四種， 亦復有四種。 此是不定法， 誰能究竟者？」
爾時，如來答彼音聲，即說頌曰：
「佛子！知空不？ 一切法無常。 人生非本生， 豈有本生緣？ 我音及汝音， 可得、不可得？ 吾從無數劫， 不為一眾生。 一念一息頃， 度少不以愁； 所度阿僧祇，
【現代漢語翻譯】 現代漢語譯本 眾生聽到虛空中傳來聲音，這聲音無色無形，卻在其中闡述各種佛法：『太好了！諸佛所教導的無色無形之法，真是難以思議。』 當時，三類眾生以不同的形體，卻發出相同的聲音，用偈頌向虛空發問： 『如來（Tathagata，佛的稱號）原本在這裡，具足三十二種殊勝的相貌，慈悲憐憫一切眾生，所施予的恩澤難以衡量。 為我們宣說微妙的佛法，包括八種聖道支（八正道），雖然隱去了形體，卻能聽到神聖的聲音，告知我們萬物皆是無常。 如來（Tathagata）的身體是金色的，原本存在，現在卻看不見，只能聽到聲音，佛既然沒有『我』，那麼『我』又怎麼會存在呢？ 執著于『我』的生死根本，在輪迴中流轉不停，只是被色相所迷惑，福德消滅而罪業產生。 如來（Tathagata）大聖尊，教導人們修行各種佛法，忽然之間離開了形相，用聲音來教化我們。 因為過去世的因緣，形體消失了，聲音卻接引著我們。老、病、生、憂、悲，這四條蛇（比喻四大）啃噬著我的身體： 地大（四大元素之一）的屬性是骨肉，水大的屬性是潤澤，火大的屬性是枯燥，風大的屬性是散滅。 不執著於三乘佛法（聲聞乘、緣覺乘、菩薩乘），因為離開了『有』，所以才存在於『有』；心中的污垢早已去除，卻因為四大（地、水、火、風）而存在。 如來（Tathagata）大聖尊，沒有彼此的四大之分。說有四大，也可能沒有四大；說沒有四大，也可能存在四大。 這是一種不確定的法，誰能徹底明白呢？』 這時，如來（Tathagata）迴應那個聲音，用偈頌說道： 『佛子！你們知道空性嗎？一切法都是無常的。人生的開始並非真正的開始，哪裡有什麼真正的開始的因緣呢？ 我的聲音和你們的聲音，是可得的還是不可得的呢？我從無數劫以來，不是爲了一個眾生而存在。 在一念一息之間，度化眾生不會感到憂愁，所度化的眾生數量多得不可思議， English version Beings heard a voice from the void, without color or form, which expounded various dharmas: 'Excellent! The teachings of the Buddhas, being without color or form, are truly inconceivable.' At that time, beings of three different groups, with different forms but the same voice, asked the void in verses: 'The Tathagata (title of a Buddha) was originally here, possessing the thirty-two auspicious marks, with compassion for all beings, and the blessings bestowed are immeasurable. For us, you expound the subtle Dharma, including the eight noble path factors (the Eightfold Path), though the form is hidden, we can hear the sacred sound, telling us that all things are impermanent. The Tathagata's body is golden, originally present, but now unseen, only the sound is heard. If the Buddha has no 'self', how can 'I' exist? Clinging to the root of 'self' in birth and death, we revolve in samsara, only deluded by form, blessings diminish and sins arise. The Tathagata, the great sage, teaches people to practice various dharmas, suddenly leaving form, using sound to teach us. Because of past karmic connections, the form has vanished, but the sound guides us. Old age, sickness, birth, sorrow, and grief, these four snakes (metaphor for the four elements) gnaw at my body: The earth element's property is bones and flesh, the water element's property is moisture, the fire element's property is dryness, and the wind element's property is dispersion. Not clinging to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), because of leaving 'existence', therefore existing in 'existence'; the defilements of the mind have long been removed, yet they exist because of the four elements (earth, water, fire, wind). The Tathagata, the great sage, has no distinction of the four elements. Saying there are four elements, there may also be no four elements; saying there are no four elements, there may also be four elements. This is an uncertain dharma, who can fully understand it?' At that time, the Tathagata responded to that voice, speaking in verses: 'Children of the Buddha! Do you know emptiness? All dharmas are impermanent. The beginning of life is not a true beginning, where is the true cause of beginning? Is my voice and your voice attainable or unattainable? From countless kalpas, I have not existed for the sake of one being. In a single moment, I liberate beings without sorrow; the number of beings liberated is immeasurable,
