T12n0388_大云無想經卷第九

大正藏第 12 冊 No. 0388 大云無想經卷第九

No. 388

大云無想經卷九

盲今已□□□□□□□□□□□□□□以憐愍心，受我等□□□□□□□□□□于先所，作眾罪心，□□□□□□□□□□重罪得滅，漸生善法，□□□□□□□□□量眾生，得無根信。無量□□□□□□□□眾生，發阿耨多羅三藐三菩提心。□□□□。

爾時，會中有一梵志，名曰直道，即從坐起，驚愕舉手，而作是言：「大眾盡知，瞿曇沙門是大妄語。先常說言：『作五逆罪，誹謗正法，毀呰聖人，用招提僧物及佛法物，犯四重禁，污比丘、比丘尼，邪見，是十種人，是地獄種。現在不能斷欲界結，證沙門果，不能增長無上正法。』今者乃說：『有正信心，悔先所作，罪則得滅，還能增長，如來正法。不信之者，名地獄人；有正信者，名如法住。』云何瞿曇作二種說？信我法者，名為正見；不信我法，名為邪見。瞿曇沙門不觀先言，復說是語：『如是一切，云何得名一切智也？』瞿曇沙門，非一切智、非一切見，說一切見。諸外道等，亦作是說：『我一切智、我一切見。信我道者，名為正見；信瞿曇者，名為邪見。』如是二語，有何差別？若無差別，云何分別是正、是邪？」

【現代漢語翻譯】現代漢語譯本盲人現在已經（此處省略若干字）以憐憫之心，接受我們（此處省略若干字）先前所犯的罪惡之心，（此處省略若干字）重罪得以消滅，逐漸產生善法，（此處省略若干字）無量眾生，獲得無根的信仰。無量（此處省略若干字）眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。（此處省略若干字）。當時，會中有一位婆羅門（梵志，古印度祭司）名叫直道，他立即從座位上站起來，驚愕地舉起手，說道：『大家都知道，瞿曇（釋迦牟尼的姓）沙門（出家修道者）是大妄語。他先前常說：『犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），誹謗正法，詆譭聖人，使用招提僧（寺院）的財物和佛法財物，犯四重禁（殺、盜、淫、妄），玷污比丘（男性出家人）、比丘尼（女性出家人），持有邪見，這十種人是地獄的種子。現在不能斷除欲界（慾望的世界）的束縛，證得沙門果（出家修道者的果位），不能增長無上正法。』現在卻說：『有真正信心，懺悔先前所作的罪惡，罪業就能消滅，還能增長如來的正法。不相信的人，稱為地獄之人；有真正信仰的人，稱為如法而住。』為什麼瞿曇說兩種不同的說法？相信我的法的人，稱為正見；不相信我的法的人，稱為邪見。瞿曇沙門不顧先前的言論，又說這樣的話：『像這樣一切，怎麼能稱為一切智呢？』瞿曇沙門，不是一切智、不是一切見，卻說自己是一切見。其他外道（佛教以外的宗教）也這樣說：『我是一切智、我是一切見。相信我的道的人，稱為正見；相信瞿曇的人，稱為邪見。』這兩種說法，有什麼差別？如果沒有差別，怎麼能分辨什麼是正、什麼是邪呢？』

【English Translation】 English version The blind now have (omitted words) with a compassionate heart, accept our (omitted words) previous sinful thoughts, (omitted words) heavy sins can be eliminated, gradually generating good dharmas, (omitted words) countless sentient beings, obtaining rootless faith. Countless (omitted words) sentient beings, generate the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind. (omitted words). At that time, in the assembly, there was a Brahmin (Brahmin, ancient Indian priest) named Straight Path, who immediately rose from his seat, startled and raising his hand, said: 'Everyone knows that the Śramaṇa (ascetic) Gautama (Shakyamuni's surname) is a great liar. He previously often said: 『Committing the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), slandering the Dharma, defaming the saints, using the property of the Sangha (monastery) and the Dharma, violating the four major prohibitions (killing, stealing, sexual misconduct, lying), defiling Bhikshus (male monks), Bhikshunis (female monks), holding wrong views, these ten kinds of people are the seeds of hell. Now they cannot sever the bonds of the desire realm (the world of desires), attain the fruit of a Śramaṇa (the fruit of an ascetic), and cannot increase the supreme Dharma.』 Now he says: 『Having true faith, repenting of previous sins, sins can be eliminated, and the Tathagata's (Buddha's) Dharma can be increased. Those who do not believe are called people of hell; those who have true faith are called those who abide by the Dharma.』 Why does Gautama make two different statements? Those who believe in my Dharma are called right view; those who do not believe in my Dharma are called wrong view. The Śramaṇa Gautama disregards his previous statements and says such things: 『How can all of this be called omniscience?』 The Śramaṇa Gautama is not omniscient, not all-seeing, yet claims to be all-seeing. Other heretics (religions outside of Buddhism) also say: 『I am omniscient, I am all-seeing. Those who believe in my path are called right view; those who believe in Gautama are called wrong view.』 What is the difference between these two statements? If there is no difference, how can one distinguish what is right and what is wrong?'

爾時，世尊告大云密藏菩薩摩訶薩言：「善男子！諦聽，諦聽！一切眾生，為四顛倒之所圍繞，復有四不具法，所謂戒、見、威儀、正命。因是八法，能令眾生行黑闇處，不能分別邪之與正，法與非法。

「善男子！是直道梵志，于大眾中，驚舉手言：『沙門瞿曇，作虛妄語。』是言即虛。善男子！一切法虛，如來能說，是故，如來不為妄語。一切諸法，無性、無定、無體、無緣，不可定說，空無出滅，不名為物，無凈不凈，如夢如幻，如水中月，如熱時炎，如𠯋聲向，如乾闥婆城、龜毛、兔角；貪瞋癡體，無有真實，因惡覺觀，而便出生。本無今有，以有還無。善男子！一切眾生，不知是相，是故唱言：『沙門瞿曇，作二種語，虛妄而說。』

「如來雖說，十種眾生，信者，則能除滅眾罪；不生信者，則入地獄。善男子！若有罪人，能作如是觀法相者，是人名信，能滅眾罪；如其不能如是觀者，名為無信，是地獄人。

「善男子！有師子吼無上梯智，回覆無生忍，無邊神足法門陀羅尼，菩薩摩訶薩若有成熟是陀羅尼，于大會中，宣說一偈，則能摧滅一切邪見，破顛倒心及心數法；離一切疑，能破慳貪瞋恚癡垢。

「善男子！若復有人，具無量罪，聞是持已，於七日中，至心念佛，不念一切

【現代漢語翻譯】現代漢語譯本：那時，世尊告訴大云密藏菩薩摩訶薩說：『善男子！仔細聽，仔細聽！一切眾生都被四種顛倒（顛倒的知見）所圍繞，又有四種不具足的法，即戒（行爲準則）、見（觀點）、威儀（行為舉止）、正命（正確的謀生方式）。因為這八種法，能使眾生行走在黑暗之中，不能分辨邪惡與正當，法與非法。』『善男子！有個直道梵志（遵循傳統婆羅門教義的人），在大眾中，驚恐地舉起手說：『沙門瞿曇（釋迦牟尼佛），說虛妄的話。』這話本身就是虛妄的。善男子！一切法都是虛妄的，如來（佛）能說出這個道理，所以，如來不是說妄語。一切諸法，沒有自性、沒有定性、沒有實體、沒有因緣，不可確定地說，空無生滅，不稱為事物，沒有清凈不清凈，如夢如幻，如水中月，如熱時的火焰，如山谷中的回聲，如乾闥婆城（海市蜃樓）、龜毛、兔角；貪、嗔、癡的本體，沒有真實性，因為惡的覺觀，才產生出來。本來沒有現在有了，有了還會歸於沒有。善男子！一切眾生，不知道這個真相，所以說：『沙門瞿曇，說兩種話，虛妄而說。』『如來雖然這樣說，十種眾生，相信的人，就能消除一切罪過；不相信的人，就會墮入地獄。善男子！如果有罪的人，能這樣觀察法的真相，這個人就叫做有信，能消除一切罪過；如果不能這樣觀察，就叫做沒有信心，是地獄之人。』『善男子！有師子吼（佛的無畏說法）無上梯智（最高的智慧），回覆無生忍（對法不生不滅的領悟），無邊神足法門陀羅尼（總持一切法門的咒語），菩薩摩訶薩如果能成熟這個陀羅尼，在大會中，宣說一個偈子，就能摧毀一切邪見，破除顛倒的心和心所法；遠離一切疑惑，能破除慳貪、嗔恚、愚癡的污垢。』『善男子！如果有人，具有無量的罪過，聽到這個咒語后，在七天之中，至誠唸佛，不念一切』

