T11n0315a_佛說普門品經

大正藏第 11 冊 No. 0315a 佛說普門品經

No. 315 [No. 310(10)]

佛說普門品經

西晉月氏國三藏竺法護譯

聞如是：

一時佛游王舍城靈鷲山中，與大比丘眾俱，比丘八百，菩薩四萬二千——得諸總持，神通已達，聖智弘暢，辯才無礙，三昧已定，無所不博。

時有菩薩名離垢藏，與九萬二千菩薩，從普華如來國來，其世界名曰凈行，今游在此，欲詣忍界靈鷲山有所咨受。

時佛遙見即笑，口中光焰乃有殊特異色光明，普照十方內外明徹無不通達。

爾時大士溥首僮真菩薩，即于大眾會中，起整衣服，偏袒右肩，長跪叉手，白佛言：「世尊！何笑耶？笑乃有咨澤，非世所明，非菩薩大士之所能堪，憐韙乃如此。唯所尊笑當有意，愿示不及，咸亦樂聞。」

於是世尊告溥首菩薩：「乃東方去此無量無數不可計會阿僧祇百千垓數，有世界名凈行。其佛號普華如來，常與無數億億百千菩薩摩訶薩圍繞，共講不退轉、不思議之法。有尊菩薩名離垢藏，與無數千諸菩薩大士眷屬圍繞，幡飛游步虛空。佛心念斯離垢藏，簡別由路遠步諸國，宣普華如來至真等正覺命，來受普門品，今尋當還會詣菩薩眾。於時大聖，即如其

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）中，與眾多大比丘（bhikṣu）在一起。有八百位比丘，以及四萬二千位菩薩（bodhisattva）——他們都獲得了各種總持（dhāraṇī），神通已經通達，聖智弘大暢達，辯才無礙，三昧（samādhi）已經堅定，無所不通。當時，有一位菩薩名叫離垢藏（Vimalagarbha），與九萬二千位菩薩，從普華如來（Puṣpaketu Tathāgata）的國度而來。那個世界名為凈行（Śuddhacāra），他們現在來到這裡，想要前往忍界（Sahā）的靈鷲山，有所請教。這時，佛遙見他們便笑了，口中發出的光焰呈現出特殊的光明色彩，普照十方，內外明徹，無所不通達。當時，大士溥首僮真菩薩（Pūrvaśirastotra bodhisattva），即在大眾會中起身，整理衣服，袒露右肩，長跪合掌，對佛說：『世尊！您為何發笑呢？您的笑必定有深意，不是世俗所能理解的，也不是菩薩大士所能承受的，憐憫和讚歎都如此。唯有您尊貴的笑必定有其意圖，希望您能開示，我們也都樂意聽聞。』於是，世尊告訴溥首菩薩：『在東方，距離這裡有無量無數不可計數阿僧祇（asaṃkhya）百千垓（koṭi）數的世界，有一個世界名為凈行。那裡的佛號為普華如來，他常常與無數億億百千菩薩摩訶薩（bodhisattva-mahāsattva）圍繞在一起，共同宣講不退轉、不可思議的法。有一位尊貴的菩薩名叫離垢藏，與無數千位菩薩大士眷屬圍繞，幡旗飛舞，在虛空中行走。佛心念著這位離垢藏，他特意選擇道路，遠行諸國，宣揚普華如來至真等正覺的教命，前來接受《普門品》，現在即將到達菩薩眾中。』當時，大聖，即如其

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a large assembly of great bhikṣus. There were eight hundred bhikṣus, and forty-two thousand bodhisattvas—all of whom had attained various dhāraṇīs, had mastered supernatural powers, possessed vast and unobstructed sacred wisdom, had unimpeded eloquence, had firmly established samādhi, and were knowledgeable in all things. At that time, there was a bodhisattva named Vimalagarbha, who, along with ninety-two thousand bodhisattvas, came from the realm of Puṣpaketu Tathāgata. That world was called Śuddhacāra, and they were now traveling here, desiring to visit Mount Gṛdhrakūṭa in the Sahā world to seek guidance. Then, the Buddha, seeing them from afar, smiled, and the flames of light from his mouth displayed extraordinary colors, illuminating the ten directions, both inside and out, with complete clarity and unobstructed passage. At that time, the great being Pūrvaśirastotra bodhisattva, arose from the assembly, arranged his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 『World Honored One! Why do you smile? Your smile must have a profound meaning, not understood by the world, nor can it be comprehended by great bodhisattvas. Your compassion and praise are so profound. Surely, your noble smile has a purpose; we wish you would reveal it, and we are all eager to hear.』 Then, the World Honored One said to Pūrvaśirastotra bodhisattva: 『To the east, beyond immeasurable, countless, and incalculable asaṃkhya koṭis of worlds, there is a world called Śuddhacāra. The Buddha there is named Puṣpaketu Tathāgata, and he is always surrounded by countless billions of hundreds of thousands of bodhisattva-mahāsattvas, together expounding the Dharma of non-retrogression and inconceivability. There is a noble bodhisattva named Vimalagarbha, surrounded by countless thousands of bodhisattvas and their retinues, with banners flying, walking in the sky. The Buddha is mindful of this Vimalagarbha, who has specifically chosen a path, traveling far through many lands, proclaiming the teachings of Puṣpaketu Tathāgata, the Perfectly Enlightened One, and is coming to receive the 「Universal Gateway Chapter.」 He will soon arrive among the assembly of bodhisattvas.』 At that time, the Great Sage, just as he

像，顯揚其教，示現咸應，令無數無限世界諸菩薩眾尋時悉來，至斯忍土，往于大梵天。是故我笑耳！」

言適竟，彼離垢藏菩薩與諸大眾，忽然以別，到此靈鷲山，眷屬圍繞行到佛所，稽首足下，卻住一面。此靈鷲山中諸菩薩眾，閑居燕者，悉來集會，禮畢竟卻就坐。

時離垢藏菩薩，應時化作七寶蓮花，其葉有千，持詣能仁如來、至真、等正覺，稽首奉上，白曰：「普華如來、至真、等正覺，凈行世界，聖尊敬問：『無量游步康強，勢力輕利，起居安隱，多所救濟。』今見遣來，宣敬誨啟，受普門品等不可思議清凈之品，為開士說。」

時離垢藏菩薩大士，問訊周畢，退在虛空，結加趺坐，與諸開士，坐寶蓮花上。

爾時溥首僮真，便於大眾會中起，更整衣服，偏袒右肩前，長跪叉手，而白佛言：「善哉，世尊！愿說普門品不可思議道品法原，為菩薩分別演之！憶念往古過久遠世時，從普證明如來、至真、等正覺，聞斯經典，興立八十四萬百千億垓三昧，又還七十七億百千諸垓總持門行。唯愿世尊，愍諸菩薩，重宣揚之。」

佛告溥首僮真：「諦聽，善思念之！吾當為汝，具說普門內藏不可思議秘寶中心之事。」

於是溥首菩薩並其大眾，咸共答曰：「唯，世尊！愿樂欲聞

【現代漢語翻譯】現代漢語譯本：『爲了彰顯佛陀的教誨，示現種種感應，讓無數無量世界的菩薩們立即前來，到達這個娑婆世界，前往大梵天。這就是我微笑的原因！』話音剛落，那位離垢藏菩薩和他的大眾，忽然間消失，然後出現在靈鷲山，被眷屬圍繞著來到佛陀面前，頂禮佛足，退到一旁站立。靈鷲山中那些閑居的菩薩們，也都前來，禮拜完畢后就坐。這時，離垢藏菩薩，立即化作七寶蓮花，每朵蓮花有千片花瓣，他拿著蓮花來到能仁如來（釋迦牟尼佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）面前，頂禮並獻上，說道：『普華如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號），在凈行世界，聖尊問候您：『無量游步（指佛的行動）是否康健，勢力是否輕快敏捷，起居是否安穩，是否能救濟眾生？』現在派遣我前來，傳達敬意和問候，接受《普門品》等不可思議的清凈法門，為菩薩們宣說。』離垢藏菩薩大士，問候完畢，退到虛空中，結跏趺坐，與眾菩薩一起，坐在寶蓮花上。這時，溥首僮真（菩薩名），在大眾會中起身，整理衣衫，袒露右肩，長跪合掌，對佛說：『善哉，世尊！愿您宣說《普門品》不可思議的道品法源，為菩薩們分別演說！我憶念過去久遠劫時，從普證明如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）那裡，聽聞這部經典，修習了八十四萬百千億垓三昧（禪定），又修習了七十七億百千諸垓總持門行（記憶和理解佛法的能力）。唯愿世尊，憐憫諸菩薩，再次宣揚這部經典。』佛告訴溥首僮真：『仔細聽，好好思考！我將為你們，詳細講述《普門品》內藏不可思議的秘密寶藏的核心內容。』於是，溥首菩薩和他的大眾，都回答說：『是的，世尊！我們樂意聽聞。』

【English Translation】 English version: 'To manifest the teachings, to show various responses, causing countless and immeasurable Bodhisattvas from all worlds to come immediately, arriving at this Saha world, and going to the Great Brahma Heaven. That is why I smiled!' As soon as the words were spoken, that Bodhisattva L垢藏 (Li Gou Zang, meaning 'Free from Defilement') and his assembly suddenly disappeared, then appeared at Vulture Peak, surrounded by their retinue, they went to the Buddha, bowed at his feet, and stood aside. The Bodhisattvas who were dwelling in seclusion on Vulture Peak also came, and after paying their respects, they sat down. At this time, Bodhisattva L垢藏 immediately transformed into seven-jeweled lotuses, each with a thousand petals. He took the lotuses and went before the Tathagata (title of Buddha) Neng Ren (meaning 'Capable Sage', a title of Shakyamuni Buddha), the Truly Real (title of Buddha), the Perfectly Enlightened One (title of Buddha), bowed and offered them, saying: 'The Tathagata (title of Buddha) Pu Hua (meaning 'Universal Flower', a title of Buddha), the Truly Real (title of Buddha), the Perfectly Enlightened One (title of Buddha), in the Pure Conduct World, the Holy One sends greetings: 'Are your immeasurable travels healthy, is your power swift and agile, is your dwelling peaceful, and are you able to save sentient beings?' Now I am sent to convey respect and greetings, to receive the inconceivable pure teachings such as the Universal Gate Chapter, and to expound them for the Bodhisattvas.' Bodhisattva L垢藏, having completed his greetings, retreated into the void, sat in the lotus position, and together with the Bodhisattvas, sat on the jeweled lotuses. At this time, Tong Zhen (meaning 'Pure Youth') Pu Shou (meaning 'Universal Head', a Bodhisattva name), arose from the assembly, adjusted his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'Excellent, World Honored One! May you expound the inconceivable Dharma source of the Universal Gate Chapter, and explain it separately for the Bodhisattvas! I recall in the distant past, from the Tathagata (title of Buddha) Pu Zheng Ming (meaning 'Universal Proof', a title of Buddha), the Truly Real (title of Buddha), the Perfectly Enlightened One (title of Buddha), I heard this scripture, cultivated eighty-four hundred thousand billion 'gai' samadhis (meditative states), and also cultivated seventy-seven hundred million 'gai' dharani (memory and understanding of Dharma) practices. May the World Honored One, have compassion on the Bodhisattvas, and proclaim this scripture again.' The Buddha told Tong Zhen Pu Shou: 'Listen carefully, and contemplate well! I will explain to you in detail the core of the inconceivable secret treasure within the Universal Gate Chapter.' Then, Bodhisattva Pu Shou and his assembly all replied: 'Yes, World Honored One! We are eager to hear.'