【English Translation】 Beings heard a voice from the void, without color or form, which expounded various dharmas: 'Excellent! The teachings of the Buddhas, being without color or form, are truly inconceivable.' At that time, beings of three different groups, with different forms but the same voice, asked the void in verses: 'The Tathagata (title of a Buddha) was originally here, possessing the thirty-two auspicious marks, with compassion for all beings, and the blessings bestowed are immeasurable. For us, you expound the subtle Dharma, including the eight noble path factors (the Eightfold Path), though the form is hidden, we can hear the sacred sound, telling us that all things are impermanent. The Tathagata's body is golden, originally present, but now unseen, only the sound is heard. If the Buddha has no 'self', how can 'I' exist? Clinging to the root of 'self' in birth and death, we revolve in samsara, only deluded by form, blessings diminish and sins arise. The Tathagata, the great sage, teaches people to practice various dharmas, suddenly leaving form, using sound to teach us. Because of past karmic connections, the form has vanished, but the sound guides us. Old age, sickness, birth, sorrow, and grief, these four snakes (metaphor for the four elements) gnaw at my body: The earth element's property is bones and flesh, the water element's property is moisture, the fire element's property is dryness, and the wind element's property is dispersion. Not clinging to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), because of leaving 'existence', therefore existing in 'existence'; the defilements of the mind have long been removed, yet they exist because of the four elements (earth, water, fire, wind). The Tathagata, the great sage, has no distinction of the four elements. Saying there are four elements, there may also be no four elements; saying there are no four elements, there may also be four elements. This is an uncertain dharma, who can fully understand it?' At that time, the Tathagata responded to that voice, speaking in verses: 'Children of the Buddha! Do you know emptiness? All dharmas are impermanent. The beginning of life is not a true beginning, where is the true cause of beginning? Is my voice and your voice attainable or unattainable? From countless kalpas, I have not existed for the sake of one being. In a single moment, I liberate beings without sorrow; the number of beings liberated is immeasurable,
亦不以喜悅。 我本為一人， 閑靜不度人， 後緣而對人， 不失本誓願。 處此閻浮提， 四姓剎利勝， 除彼婆羅門， 余姓最不如。 以本法界觀， 生、老、病、死苦， 我無彼亦空， 何者有生、死？ 生者言有本， 生者從何至？ 設知生死本， 泥洹在我前； 解知泥洹法， 無佛亦無我。 法從何處生？ 去至何處滅？ 佛以真實法， 現以有無相， 此生此滅處， 愚惑得見正。 言有亦非有、 言無亦非無， 輪轉生死海， 為五欲所縛。 無驅、無鞭策， 自墜生死淵， 爾乃知罪、福， 知悔、不悔者。」
爾時，世尊說此頌時，八十七億那由他三聚眾生解無形相法，發無上正真道意。
中陰經有色無色品第十一
爾時，座上有菩薩聞空中有如來聲，仰觀空中嘆曰：「甚哉！但聞其聲，不見其形。此色非本色，余陰亦復爾。此欲界眾生難可免度，要須智劍剔除令無餘。我本修梵行，非身、口、意造，非一、非二。欲我從汝生，由汝墮三塗，一念欲滅，眾想亦無去、來、今。過去諸如來，教化群生類：說過去，不說今、未來；說未來，不說過去、現在；說現在，不說過去、未來；或言有三世、或言無
【現代漢語翻譯】 現代漢語譯本 也不因此而感到喜悅。 我本來是一個人，獨自清靜不度化他人， 後來因緣成熟而面對眾人，也不違揹我最初的誓願。 身處這閻浮提（Jambudvipa，指我們所居住的這個世界），剎利（Kshatriya，古印度四大種姓之一，指武士和統治者）種姓最為尊貴， 除了婆羅門（Brahmana，古印度四大種姓之一，指祭司）之外，其餘種姓都比不上。 以本來的法界（Dharmadhatu，指一切諸法的總稱）之觀察，生、老、病、死這些苦難， 對我來說是空無的，那麼，哪裡有生和死呢？ 說有生，那麼生的根本在哪裡？ 說生，那麼是從哪裡來的呢？ 如果知道生死的根本，那麼涅槃（Nirvana，指解脫生死輪迴的境界）就在我眼前； 理解了涅槃的法，就沒有佛，也沒有我。 法是從哪裡產生的？又到哪裡滅亡呢？ 佛以真實的法，顯現出有和無的相狀， 在這個生滅之處，愚昧迷惑的人才能見到真理。 說有，也不是真的有；說無，也不是真的無， 在生死輪迴的苦海中，被五欲（指色、聲、香、味、觸五種慾望）所束縛。 沒有驅使，沒有鞭策，自己墜入生死的深淵， 這時才明白罪和福，知道懺悔和不懺悔的道理。」 當時，世尊說這偈頌時，有八十七億那由他（Nayuta，指數量單位，表示極大的數目）三聚眾生理解了無形相的法，發起了無上正真道的心意。 《中陰經》有色無色品第十一 當時，座中有一位菩薩聽到空中傳來如來的聲音，仰望天空感嘆道：『真是奇妙啊！只聽到聲音，卻看不到形體。這色（Rupa，指物質現象）不是本來的色，其餘的陰（Skandha，指構成人身的五種要素，即色、受、想、行、識）也是如此。這欲界（Kamadhatu，指眾生有情慾的世界）的眾生難以解脫，必須用智慧之劍剔除乾淨。我本來修行梵行（Brahmacarya，指清凈的修行），不是身、口、意所造作，不是一，也不是二。慾望讓我從你而生，由你而墮入三塗（指地獄、餓鬼、畜生三惡道），一念慾望滅盡，所有的想法也沒有過去、現在、未來。過去的諸佛，教化眾生：說過去，不說現在、未來；說未來，不說過去、現在；說現在，不說過去、未來；或者說有三世（指過去、現在、未來），或者說沒有三世。』