【English Translation】 English version: At that time, the World Honored One said to the Bodhisattva Mahasattva Great Cloud Secret Treasury: 『Good man! Listen carefully, listen carefully! All sentient beings are surrounded by four inversions (perverted views), and also have four incomplete dharmas, namely, precepts (rules of conduct), views (perspectives), deportment (behavior), and right livelihood (correct way of making a living). Because of these eight dharmas, sentient beings are led to walk in darkness, unable to distinguish between evil and righteousness, dharma and non-dharma.』『Good man! There was a straight-path Brahmin (one who follows traditional Brahmanical doctrines), who, in the assembly, raised his hand in alarm and said: 『Shramana Gautama (Shakyamuni Buddha), speaks falsely.』 This statement itself is false. Good man! All dharmas are false, and the Tathagata (Buddha) can speak of this truth, therefore, the Tathagata does not speak falsely. All dharmas have no self-nature, no fixed nature, no substance, no conditions, cannot be definitively spoken of, are empty without arising or ceasing, are not called things, have no purity or impurity, are like dreams, like illusions, like the moon in water, like the flames in hot weather, like echoes in a valley, like a Gandharva city (mirage), like turtle hair, like rabbit horns; the essence of greed, anger, and ignorance has no reality, and arises because of evil perceptions. Originally non-existent, now existent, and what exists will return to non-existence. Good man! All sentient beings do not know this truth, therefore they say: 『Shramana Gautama, speaks two kinds of words, speaking falsely.』『Although the Tathagata speaks in this way, those among the ten kinds of sentient beings who believe can eliminate all sins; those who do not believe will fall into hell. Good man! If a sinner can observe the true nature of dharmas in this way, this person is called a believer and can eliminate all sins; if they cannot observe in this way, they are called non-believers and are people of hell.』『Good man! There is the Lion's Roar (the Buddha's fearless teaching), the unsurpassed ladder of wisdom (the highest wisdom), the recovery of the forbearance of non-arising (the realization that dharmas neither arise nor cease), the boundless spiritual power dharma gate Dharani (a mantra that encompasses all dharmas). If a Bodhisattva Mahasattva can master this Dharani, and in the assembly, proclaims one verse, they can destroy all wrong views, break down inverted minds and mental states; be free from all doubts, and break down the defilements of stinginess, anger, and ignorance.』『Good man! If there is someone who has immeasurable sins, after hearing this mantra, for seven days, sincerely recites the Buddha's name, without thinking of anything else』

世間之事、諸煩惱結，是人即見一切三界、三世、陰入界；猶如大風，是人爾時，心如風等，觀一切法，三界、三世、諸陰入界，都無所著，不可宣說。是人名為，不著三界諸陰入界。作是觀時，於三界中，不名清凈，不名不凈，不名解脫，不名系縛，不名為此，不名為彼，不名凡夫，不名聖人，不名為去，不名為住。是人終不為凡夫法之所誑惑；斷一切想，見倒心倒，見五欲樂，如風如空。雖從世法，說有五欲，而其內心，都不染著，不生不滅，而能斷除一切惡法，如先所說，十種眾生。

「善男子！是梵志者，以不解故，唱如是言：『沙門瞿曇，作二種言，虛妄所說。』善男子！若人能觀如是法相，是人即得無生法忍。若得是忍，當知是人決定得成無上道果。若有善男子、善女人，獲得如是陀羅尼門，心喜讚誦，惠念三寶，至心供養，是人則為，一切人天之所恭敬，亦為天人四大天王之所擁護。雖未解脫，亦能除滅一切重罪——業障、煩惱障、報障、法障。乃至夢中，終不失於菩提之心。具足獲得四無礙智，不為世法之所染污，猶如蓮花。離諸怖畏，四魔大怨，不能為惡。能增長善法，凡有所說，眾樂聽受。見皆生憐，憐已能救。遠離邪書，不善惡友。身無四百四病，能濟眾生一切患苦。常施眾生，歡喜快

【現代漢語翻譯】現代漢語譯本：世間的事物和各種煩惱的糾結，當一個人能看清一切三界（欲界、色界、無色界）、三世（過去、現在、未來）、五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）時，就像大風一樣，這個人那時心也像風一樣，觀察一切法，三界、三世、各種五陰、十二入、十八界，都無所執著，無法用言語表達。這樣的人被稱為不執著於三界和各種五陰、十二入、十八界。當他這樣觀察時，在三界中，不稱為清凈，不稱為不清凈，不稱為解脫，不稱為束縛，不稱為此，不稱為彼，不稱為凡夫，不稱為聖人，不稱為去，不稱為住。這樣的人終究不會被凡夫的法所迷惑；斷除一切妄想，顛倒的見解和心念，看待五欲的快樂，如同風和虛空。雖然從世俗的觀點來說有五欲，但他的內心，都不被污染執著，不生不滅，卻能斷除一切惡法，就像先前所說的十種眾生一樣。『善男子！』這個婆羅門，因為不理解，所以說：『沙門瞿曇（釋迦牟尼佛），說了兩種虛妄的話。』善男子！如果有人能觀察到這樣的法相，這個人就能得到無生法忍（對諸法不生不滅的真理的領悟）。如果得到這種忍，應當知道這個人必定能成就無上道果（佛果）。如果有善男子、善女人，獲得這樣的陀羅尼門（總持一切法門的智慧），心中歡喜讚誦，思念三寶（佛、法、僧），至誠供養，這個人就會被一切人天所恭敬，也會被天人四大天王所擁護。即使還沒有解脫，也能消除一切重罪——業障、煩惱障、報障、法障。甚至在夢中，也不會失去菩提之心。完全獲得四無礙智（義、法、辭、樂說無礙），不被世俗的法所污染，就像蓮花一樣。遠離各種恐懼，四魔（煩惱魔、五陰魔、死魔、天魔）大怨，不能對他造成傷害。能增長善法，凡是所說的，眾人都樂意聽受。見到眾生都生起憐憫之心，憐憫之後就能救度他們。遠離邪書，不善的惡友。身體沒有四百四病，能救濟眾生的一切痛苦。常常給予眾生歡喜快樂。

【English Translation】 English version: The affairs of the world and the entanglements of all afflictions, when a person sees clearly all the three realms (desire realm, form realm, formless realm), the three periods of time (past, present, future), the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (six sense organs, six sense objects, six consciousnesses); it is like a great wind, at that time, this person's mind is like the wind, observing all dharmas, the three realms, the three periods of time, all the five aggregates, twelve entrances, and eighteen realms, without any attachment, and cannot be expressed in words. Such a person is called not attached to the three realms and all the five aggregates, twelve entrances, and eighteen realms. When he observes in this way, in the three realms, he is not called pure, not called impure, not called liberation, not called bondage, not called this, not called that, not called an ordinary person, not called a sage, not called going, not called staying. Such a person will never be deluded by the dharmas of ordinary people; cutting off all delusions, inverted views and thoughts, seeing the pleasures of the five desires as wind and emptiness. Although from a worldly point of view there are five desires, his heart is not polluted or attached, neither arising nor ceasing, yet he can cut off all evil dharmas, just like the ten kinds of beings mentioned earlier. 'Good man!' This Brahmin, because he does not understand, says: 'Shramana Gautama (Shakyamuni Buddha), speaks two kinds of false words.' Good man! If a person can observe such a dharma characteristic, this person will obtain the forbearance of non-arising dharma (the realization of the truth that all dharmas are neither arising nor ceasing). If he obtains this forbearance, it should be known that this person will surely achieve the supreme fruit of the path (Buddhahood). If there are good men and good women who obtain such a dharani gate (the wisdom that holds all dharmas), rejoice in their hearts and recite it, think of the Three Jewels (Buddha, Dharma, Sangha), and make sincere offerings, this person will be respected by all humans and gods, and will also be protected by the Four Heavenly Kings of the gods. Even if he has not yet been liberated, he can eliminate all serious sins—karmic obstacles, afflictive obstacles, retribution obstacles, and dharma obstacles. Even in dreams, he will not lose his Bodhi mind. He will fully obtain the four unobstructed wisdoms (unobstructed in meaning, dharma, eloquence, and joyful speech), and will not be polluted by worldly dharmas, like a lotus flower. He will be free from all fears, and the four great enemies of Mara (affliction Mara, five aggregates Mara, death Mara, and heavenly Mara) cannot harm him. He can increase good dharmas, and whatever he says, people will be happy to listen to. Seeing all beings, he will give rise to compassion, and after compassion, he can save them. He will stay away from heretical books and bad friends. His body will be free from the four hundred and four diseases, and he can relieve all the sufferings of sentient beings. He will always give sentient beings joy and happiness.