。」

爾時溥首僮真與諸菩薩，一心受教而聽。

佛告溥首：「若有菩薩摩訶薩，欲學普門品所入之法，等游於色，等游音聲，等游臭香，等游眾味，等游細滑，等游心界，等遊女人，等游男子，等游僮女，等游童子，等游諸天，等游諸龍，等游諸鬼神，等游揵沓和，等游阿須倫，等游迦樓羅，等游真陀羅，等游摩睺勒，等游地獄，等游餓鬼，等游畜生，等游貪淫，等游瞋恚，等游愚癡，等游諸善，等游眾德本，等游諸有為，等游諸無為。如是，溥首！諸開士所可週旋為若此，一切悉等，以居平等，具足至道不轉，普入法要，深微一密，空無寂靜，是為學入普門定門之法。」

佛告溥首僮真：「何謂菩薩等游於色者？曉瞭解色，如水之沫而不可得，不可護持，無有堅固，則為等意觀無有色，是謂菩薩等游於色。」

又告溥首：「何謂菩薩等游音聲？如人呼聲而有嚮應，尋即消滅，則無形像，不知所至。一切無有若干之事，而無差特，亦無有相，已了無相，人所言者虛無無實，已曉諸音深山向報，則能等觀，是為菩薩等游音聲也。」

又告溥首：「何謂菩薩等游臭香？周旋往返百億劫數，鼻之所嗅而無有厭，眾香來趣劇于風雨，皆集歸身，如大海淵無有充滿，其香之像無常百變，變化如

【現代漢語翻譯】現代漢語譯本當時，溥首（菩薩名）童真與眾菩薩，一心領受教誨並聆聽。佛告訴溥首：『如果有菩薩摩訶薩（大菩薩），想要學習《普門品》所闡述的修行方法，就要平等地遊歷於色（物質現象），平等地遊歷于音聲，平等地遊歷于臭香，平等地遊歷于各種味道，平等地遊歷于細滑的觸感，平等地遊歷於心界（精神領域），平等地遊歷于女人，平等地遊歷于男子，平等地遊歷于童女，平等地遊歷于童子，平等地遊歷于諸天（天神），平等地遊歷于諸龍（龍族），平等地遊歷于諸鬼神，平等地遊歷于揵沓和（香神），平等地遊歷于阿須倫（非天），平等地遊歷于迦樓羅（金翅鳥），平等地遊歷于真陀羅（樂神），平等地遊歷于摩睺勒（大蟒神），平等地遊歷于地獄，平等地遊歷于餓鬼，平等地遊歷于畜生，平等地遊歷于貪慾，平等地遊歷于嗔恚，平等地遊歷于愚癡，平等地遊歷于諸善，平等地遊歷于眾德之本，平等地遊歷于諸有為法（因緣和合的現象），平等地遊歷于諸無為法（不生不滅的真理）。像這樣，溥首！諸位開悟的菩薩所要周旋的境界就是如此，一切都平等無差別，安住于平等之中，具足至高無上的道而不動搖，普遍深入法要，深奧微妙而又統一，空寂無為，這就是學習進入普門定門的方法。』佛告訴溥首童真：『什麼是菩薩平等地遊歷於色呢？就是明瞭色，如同水中的泡沫一樣不可得，不可執持，沒有堅固性，這樣就以平等的心觀照色是空無的，這就是菩薩平等地遊歷於色。』又告訴溥首：『什麼是菩薩平等地遊歷于音聲呢？就像人發出聲音而有迴應，隨即就消散滅盡，沒有形體，不知道去了哪裡。一切聲音都沒有什麼差別，也沒有任何相狀，已經明瞭無相，人們所說的話都是虛妄不實的，已經明白一切聲音如同深山的迴響，這樣就能平等地觀照，這就是菩薩平等地遊歷于音聲。』又告訴溥首：『什麼是菩薩平等地遊歷于臭香呢？周旋往返百億劫數，鼻子所聞到的氣味都不會厭倦，各種香氣如同風雨般涌來，都聚集到身上，如同大海深淵一樣不會充滿，香氣的形象無常百變，變化如

【English Translation】 English version At that time, Bodhisattva Pu Shou (a Bodhisattva's name) Tong Zhen, along with all the other Bodhisattvas, wholeheartedly received the teachings and listened. The Buddha said to Pu Shou, 'If there is a Bodhisattva Mahasattva (a great Bodhisattva) who wishes to learn the methods of practice explained in the Universal Gateway Chapter, they should equally roam through form (material phenomena), equally roam through sound, equally roam through odors, equally roam through various tastes, equally roam through fine and smooth touch, equally roam through the realm of mind (the spiritual realm), equally roam through women, equally roam through men, equally roam through young girls, equally roam through young boys, equally roam through the heavens (deities), equally roam through the dragons (dragon race), equally roam through the ghosts and spirits, equally roam through the Gandharvas (celestial musicians), equally roam through the Asuras (demigods), equally roam through the Garudas (golden-winged birds), equally roam through the Kinnaras (celestial musicians), equally roam through the Mahoragas (great serpent gods), equally roam through hell, equally roam through hungry ghosts, equally roam through animals, equally roam through greed, equally roam through anger, equally roam through ignorance, equally roam through all good deeds, equally roam through the roots of all virtues, equally roam through all conditioned phenomena (phenomena arising from causes and conditions), and equally roam through all unconditioned phenomena (the truth of non-arising and non-ceasing). Thus, Pu Shou! The realm in which all enlightened Bodhisattvas should move is like this, everything is equal and without difference, abiding in equality, possessing the supreme path without wavering, universally entering the essence of the Dharma, profound, subtle, and unified, empty and still, this is the method of learning to enter the Universal Gateway Samadhi.' The Buddha said to Pu Shou Tong Zhen, 'What does it mean for a Bodhisattva to equally roam through form? It means understanding form, like a bubble in water, unattainable, ungraspable, without solidity. Thus, with an equal mind, one contemplates form as empty. This is what it means for a Bodhisattva to equally roam through form.' He further said to Pu Shou, 'What does it mean for a Bodhisattva to equally roam through sound? It is like a person making a sound and receiving a response, which immediately dissipates and vanishes, without form, and one does not know where it goes. All sounds are without difference, without any characteristics, having already understood the absence of characteristics. The words people speak are empty and unreal. Having understood that all sounds are like echoes in a deep mountain, one can then contemplate them equally. This is what it means for a Bodhisattva to equally roam through sound.' He further said to Pu Shou, 'What does it mean for a Bodhisattva to equally roam through odors? Revolving through hundreds of billions of kalpas (eons), the nose does not tire of the smells it encounters. Various fragrances come like wind and rain, all gathering on the body, like the depths of the ocean that never fill. The appearance of fragrances is impermanent and ever-changing, transforming like

幻無有根原，或亂道德而不可擁，如此則為虛偽法也！無有真諦，設求審試亦無合會處。由是倫之，斯無所有而不可持，虛無無實，恍惚若空，如幻如化，亦無本形，影想識著緣起成形，若能分別虛無無實，是為菩薩等觀，則游于臭香。」

又告溥首：「何謂菩薩等游眾味？至於喉咽不知鹹味，亦無不味。從因緣分別，但舌之所甘耳！由緣合會百千種味，斯為幻化。地之所生滋同一味，無若干也。曉了覺知，無想不念，一切同甘，是為菩薩等觀游于眾味。」

又告溥首：「何謂菩薩等游細滑者？志有所存，緣起求之，身服華蒻加榮好色，珍寶異奇，其柔軟者，而不可得，已都斯緣，細滑䩕[革*亢]無所適住，亦無所著。計于細滑無益，已世之慾，愚惡所貪，立生死本，皆由斯起。明智大士，則知其釁，不與從事，永世無患。一切所有地之所載，有形之屬一等無二也。但聞色所造，橫作人民，使作種種異色，已被服之，迷亂道德不親賢眾。達者覺知，不與從事也。隱居被褐懷智作愚，外若夷人內懷明珠，千億萬劫與道同軀，遠離吾我，亦無我想，細滑與我二者同。無虛無實，如幻如化，亦無所依，亦無住處。因著被服乃有所猗，達士睹之覺無所有，是為菩薩等觀游于細滑。」

又告溥首：「何謂菩

【現代漢語翻譯】現代漢語譯本：幻象沒有根源，或者擾亂道德而不可把握，像這樣就是虛偽的法！沒有真實的意義，即使尋求審視也沒有符合之處。由此推論，它什麼都不是而不可執持，虛無縹緲沒有實體，恍惚如同空無，像幻象像變化，也沒有原本的形體，只是影像、思想、意識依附因緣而形成。如果能夠分辨虛無沒有實體，這就是菩薩的平等觀，就能在好壞之間自在遊走。又告訴溥首：『什麼是菩薩平等地體驗各種味道？』當食物到達喉嚨時，不執著于鹹味，也不執著于無味。從因緣的角度來分析，這只是舌頭所感受到的味道而已！由各種因緣聚合而成的千百種味道，都是虛幻的。大地所生長的滋味都是一樣的，沒有差別。明白覺知，沒有妄想和念頭，一切味道都一樣，這就是菩薩平等地體驗各種味道。又告訴溥首：『什麼是菩薩平等地體驗細滑的觸感？』如果心有所執著，依附因緣去追求，身上穿著華麗柔軟的衣物，佩戴珍寶奇物，追求柔軟的觸感，但最終是不可得的。一旦斷絕了這些因緣，細滑的觸感就無所依附，也沒有執著。執著于細滑沒有益處，這是世俗的慾望，愚昧的人貪戀，是產生生死輪迴的根本，都是由此而起。明智的大士，知道其中的禍患，不去做這些事，永遠沒有憂患。一切大地所承載的，有形的事物都是一樣的，沒有差別。只是因為執著于顏色所造成的，橫生出人民，讓他們製造各種不同的顏色，穿上這些衣服，迷惑混亂道德，不親近賢能的人。通達的人覺知到這些，不去做這些事。隱居起來，穿著粗布衣服，懷著智慧裝作愚笨，外表像普通人，內心懷著明珠，千億萬劫都與道同在，遠離自我，也沒有我執，細滑的觸感和自我都是一樣的。沒有虛無也沒有真實，像幻象像變化，也沒有所依，也沒有住處。因為執著于穿著才有所依附，通達的人看到這些，覺知到一切都是空無，這就是菩薩平等地體驗細滑的觸感。』又告訴溥首：『什麼是菩薩平等地體驗...