【English Translation】 English version Nor am I pleased by it. Originally, I was alone, quietly not guiding others, Later, due to circumstances, I face the people, not losing my original vow. Dwelling in this Jambudvipa (the world we live in), the Kshatriya (warrior and ruler caste) is the most superior of the four castes, Except for the Brahmana (priest caste), the other castes are inferior. Observing with the original Dharmadhatu (the realm of all phenomena), the suffering of birth, old age, sickness, and death, For me, they are empty, so where is there birth and death? If there is birth, where is the root of birth? If there is birth, where does it come from? If one knows the root of birth and death, then Nirvana (the state of liberation) is before me; Understanding the Dharma of Nirvana, there is no Buddha, nor is there a self. Where does Dharma arise from? Where does it go to perish? The Buddha, with the true Dharma, reveals the appearance of existence and non-existence, In this place of arising and ceasing, the deluded can see the truth. To say there is, is not truly there; to say there is not, is not truly not, In the sea of Samsara (the cycle of birth and death), one is bound by the five desires (form, sound, smell, taste, touch). Without being driven, without being whipped, one falls into the abyss of birth and death, Then one understands sin and merit, knows repentance and non-repentance.」 At that time, when the World Honored One spoke this verse, eighty-seven billion Nayutas (a large number) of three-group beings understood the formless Dharma and aroused the intention for the unsurpassed, true, and right path. Chapter Eleven of the Madhyama-antara-bhava Sutra, on Form and Formlessness At that time, a Bodhisattva in the assembly heard the voice of the Tathagata in the sky, looked up and exclaimed: 『How marvelous! Only the voice is heard, but the form is not seen. This Rupa (form) is not the original form, and the other Skandhas (aggregates of existence) are also like this. The beings in this Kamadhatu (the realm of desire) are difficult to liberate, and must be completely removed with the sword of wisdom. I originally practiced Brahmacarya (pure conduct), not created by body, speech, or mind, neither one nor two. Desire makes me arise from you, and because of you, I fall into the three evil paths (hell, hungry ghosts, animals). When one thought of desire ceases, all thoughts have no past, present, or future. The Buddhas of the past taught sentient beings: speaking of the past, not speaking of the present or future; speaking of the future, not speaking of the past or present; speaking of the present, not speaking of the past or future; or saying there are three times (past, present, future), or saying there are no three times.』
三世。」
爾時，世尊欲重解斯義而說頌曰：
「生、老、病、死本， 諸如來塵垢， 要入中拔濟， 何為地獄人？ 不似妙覺尊， 在中陰教化， 于妙妙中最， 下劣所不及。 如人持缽乞， 隨彼所施與， 持缽者思惟： 『是有、是無耶？』 未證自謂證， 邪見之根本； 正法言非法， 流轉五道淵。 正法分別法， 不失於法性； 若不失法性， 此是諸佛教。 法性無三事， 亦無去、來、今。 若言是現在， 現在何者是？ 若言是過去， 過去何者是？ 若言是未來， 未來何者是？ 人能解此法， 曉了三世尊。 解本無雜想， 順一大乘行， 有緣眾生善， 濟此無不度。 猶如負債人， 償畢欲歡喜， 內外悉通達， 周旋不怯弱。」