樂。隨所生處，諸根完具。四無量心，無能動轉。見怖畏者，心生愍念，如親父母，常為眾生。樂見愛念，雖不貪利，而為一切之所供養。遠離五蓋，樂順善法。

「若客因緣，暫時睡眠，夢中則見，十方如來諸菩薩等。如是菩薩初未聞法，悉皆得聞，分別十善及十惡法，示生死苦；開大方便，說菩薩戒。即聞法已生喜信，以是因緣，捨命之時，心不退轉，不生怖畏，見十方佛，所言不錯，捨身即得生凈妙土，見佛聞法。常親近佛，修五神通，習自然生，不由他得。常得化生，不由三惡。不失見佛，樂聞正法，供養眾僧。

「何以故？善男子！是陀羅尼法門，乃是一切過去諸佛之所宣說，為滅惡世眾生罪故。過去諸佛，了了喜見。未來之世，諸惡眾生，不能親近，諸善知識，遠離正道，行於黑闇，修習邪見，常住煩惱重病之中，去菩提道。以是因緣，過去諸佛，悉共演說，是陀羅尼。善男子！若有現在十方諸佛，亦共宣說，是陀羅尼；若有未來十方諸佛，亦共宣說是陀羅尼，皆共為滅，直道梵志！等逆罪故。」

爾時，世尊告直道梵志：「善男子！汝說：『眾生五大身者，是名五陰、十二入、十八界。』是五陰中，乃至十八界中，眾生顛倒，生於我想；因我想故，流轉生死，猶如車輪。眾生以是四

【現代漢語翻譯】現代漢語譯本：快樂。無論投生何處，諸根都完好無缺。四無量心（慈、悲、喜、舍）不會被動搖。見到恐懼的人，心中生起憐憫，如同對待親生父母一般，常常為眾生著想。樂於見到和愛念眾生，雖然不貪圖利益，卻受到一切眾生的供養。遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑），樂於順從善法。如果因為客緣，暫時睡眠，在夢中就會見到十方如來和諸菩薩等。這樣的菩薩最初沒有聽聞佛法，都能聽聞，分辨十善和十惡法，揭示生死之苦；開啟大方便之門，宣說菩薩戒。聽聞佛法后，生起歡喜和信心，因為這個因緣，在捨棄生命的時候，心不退轉，不生恐懼，見到十方佛，所說的話沒有錯誤，捨身之後就能往生清凈美好的國土，見到佛，聽聞佛法。常常親近佛，修習五神通，自然而生，不是從其他地方得到的。常常得到化生，不會墮入三惡道。不會失去見到佛的機會，樂於聽聞正法，供養眾僧。為什麼呢？善男子！這個陀羅尼（總持）法門，是一切過去諸佛所宣說的，爲了滅除惡世眾生的罪業。過去諸佛，都清楚地看到並歡喜。未來的世間，那些惡劣的眾生，不能親近善知識，遠離正道，在黑暗中行走，修習邪見，常常處於煩惱重病之中，遠離菩提之道。因為這個因緣，過去諸佛都共同演說這個陀羅尼。善男子！如果有現在十方諸佛，也會共同宣說這個陀羅尼；如果有未來十方諸佛，也會共同宣說這個陀羅尼，都是爲了滅除像直道梵志（指提問者）這樣的逆罪。」這時，世尊告訴直道梵志：『善男子！你說：『眾生的五大身，就是五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識）。』在這五陰中，乃至十八界中，眾生顛倒，產生我執；因為我執的緣故，流轉生死，就像車輪一樣。眾生因為這四

【English Translation】 English version: Happiness. Wherever they are born, their faculties are complete. The four immeasurable minds (loving-kindness, compassion, joy, and equanimity) cannot be shaken. Seeing those who are fearful, they generate compassion in their hearts, like caring for their own parents, always thinking of sentient beings. They are happy to see and love sentient beings, and although they do not crave profit, they are supported by all. They are far from the five hindrances (greed, hatred, sloth, restlessness, and doubt), and they are happy to follow the good Dharma. If, due to external causes, they temporarily fall asleep, in their dreams they will see the Tathagatas and Bodhisattvas of the ten directions. Such Bodhisattvas, who initially have not heard the Dharma, will all hear it, distinguishing between the ten good and ten evil deeds, revealing the suffering of birth and death; opening the great expedient means, and proclaiming the Bodhisattva precepts. Having heard the Dharma, they will generate joy and faith, and because of this cause, when they give up their lives, their minds will not regress, they will not be afraid, they will see the Buddhas of the ten directions, and what they say will be without error. After giving up their bodies, they will be reborn in pure and wonderful lands, see the Buddha, and hear the Dharma. They will always be close to the Buddha, cultivate the five supernormal powers, which arise naturally, not obtained from others. They will always be born by transformation, and will not fall into the three evil realms. They will not lose the opportunity to see the Buddha, they will be happy to hear the true Dharma, and they will make offerings to the Sangha. Why is this so? Good man! This Dharani (mantra) Dharma gate is what all the Buddhas of the past have proclaimed, in order to extinguish the sins of sentient beings in the evil world. The Buddhas of the past clearly saw and rejoiced. In the future world, those evil sentient beings will not be able to be close to good teachers, they will be far from the right path, they will walk in darkness, they will cultivate wrong views, they will always be in the midst of heavy illnesses of afflictions, and they will be far from the path of Bodhi. Because of this cause, the Buddhas of the past all jointly proclaimed this Dharani. Good man! If there are Buddhas of the ten directions in the present, they will also jointly proclaim this Dharani; if there are Buddhas of the ten directions in the future, they will also jointly proclaim this Dharani, all in order to extinguish the rebellious sins of those like the Straight Path Brahmin (referring to the questioner).' At that time, the World Honored One said to the Straight Path Brahmin: 'Good man! You said: 'The five great bodies of sentient beings are the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and mental objects), and the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses).』 In these five skandhas, and even in the eighteen realms, sentient beings are inverted, and they generate the idea of self; because of the idea of self, they transmigrate in birth and death, like a wheel. Sentient beings, because of these four

倒因緣，盲生、盲死，受無量苦，離人天樂及無上樂，心無慚愧、正信、智慧。是故，便說：『四大、五陰、十二入、十八界，是我、我所。』善男子！我今問汝，隨汝意答。汝法地大，即是我、我所耶？」

「不也，世尊！因是地大，則便有我。」

「善男子！若從地大而有我者，我即是地，地即是我。是故，地亦名地，亦名為我，亦名眾生，亦名壽命，亦名欲器，亦名增長，亦名士夫，亦名摩納，亦名為作，亦名使作，亦名為起，亦名使起，亦名說者，亦名使說，亦名為受，亦名使受，亦名為知，亦名使知，其餘諸大及法入界，亦復如是。善男子！一切諸大陰入界等，悉不名我，乃至使知，悉不名我。善男子！一切諸大陰入界等，過去、未來、現在，非我、我所。是故，諸大陰入界等，不可取持，不生、不滅、不作，不可見聞。善男子！眼空、色空、眼識空，三法因緣觸亦空，四法因緣受亦空。是故，一切諸法無主，不得自在，無此無彼。善男子！如是諸大陰入界等，非男非女，心心數法，不名為男，不名為女。以是因緣，一切諸法，皆如虛空，唸唸生滅，無自性故，猶如電光，不可宣說。

「若人殺人，得殺罪者，是人為以現在身心得罪；為以過去身心得罪；為以未來身心得罪。」

【現代漢語翻譯】現代漢語譯本：顛倒因緣，盲目地生，盲目地死，承受無量的痛苦，遠離人天之樂以及無上的快樂，心中沒有慚愧、正信和智慧。因此，他們便說：『四大（地、水、火、風）、五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）、十八界（六根、六塵、六識），是我，是我的所有。』善男子！我現在問你，隨你的意思回答。你認為地大（構成物質世界的基本元素），是『我』，是『我的所有』嗎？『不是的，世尊！因為有地大，才有了我。』『善男子！如果從地大而有我，那麼我就是地，地就是我。因此，地也叫地，也叫我，也叫眾生，也叫壽命，也叫欲器，也叫增長，也叫士夫，也叫摩納，也叫作，也叫使作，也叫起，也叫使起，也叫說者，也叫使說，也叫受，也叫使受，也叫知，也叫使知，其餘的諸大以及法入界，也是如此。善男子！一切諸大、陰、入、界等，都不叫我，乃至使知，都不叫我。善男子！一切諸大、陰、入、界等，過去、未來、現在，都不是我，也不是我的所有。因此，諸大、陰、入、界等，不可執取，不生、不滅、不作，不可見聞。善男子！眼空、色空、眼識空，三法因緣的觸也空，四法因緣的受也空。因此，一切諸法無主，不得自在，無此無彼。善男子！像這樣諸大、陰、入、界等，非男非女，心心數法，不稱為男，不稱為女。因為這個原因，一切諸法，都像虛空一樣，唸唸生滅，沒有自性，猶如電光，不可言說。『如果有人殺人，得到殺罪，這個人是用現在的身心犯罪呢？還是用過去的身心犯罪呢？還是用未來的身心犯罪呢？』