【English Translation】 English version: Illusions have no root origin, or they disrupt morality and cannot be grasped; such is a false dharma! There is no true meaning; even if one seeks to examine it, there is no place of agreement. From this reasoning, it is nothing and cannot be held onto; it is empty and without substance, vague like emptiness, like an illusion, like a transformation, also without an original form. It is just an image, thought, and consciousness that arise from conditions. If one can distinguish emptiness and non-substance, this is the Bodhisattva's equal view, and one can freely roam between good and bad. Again, he told Pu Shou: 'What is it for a Bodhisattva to equally experience all flavors?' When food reaches the throat, one does not cling to the salty taste, nor does one cling to the tastelessness. Analyzing from the perspective of conditions, it is merely the taste that the tongue perceives! The thousands of flavors that come together from various conditions are all illusory. The flavors produced by the earth are all the same, without difference. Understanding and knowing, without delusion or thought, all flavors are the same; this is the Bodhisattva's equal view of experiencing all flavors. Again, he told Pu Shou: 'What is it for a Bodhisattva to equally experience the sensation of smoothness?' If the mind is attached, relying on conditions to pursue, wearing gorgeous and soft clothes, adorning oneself with precious and strange objects, seeking the sensation of smoothness, but ultimately it is unattainable. Once these conditions are severed, the sensation of smoothness has nothing to rely on, and there is no attachment. Attachment to smoothness is of no benefit; it is a worldly desire, which the foolish crave, and it is the root of the cycle of birth and death, all arising from this. The wise great being knows the harm in this and does not engage in these things, and will never have worries. All that the earth carries, all things with form, are the same, without difference. It is only because of attachment to colors that people are created, making them produce various different colors, wearing these clothes, confusing and disrupting morality, and not being close to the virtuous. Those who are enlightened know this and do not engage in these things. They live in seclusion, wearing coarse clothes, harboring wisdom while appearing foolish, outwardly like ordinary people, but inwardly holding a bright pearl, for countless eons they are one with the Way, far from self, and without self-attachment. The sensation of smoothness and the self are the same. There is neither emptiness nor reality, like an illusion, like a transformation, without reliance, and without a place to dwell. Because of attachment to clothing, there is reliance. Those who are enlightened see this and know that everything is empty; this is the Bodhisattva's equal view of experiencing smoothness.' Again, he told Pu Shou: 'What is it for a Bodhisattva to equally experience...

薩等游心法？心法者，三界人之護也。安慰勸樂，悉令集會，安之以德，勸之以權，授之以慧，普修梵行，於三界澹然立在一處，亦無合離，使永執心莫知所存；不見形像音聲往來，亦無猶豫。所應如心，眾無合散，不知住處，亦無所適。若現若干種色，色色各異，于內亦無處，處亦無有住，如幻如化，虛無處無，處無所處。達士睹之，了無所有，便自執心，無念無求，見若不見，聞若不聞，澹然自守，是為菩薩等觀游於心法。」

又告溥首：「何謂菩薩等游于意？意遊女人，察於四大，則無女人。志癡惑者，悉于愛慾，荒于虛無，其體一等，無可毀者。計有女者，猶如幻士，化作人像，低昂鞊曲，隨人意起，因彼所行，從其所樂，女人如幻，起色慾意，彼無有女也。人同一等，癡者所惑，意者從欲，欲便致愛，愛致樂此，不可猶放，急宜調之䩭靽。明者達之，分別如空，空無寂靜而無有形；緣起因對，無對無起也。若能分別如斯者，是為菩薩等觀游于女人意法。」

又告溥首：「何謂菩薩等游凈法也？凈為如男子，如令男子等自發意，其心如金剛，專意獨雄猛興，念斯女人，欲心為無色，其實不可獲，亦不現女像等，惟諸色慾，發起女人想。設欲所思想，斯男斯女人等如野馬、水中月，如是觀者，則無

【現代漢語翻譯】現代漢語譯本：什麼是菩薩平等游心之法？心法，是三界眾生的守護。用安慰和勸導使他們快樂，使他們都得到安穩，用德行使他們安定，用權宜使他們勸勉，用智慧教導他們，普遍修行清凈的行為，在三界中淡然地處於一處，既不聚合也不分離，使他們永遠執著於心而不知其所在；不去看形像和聲音的來往，也沒有猶豫。所應做的都如心意，大眾沒有聚合也沒有離散，不知道住在哪裡，也沒有去往何處。如果顯現出若干種顏色，各種顏色都不同，在內心也沒有固定的處所，處所也沒有固定的住處，如同幻象和變化，虛無縹緲，處所也沒有固定的處所。通達的人看到這些，了無所有，便會執著于自己的心，沒有念頭也沒有追求，看見如同沒看見，聽見如同沒聽見，淡然地守護自己，這就是菩薩平等觀察游於心之法。

又告訴溥首：『什麼是菩薩平等游于意？』意念游于女人，觀察四大，就沒有女人。心志癡迷迷惑的人，都沉溺於愛慾，荒廢于虛無，其本體都是一樣的，沒有什麼可以毀壞的。認為有女人的，就像幻術師，變化出人的形象，高低起伏，隨著人的意念而生起，因為他們所做的事情，順從他們所喜歡的，女人如同幻象，生起淫慾的念頭，其實並沒有女人。人都是一樣的，只是癡迷的人被迷惑了，意念順從慾望，慾望就導致愛，愛導致喜歡，不能放縱，應該儘快調伏。明智的人通達這些，分別如同虛空，虛空寂靜而沒有形體；因緣生起，沒有對立也沒有生起。如果能夠這樣分別，這就是菩薩平等觀察游于女人意之法。

又告訴溥首：『什麼是菩薩平等游于凈法？』凈法如同男子，如同讓男子自己發心，他的心如同金剛，專心一意地勇猛奮起，想著女人，慾望之心是沒有顏色的，其實是不可獲得的，也沒有顯現出女人的形象等等，只是各種淫慾的念頭，引發了對女人的想像。假設所想的，這個男人和這個女人等等，如同野馬、水中月，這樣觀察，就沒有了。

【English Translation】 English version: What is the Dharma of a Bodhisattva's equal wandering in the mind? The Dharma of the mind is the protection of beings in the three realms. Comfort and encourage them to be happy, ensure they are all secure, settle them with virtue, exhort them with expediency, teach them with wisdom, universally cultivate pure conduct, and calmly abide in one place within the three realms, neither uniting nor separating, so that they forever cling to the mind without knowing where it is; not seeing the coming and going of forms and sounds, nor having any hesitation. What should be done is as the mind intends, the masses neither gather nor disperse, not knowing where they dwell, nor where they go. If various colors appear, each color different, there is no fixed place within the mind, and the place has no fixed abode, like illusions and transformations, empty and without substance, and the place has no fixed place. Those who are enlightened see this, and realize there is nothing, then they cling to their own mind, without thought or desire, seeing as if not seeing, hearing as if not hearing, calmly guarding themselves, this is the Bodhisattva's equal observation of wandering in the Dharma of the mind.

Furthermore, he told Pu Shou, 'What is a Bodhisattva's equal wandering in intention?' When intention wanders in women, observing the four great elements, there is no woman. Those whose minds are deluded and confused are all immersed in lust and desire, wasting away in emptiness, their essence is the same, and nothing can be destroyed. Those who think there are women are like illusionists, transforming into human forms, rising and falling, bending and curving, arising according to people's intentions, following what they do, and indulging in what they like. Women are like illusions, arousing lustful thoughts, but there are no women. People are all the same, but the deluded are confused, intention follows desire, desire leads to love, and love leads to pleasure, which should not be indulged, but should be quickly subdued. The wise understand this, distinguishing it as empty space, empty space is still and without form; causes and conditions arise, without opposition and without arising. If one can distinguish in this way, this is the Bodhisattva's equal observation of wandering in the Dharma of intention towards women.'

Furthermore, he told Pu Shou, 'What is a Bodhisattva's equal wandering in pure Dharma?' Pure Dharma is like a man, like letting a man initiate his own intention, his mind is like diamond, single-mindedly and bravely rising, thinking of a woman, the desire is without color, and in reality cannot be obtained, nor does the image of a woman appear, etc., only various lustful thoughts, arousing the imagination of a woman. If what is thought is that this man and this woman, etc., are like wild horses, the moon in the water, observing in this way, there is nothing.

男女。了無男形，女人俱然，虛偽而立，如無久存，但化幻示現，慌現便滅。以能分別覺知男意女意，此兩者空無所有也，已能平等，則能現女，復化成男。是為菩薩等觀游于男子凈法。」

又告溥首：「何謂菩薩等游僮女也？如拔樹根，萌終不復生，心不復起，從是則止，其明智者不于求果，果亦不可得。若有種姓之家詪詪之子，聰達別議，曉發一切勇猛想無念，如枯樹不生花實，如枯竭江河水不流，斯等於僮女女子，如此所現平等，如空無無實，觀彼女人本亦清凈，觀彼男子本亦清凈，觀彼泥洹本亦清凈，如是等者，則為等觀游于僮女。」

又告溥首：「何謂菩薩等游僮男？若如樹木，設無有萌牙則無根莖，設無有根莖則無華實，設無華實則無果名字也。女人如是，設無女人則無男子，等於男女則無吾我，緣號立字想于無知，覺女無生，不有子性，解一切人無，無則為等則平等。是為等觀菩薩如是游于僮男。」

又告溥首：「何謂菩薩游于諸天？諸天嚴凈功德自然，其意鮮潔，心凈口凈，無有瑕穢，宮殿綺飾無造立者，心樹妙華亦無種者，福德自然，若如幻化，生無思議，凈光琉璃，械度凈了，亦無尸爽，虛無成立天為偽體，自然生形恍惚而現，勝說平等現諸天像，是為虛無，無借外之喻。案

【現代漢語翻譯】現代漢語譯本：關於男女。實際上沒有固定的男性或女性的形態，它們都是虛幻的，短暫存在，如同幻化顯現，出現后隨即消失。能夠分辨感知男性和女性的意念，但這兩者本質上都是空無的。如果能夠理解這種平等性，那麼菩薩可以顯現為女性，也可以化現為男性。這就是菩薩以平等之心觀察男子清凈法的方式。佛陀又告訴溥首：『什麼是菩薩以平等之心觀察童女呢？』就像拔除樹根，萌芽就不會再生長，心念不再生起，從此止息。有智慧的人不會追求結果，因為結果也是不可得的。如果有出身高貴的家族的聰慧之子，能夠理解一切勇猛的念頭都是虛妄的，就像枯樹不會開花結果，枯竭的江河不會流動一樣。這樣的人看待童女就像看待空無，沒有實體。觀察女性的本質是清凈的，觀察男性的本質也是清凈的，觀察涅槃的本質也是清凈的。像這樣理解，就是以平等之心觀察童女。佛陀又告訴溥首：『什麼是菩薩以平等之心觀察童男呢？』就像樹木，如果沒有萌芽就不會有根莖，如果沒有根莖就不會有花朵和果實，如果沒有花朵和果實就不會有果實的名字。女性也是如此，如果沒有女性就不會有男性，平等看待男女就不會有我執。因為無知而產生名稱和概念，覺悟到女性的本質是無生的，沒有子性，理解一切人都是空無的，空無就是平等。這就是菩薩以平等之心觀察童男的方式。佛陀又告訴溥首：『什麼是菩薩觀察諸天呢？』諸天自然擁有莊嚴清凈的功德，他們的意念純潔，心口清凈，沒有瑕疵。他們的宮殿華麗，但並非人為建造；他們心中的妙華，也並非人為種植。他們的福德是自然而來的，如同幻化一般，其誕生不可思議，光芒清凈如琉璃，他們的身體也清凈無垢，沒有屍體。虛無地成立，天界是虛假的形體，自然顯現，恍惚不定。以勝義諦的平等性顯現諸天的形象，這都是虛無的，不需要藉助外在的比喻。'