爾時，大勢至、觀世音菩薩承佛威神音響教化，即以神口而說頌曰：
「生、老、病、死本， 諸如來塵垢， 要入中拔濟， 何處不往反？ 我師無量壽， 永劫不滅盡， 本我所誓願， 何為地獄人？ 不似妙覺尊， 在中陰教化， 于妙妙中最， 下劣所不及。 愿我后成佛， 如妙覺無異。」
爾時，觀世音說此
【現代漢語翻譯】 現代漢語譯本 『三世』（過去、現在、未來）。
那時，世尊想要再次解釋這個道理，就說了以下偈頌：
『生、老、病、死』的根本，是諸『如來』（佛的稱號）的塵垢， 要深入其中去救拔，為何還要區分地獄之人？ 不像『妙覺尊』（佛的稱號），在『中陰』（死亡和投胎之間的過渡期）教化， 在最微妙的境界中，下劣的眾生無法企及。 如同有人拿著缽去乞討，隨著別人所施捨的， 持缽的人會思考：『這是有還是沒有呢？』 沒有證悟卻自認為證悟，這是邪見的根本； 把正法說成非法，就會在五道輪迴中流轉。 正確地分辨法，就不會失去法的本性； 如果不失去法的本性，這就是諸佛的教誨。 法的本性沒有三世，也沒有過去、現在、未來。 如果說是現在，那麼現在是什麼呢？ 如果說是過去，那麼過去是什麼呢？ 如果說是未來，那麼未來是什麼呢？ 人如果能理解這個法，就能明白三世的真諦。 理解了本性就沒有雜念，順應大乘的修行， 有緣的眾生都會得到利益，救度他們沒有不成功的。 就像欠債的人，還清債務後會感到歡喜， 內外都通達，行動就不會怯懦。
那時，『大勢至』（菩薩名）、『觀世音』（菩薩名）菩薩承蒙佛的威神和教化，就用神通之口說了以下偈頌：
『生、老、病、死』的根本，是諸『如來』的塵垢， 要深入其中去救拔，哪裡沒有往返呢？ 我的老師『無量壽』（佛的稱號），永遠不會滅盡， 我本來的誓願，為何還要區分地獄之人？ 不像『妙覺尊』，在『中陰』教化， 在最微妙的境界中，下劣的眾生無法企及。 愿我將來成佛，像『妙覺尊』一樣沒有差別。
那時，『觀世音』說了這些
【English Translation】 English version 'The three periods of time' (past, present, and future).
At that time, the World Honored One, wishing to further explain this meaning, spoke the following verses:
The root of 'birth, old age, sickness, and death' is the dust and grime of all 'Tathagatas' (a title for the Buddha), To enter into it and rescue, why distinguish people in hell? Unlike the 'Wonderful Enlightenment Honored One' (a title for the Buddha), who teaches in the 'intermediate state' (the transitional period between death and rebirth), In the most subtle realm, the inferior beings cannot reach. Like a person holding a bowl to beg, according to what others give, The bowl holder thinks: 'Is this existent or non-existent?' Not having attained enlightenment but claiming to have attained it, this is the root of wrong views; Calling the right Dharma wrong, one will transmigrate in the five paths of existence. Correctly distinguishing the Dharma, one will not lose the nature of the Dharma; If one does not lose the nature of the Dharma, this is the teaching of all Buddhas. The nature of the Dharma has no three periods of time, nor past, present, or future. If it is said to be the present, then what is the present? If it is said to be the past, then what is the past? If it is said to be the future, then what is the future? If a person can understand this Dharma, they will understand the truth of the three periods of time. Understanding the nature, there are no mixed thoughts, following the practice of the Mahayana, Sentient beings with affinity will benefit, and there is no failure in saving them. Like a person in debt, who feels joy after paying off the debt, Being thoroughly clear inside and out, one will not be timid in action.
At that time, 'Mahasthamaprapta' (a Bodhisattva's name) and 'Avalokiteshvara' (a Bodhisattva's name) Bodhisattvas, receiving the Buddha's majestic power and teachings, spoke the following verses with their divine mouths:
The root of 'birth, old age, sickness, and death' is the dust and grime of all 'Tathagatas', To enter into it and rescue, where is there no going back and forth? My teacher 'Amitayus' (a title for the Buddha), will never be extinguished, My original vow, why distinguish people in hell? Unlike the 'Wonderful Enlightenment Honored One', who teaches in the 'intermediate state', In the most subtle realm, the inferior beings cannot reach. May I become a Buddha in the future, like the 'Wonderful Enlightenment Honored One' without difference.