【English Translation】 English version: Reversing the causal conditions, they are born blindly and die blindly, enduring immeasurable suffering, far from the joys of humans and gods and the supreme bliss, their hearts lacking shame, right faith, and wisdom. Therefore, they say: 『The four great elements (earth, water, fire, wind), the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (the six sense organs and their corresponding six sense objects), and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) are me and mine.』 Good man! I now ask you, answer as you see fit. Do you consider the earth element (the basic element constituting the material world) to be 『me』 or 『mine』? 『No, World Honored One! Because of the earth element, there is me.』『Good man! If 『me』 arises from the earth element, then 『me』 is earth, and earth is 『me』. Therefore, earth is also called earth, also called 『me』, also called sentient being, also called life, also called desire vessel, also called growth, also called man, also called manas, also called action, also called causing action, also called arising, also called causing arising, also called speaker, also called causing to speak, also called receiver, also called causing to receive, also called knower, also called causing to know, and so are the other great elements and the realms of dharma. Good man! All the great elements, aggregates, entrances, and realms, are not called 『me』, even up to causing to know, are not called 『me』. Good man! All the great elements, aggregates, entrances, and realms, past, future, and present, are not 『me』 or 『mine』. Therefore, the great elements, aggregates, entrances, and realms, cannot be grasped, do not arise, do not cease, do not act, and cannot be seen or heard. Good man! The eye is empty, form is empty, eye consciousness is empty, the contact arising from the three conditions is also empty, and the feeling arising from the four conditions is also empty. Therefore, all dharmas are without a master, are not independent, and are neither this nor that. Good man! Like this, the great elements, aggregates, entrances, and realms, are neither male nor female, and the mental functions are not called male or female. Because of this reason, all dharmas are like empty space, arising and ceasing in every moment, without self-nature, like a flash of lightning, indescribable.』『If a person kills another person and incurs the sin of killing, does this person commit the sin with their present body and mind, or with their past body and mind, or with their future body and mind?』

梵志言：「世尊！過去已滅；未來未生；現在無住。」

佛言：「以是因緣，應無殺罪。若言有殺，云何名殺？地不殺地，餘一切大陰入界等，亦復如是。」

梵志言：「世尊！因緣噁心故，名之為殺。」

佛言：「善男子！汝云何言，因噁心故，得名殺者？如是噁心，住在何處？為在欲界，為在色界，無色界耶？虛空耶？意界耶？有為界耶？無想界耶？有漏界耶？無漏界耶？有界耶？無界耶？善男子！若有人發於噁心，作五逆罪，誰是發耶？如是心者，以何為性？誰轉是心，作善、不善？住在何處，而作此轉？若無作者及無受者，汝云何言，有我、我所？」

爾時，梵志默然不言。

「善男子！以何因緣，默然不答。」

梵志言：「世尊！我今已得入是法門，見一切法，無作、無取、無住、無性、無體，不可宣說；猶如虛空，熱時之炎，夢幻水月。世尊！一切諸法，無有住處，無彼、無此。是故，我今默然無言。」

佛言：「善哉，善哉！善男子！是名師子吼無上梯智，回覆無生忍，無邊神足法行陀羅尼法門，斷一切苦，入大智門，是菩提道之初行也，斷二種生，遠離煩惱塵埃。如是法門，不與一切聲聞、辟支佛共。

「善男子！汝等雖復殺父、殺母，唯得重業

【現代漢語翻譯】現代漢語譯本：梵志問道：『世尊！過去已經消滅，未來尚未產生，現在沒有停留。』佛陀回答說：『按照這個因緣，應該沒有殺罪。如果說有殺，又如何稱之為殺呢？地不會殺地，其餘一切大種、陰、入、界等，也是如此。』梵志說：『世尊！因為因緣和噁心，所以稱之為殺。』佛陀說：『善男子！你為什麼說，因為噁心，就稱之為殺呢？這樣的噁心，住在哪裡？是在欲界，還是在色界，還是在無色界呢？是在虛空，還是在意識界？是在有為界，還是在無想界？是在有漏界，還是在無漏界？是在有界，還是在無界？善男子！如果有人發起噁心，造作五逆罪，誰是發起者呢？這樣的心，以什麼為性質？是誰轉變這個心，使其變為善或不善？它住在哪裡，而進行這種轉變？如果沒有作者和受者，你又怎麼說，有我、我所呢？』這時，梵志沉默不語。佛陀問：『善男子！因為什麼因緣，你沉默不答呢？』梵志回答說：『世尊！我現在已經進入這個法門，見到一切法，無作、無取、無住、無性、無體，不可言說；就像虛空，熱時的幻影，夢幻中的水月。世尊！一切諸法，沒有住處，沒有彼、沒有此。所以，我現在沉默不語。』佛陀說：『好啊，好啊！善男子！這叫做獅子吼無上智慧，回覆無生忍，無邊神足法行陀羅尼法門，斷除一切痛苦，進入大智慧之門，這是菩提道的初步修行，斷除兩種生，遠離煩惱塵埃。這樣的法門，不與一切聲聞、辟支佛共有。』『善男子！你們即使殺父、殺母，也只是得到重業。』

【English Translation】 English version: The Brahmin said, 『Venerable One! The past is extinguished; the future is not yet born; the present has no abiding.』 The Buddha replied, 『According to this condition, there should be no killing. If you say there is killing, how is it called killing? Earth does not kill earth, and all other great elements, aggregates, sense bases, and realms are the same.』 The Brahmin said, 『Venerable One! It is called killing because of the condition and evil intent.』 The Buddha said, 『Good man! Why do you say that it is called killing because of evil intent? Where does such evil intent reside? Is it in the desire realm, or in the form realm, or in the formless realm? Is it in space, or in the consciousness realm? Is it in the conditioned realm, or in the non-perception realm? Is it in the realm of outflows, or in the realm without outflows? Is it in the realm of being, or in the realm of non-being? Good man! If someone generates evil intent and commits the five heinous crimes, who is the generator? What is the nature of such a mind? Who transforms this mind, making it good or bad? Where does it reside while making this transformation? If there is no doer and no receiver, how can you say there is a self and what belongs to the self?』 At that time, the Brahmin remained silent. The Buddha asked, 『Good man! For what reason do you remain silent and not answer?』 The Brahmin replied, 『Venerable One! I have now entered this Dharma gate, and I see all dharmas as without action, without grasping, without abiding, without nature, without substance, and indescribable; like space, the mirage in hot weather, the moon in a dream and water. Venerable One! All dharmas have no place to abide, neither there nor here. Therefore, I am now silent and speechless.』 The Buddha said, 『Excellent, excellent! Good man! This is called the lion's roar of unsurpassed wisdom, the recovery of the patience of non-arising, the boundless spiritual power of the Dharma practice of the Dharani gate, cutting off all suffering, entering the gate of great wisdom, which is the initial practice of the path to Bodhi, cutting off the two kinds of birth, and being far from the dust of afflictions. Such a Dharma gate is not shared with all Sravakas and Pratyekabuddhas.』『Good man! Even if you kill your father or mother, you only incur heavy karma.』

，不得逆罪。汝今復得入是法門，生大信心，漸漸當得，消滅無餘。」

梵志聞已，心大歡喜，即前禮佛，長跪叉手白佛言：「世尊，我頑闇，謗佛所說，今以逆罪，並謗佛咎，于如來前，誠心懺悔。」

「善男子！汝今此罪，欲留余不？」

「世尊！云何名為余？」

「善男子！雖生慚愧，發露懺悔，若不發阿耨多羅三藐三菩提心，是名為余；若能憐愍一切眾生，發阿耨多羅三藐三菩提心，是名無餘。是人亦能斷四顛倒，亦得聖智，親近梵住，增長善法，善根堅固，雖有冰緣，不能令退得無礙智。」

爾時，直道梵志等，無量那由他眾生白佛言：「世尊！我等今者，至心憐愍，為一切眾生故，發阿耨多羅三藐三菩提心，悔先所作。唯愿！如來大慈憐愍，受我重懺。重愿如來為我等故，說師子吼無上梯智，回覆無生忍，無邊神足法門陀羅尼。是陀羅尼，不與聲聞、辟支佛共。雖有共者，我所不求；我今所求，如來第一義，無上智陀羅尼，能莊嚴一切善法，一切世法，佛無上智無畏施等陀羅尼。為大眾增長善法，不忘不失，至心受持，能破四倒，成菩提道，壞一切結及諸惡業。是陀羅尼，是諸菩薩摩訶薩等之大寶聚，無上三昧。以是因緣，能令菩薩，乃至夢中，心無退轉。有所至處，若