【English Translation】 English version: Regarding men and women. There is actually no fixed form of male or female; they are all illusory, existing briefly, like a magical manifestation, appearing and then immediately disappearing. One can discern and perceive the intentions of men and women, but both are essentially empty. If one can understand this equality, then a Bodhisattva can manifest as a woman or transform into a man. This is how a Bodhisattva observes the pure Dharma of men with an equal mind. The Buddha further told Pu Shou: 'What is it for a Bodhisattva to observe a maiden with an equal mind?' It is like uprooting a tree; the sprout will not grow again, and the mind will not arise again, ceasing from then on. The wise do not seek results, for results are also unattainable. If there is a wise son from a noble family who can understand that all courageous thoughts are illusory, like a withered tree that does not bloom or bear fruit, or a dried-up river that does not flow. Such a person views a maiden as empty, without substance. Observing that the essence of women is pure, the essence of men is also pure, and the essence of Nirvana is also pure. Understanding in this way is to observe a maiden with an equal mind. The Buddha further told Pu Shou: 'What is it for a Bodhisattva to observe a young boy with an equal mind?' It is like a tree; if there is no sprout, there will be no roots and stems; if there are no roots and stems, there will be no flowers and fruits; if there are no flowers and fruits, there will be no name for the fruit. It is the same with women; if there were no women, there would be no men. Viewing men and women equally, there would be no self-attachment. Names and concepts arise from ignorance. Realizing that the essence of women is unborn, without the nature of offspring, and understanding that all people are empty, emptiness is equality. This is how a Bodhisattva observes a young boy with an equal mind. The Buddha further told Pu Shou: 'What is it for a Bodhisattva to observe the Devas (gods)?' The Devas naturally possess majestic and pure merits. Their intentions are pure, their minds and mouths are pure, without flaws. Their palaces are magnificent, but not man-made; the wonderful flowers in their hearts are also not planted by anyone. Their merits come naturally, like a magical transformation. Their birth is inconceivable, their light is pure like crystal, and their bodies are also pure and without defilement, without corpses. The heavens are established in emptiness, a false form, appearing naturally, fleeting and uncertain. The images of the Devas are manifested through the equality of the ultimate truth. All of this is empty and does not require external metaphors.'

內觀歷三十二天，宮殿樓閣自然之數，無有見者，唯得道人乃知之耳。是以菩薩深觀內外平等無異，是為菩薩等游諸天。」

又告溥首：「何謂菩薩等游諸龍也？見無水興云七日，雨所露潤無不澹浴，不在外內，遍閻浮利，漸歸大海所滿水所由來。眾生如是，學若干緣，緣此多求起滅致憂，現無數罪種種不同，案內觀歷瞋怒何從？龍反鮫驚，人人皆然，崩天破地，皆從龍興，內龍不反，外龍不從，福無自然，眾生無有。愚冥之子，以虛為實；菩薩大士睹龍平等，內外相應，慈同一等。是為菩薩等游于龍。」

又告溥首：「何謂菩薩等游鬼神？心如門開，與色有像，其身高大，為不可及，諸念一會；百千之眾，亦無形像，音響為應。譬如飲毒，自害其已。其心一類，無可畏者，皆由放恣，游盜自縱。因難所禁，會有恐懼，此法無有實也。眾想並來歸，其想不可議，無實為空說。案內觀歷鬼神從何興也？其內鬼神若干百千之眾，其外亦然。內不發恐懼，外則無畏；其內不悲哀，外則不淚出。內發鬼神之想，外有若干百千鬼神之眾，皆來歸之。緣此致病或至死亡，受無數苦，皆由邪心不正故也。菩薩大士覺知虛無，無鬼神，一切從心意起，則能平等心凈，意寂平等不邪，是以無有嬈害菩薩者。若現鬼像種種變化

【現代漢語翻譯】現代漢語譯本：內觀修行經過三十二天，宮殿樓閣等自然顯現，沒有人能看見，只有得道之人才能知曉。因此，菩薩深入觀察內外平等無差別，這就是菩薩平等遊歷諸天。又告訴溥首：『什麼是菩薩平等遊歷諸龍呢？』看見無水之處興起雲彩七日，雨水所滋潤之處無不濕透，不在內外，遍佈閻浮利（Jambudvipa，指我們所居住的這個世界），逐漸歸於大海，大海的水從何而來。眾生也是如此，學習各種因緣，因緣導致多求，生起滅亡的憂愁，顯現無數罪過，種種不同。在內心觀察，嗔怒從何而來？龍反鮫驚，人人都是這樣，天崩地裂，都從龍興起。內心之龍不反，外在之龍就不會跟隨，福報不會自然產生，眾生也不會有。愚昧無知的人，把虛幻當作真實；菩薩大士看到龍的平等性，內外相應，慈悲心平等。這就是菩薩平等遊歷于龍。又告訴溥首：『什麼是菩薩平等遊歷鬼神呢？』心如門打開，與色相有相似之處，其身形高大，難以接近，各種念頭匯聚；成百上千的鬼神，也沒有固定的形體，以聲音作為迴應。譬如飲毒，自己傷害自己。他們的心性相同，沒有什麼可畏懼的，都是由於放縱，遊蕩偷盜，自我放縱。因為困難而受到禁止，就會產生恐懼，這種法實際上是虛無的。各種想法都匯聚而來，這些想法不可思議，沒有實體，只是空談。在內心觀察，鬼神從何而來？內在的鬼神有成百上千，外在也是如此。內心不產生恐懼，外在就不會有畏懼；內心不悲哀，外在就不會流淚。內心產生鬼神的想法，外在就會有成百上千的鬼神聚集而來。因此導致疾病甚至死亡，遭受無數痛苦，都是由於邪心不正的緣故。菩薩大士覺知這些都是虛無的，沒有鬼神，一切都從心意產生，就能保持平等心清凈，意念寂靜平等不邪，因此就沒有能擾害菩薩的人。如果顯現鬼的形象，種種變化

【English Translation】 English version: After thirty-two days of internal contemplation, palaces and pavilions appear naturally, unseen by anyone except those who have attained enlightenment. Therefore, Bodhisattvas deeply observe the equality of inner and outer, without difference; this is how Bodhisattvas equally travel through the heavens. Furthermore, the Buddha told Pu Shou, 'What is it for Bodhisattvas to equally travel among the dragons?' Seeing clouds arise in places without water for seven days, the rain moistens everything, not within or without, spreading throughout Jambudvipa (the world we inhabit), gradually returning to the sea, from whence the sea's water comes. Sentient beings are like this, learning various conditions, which lead to excessive desires, causing the sorrow of arising and ceasing, manifesting countless sins, all different. Observing internally, from where does anger arise? Dragons rebel and sharks are startled, everyone is like this, the sky collapses and the earth breaks, all arise from dragons. If the inner dragon does not rebel, the outer dragon will not follow, blessings will not arise naturally, and sentient beings will not have them. Ignorant people take the illusory as real; Bodhisattvas see the equality of dragons, inner and outer corresponding, with equal compassion. This is how Bodhisattvas equally travel among the dragons. Furthermore, the Buddha told Pu Shou, 'What is it for Bodhisattvas to equally travel among ghosts and spirits?' The mind is like an open door, similar to forms, their bodies are tall and unapproachable, various thoughts gather; hundreds and thousands of ghosts and spirits, also without fixed forms, respond with sounds. It is like drinking poison, harming oneself. Their minds are the same, there is nothing to fear, all due to indulgence, wandering and stealing, self-indulgence. Because of difficulties and prohibitions, fear arises, this dharma is actually empty. Various thoughts gather, these thoughts are inconceivable, without substance, just empty talk. Observing internally, from where do ghosts and spirits arise? The inner ghosts and spirits number in the hundreds and thousands, and the outer ones are the same. If the inner mind does not generate fear, the outer will not have fear; if the inner mind does not grieve, the outer will not shed tears. If the inner mind generates thoughts of ghosts and spirits, the outer will have hundreds and thousands of ghosts and spirits gathering. Therefore, it leads to illness or even death, suffering countless pains, all due to the evil and incorrect mind. Bodhisattvas realize that these are all illusory, there are no ghosts and spirits, everything arises from the mind, then they can maintain an equal and pure mind, the mind is tranquil, equal and not evil, therefore, there is no one who can harm Bodhisattvas. If ghost images appear, with various transformations

，內自觀察了無鬼神，外者尋滅，此之謂也。是為菩薩等游鬼神。」

又告溥首：「何謂菩薩等游揵沓和？其法無性而音說往，曉無往來亦無還返，如空無形，隨聲如立。若有菩薩大士內觀察之，若無想識則無揵沓和，揵沓和者，鬼神之導首也。內不起想，外無邪念，何緣致此眾病要集？揵沓和者，有名無形，音響往返，無有見者。等說之要，了無所有。揵沓和者，虛無無實，菩薩等觀，斯由幻化。是為菩薩等游揵沓和。」

又告溥首：「何謂菩薩等游阿須倫？以事有證因，阿須倫心等，無起無滅，無生無盡，而現平等。一切瞋怒毒意，皆由阿倫。阿倫者，龍神也，多嫉妒心而現平等，是為菩薩等觀游于阿須倫為意法。」

又告溥首：「何謂菩薩等游迦樓羅？告受立辭名號，設無名色，名色由舌，從舌致禍，立罪根本。菩薩大士學深智遠，覺之為空無，如斯幻化從意生形，無有見者，音聲往返因羸弱耶！心不政者，如是變化億百千眾，案內觀歷，二者俱空無所有也！菩薩等觀無迦樓羅，是為菩薩等觀游于迦樓羅。」

又告溥首：「何謂菩薩等游真陀羅也！法無作而作，無作不作，亦能有所立，復能有壞。飛行於虛空無有及者，立號真陀羅。一切皆由手，手執諸作事，意生手則動，動則犯大乘

【現代漢語翻譯】現代漢語譯本：

「內心觀察，了無鬼神，外在尋求，亦無所滅，這就是所謂的『菩薩等游鬼神』。

又告訴溥首：『什麼是菩薩等游揵沓和（Gandharva，一種天神）？』其法本無自性，卻以音聲傳達，明瞭無有往來，亦無還返，如同虛空無形，隨聲而立。若有菩薩大士內心觀察，若無想識，則無揵沓和。揵沓和，是鬼神的引導者。內心不起念想，外在沒有邪念，又怎會招致這些疾病的聚集？揵沓和，有名無形，音聲往返，無人得見。所說之要，了無所有。揵沓和，虛無不實，菩薩等觀之，皆由幻化所生。這就是所謂的『菩薩等游揵沓和』。

又告訴溥首：『什麼是菩薩等游阿須倫（Asura，一種好戰的神）？』以事有證因，阿須倫之心平等，無起無滅，無生無盡，而顯現平等。一切嗔怒毒意，皆由阿須倫而起。阿須倫，是龍神，多有嫉妒之心，卻顯現平等，這就是菩薩等觀游于阿須倫的意法。

又告訴溥首：『什麼是菩薩等游迦樓羅（Garuda，一種金翅鳥神）？』告受立辭名號，即使沒有名色，名色也由舌頭產生，從舌頭導致禍患，是罪惡的根本。菩薩大士學識深遠，覺悟到一切皆為空無，如同幻化，從意念產生形體，無人得見，音聲往返，是因為身體虛弱嗎？心不正者，如此變化億百千眾，內心觀察，兩者皆空無所有！菩薩等觀，無有迦樓羅，這就是菩薩等觀游于迦樓羅。

又告訴溥首：『什麼是菩薩等游真陀羅（Kimnara，一種半人半獸的神）？』法本無作而作，無作不作，亦能有所建立，又能有所破壞。飛行於虛空，無人能及，立號真陀羅。一切皆由手，手執諸事，意念生起，手則動，動則犯大乘戒律。

【English Translation】 English version:

'Internally observing, there are no ghosts or spirits; externally seeking, there is nothing to extinguish. This is what is meant by 『Bodhisattvas』 wandering among ghosts and spirits.』

Again, he told Pu Shou: 『What is meant by Bodhisattvas』 wandering among Gandharvas (a type of celestial being)?』 Their dharma has no inherent nature, yet it is conveyed through sound. It is understood that there is no coming or going, nor any returning, like empty space without form, arising with sound. If a Bodhisattva Mahasattva observes internally, if there is no thought or consciousness, then there are no Gandharvas. Gandharvas are the guides of ghosts and spirits. If internally there are no arising thoughts, and externally there are no evil intentions, how could these gatherings of illnesses arise? Gandharvas have names but no forms, their sounds come and go, and no one sees them. The essence of what is said is that there is nothing at all. Gandharvas are empty and unreal; Bodhisattvas observe them as arising from illusion. This is what is meant by 『Bodhisattvas』 wandering among Gandharvas.』

Again, he told Pu Shou: 『What is meant by Bodhisattvas』 wandering among Asuras (a type of warring deity)?』 With evidence of cause and effect, the minds of Asuras are equal, without arising or ceasing, without birth or end, yet they manifest equality. All anger and poisonous intentions arise from Asuras. Asuras are dragon gods, often with jealous hearts, yet they manifest equality. This is the meaning of Bodhisattvas』 observing and wandering among Asuras.