At that time, 'Avalokiteshvara' spoke these
頌時，三億眾生髮無上正真道意。
中陰經歡喜品第十二
爾時，妙覺如來入寂滅三昧，將欲遊行他方世界顧見所度。
不可計眾生心懷踴躍，猶如比丘入四禪法，心意淡然，無饑無渴：「善哉！教化不失本願。」心懷自慶而說頌曰：
「如來神足力， 離苦、不善、有， 處處分身化， 要度有緣者。 賢劫千佛等， 所度無有異， 亦在三聚中， 正法除非法。 甘露法門開， 掩閉三惡道、 稱揚大智慧、 拔出愚癡根。 諸法自瓔珞， 內外悉清凈， 慈悲四等心， 無方不遍滿。 攝持身、口、意， 超越生、老、死。」
爾時，世尊說此頌時，群方三千大千世界滿中三聚眾生，承虛空中教，皆發無上正真道意，歡喜奉行，作禮而去。
中陰經卷下
【現代漢語翻譯】 現代漢語譯本 當佛陀宣說偈頌時，三億眾生髮起了無上正等正覺的意願。
中陰經 歡喜品 第十二
那時，妙覺如來（妙覺佛）進入寂滅三昧（一種禪定狀態），將要觀察其他世界以度化有緣眾生。
無數眾生心中充滿喜悅，如同比丘進入四禪的境界，心意平靜淡然，沒有飢渴之感：『太好了！佛陀的教化沒有違揹他最初的願望。』他們心中感到慶幸，並說了以下偈頌：
『如來（佛陀）的神通力量，能使眾生脫離痛苦、不善和存在之苦， 在各處顯現化身，只為度化有緣之人。 賢劫（我們所處的時代）的千佛等，所度化的眾生沒有差別， 也都在三聚（正定聚、邪定聚、不定聚）之中，正法與非法截然不同。 甘露般的佛法之門開啟，關閉了三惡道（地獄、餓鬼、畜生）， 稱揚偉大的智慧，拔除愚癡的根源。 諸法（一切事物）如同自身的瓔珞（裝飾品），內外都清凈無染， 慈悲喜捨四種平等心，無處不充滿。 攝持身、口、意三業，超越生、老、死。』
那時，世尊（佛陀）宣說此偈頌時，來自各方三千大千世界充滿三聚的眾生，承蒙虛空中佛陀的教誨，都發起了無上正等正覺的意願，歡喜地奉行，行禮后離去。
中陰經 卷下
【English Translation】 English version When the Buddha recited the verse, three hundred million sentient beings generated the aspiration for unsurpassed, true, and complete enlightenment.
The Antarabhava Sutra, Chapter Twelve on Joy
At that time, the Tathagata Wonderful Enlightenment (Myojaku Nyorai) entered the Samadhi of Cessation (a state of meditative absorption), preparing to observe other worlds to guide those with karmic connections.
Countless beings felt their hearts filled with joy, like monks entering the four dhyanas (meditative absorptions), their minds calm and serene, without hunger or thirst: 'Excellent! The teachings have not deviated from the original vow.' They felt fortunate and spoke the following verse:
'The Tathagata's (Buddha's) divine power enables beings to be free from suffering, unwholesomeness, and the suffering of existence, Manifesting emanations everywhere, solely to guide those with karmic connections. The thousand Buddhas of the Bhadrakalpa (the current eon), and others, guide beings without distinction, All are within the three groups (those destined for enlightenment, those destined for non-enlightenment, and those whose destiny is undetermined), the true Dharma is distinct from the non-Dharma. The gate of the nectar-like Dharma is opened, closing the three evil paths (hell, hungry ghosts, animals), Extolling great wisdom, uprooting the roots of ignorance. All dharmas (phenomena) are like one's own ornaments, both inside and outside are pure and undefiled, The four immeasurable minds of loving-kindness, compassion, joy, and equanimity, are everywhere pervasive. Restraining body, speech, and mind, transcending birth, old age, and death.'
At that time, when the World-Honored One (Buddha) recited this verse, the sentient beings from all directions, filling the three thousand great thousand worlds, who belonged to the three groups, received the teachings from the void, all generated the aspiration for unsurpassed, true, and complete enlightenment, joyfully practiced, paid homage, and departed.
The Lower Volume of the Antarabhava Sutra