【現代漢語翻譯】現代漢語譯本：不得再犯同樣的罪過。你現在又能進入這個佛法之門，生起大信心，漸漸地就能消滅所有罪業，不留餘地。」梵志聽了，心中非常歡喜，立刻上前禮拜佛陀，長跪合掌對佛說：「世尊，我愚昧無知，誹謗佛所說的教法，現在因為犯下逆罪，以及誹謗佛的過錯，在如來面前，真心懺悔。」「善男子！你現在的這些罪過，想要留下餘孽嗎？」「世尊！什麼叫做餘孽呢？」「善男子！雖然生起慚愧心，發露懺悔，如果不能發起阿耨多羅三藐三菩提心（無上正等正覺之心），這就叫做餘孽；如果能夠憐憫一切眾生，發起阿耨多羅三藐三菩提心，這就叫做沒有餘孽。這樣的人也能斷除四種顛倒，也能獲得聖智，親近梵住（清凈的修行生活），增長善法，善根堅固，即使有冰緣（障礙），也不能讓他退轉，能獲得無礙的智慧。」當時，直道梵志等，無數那由他（數量單位，表示極大的數目）的眾生對佛說：「世尊！我們現在，至誠憐憫，爲了所有眾生的緣故，發起阿耨多羅三藐三菩提心，懺悔先前所犯的過錯。唯愿如來大慈大悲，憐憫我們，接受我們再次的懺悔。再次懇請如來爲了我們，宣說獅子吼（佛陀說法時的威猛氣勢）般的無上梯智，回覆無生忍（對一切法不生不滅的體悟），無邊神足法門陀羅尼（總持一切法門的咒語）。這個陀羅尼，不與聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）共同擁有。即使有共同擁有的，也不是我們所求的；我們現在所求的，是如來第一義（最究竟的真理），無上智慧的陀羅尼，能夠莊嚴一切善法，一切世間法，佛陀無上智慧的無畏施等陀羅尼。爲了大眾增長善法，不忘不失，至誠受持，能夠破除四種顛倒，成就菩提道，摧毀一切煩惱和各種惡業。這個陀羅尼，是諸位菩薩摩訶薩（大菩薩）等的大寶藏，無上三昧（禪定）。因為這個因緣，能夠讓菩薩，乃至在夢中，心也不會退轉。無論到達何處，如果

【English Translation】 English version: and not commit the same offense again. Now you are able to enter this Dharma gate again, generate great faith, and gradually you will be able to eliminate all your karmic offenses without any remainder.」 Upon hearing this, the Brahmin was overjoyed. He immediately stepped forward, bowed to the Buddha, knelt down with his palms together, and said to the Buddha, 「World Honored One, I was ignorant and slandered the teachings of the Buddha. Now, because of committing heinous offenses and the fault of slandering the Buddha, I sincerely repent before the Tathagata.」「Good man! Do you wish to leave any remainder of these offenses?」「World Honored One! What is meant by remainder?」「Good man! Although you have generated shame and openly repented, if you do not generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is called remainder; if you are able to have compassion for all sentient beings and generate the mind of Anuttara-samyak-sambodhi, this is called no remainder. Such a person can also sever the four inversions, attain sacred wisdom, be close to Brahma-vihara (pure spiritual abodes), increase good dharmas, have firm roots of goodness, and even if there are icy conditions (obstacles), they cannot cause him to regress and he will attain unobstructed wisdom.」 At that time, the Brahmin Straight Path and countless nayutas (a unit of large number) of beings said to the Buddha, 「World Honored One! We now, with sincere compassion, for the sake of all sentient beings, generate the mind of Anuttara-samyak-sambodhi, and repent for the offenses we committed before. We only wish that the Tathagata, with great compassion, will have mercy on us and accept our repeated repentance. We again request that the Tathagata, for our sake, expound the supreme ladder of wisdom like a lion』s roar, restore the forbearance of non-origination (understanding that all dharmas are neither created nor destroyed), the boundless spiritual power Dharma gate Dharani (a mantra that holds all dharmas). This Dharani is not shared with Sravakas (those who hear the teachings and practice) or Pratyekabuddhas (those who attain enlightenment on their own). Even if there are those who share it, it is not what we seek; what we seek now is the Tathagata』s supreme meaning, the Dharani of supreme wisdom, which can adorn all good dharmas, all worldly dharmas, the Tathagata』s supreme wisdom, fearlessness, and other Dharanis. For the sake of the assembly to increase good dharmas, not forgetting or losing them, to sincerely receive and uphold them, to be able to break the four inversions, achieve the path of Bodhi, destroy all fetters and all evil karmas. This Dharani is the great treasure of all Bodhisattva Mahasattvas (great Bodhisattvas), the supreme Samadhi (meditative absorption). Because of this cause, it can enable Bodhisattvas, even in their dreams, to not regress in their minds. Wherever they go, if

沙門眾、婆羅門眾、剎利眾中，心無所畏。常樂惠施，勤行精進。遠離一切惡、不善業。能令怨敵，生歡喜心。離諸放逸、邪書、邪見及惡知識，亦能調伏如是等人。常能演說無礙法門，令說法者，無有病苦及諸惡事，不為諸魔之所得便。常知宿命。得化生身，離諸惡有。常得親近十方諸佛，聽受正法，供養眾僧。世尊！是陀羅尼，名為一切菩薩摩訶薩秘密之藏。唯愿！如來！生憐愍故，分別解說。」

佛言：「善哉，善哉！善男子！是陀羅尼，悉能成就無量善法，如法所說。諦聽，諦聽！當爲汝說。」

爾時，世尊即為說之：

「波囄　迦囄　啵迦囄　多迦囄　陀邏毗𠲎提　波邏半遮那目呿　波邏朱那坭　波邏坭　毗喏[口((局-口+、)/一)]𠲎提　扇[口((局-口+、)/一)]　波邏[口(罩-卓+(口/田))]那因提梨　遠離色香味[口((局-口+、)/一)]　遠離顛倒　能燒一切毒　能遠離一切惡鬼惡道病　無礙法門　具足法門　真實智法門　無礙心　大法施　具足法施　能破五蓋莎呵

「善男子！若佛弟子，比丘、比丘尼、優婆塞、優婆夷，受持如是陀羅尼咒，讀誦、書寫。若月八日，凈自洗浴，著新衣服，凈其內心，在佛前像前、塔前、舍利前，千遍

【現代漢語翻譯】現代漢語譯本：在沙門（出家修行者）眾、婆羅門（祭司）眾、剎利（貴族）眾中，內心毫無畏懼。常常樂於佈施，勤奮修行精進。遠離一切惡業、不善業。能夠使怨敵，生起歡喜之心。遠離各種放逸、邪書、邪見以及惡知識，也能調伏這樣的人。常常能夠演說無礙的佛法，使說法的人，沒有病痛和各種不好的事情，不被各種魔所趁虛而入。常常知道自己的宿命。得到化生之身，遠離各種惡趣。常常能夠親近十方諸佛，聽受正法，供養眾僧。世尊！這個陀羅尼（總持，能持一切善法，遮一切惡法的咒語），名為一切菩薩摩訶薩（大菩薩）秘密的寶藏。唯愿！如來！因為憐憫的緣故，分別解說。」佛說：「很好，很好！善男子！這個陀羅尼，能夠成就無量的善法，如你所說。仔細聽，仔細聽！我當爲你解說。」這時，世尊就為他們說了這個陀羅尼：『波囄，迦囄，啵迦囄，多迦囄，陀邏毗𠲎提，波邏半遮那目呿，波邏朱那坭，波邏坭，毗喏[口((局-口+、)/一)]𠲎提，扇[口((局-口+、)/一)]，波邏[口(罩-卓+(口/田))]那因提梨，遠離色香味[口((局-口+、)/一)]，遠離顛倒，能燒一切毒，能遠離一切惡鬼惡道病，無礙法門，具足法門，真實智法門，無礙心，大法施，具足法施，能破五蓋莎呵』「善男子！如果佛弟子，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），受持這樣的陀羅尼咒，讀誦、書寫。如果在每月的初八，自己洗凈身體，穿上新衣服，清凈自己的內心，在佛像前、佛塔前、舍利前，唸誦一千遍。

【English Translation】 English version: Among the Shramanas (ascetics), Brahmins (priests), and Kshatriyas (warriors), their hearts are without fear. They are always happy to give, and diligently practice with vigor. They stay away from all evil and unwholesome deeds. They can make enemies feel joy. They stay away from all indulgence, heretical books, wrong views, and bad companions, and can also subdue such people. They can always expound the unobstructed Dharma, so that those who preach the Dharma have no sickness or bad things, and are not taken advantage of by demons. They always know their past lives. They attain a body of transformation, and stay away from all evil realms. They can always be close to the Buddhas of the ten directions, listen to the true Dharma, and make offerings to the Sangha (monastic community). World Honored One! This Dharani (a mantra that holds all good and prevents all evil), is called the secret treasure of all Bodhisattva Mahasattvas (great Bodhisattvas). May the Tathagata (Buddha)! Out of compassion, explain it in detail.」 The Buddha said: 「Excellent, excellent! Good man! This Dharani can accomplish immeasurable good dharmas, as you have said. Listen carefully, listen carefully! I will explain it for you.」 At that time, the World Honored One then spoke this Dharani: 『Poli, Kali, Boli Kali, Taka Kali, Dharavibiti, Pola Banchanamukhe, Pola Junani, Polani, Binoh [口((局-口+、)/一)]biti, Shan [口((局-口+、)/一)], Pola [口(罩-卓+(口/田))]na Indili, far from form, smell, taste [口((局-口+、)/一)], far from perversion, able to burn all poisons, able to stay away from all evil ghosts, evil paths, and diseases, unobstructed Dharma gate, complete Dharma gate, true wisdom Dharma gate, unobstructed mind, great Dharma giving, complete Dharma giving, able to break the five hindrances, Svaha.』「Good man! If a disciple of the Buddha, a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner), receives and upholds this Dharani mantra, recites it, and writes it down. If on the eighth day of the month, they purify themselves by bathing, put on new clothes, purify their minds, and in front of a Buddha image, a pagoda, or a relic, recite it a thousand times.