Again, he told Pu Shou: 『What is meant by Bodhisattvas』 wandering among Garudas (a type of golden-winged bird deity)?』 They are told to accept established names and titles. Even if there are no names or forms, names and forms arise from the tongue. From the tongue comes misfortune, the root of sin. Bodhisattva Mahasattvas, with profound and far-reaching wisdom, realize that all is empty, like illusions, forms arising from intention, unseen by anyone. Do sounds come and go because of weakness? Those whose minds are not upright, such transformations number in the hundreds of thousands. Internally observing, both are empty and without substance! Bodhisattvas observe that there are no Garudas. This is what is meant by Bodhisattvas』 observing and wandering among Garudas.

Again, he told Pu Shou: 『What is meant by Bodhisattvas』 wandering among Kimnaras (a type of half-human, half-animal deity)?』 The dharma is without action yet acts, without action yet does not act, able to establish and also to destroy. Flying in the void, none can reach them, they are called Kimnaras. All is done by the hand; the hand performs all actions. When intention arises, the hand moves, and movement violates the Mahayana precepts.

，是使有獄苦，皆由真陀羅。若菩薩分別無所生眾，離於作事，手自不動搖，何因有真陀羅也？案內觀歷，不動則不搖，不起則不滅，不生則不死，內動則外發，意走手則作事，事便墮苦，墮苦則有病，病者皆有鬼神，鬼神者則真陀羅也！菩薩大士曉了于空，空而復空，無空無實，等觀真陀羅。一切皆由化，無有正法形，平等諸作事，則無真陀羅。是為菩薩等觀游于真陀羅。」

又告溥首：「何謂菩薩等游摩睺勒？其法所名，立若干人，種種受形莫不由之，人之本類，隨其種數，現若干法，一切立，形其名故，法無所有，職號如是。在形為胸臆，離形為摩睺勒，所想為虛無，道成於胸臆。胸臆執大祿，心正得成道，分別諸想識，諸念亦俱止，無想致自然，但說平等音，一切為斷決疑，故現摩睺勒。是為菩薩深入等觀。案內觀歷，內無所起，外無所造，是則無摩睺勒之名字也！是為菩薩等觀游于摩睺勒。」

又告溥首：「何謂菩薩等游地獄也？法無，無地獄，想識成形，地獄無主，求者自然，如呼聲響應，蠅投燈火，自然之數無可救者。所以者何？身口招之，自然對至，空無造者，從己想與。想無所有，空返往空返，厄難之緣自從己起，己自賢敕病無從入。身口無犯，亦無死者，地獄清凈，鮮潔無垢。菩薩

【現代漢語翻譯】現代漢語譯本：

「導致眾生遭受地獄之苦，都是因為真陀羅（一種鬼神）。如果菩薩能夠分別認識到眾生本無自性，遠離造作，手足不妄動，又怎麼會有真陀羅呢？向內觀察，如果內心不動搖，就不會有外在的動搖；不起心動念，就不會有生滅；不執著于生，就不會有死亡。內心動搖，外在就會顯現；意念一動，手足就會造作；一旦造作，就會陷入痛苦；陷入痛苦就會生病；生病就會有鬼神；鬼神就是真陀羅！菩薩大士明瞭空性，空而又空，既不執著于空，也不執著于實有，平等看待真陀羅。一切都是幻化，沒有真實的形體，平等對待一切造作，就不會有真陀羅。這就是菩薩平等觀照，游于真陀羅的境界。」

「又告訴溥首：『什麼是菩薩平等游于摩睺勒（一種大力鬼神）？其法所指，設立若干人，種種受形都由此而來。人的本性，隨著其種類，顯現若干法。一切設立，都是爲了命名，法本身並無實體，只是職位的稱謂。在形體中，它被稱為胸臆；脫離形體，它被稱為摩睺勒。所想的都是虛無，道在胸臆中成就。胸臆執著于大福報，心正才能得道。分別各種想法和意識，各種念頭也會停止。無念才能達到自然，只是宣說平等的道理，一切都是爲了斷除疑惑，所以顯現摩睺勒。這就是菩薩深入平等觀照。向內觀察，內心沒有生起，外在沒有造作，就沒有摩睺勒的名字！這就是菩薩平等觀照，游于摩睺勒的境界。』

「又告訴溥首：『什麼是菩薩平等游于地獄？法本無，地獄也本無。想和意識形成形體，地獄沒有主宰，尋求者自然會去，就像呼喊聲得到迴應，飛蠅撲向燈火，這是自然之理，無法避免。為什麼呢？因為身口造作，自然會感召相應的果報。空性中沒有造作者，一切都來自於自己的想法。想法本無所有，空性返回空性，厄難的根源都來自於自己，自己如果賢明，疾病就無法侵入。身口沒有過犯，也就沒有死亡，地獄清凈，鮮潔無垢。菩薩 English version:

'The suffering of hell is caused by the Jintaluo (a kind of ghost). If a Bodhisattva can discern that beings have no inherent nature, refrain from actions, and keep their hands and feet still, how can there be Jintaluo? By observing internally, if the mind does not waver, there will be no external wavering; if no thoughts arise, there will be no birth and death; if there is no attachment to birth, there will be no death. When the mind wavers, the external manifests; when a thought arises, the hands and feet act; once there is action, one falls into suffering; falling into suffering leads to illness; illness leads to ghosts; and ghosts are Jintaluo! A great Bodhisattva understands emptiness, emptiness upon emptiness, neither clinging to emptiness nor to existence, and views Jintaluo with equanimity. Everything is an illusion, without a real form. Treating all actions equally, there will be no Jintaluo. This is the state of a Bodhisattva who observes with equanimity and dwells in Jintaluo.'

'He further told Pushou: 『What is a Bodhisattva's equal dwelling in Mahoule (a kind of powerful ghost)? The Dharma refers to the establishment of various beings, and all their forms arise from it. The nature of beings, according to their kind, manifests various Dharmas. All establishments are for the sake of naming, but the Dharma itself has no substance, only a designation of function. In form, it is called the chest; without form, it is called Mahoule. What is thought is illusory, and the path is achieved in the chest. The chest clings to great blessings, and a righteous mind achieves the path. When various thoughts and consciousness are discerned, all thoughts cease. No-thought leads to naturalness, and only the principle of equality is proclaimed. All is to resolve doubts, thus Mahoule appears. This is the Bodhisattva's deep understanding of equal observation. By observing internally, if nothing arises within and nothing is created without, there is no name of Mahoule! This is the state of a Bodhisattva who observes with equanimity and dwells in Mahoule.』

'He further told Pushou: 『What is a Bodhisattva's equal dwelling in hell? Dharma is non-existent, and hell is also non-existent. Thoughts and consciousness form the shape. Hell has no master. Those who seek it will naturally go there, like a call receiving a response, or a fly rushing to a flame. This is the natural order, and there is no way to avoid it. Why? Because the body and mouth create it, and the corresponding result naturally comes. There is no creator in emptiness; everything comes from one's own thoughts. Thoughts are non-existent, emptiness returns to emptiness, and the root of suffering arises from oneself. If one is virtuous, illness cannot enter. If the body and mouth do not transgress, there is no death, and hell is pure, clean, and without defilement. A Bodhisattva'

【English Translation】 'The suffering of hell is caused by the Jintaluo (a kind of ghost). If a Bodhisattva can discern that beings have no inherent nature, refrain from actions, and keep their hands and feet still, how can there be Jintaluo? By observing internally, if the mind does not waver, there will be no external wavering; if no thoughts arise, there will be no birth and death; if there is no attachment to birth, there will be no death. When the mind wavers, the external manifests; when a thought arises, the hands and feet act; once there is action, one falls into suffering; falling into suffering leads to illness; illness leads to ghosts; and ghosts are Jintaluo! A great Bodhisattva understands emptiness, emptiness upon emptiness, neither clinging to emptiness nor to existence, and views Jintaluo with equanimity. Everything is an illusion, without a real form. Treating all actions equally, there will be no Jintaluo. This is the state of a Bodhisattva who observes with equanimity and dwells in Jintaluo.' 'He further told Pushou: 『What is a Bodhisattva's equal dwelling in Mahoule (a kind of powerful ghost)? The Dharma refers to the establishment of various beings, and all their forms arise from it. The nature of beings, according to their kind, manifests various Dharmas. All establishments are for the sake of naming, but the Dharma itself has no substance, only a designation of function. In form, it is called the chest; without form, it is called Mahoule. What is thought is illusory, and the path is achieved in the chest. The chest clings to great blessings, and a righteous mind achieves the path. When various thoughts and consciousness are discerned, all thoughts cease. No-thought leads to naturalness, and only the principle of equality is proclaimed. All is to resolve doubts, thus Mahoule appears. This is the Bodhisattva's deep understanding of equal observation. By observing internally, if nothing arises within and nothing is created without, there is no name of Mahoule! This is the state of a Bodhisattva who observes with equanimity and dwells in Mahoule.』 'He further told Pushou: 『What is a Bodhisattva's equal dwelling in hell? Dharma is non-existent, and hell is also non-existent. Thoughts and consciousness form the shape. Hell has no master. Those who seek it will naturally go there, like a call receiving a response, or a fly rushing to a flame. This is the natural order, and there is no way to avoid it. Why? Because the body and mouth create it, and the corresponding result naturally comes. There is no creator in emptiness; everything comes from one's own thoughts. Thoughts are non-existent, emptiness returns to emptiness, and the root of suffering arises from oneself. If one is virtuous, illness cannot enter. If the body and mouth do not transgress, there is no death, and hell is pure, clean, and without defilement. A Bodhisattva'