讀誦，以劫貝縷一百八結，以用系頭，是人若與惡眾共行，能令一切不見其形，臥無惡夢，是名陀羅尼一句。

「善男子！復有一句，所謂：

「雖泥　優牟泥　頗藍牟泥　優波阇𠆵　拘嘶　𠲎阇　不失意心堅䩕　電心如法住　次等住　能生如來智光　未[口((局-口+、)/一)]　毗頭末[口((局-口+、)/一)]　藪缽[口((局-口+、)/一)]　[口(仁-二+質)][口*((局-口+、)/一)]　無礙寂靜　念心增長　莎呵

「若有善男子！善女人！受持如是陀羅尼句，讀誦、書寫。當於佛前、像前、塔前、舍利前，千遍讀誦，飲黑蜜蓮化𩭈漿，一日之中，能誦千偈，得他心智。善男子！若有善男子、善女人、比丘、比丘尼、優婆塞、優婆夷，在寂靜處，誠心如法，行是陀羅尼，是人不過七日，獲得四禪，壞欲界結，見十方佛，得如證意三昧，能化眾生，滅一切障，所謂業障、報障、煩惱障；能凈眾生，所謂諸根；能燋眾生，一切煩惱、顛倒等結；親近住于賢聖之道，無能令其退轉菩提；親近一切智，不從他因，而生智慧，得一切佛，三世無礙無畏法門。以是三昧因緣力故，得發願力，能凈一切諸惡眾生，速得阿耨多羅三藐三菩提。」

說是陀羅尼時，是

【現代漢語翻譯】現代漢語譯本：誦讀此咒語時，用一百零八結的劫貝線（一種絲線）繫在頭上。如果這個人與惡人同行，能使一切惡人看不見他的形體，睡覺時不做惡夢。這被稱為陀羅尼的一句。善男子！還有一句咒語，內容是：『雖泥，優牟泥，頗藍牟泥，優波阇𠆵，拘嘶，𠲎阇，不失意心堅䩕，電心如法住，次等住，能生如來智光，未[口((局-口+、)/一)]，毗頭末[口((局-口+、)/一)]，藪缽[口((局-口+、)/一)]，[口(仁-二+質)][口*((局-口+、)/一)]，無礙寂靜，念心增長，莎呵。』如果有善男子、善女人，受持這樣的陀羅尼句，讀誦、書寫。應當在佛像前、佛塔前、舍利前，讀誦一千遍，飲用黑蜜蓮花漿，一天之中，能誦一千偈，就能獲得他心智。善男子！如果有善男子、善女人、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），在寂靜的地方，誠心如法地修行這個陀羅尼，這個人不超過七天，就能獲得四禪（佛教的四種禪定境界），斷除欲界結（對慾望的束縛），見到十方佛，獲得如證意三昧（一種禪定），能教化眾生，滅除一切障礙，即業障（由行為產生的障礙）、報障（由果報產生的障礙）、煩惱障（由煩惱產生的障礙）；能凈化眾生，即諸根（眼、耳、鼻、舌、身、意）；能燒盡眾生的一切煩惱、顛倒等束縛；親近並安住于賢聖之道，沒有任何力量能使其從菩提（覺悟）退轉；親近一切智（佛的智慧），不依賴其他因緣，而生出智慧，獲得一切佛的三世無礙無畏法門。因為這種三昧的因緣力量，能生起願力，能凈化一切惡劣的眾生，迅速獲得阿耨多羅三藐三菩提（無上正等正覺）。當說這個陀羅尼時，是

【English Translation】 English version: When reciting this dharani, one should tie a string of one hundred and eight knots of kshau-ma (a type of silk thread) around the head. If this person walks with evil people, he can make all of them unable to see his form, and he will not have bad dreams while sleeping. This is called one phrase of the dharani. Good man! There is another phrase, which is: 'Sui ni, You mou ni, Po lan mou ni, You bo she shu, Ju si, He she, not losing the mind, firm and strong, mind like lightning, abiding in accordance with the Dharma, abiding in sequence, able to generate the light of the Tathagata's wisdom, Wei [口((局-口+、)/一)], Pi tou mo [口((局-口+、)/一)], Sou bo [口((局-口+、)/一)], [口(仁-二+質)][口*((局-口+、)/一)], unobstructed tranquility, increasing the mind of mindfulness, svaha.' If there are good men or good women who receive and uphold such dharani phrases, reciting and writing them, they should recite them a thousand times before the Buddha, before the image, before the stupa, before the relics, and drink black honey lotus juice. Within one day, if they can recite a thousand verses, they will obtain the wisdom of knowing others' minds. Good man! If there are good men, good women, bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), or upasikas (female lay practitioners), who, in a quiet place, sincerely and in accordance with the Dharma, practice this dharani, within no more than seven days, they will obtain the four dhyanas (four levels of meditative absorption), break the bonds of the desire realm, see the Buddhas of the ten directions, obtain the samadhi of suchness, be able to transform sentient beings, and extinguish all obstacles, namely karmic obstacles, retributive obstacles, and afflictive obstacles; they will be able to purify sentient beings, namely the faculties (eyes, ears, nose, tongue, body, and mind); they will be able to burn away all the afflictions, inversions, and other bonds of sentient beings; they will draw near and abide in the path of the noble ones, and no power will be able to make them retreat from Bodhi (enlightenment); they will draw near to all-knowing wisdom (the wisdom of the Buddha), and without relying on other causes, they will generate wisdom, and obtain all the unobstructed and fearless Dharma gates of the Buddhas of the three times. Because of the power of this samadhi, they will be able to generate the power of vows, purify all evil sentient beings, and quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). When this dharani was spoken, it was

大會中，八萬四千那由他眾生，得是陀羅尼；八那由他眾生，除重業因緣，得如法忍；無量眾生，未發聲聞心令發，未發緣覺心令發；無量眾生，未發阿耨多羅三藐三菩提心令發；無量眾生，于菩提心，得不退轉。

爾時，大云密藏菩薩摩訶薩白佛言：「世尊！未來之世，若有比丘、比丘尼、優婆塞、優婆夷，受持讀誦是大云經，是等當得何等功德？復能滅除何等煩惱？復能遠離何等果報？復得何等智慧之力？何時當得，大乘智慧，能度無邊，生死大海？何時當轉無上法輪，施諸眾生清凈法眼？」

佛言：「善男子！如是義者，悉不應答。」大云菩薩，如是三請，佛亦不答。

爾時，文殊師利白佛言：「世尊！如是經典，當付囑誰，調伏未來諸惡眾生？世尊！未來之世，有剎利旃陀羅，婆羅門、毗舍、首陀旃陀羅；或有未聞如是經時；或以惡事，加於四部。以是業緣，無量歲中，於三惡道，受是果報。唯愿！如來！為滅如是旃陀羅等惡業果故，以是果故，經典付囑侍者。」

佛言：「文殊師利！我涅槃后，此佛世界，真正王種，斷滅無餘；弊惡之人，當爲王者。如是惡人，斷正王法，憍慢嫉妒，心無慚愧，多行放逸，非歸依處，而作歸依。如是國土，所有大臣、長者、沙門、婆羅門等，亦復

【現代漢語翻譯】現代漢語譯本：在法會中，八萬四千那由他（數量單位，表示極大的數目）眾生，得到了這個陀羅尼（總持，能持一切善法，遮一切惡法的咒語）；八那由他眾生，消除了深重的業因緣，得到了如法忍（安住于真理的智慧）；無量眾生，尚未發起聲聞（小乘）心的令其發起，尚未發起緣覺（中乘）心的令其發起；無量眾生，尚未發起阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）心的令其發起；無量眾生，對於菩提心（求無上智慧的心）得到了不退轉（不再退失）。當時，大云密藏菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！未來世，如果有比丘（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），受持讀誦這部《大云經》，這些人會得到什麼樣的功德？又能消除什麼樣的煩惱？又能遠離什麼樣的果報？又能得到什麼樣的智慧之力？何時才能得到大乘（菩薩乘）智慧，能夠度過無邊的生死大海？何時才能轉動無上法輪（佛法的教導），給予眾生清凈的法眼（能看清真理的智慧）？』佛說：『善男子！這樣的問題，都不應該回答。』大云菩薩，這樣三次請求，佛也沒有回答。當時，文殊師利（智慧第一的菩薩）對佛說：『世尊！這樣的經典，應當託付給誰，來調伏未來那些邪惡的眾生？世尊！未來世，會有剎利旃陀羅（剎帝利種姓中的賤民），婆羅門（祭司種姓）、毗舍（商人種姓）、首陀旃陀羅（首陀羅種姓中的賤民）；或者有人沒有聽聞這部經的時候；或者用惡事，加害於四部（比丘、比丘尼、優婆塞、優婆夷）。因為這樣的業緣，在無量歲中，於三惡道（地獄、餓鬼、畜生）中，承受這樣的果報。唯愿！如來！爲了消除這些旃陀羅等人的惡業果報，因為這個緣故，將經典託付給侍者。』佛說：『文殊師利！我涅槃后，這個佛世界，真正的王種，會斷滅無餘；卑劣邪惡的人，將會成為國王。這樣的惡人，會斷絕正王的法度，驕慢嫉妒，心中沒有慚愧，多行放逸，不以真正的歸依處為歸依。這樣的國土，所有的大臣、長者、沙門（出家修行人）、婆羅門等，也都是如此。』

【English Translation】 English version: In the great assembly, eighty-four thousand nayutas (a unit of large number) of beings attained this dharani (a mantra that holds all good and prevents all evil); eight nayutas of beings, having eliminated the heavy karmic causes, attained the forbearance of the Dharma (wisdom that abides in truth); countless beings, who had not yet generated the mind of a Sravaka (Hearer, a follower of the Hinayana), were caused to generate it, and those who had not yet generated the mind of a Pratyekabuddha (Solitary Buddha, a follower of the middle vehicle) were caused to generate it; countless beings, who had not yet generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of a Buddha), were caused to generate it; countless beings, with regard to the Bodhi mind (the mind seeking supreme wisdom), attained non-retrogression (no longer falling back). At that time, the Bodhisattva Mahasattva (great Bodhisattva) Great Cloud Secret Treasury said to the Buddha: 'World Honored One! In the future, if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers) who receive, uphold, read, and recite this Great Cloud Sutra, what merits will these beings obtain? What afflictions will they be able to eliminate? What karmic retributions will they be able to avoid? What power of wisdom will they obtain? When will they attain the wisdom of the Mahayana (the Great Vehicle), enabling them to cross the boundless ocean of birth and death? When will they be able to turn the unsurpassed Dharma wheel (the teachings of the Buddha), bestowing upon all beings the pure Dharma eye (wisdom to see the truth)?' The Buddha said: 'Good son! Such questions should not be answered.' The Bodhisattva Great Cloud requested three times in this way, but the Buddha did not answer. At that time, Manjushri (the Bodhisattva of wisdom) said to the Buddha: 'World Honored One! To whom should this sutra be entrusted, to subdue the evil beings of the future? World Honored One! In the future, there will be Kshatriya Chandalas (outcasts among the warrior caste), Brahmins (priest caste), Vaishyas (merchant caste), and Shudra Chandalas (outcasts among the servant caste); or there will be those who have not heard this sutra; or they will inflict evil upon the four assemblies (Bhikshus, Bhikshunis, Upasakas, and Upasikas). Because of these karmic causes, for countless ages, they will suffer the consequences in the three evil realms (hell, hungry ghosts, and animals). May the Tathagata (Buddha)! For the sake of eliminating the evil karmic consequences of these Chandalas and others, for this reason, entrust the sutra to the attendant.' The Buddha said: 'Manjushri! After my Nirvana, in this Buddha world, the true royal lineage will be completely extinguished; vile and evil people will become kings. Such evil people will abolish the laws of righteous kings, be arrogant and jealous, have no shame in their hearts, indulge in licentiousness, and not take refuge in the true refuge. In such a country, all the ministers, elders, Sramanas (ascetics), Brahmins, and others will also be like this.'

如是，破戒慳貪，心無慚愧，具十惡法，不信三寶，無供養心，不能求請，常樂宣說無因、無果。菩薩摩訶薩見是國土所有眾生，如是習惡，即便移至他方凈土。諸菩薩等，既移去已，此之世界，惡世惡時，即便熾盛，眾生多病，穀米勇貴，四兵競起，互相抄劫，皆由眾生不知足故！

「善男子！我當付誰如是經典？誰能於是惡眾生中，分別解說？善男子！若有人能堪忍飢渴，種種苦惱，罵詈、撾打，不惜身命，是人乃能流佈是典于未來世。若有是者，我當以是無上正典，而付囑之！」

爾時會中，有一菩薩，名曰無畏功德疾行，即從坐起，頭面作禮，長跪白佛言：「世尊！我能於是無量世中，受無量苦，若刖手足、破頭、出目、飢渴、寒熱、撾打、罵詈，乃至三惡道苦，當爲流佈如來是經。我能通於如來世界，所有大城村邑聚落，若龍、若鬼，流佈是經。為斷眾生四顛倒故，令其持戒，勤行精進，正見具足，成就六波羅蜜，得無上菩提故。」

佛言：「善哉，善哉！善男子！如汝所愿，汝悉能作，令無量眾生，施作佛事。善男子！汝所愿者，能得具足六波羅蜜，速成阿耨多羅三藐三菩提。善男子！雖有無量大眾，如汝等輩，實為難得；未來世中，受汝語者，亦復難得；雖有受者，生於重信、持讀

【現代漢語翻譯】現代漢語譯本：像這樣，如果有人破戒、慳吝貪婪，心中沒有慚愧，具備十種惡法，不相信佛、法、僧三寶（三寶指佛教的佛、法、僧），沒有供養的心，不能請求佛法，常常喜歡宣說沒有因果的道理。菩薩摩訶薩（菩薩指發願要成佛的修行者，摩訶薩指大菩薩）看到這個國土的所有眾生，像這樣習慣於作惡，就會立即轉移到其他清凈的國土。諸位菩薩等，既然離開了，這個世界，在邪惡的時代，就會更加熾盛，眾生多病，糧食昂貴，四方軍隊互相爭鬥，互相搶劫，都是因為眾生不知足的緣故！『善男子！我應當把這樣的經典託付給誰呢？誰能在這邪惡的眾生中，分別解釋說明呢？善男子！如果有人能夠忍受飢渴，種種苦惱，辱罵、毆打，不愛惜自己的生命，這個人才能在未來世流傳這部經典。如果有這樣的人，我應當把這部無上的正典，託付給他！』當時，會中有一位菩薩，名叫無畏功德疾行（無畏功德疾行指一位菩薩的名字），立即從座位上站起來，頭面頂禮，長跪著對佛說：『世尊！我能夠在無量世中，承受無量的痛苦，即使被砍斷手腳、打破頭顱、挖出眼睛、忍受飢渴、寒冷炎熱、毆打辱罵，乃至三惡道（三惡道指地獄、餓鬼、畜生）的痛苦，也要爲了流傳如來的這部經典。我能夠通達如來世界的所有大城、村莊、聚落，無論是龍還是鬼，都要流傳這部經典。爲了斷除眾生的四種顛倒（四顛倒指常樂我凈的顛倒認知），讓他們持守戒律，勤奮修行精進，正見具足，成就六波羅蜜（六波羅蜜指佈施、持戒、忍辱、精進、禪定、智慧），得到無上菩提（無上菩提指最高的覺悟）的緣故。』佛說：『好啊，好啊！善男子！正如你所愿，你都能夠做到，讓無量眾生，從事佛事。善男子！你所發願的，能夠圓滿六波羅蜜，迅速成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提指無上正等正覺）。善男子！雖然有無量大眾，像你們這樣的人，實在難以得到；在未來世中，接受你教誨的人，也同樣難以得到；即使有接受的人，能夠生起深厚的信心，受持讀誦，也同樣難以得到。』

【English Translation】 English version: Thus, if someone breaks the precepts, is stingy and greedy, has no sense of shame, possesses the ten evil deeds, does not believe in the Three Jewels (Three Jewels refer to the Buddha, Dharma, and Sangha in Buddhism), has no intention of making offerings, cannot request the Dharma, and always likes to proclaim the absence of cause and effect. When a Bodhisattva Mahasattva (Bodhisattva refers to a practitioner who aspires to become a Buddha, Mahasattva refers to a great Bodhisattva) sees that all beings in this land are accustomed to such evil, they will immediately move to another pure land. Once the Bodhisattvas have departed, this world, in an evil age, will become even more rampant, with beings suffering from many diseases, grains becoming expensive, and armies from all directions fighting and plundering each other, all because beings are not content! 'Good man! To whom should I entrust such a scripture? Who can explain and expound it among these evil beings? Good man! If there is someone who can endure hunger and thirst, all kinds of suffering, insults, and beatings, and does not cherish their own life, then that person will be able to propagate this scripture in the future. If there is such a person, I shall entrust this supreme and righteous scripture to them!' At that time, in the assembly, there was a Bodhisattva named Fearless Merit Swift Action (Fearless Merit Swift Action refers to the name of a Bodhisattva), who immediately rose from his seat, bowed his head to the ground, knelt down, and said to the Buddha: 'World Honored One! I am able to endure immeasurable suffering in immeasurable lifetimes, even if my hands and feet are cut off, my head is broken, my eyes are gouged out, I suffer from hunger and thirst, cold and heat, beatings and insults, and even the suffering of the three evil paths (three evil paths refer to hell, hungry ghosts, and animals), I will propagate this scripture of the Tathagata. I am able to reach all the great cities, villages, and settlements in the Tathagata's world, whether they are dragons or ghosts, I will propagate this scripture. It is to eliminate the four inversions (four inversions refer to the inverted perceptions of permanence, joy, self, and purity) of beings, to make them uphold the precepts, diligently practice with vigor, have complete right view, accomplish the six paramitas (six paramitas refer to generosity, morality, patience, vigor, meditation, and wisdom), and attain unsurpassed Bodhi (unsurpassed Bodhi refers to the highest enlightenment).' The Buddha said: 'Excellent, excellent! Good man! As you wish, you are able to do all of this, enabling immeasurable beings to engage in the work of the Buddha. Good man! What you have vowed is to be able to perfect the six paramitas and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi refers to unsurpassed, complete, and perfect enlightenment). Good man! Although there are immeasurable multitudes, those like you are truly difficult to find; in the future, those who accept your teachings will also be difficult to find; even if there are those who accept them, those who can generate deep faith, uphold, read, and recite them will also be difficult to find.'