大士所以不畏生死者，無地獄之緣。所以者何？不犯禁故。知覺如幻，亦無所有，雖立諸相，相無、不著相，亦無不相，相無所有，幻化成象。其見相者無不喜悅，喜悅至慈，因登大愿，別如虛空平等寂然，而現地獄諸苦惱患。案內觀歷，口致身怨，口為獄戶，但入不出，入便消盡，出為泥土，如是勤苦當更億數。是以菩薩閉口不語，不以咨口有所食啖，亦無言說澹而自守，不入眾會，不稱為己，口無二言，忍諸所作；菩薩如是則無地獄。地獄之緣但由口，言出罪入，無離此患。菩薩守口不擇其味，慈同一等無有細軟，食啖充軀支形而已。是為菩薩等觀游于地獄。」

又告溥首：「何謂菩薩等游餓鬼也？餓鬼無形亦無有名，本無處所，亦無所止，因慳而立，貪慾致之，慳亦無所住。不解所有，不知大法，計有吾我不睹無常，香聞億萬，老之甫甚，從慳致貪，從貪致欲，從欲致愛，從愛致樂，從樂致憂，從憂致苦，從苦致痛，從痛致結，從結致病，病致死處。在三難之中不得衣食，身裸饑乏不得水漿，立號為字名曰餓鬼。菩薩大士知悉本無，了無餓鬼，寂靜如空。所以者何？菩薩常行平等，摜鼻不嗅眾香，一無所慕樂。慳從鼻入，致斯大殃，鼻為心壹混淪之精，亦無所入，亦無所出，不受香色，則無所貪，設無所

【現代漢語翻譯】現代漢語譯本：菩薩之所以不畏懼生死，是因為他們沒有墮入地獄的因緣。為什麼呢？因為他們不觸犯戒律。他們了知一切覺受都如幻象，本無實體，雖然顯現各種現象，但這些現象本身是空無的，不執著于現象，也不否定現象，現象的本質是空無所有，如幻化般顯現。見到這些現象的人無不歡喜，這種歡喜達到慈悲的境界，從而發起宏大的誓願，如同虛空般平等寂靜，卻能顯現地獄中種種痛苦的景象。在這些景象中，他們觀察到，口業導致身體的怨恨，口就像地獄的門戶，只能進入而不能出來，進入后便會消散，出來后則化為泥土，這樣的勤苦需要經歷億萬次。因此，菩薩閉口不語，不因口舌而貪求食物，也不多言，保持淡泊自守，不參與大眾集會，不標榜自己，口中沒有二話，忍受一切所作所為；菩薩如果這樣，就不會墮入地獄。地獄的因緣都源於口，言語出口，罪業就進入，無法擺脫這種禍患。菩薩守護口業，不挑剔食物的味道，慈悲平等對待一切，不分粗細軟硬，只是爲了維持身體的需要。這就是菩薩平等觀察並遊歷地獄的方式。又告訴溥首（菩薩名）說：『什麼是菩薩平等遊歷餓鬼道呢？餓鬼沒有固定的形體，也沒有固定的名稱，本來沒有固定的處所，也沒有固定的停留之處，是因為慳吝而產生，貪慾導致的。慳吝也沒有固定的住所。他們不瞭解一切事物都是無常的，不明白佛法，執著于『我』，看不到無常的真理。他們聞到億萬種香味，卻更加衰老，從慳吝導致貪婪，從貪婪導致慾望，從慾望導致愛戀，從愛戀導致快樂，從快樂導致憂愁，從憂愁導致痛苦，從痛苦導致劇痛，從劇痛導致結縛，從結縛導致疾病，疾病導致死亡。他們處於三難（飢餓、乾渴、寒冷）之中，得不到衣食，身體裸露，飢餓難耐，得不到水喝，因此被立名為餓鬼。菩薩大士知道這一切本來就是空無的，根本沒有餓鬼的存在，一切都寂靜如虛空。為什麼呢？因為菩薩常常行持平等，不貪戀各種香味，沒有任何慾望。慳吝從鼻子進入，導致如此大的災禍，鼻子是心意混雜的精微之處，既沒有進入，也沒有出去，不接受香味，就不會產生貪慾，如果沒有貪慾，就不會有餓鬼。』

【English Translation】 English version: The reason why Bodhisattvas are not afraid of birth and death is that they have no karmic connection to hell. Why is that? Because they do not violate precepts. They understand that all perceptions are like illusions, without substance. Although various phenomena appear, these phenomena are inherently empty, not clinging to appearances, nor denying them. The essence of phenomena is empty, manifesting like transformations. Those who see these phenomena cannot but rejoice, and this joy reaches the state of compassion, thus generating great vows, like the emptiness of space, equal and serene, yet able to manifest the various sufferings of hell. In these scenes, they observe that verbal karma leads to resentment in the body, the mouth is like the gate of hell, only able to enter but not exit. Once entered, it dissipates, and when it exits, it turns into mud. Such diligence and suffering must be experienced billions of times. Therefore, Bodhisattvas keep their mouths shut, not craving food through their tongues, nor speaking much, maintaining detachment and self-control, not participating in public gatherings, not boasting about themselves, having no double talk, and enduring all actions. If Bodhisattvas are like this, they will not fall into hell. The karmic connection to hell originates from the mouth; when words come out, sins enter, and there is no escape from this calamity. Bodhisattvas guard their speech, not being picky about the taste of food, treating all with equal compassion, not distinguishing between coarse and fine, only eating to sustain the body. This is how Bodhisattvas equally observe and travel through hell. Furthermore, he told Pu Shou (a Bodhisattva's name): 'What is it that Bodhisattvas equally travel through the realm of hungry ghosts? Hungry ghosts have no fixed form, nor a fixed name, originally having no fixed place, nor a fixed dwelling. They arise from stinginess and are caused by greed. Stinginess also has no fixed abode. They do not understand that all things are impermanent, do not understand the Dharma, cling to the 'self,' and do not see the truth of impermanence. They smell billions of fragrances, yet grow even older. From stinginess comes greed, from greed comes desire, from desire comes love, from love comes pleasure, from pleasure comes sorrow, from sorrow comes suffering, from suffering comes pain, from pain comes bondage, from bondage comes illness, and illness leads to death. They are in the midst of the three difficulties (hunger, thirst, cold), unable to obtain food and clothing, their bodies naked, starving and thirsty, unable to get water, and thus are named hungry ghosts. Bodhisattva Mahasattvas know that all of this is originally empty, that there are no hungry ghosts, and that everything is as serene as space. Why is that? Because Bodhisattvas always practice equality, not craving various fragrances, having no desires. Stinginess enters through the nose, leading to such great calamities. The nose is the subtle essence of the mind's confusion, neither entering nor exiting. Not accepting fragrances, they do not generate greed, and if there is no greed, there will be no hungry ghosts.'

貪，則無慳惜。是為菩薩等觀餓鬼。」

又告溥首：「何謂菩薩等游畜生？法無畜生，從因緣起，如雲霧像，現若干色，色各不同。見之悅喜便致想，生死起滅恚從中起，起想念識十二連著，閉結不解招致畜生。彼則無根，悉無所有，心思虛無，皆由諸色。色則德根馳走五道，宛轉生死受形無數，或為飛鳥，或為走獸。空無常名，因形立字，等如陰霧，種種色像，畜生志性，罪福如幻，迷惑虛妄，而說畜形。菩薩大士計無吾我，了無名字，目初視色，意不貪色，心不念色，身不利色。菩薩以是四等心，亦觀內色外色，飛行十方窈冥之處，無不通達，皆從眼出入。眼者日月之精，有二名：入色為金翅鳥，出色為文殊師利。案內觀歷，一切諸名皆從眼入，動生死根本，橫有所造，皆由金翅鳥，故號畜生。畜生群萌之類，蠕動喘息[立*奇]行之屬，一切變化皆號畜生。菩薩等觀人身中都計合之，亦為三千大千國土，國有百億之數，如是不可一一計之，上有三十三天，下至金剛剎土，其中間有大泥犁十八之難。諸天人民所居處，各有宮殿及非人、鬼神、龍、飛鳥走獸，下及樹木草茅，其有形之屬皆在人身中，其數這停等，一物不等者，其人便其短；物物相應，無差特者，其人便聰明有黠慧。若人盜賊，虎狼毒獸，若墮

【現代漢語翻譯】現代漢語譯本：貪婪，就不會有吝嗇和愛惜。這就是菩薩平等觀察餓鬼的方式。

又告訴溥首：『什麼是菩薩平等遊歷畜生道？法中本無畜生，皆由因緣而生，如同雲霧的形象，顯現出各種各樣的形態，這些形態各不相同。看到這些形態而心生歡喜，便會產生執著，生死輪迴的根源便由此而起，嗔恨也從中產生。由嗔恨而生起想念和意識，十二因緣相互連線，閉塞糾結而無法解脫，最終招致墮入畜生道。畜生道本無根基，一切皆是虛無，心思虛妄，皆由各種形態所致。這些形態導致德行的根基喪失，在五道中奔波，輾轉生死，受形無數，有時化為飛鳥，有時化為走獸。空無常名，因形而立字，如同陰霧，呈現出種種色相。畜生的心性，罪福如同幻象，迷惑虛妄，卻被說成是畜生的形態。菩薩大士認為沒有『我』和『我的』，也沒有名字，眼睛初見色相，心中不貪戀色相，意念不執著色相，身體不為色相所動。菩薩以慈、悲、喜、舍四種平等心，觀察內在和外在的色相，飛行於十方幽深之處，無所不通達，這一切都從眼睛的活動中產生。眼睛是日月之精華，有兩個名稱：入色時稱為金翅鳥（一種神鳥），出色時稱為文殊師利（智慧的象徵）。內在觀察一切，所有名稱都從眼睛進入，動搖生死的根本，橫生各種造作，都由金翅鳥所致，所以稱為畜生。畜生包括各種萌芽的生命，蠕動、喘息、行走之類，一切變化都稱為畜生。菩薩平等觀察人身，認為人身也包含三千大千世界，每個世界有百億個國家，如此不可一一計數。上有三十三天，下至金剛剎土，其間有十八層地獄的苦難。諸天人民所居住的地方，各有宮殿以及非人、鬼神、龍、飛鳥走獸，下至樹木草茅，所有有形的生命都存在於人身之中，其數量是相等的。如果有一種事物不相等，那麼這個人就會有缺陷；如果事物之間相互對應，沒有差異，那麼這個人就會聰明有智慧。如果有人是盜賊、虎狼毒獸，如果墮入』現代漢語譯本：地獄，都是因為心中有不平等。菩薩觀察一切眾生，都如同自己一樣，沒有分別心，所以能平等地看待一切。』

【English Translation】 English version: Greed, then there is no stinginess or cherishing. This is how Bodhisattvas equally observe hungry ghosts.

Furthermore, he told Pu Shou: 'What is it that Bodhisattvas equally roam among the animal realm? In Dharma, there are no animals, they arise from causes and conditions, like the image of clouds and mist, manifesting various forms, each different from the other. Seeing them and feeling joy leads to attachment, the root of birth and death arises from this, and hatred arises from it. From hatred arise thoughts and consciousness, the twelve links of dependent origination are connected, closed and knotted, unable to be untied, ultimately leading to the animal realm. That realm has no root, all is empty, the mind is illusory, all caused by various forms. These forms cause the roots of virtue to be lost, wandering in the five paths, transmigrating through birth and death, taking countless forms, sometimes as flying birds, sometimes as walking beasts. Empty and without permanent names, names are established based on forms, like mist, presenting various appearances. The nature of animals, their merits and demerits are like illusions, deluded and false, yet they are described as animal forms. Great Bodhisattvas consider there is no 'I' or 'mine', nor names, when the eyes first see forms, the mind does not crave forms, the intention does not cling to forms, the body is not swayed by forms. Bodhisattvas, with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, also observe inner and outer forms, flying through the dark and mysterious places of the ten directions, reaching everywhere, all arising from the activity of the eyes. The eyes are the essence of the sun and moon, having two names: when entering forms, they are called the Golden-Winged Bird (a mythical bird), when exiting forms, they are called Manjushri (symbol of wisdom). Internally observing everything, all names enter through the eyes, shaking the root of birth and death, creating various actions, all caused by the Golden-Winged Bird, hence they are called animals. Animals include all kinds of sprouting life, crawling, breathing, walking beings, all changes are called animals. Bodhisattvas equally observe the human body, considering that the human body also contains the three thousand great thousand worlds, each world having hundreds of millions of countries, which cannot be counted one by one. Above are the thirty-three heavens, below is the Vajra realm, and in between are the eighteen hells of suffering. The places where gods and people live, each has palaces, as well as non-humans, ghosts, dragons, flying birds, and walking beasts, down to trees and grasses, all forms of life exist within the human body, and their numbers are equal. If one thing is not equal, then that person will have a defect; if things correspond to each other, without difference, then that person will be intelligent and wise. If a person is a thief, a tiger, a wolf, a poisonous beast, if they fall into' English version: hell, it is all because of inequality in the mind. Bodhisattvas observe all beings as they observe themselves, without discrimination, therefore they can see everything equally.'

溝坑，樹木所拒，蛇犬所害，皆從發外，乃有應崩身碎體，當責現在之事，不可倚著前世宿仇，當自內外思惟。𣭖來之生滅，自投盲冥地，內眾生、外眾生，內形外形等等無異，人人皆如是。內起惡意，外尋來應，內有反臣，外臣便反，害便人身。愚癡之人，不能自知，坐怨鬼神，一切由色。入眼之物，眼為心候，主名百兇，快心之歡，必有後患，一切由之。致斯畜生等說寂聲，是為菩薩等游畜生。」

又告溥首：「何謂菩薩等游貪淫也？法無貪淫，從因緣起，緣起致貪，貪愛慾，欲從想起，所想無有想，如虛空，空無處所，因欲致惑，賊亂本性，立憂患本。貪淫如空，處不可得，隨形如影，隨聲如響，無實無像，獲不可得。愚類顛倒，思想塵勞。法無塵垢，空無寂靜，欲虛如空，無能救盡者，至於十方，求不可見。貪淫無形，愚冥所貪，貪慾自喪，亡失人形，懼不安隱在藏匿處，與世悼別，長不復會。若如走獸常懷畏懅，譬如丈夫向敵，心懷怖懼走，棄捨馳走，得無見我也！我者亦空，奔走疲極，亦無追者，唐自苦體，執勞如斯，居家恩愛，是亦復空。然人慈慕用貪慾故，欲為系閉牢獄之憂，欲為猛志，存恤群生，無著淫泆，一切無患，中惡之兆，普得安隱。一切皆空而無所有，空復遂空未之有也。彼無解脫

，愚癡顛倒，反告想闇冥，不解法如虛空無存無亡。去來今佛解諸貪慾，貪慾無脫，結在眾難，愛慾悉空，虛無無實，其譏貪淫則求脫欲，欲脫欲者不起二念。斯皆無本，本無有本，本自然凈，無有玷汙，如佛道場平等無想。睹淫泆者，不離殃釁，從如寂者，彼慕離欲，所想皆空，乃離諸想。如所發念，念無所念，僥脫貪淫，謂當度欲想無所求，不懷本際，貪慾無思，本凈如斯，則不想脫，假令度欲，則謂為凈。貪慾空無，計此無二，愚冥不解，便作二想。法無男女，平等一體，天之為父，地之為母，天地所生有何異者？菩薩等行，則無男女之求，如幻如化本末如斯，睹男女別者是為離本，則失議句，發諸想念，眾網來然，貪慾無起，不興想念則無眾網，不燒諸結，眾網不解，解貪淫者，假號愛慾無染著，諸名無礙知，欲無無得，睹真究竟，不懷靜修，等志內外無假見。貪慾者知不得脫，貪慾佛法等如泥洹，解貪慾除，等離吾我，知貪慾寂，等術澹泊。案內觀歷，諸欲從耳，耳與意通，轉相承受，勇猛無能當者，一切無不降伏，有二名：入欲為師子王，出欲為維摩詰。於三界猶出，無所不入，無所不出。是以菩薩等於凈穢，耳不受五音，為十方天上天下之導，造成大導，不以勞惓。要聞法者當先食，十方內外三千大千

國土，其中人物類數，日月雖明，由不能照，人雖有眼目，不能見遠遠之事，耳處在閑居之地，不睹光目顏色之數而為第一，十方上下內外細微之事，先來歸耳！耳者無所慕樂，是號無垢之稱。等觀諸法，以法為食，耳之先聞，聞法者為先食也。所以菩薩得不飢渴，但以無聞為食，無見為漿，少語言以為百味，平等欲凈，欲如虛空，空無塵埃，如泥洹而澹泊，于諸見如幻化，是為菩薩平等觀于諸法游于貪淫。」

又告溥首：「何謂菩薩等游瞋恚也？法無瞋恚因緣。溥首！恚從對起，無對不起，因倚生對，無我號我，立無量事。如樹木生，先從萌類，結恨急毒，聲自然空，無想、無念。如閑居樹，坐自相揩，火然還燒其樹。因緣雖散，各歸本生，火滅不現，虛無起身，鹿聲亦然。因欲稱量，二者俱空，智者解之，不興恚怒。緣從聲起，不處內身，不從外來，不由空從他緣起，因對而立，各各分別，種種類數，引勝負者。菩薩等觀則無瞋恚，如風種過，有恨有慢，若知方便，因想立緣；穢聲如是，恚因空生，恚還自燒，無有代者。而色其身，放逸自可，由己惡言，坐自縱恣，不能自禁，福盡禍至，如然燈生，麻油以盡還燒其炷，無有救者；瞋恚如是。能分別瞋怒者，竟無形像，平等察聲聽，瞋怒恨本際等，無本無持

【現代漢語翻譯】現代漢語譯本：關於國土，其中眾生種類繁多，即使日月光明普照，也無法完全照亮；人們雖有眼睛，卻不能看到遙遠的事物。耳朵雖然處於閑靜之地，不能直接看到光和色彩，但它卻是第一位的，十方上下內外細微的聲音，首先傳入耳朵！耳朵不貪求任何享樂，因此被稱為『無垢』。它平等地看待一切事物，以法為食。耳朵首先聽到，聽到佛法就如同先吃飯一樣。所以菩薩不會感到飢渴，他們以『無聞』為食，以『無見』為漿，少說話語如同品嚐百味，平等地追求清凈，慾望如同虛空，虛空沒有塵埃，如同涅槃一樣淡泊。對於各種見解，他們視如幻化，這就是菩薩平等看待一切事物，從而遠離貪慾的方式。佛陀又告訴溥首：『什麼是菩薩平等地遠離嗔恚呢？』法本身沒有嗔恚的因緣。溥首！嗔恚是從對立產生的，沒有對立就不會產生嗔恚。因為依賴對立而產生，無我卻執著於我，從而產生無量的事情。就像樹木生長，先從萌芽開始，然後結出怨恨和劇毒，但聲音本身是空無的，沒有思想，沒有念頭。就像閑置的樹木，互相摩擦，火燃起來反而燒燬了自己。因緣雖然散去，各自迴歸本源，火滅了就消失了，虛無中產生，鹿鳴的聲音也是如此。因為慾望而稱量，兩者都是空無的，智者明白這個道理，就不會產生嗔怒。緣分從聲音產生，不在身體內部，也不從外部而來，不是憑空從其他因緣產生，而是因為對立而產生，各自區分，種類繁多，導致爭強好勝。菩薩平等地看待，就不會有嗔恚，就像風吹過種子一樣，有怨恨有傲慢。如果知道方便法門，就會明白因想法而產生因緣；污穢的聲音也是如此，嗔恚因空而生，嗔恚反而會燒燬自己，沒有人可以替代。而放縱自己的身體，放縱自己的言語，不能自我約束，福報耗盡，災禍就會降臨，就像點燃的燈，麻油用盡就會燒燬燈芯，沒有人可以救助；嗔恚也是如此。能夠分辨嗔怒的人，最終會發現嗔怒沒有形體，平等地觀察聲音，聽聞，嗔怒和怨恨的根源都是平等的，沒有根本，沒有執著。

【English Translation】 English version: Regarding the land, the types of beings within it are numerous. Even though the sun and moon shine brightly, they cannot illuminate everything completely. Although people have eyes, they cannot see distant things. The ears, though situated in a quiet place and unable to directly perceive light and color, are the foremost. The subtle sounds from the ten directions, above, below, inside, and outside, first reach the ears! The ears do not crave any pleasure, and thus are called 'Immaculate.' They view all things equally, taking the Dharma as their food. Hearing comes first, and hearing the Dharma is like eating first. Therefore, Bodhisattvas do not feel hunger or thirst; they take 'non-hearing' as food and 'non-seeing' as drink. Speaking little is like savoring a hundred flavors. They equally pursue purity, their desires like the void, which is without dust, as serene as Nirvana. They view all opinions as illusions. This is how Bodhisattvas equally view all things, thus freeing themselves from greed. The Buddha further told Pu Shou: 'What is it that Bodhisattvas equally abstain from anger?' The Dharma itself has no cause for anger. Pu Shou! Anger arises from opposition; without opposition, there is no anger. Because of reliance on opposition, the self that is not a self clings to self, thus creating countless matters. Like the growth of trees, which begins from a sprout, then forms resentment and poison, but the sound itself is empty, without thought or intention. Like idle trees, rubbing against each other, fire ignites and burns the tree itself. Though the causes disperse, each returns to its origin. When the fire goes out, it disappears, arising from emptiness, just like the sound of a deer. Because of desire, they measure, but both are empty. The wise understand this and do not become angry. Causes arise from sound, not within the body, nor from outside, not from emptiness, but from other causes. They arise from opposition, each distinguishing, with many types, leading to competition. Bodhisattvas view equally, and thus there is no anger, like the wind carrying seeds, with resentment and arrogance. If one knows the expedient means, one will understand that causes arise from thoughts. Foul sounds are like this; anger arises from emptiness, and anger burns itself, with no substitute. Indulging the body, indulging speech, unable to restrain oneself, blessings are exhausted, and disaster will come, like a lit lamp, when the oil is used up, it burns the wick, with no one to help; anger is like this. Those who can discern anger will ultimately find that anger has no form. They observe sounds equally, listening, the roots of anger and resentment are equal, without root, without attachment.'