誦說、分別示教，亦復難得。若未來世中，有能受持、讀誦、解說、書寫、樂教，是人則得十事功德：身常無病；不求供養衣服、飲食、臥具、醫藥自然而得；不求善友，而得親近；十方諸佛，所共愛念；凡所說法，人樂聽受；得舍摩他、毗婆舍那；具足世義及出世義；身心寂靜；增長三寶；得無上陀羅尼。善男子！我雖說其十事功德，若能教人懺悔，除滅無量惡罪，亦復獲得無量福德。複次，善男子！如是之人，若能至心，于未來世，受持、讀誦、廣為人說，得無量福。是人捨命，了了得見十方諸佛。諸佛各言：『汝善男子！生我世界，聽我正法，斷於四倒，滅諸惡法，成就聖智，住于梵住。受我法已，常得化生，斷三惡道，速得阿耨多羅三藐三菩提，乃至得入大般涅槃。』是人聞已，生歡喜心，即得生彼諸凈佛土。

「善男子！如是之人，受是法已，所在生處，諸根具足，得上妙色，一切眾生之所樂見。得三寶信，能設供養。若聞正法，即得解脫，壞一切業。所受正法，堅持不失，獲得一切陀羅尼門。聲聞、緣覺、菩薩三昧，能過聲聞、辟支佛道，復能教化無量眾生，住于梵住。若有未來，受持是語，當得成就，如是功德。」

文殊師利白佛言：「世尊！是菩薩能發如是難得之心，正應當以是經付囑

【現代漢語翻譯】現代漢語譯本：誦讀、分別解說教導，也是很難得的。如果未來世中，有人能夠受持、讀誦、理解解說、書寫、樂於教導，這個人就能得到十種功德：身體常常沒有疾病；不求供養的衣服、飲食、臥具、醫藥，自然而然就能得到；不求善友，卻能得到親近；十方諸佛，都共同愛念他；凡是他所說的法，人們都樂於聽受；能夠得到舍摩他（止）、毗婆舍那（觀）；具足世俗的意義和出世俗的意義；身心寂靜；增長三寶（佛、法、僧）；得到無上的陀羅尼（總持）。善男子！我雖然說了這十種功德，如果能夠教人懺悔，消除滅除無量的惡罪，也能獲得無量的福德。再次，善男子！像這樣的人，如果能夠至誠懇切，在未來世中，受持、讀誦、廣泛地為人解說，就能得到無量的福報。這個人捨棄生命后，清清楚楚地能夠見到十方諸佛。諸佛各自說道：『你這善男子！生到我的世界，聽聞我的正法，斷除四倒（常、樂、我、凈的顛倒見），滅除各種惡法，成就聖智，安住于梵住（清凈的境界）。接受我的法后，常常能夠化生，斷除三惡道（地獄、餓鬼、畜生），迅速得到阿耨多羅三藐三菩提（無上正等正覺），乃至進入大般涅槃（究竟的寂滅）。』這個人聽了之後，生起歡喜心，立刻就能往生到那些清凈的佛土。善男子！像這樣的人，接受這個法之後，無論出生在什麼地方，諸根都完好具足，得到上妙的容貌，一切眾生都樂於見到他。得到對三寶的信心，能夠設定供養。如果聽到正法，立刻就能得到解脫，壞滅一切業。所接受的正法，堅持不失，獲得一切陀羅尼門（總持法門）。聲聞、緣覺、菩薩三昧（禪定），能夠超越聲聞、辟支佛道，還能教化無量眾生，安住于梵住。如果有未來的人，受持這些話語，應當能夠成就這樣的功德。」文殊師利（菩薩名）對佛說：「世尊！這位菩薩能夠發起這樣難得的心，正應當把這部經囑託給他。」

【English Translation】 English version: To recite, explain, and teach separately is also difficult to attain. If in the future world, there are those who can receive, uphold, read, recite, understand, explain, write, and joyfully teach, these people will obtain ten merits: their bodies will always be free from illness; without seeking offerings of clothing, food, bedding, and medicine, they will naturally obtain them; without seeking good friends, they will gain close association; the Buddhas of the ten directions will all love and cherish them; whatever Dharma they speak, people will gladly listen and receive; they will attain Shamatha (calm abiding) and Vipashyana (insight); they will possess both worldly and transcendental meanings; their bodies and minds will be peaceful; they will increase the Three Jewels (Buddha, Dharma, Sangha); and they will attain the unsurpassed Dharani (total retention). Good man! Although I have spoken of these ten merits, if one can teach others to repent, eliminating immeasurable evil deeds, one will also obtain immeasurable blessings. Furthermore, good man! Such a person, if they can sincerely, in the future world, receive, uphold, read, recite, and widely explain it to others, will obtain immeasurable blessings. When this person abandons their life, they will clearly see the Buddhas of the ten directions. Each Buddha will say: 『Good man! Be born in my world, listen to my true Dharma, cut off the four inversions (the inverted views of permanence, pleasure, self, and purity), extinguish all evil dharmas, achieve holy wisdom, and abide in Brahma-vihara (the pure abode). Having received my Dharma, you will always be born by transformation, cut off the three evil paths (hell, hungry ghosts, animals), quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and even enter into Maha-parinirvana (ultimate extinction).』 Upon hearing this, this person will generate joy and immediately be born in those pure Buddha lands. Good man! Such a person, having received this Dharma, wherever they are born, their faculties will be complete, they will obtain excellent appearance, and all beings will be delighted to see them. They will obtain faith in the Three Jewels and be able to make offerings. If they hear the true Dharma, they will immediately attain liberation, destroying all karma. The true Dharma they have received, they will uphold and not lose, obtaining all Dharani gates (gates of total retention). They will be able to surpass the paths of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) with the Samadhi (meditative absorption) of Sravakas, Pratyekabuddhas, and Bodhisattvas, and they will also be able to teach and transform immeasurable beings, abiding in Brahma-vihara. If there are those in the future who receive and uphold these words, they should be able to achieve such merits.」 Manjushri (a Bodhisattva) said to the Buddha: 「World Honored One! This Bodhisattva is able to generate such a rare mind, it is right to entrust this sutra to him.」

。」

爾時，世尊告無畏功德疾行菩薩：「今以此經，付囑于汝！」

爾時無畏功德疾行菩薩與無量菩薩，敬承佛教，受是經典。梵住等無量梵天，紺目等無量帝釋，四天王等無量鬼神，難陀、婆難陀等無量龍王，亦共受持。無量眾生，發阿耨多羅三藐三菩提心。

大云無想經卷第九

清信女張宣愛所供養經

歲在水卯正月十一日寫訖

【現代漢語翻譯】現代漢語譯本那時，世尊告訴無畏功德疾行菩薩（菩薩名，意為無畏且功德迅速的菩薩）說：『現在我將這部經交付給你！』當時，無畏功德疾行菩薩與無量菩薩，恭敬地接受佛的教誨，領受這部經典。梵住（梵天所居之處）等無量梵天，紺目（帝釋天的一種）等無量帝釋，四天王等無量鬼神，難陀（龍王名）和婆難陀（龍王名）等無量龍王，也一同接受並持守這部經典。無量眾生，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。《大云無想經》卷第九清信女張宣愛所供養的經歲在水卯年正月十一日抄寫完畢

【English Translation】 English version At that time, the World Honored One said to the Bodhisattva Fearless Merit Swift Practice (a Bodhisattva's name, meaning a Bodhisattva who is fearless and whose merits are swift): 'Now, I entrust this sutra to you!' At that time, the Bodhisattva Fearless Merit Swift Practice, along with countless Bodhisattvas, respectfully received the Buddha's teachings and accepted this sutra. Countless Brahma gods, such as those residing in Brahma's abode (the place where Brahma resides), countless Shakra gods, such as Kanmu (a type of Shakra), countless Yakshas, such as the Four Heavenly Kings, and countless Dragon Kings, such as Nanda (a Dragon King's name) and Upananda (a Dragon King's name), also received and upheld this sutra. Countless sentient beings generated the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). The Great Cloud Sutra of No Thought, Volume Nine Sutra offered by the pure believer Zhang Xuanai Completed copying on the eleventh day of the first month of the year of Water Mao