，分別法界則睹平等，意由四懼，攬竟第一瞋怒，瞋怒橫有所造；意者空無，尋生便滅，而無究竟。恍惚之間，意不可咨，咨之亂德，剬意無念，則無貪淫。貪淫之慾，皆從意起。無貪淫者，瞋怒何從來？意動心起，毒龍因作，便致瞋怒，口開罪入，如江河投海，如揵燒天地，無形不盡，案內觀歷，無可瞋恚者。所以者何？十方同共，等無三塗。等意者，無瞋恚，無瞋恚者，無三毒，無三毒者，何緣等有病也？其有病者，當毀。三界眾生從意生形，因瞋怒入此病，不自悔責，七十五日，七十五夜，日日三自嘆責，今在現世立形，從意所作，犯三界人民，及非飛禽走獸，射獵魚網，或籠系飛鳥，傷剜身體，或逝四支，至今蹇跘，手足不任，加痛于彼，而對歡喜。愚癡之人不知己，還害己身，旬歲之中身被重病，如其所害，處所不掖。若起瞋恚毒意，一作意勇怫鬱，或以刀兵，或持弓矢，欲相挌射，或以鐮斧欲斬人頭首，舉意如是斯為犯三界眾生已。若有菩薩摩訶薩，身體病痛，小病大病，一等無異，當知犯三界眾生，隨其痛處，呼三界眾生名字，深自考責，投身散發墮淚，自懺悔三尊。三尊者內有六事，名曰六度無極治內病，外有三尊，亦有六事，名曰六度無極治外病。」

溥首復問：「何等為三尊內六事也？」

【現代漢語翻譯】現代漢語譯本：分別觀察法界，就能看到平等，這是因為意念有四種恐懼。執著于最終的第一種嗔怒，嗔怒橫生而有所作為；意念本身是空無的，剛產生就消滅，沒有究竟。在恍惚之間，意念難以捉摸，探究它反而會擾亂德行。制止意念使其無念，就沒有貪淫。貪淫的慾望，都從意念產生。沒有貪淫的人，嗔怒又從何而來？意念一動，心就生起，毒龍因此而作祟，導致嗔怒，口一開罪就進入，如同江河投向大海，如同大火焚燒天地，沒有什麼是不能毀滅的。在內心觀察，沒有什麼可以嗔恚的。為什麼呢？十方世界都是相同的，平等沒有三惡道（三塗）。平等的心意，就沒有嗔恚；沒有嗔恚的人，就沒有貪嗔癡三毒；沒有三毒的人，怎麼會有疾病呢？那些有疾病的人，應當懺悔。三界眾生從意念產生形體，因為嗔怒而染上疾病，不自我悔改責備，七十五天，七十五夜，每天三次自我嘆息責備。現在在現世建立形體，是從意念所作，冒犯了三界人民，以及非飛禽走獸，射獵魚網，或者籠系飛鳥，傷害身體，或者失去四肢，至今跛腳，手腳不靈便，把痛苦加給它們，自己卻感到歡喜。愚癡的人不知道自己，反而傷害自己，在數日或數年之中身患重病，如同他所傷害的，處境艱難。如果生起嗔恚的毒意，一旦產生這種勇猛的憤怒，或者用刀兵，或者拿著弓箭，想要互相格鬥射殺，或者用鐮刀斧頭想要砍人頭顱，產生這樣的意念，就已經是冒犯了三界眾生。如果有菩薩摩訶薩（菩薩中的大菩薩），身體病痛，小病大病，都一樣沒有差別，應當知道是冒犯了三界眾生，隨著疼痛的地方，呼喊三界眾生的名字，深深地自我反省責備，投身散發流淚，向三尊懺悔。三尊內在有六件事，叫做六度無極（佈施、持戒、忍辱、精進、禪定、智慧）來治療內病，外在有三尊，也有六件事，叫做六度無極來治療外病。」溥首又問：「什麼是三尊的內在六事呢？」

【English Translation】 English version: By separately observing the Dharma realm, one can see equality. This is because the mind has four fears. Clinging to the ultimate first anger, anger arises and causes actions; the mind itself is empty, arising and ceasing immediately, without ultimate reality. In a state of confusion, the mind is elusive, and investigating it only disrupts virtue. Restraining the mind to be without thought eliminates lust. The desire for lust all arises from the mind. If there is no lust, where does anger come from? When the mind moves, the heart arises, and the poisonous dragon thus acts, leading to anger. When the mouth opens, sin enters, like rivers flowing into the sea, like a fire burning heaven and earth, nothing is not destroyed. Observing internally, there is nothing to be angry about. Why is this? The ten directions are the same, equally without the three evil paths (three realms of suffering). An equal mind has no anger; one without anger has no three poisons (greed, anger, ignorance); one without the three poisons, how can there be illness? Those who are ill should repent. Sentient beings in the three realms take form from the mind, and because of anger, they contract illness. They do not repent and blame themselves, for seventy-five days and seventy-five nights, they sigh and blame themselves three times a day. Now, establishing form in this world is from the actions of the mind, offending the people of the three realms, as well as non-flying birds and beasts, hunting with nets, or caging birds, harming their bodies, or losing limbs, and still limping, with hands and feet not functioning, adding pain to them, while feeling joy themselves. Foolish people do not know themselves, and instead harm themselves. Within days or years, they suffer severe illness, just as they have harmed others, finding themselves in difficult situations. If one generates the poisonous intention of anger, once this fierce anger arises, either with weapons or with bows and arrows, wanting to fight and shoot each other, or with sickles and axes wanting to cut off people's heads, having such intentions is already offending the sentient beings of the three realms. If a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) has physical pain, whether minor or major, there is no difference, they should know that they have offended the sentient beings of the three realms. According to the location of the pain, they should call out the names of the sentient beings of the three realms, deeply reflect and blame themselves, throw themselves down, let their hair down, and weep, repenting to the Three Jewels. The Three Jewels internally have six things, called the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom) to cure internal illness. Externally, there are three jewels, also with six things, called the Six Paramitas to cure external illness. Pusho then asked: 'What are the six internal things of the Three Jewels?'

答曰：「內三尊者，第一、心尊，于內三界安慰眾生，開示大明，悉令安隱，名曰無上正真之信，亦號如來等正覺。第二、耳尊，常居寂靜之地而無縛飾，飛行周旋，往返十方。天上天下窈冥之處悉到其中，無所不聞，無所不知，而無言說，澹泊無為，惟往來周旋，以情歸心，一一告說：初、無異言，名無垢稱；二、名普持律；三、名廣開度；四、名大忍辱；五、名諸佛信；六、名如來心；七、名凈復凈；八、名不動轉；九、名無所不樂；十、名惟那離大城，無所不容受。如是十德之行，與如來同軀。第三、眼尊，常居色慾之地，不自貢高，將導一切非飛行，十方內外明瞭，無有見者，亦有十德之行：一、名曰文殊師利；二、名無所不入；三、名凈穢悉除；四、名常清凈；五、名日月精；六、名開導一切非；七、名無能玷汙者；八、名將導十方人；九、名諸漏已盡，無有眾穢；十、名如來信將護一切。是為內三尊，常行大慈大悲，憂念生死苦。當知三界中群萌之類而不可毀。毀者為毀三尊已，復有三尊。常當歸命、懺悔、慚愧。何謂三尊？第一、意凈名波旬。第二、欲凈名師子王。第三、色凈名金翅鳥。」

又問曰：「如是三尊，為應何謂法也？」

答曰：「意斷者無瞋怒，眾魔皆降伏。意為身神，名曰

【現代漢語翻譯】現代漢語譯本：回答說：『內在的三位尊者，第一位是心尊（指內在的心識），在內在的三界中安慰眾生，開示大光明，使他們都得到安穩，這被稱為無上正真的信念，也稱為如來等正覺（佛的最高覺悟）。第二位是耳尊（指內在的聽覺），常住在寂靜之地而沒有束縛和裝飾，飛行周旋，往返於十方。天上天下幽暗之處都到達其中，無所不聞，無所不知，卻不言說，淡泊無為，只是往來周旋，以情歸心，一一告知：第一，沒有不同的言語，名為無垢稱（清凈的稱讚）；第二，名為普持律（普遍持守戒律）；第三，名為廣開度（廣泛地開導救度）；第四，名為大忍辱（偉大的忍耐和寬容）；第五，名為諸佛信（對諸佛的信仰）；第六，名為如來心（如來的心）；第七，名為凈復凈（清凈又清凈）；第八，名為不動轉（不被動搖）；第九，名為無所不樂（沒有什麼不喜歡的）；第十，名為惟那離大城（一個廣闊無垠的城市），無所不容納。像這樣的十種德行，與如來同體。第三位是眼尊（指內在的視覺），常住在**（原文此處為空白）之地，不自高傲，引導一切非飛行之物，十方內外都明瞭，沒有能看見它的人，也有十種德行：第一，名為文殊師利（智慧的象徵）；第二，名為無所不入（無處不入）；第三，名為凈穢悉除（清凈和污穢都消除）；第四，名為常清凈（永遠清凈）；第五，名為日月精（日月的光輝）；第六，名為開導一切非（開導一切非理性的事物）；第七，名為無能玷汙者（沒有能沾染污垢的）；第八，名為將導十方人（引導十方的人）；第九，名為諸漏已盡，無有眾穢（所有的煩惱都已斷盡，沒有污穢）；第十，名為如來信將護一切（如來的信念守護一切）。這就是內在的三位尊者，常常行大慈大悲，憂慮生死之苦。應當知道三界中的眾生是不可毀壞的。毀壞他們就等於毀壞了三位尊者，還有另外三位尊者。應當常常歸命、懺悔、慚愧。什麼是三尊？第一，意凈名為波旬（魔王）；第二，欲凈名為師子王（獅子王）；第三，色凈名為金翅鳥（一種神鳥）。』又問：『像這樣的三位尊者，應該對應什麼法呢？』回答說：『意念斷絕的人沒有嗔怒，眾魔都會被降伏。意念是身體的神，名為』

【English Translation】 English version: The answer is: 'The three inner venerables, the first is the Mind Venerable (referring to the inner consciousness), who comforts sentient beings in the three inner realms, reveals great light, and makes them all peaceful. This is called the supreme and true faith, also known as the Tathagata's Samyak-sambodhi (Buddha's highest enlightenment). The second is the Ear Venerable (referring to the inner hearing), who always resides in a quiet place without any bondage or adornment, flying around, going back and forth in the ten directions. He reaches all the dark places above and below the heavens, hears everything, knows everything, yet does not speak, is detached and non-active, only going back and forth, returning to the heart with emotion, and telling each one: first, there are no different words, named Immaculate Praise; second, named Universal Observance of Precepts; third, named Broad Guidance and Salvation; fourth, named Great Patience and Forbearance; fifth, named Faith in All Buddhas; sixth, named the Tathagata's Mind; seventh, named Pure and Pure Again; eighth, named Unwavering; ninth, named Nothing Disliked; tenth, named the Great City of Vainali, which accepts everything. These ten virtues are the same body as the Tathagata. The third is the Eye Venerable (referring to the inner vision), who always resides in the ** (original text is blank) place, not arrogant, guiding all non-flying things, clear about the inside and outside of the ten directions, and no one can see it. It also has ten virtues: first, named Manjushri (symbol of wisdom); second, named All-Penetrating; third, named Eliminating All Purity and Impurity; fourth, named Always Pure; fifth, named Essence of Sun and Moon; sixth, named Guiding All Non-Rational Things; seventh, named Unstainable; eighth, named Guiding People in the Ten Directions; ninth, named All Defilements Exhausted, No Impurities; tenth, named the Tathagata's Faith Protecting All. These are the three inner venerables, who always practice great compassion and great mercy, worrying about the suffering of birth and death. It should be known that the beings in the three realms cannot be destroyed. Destroying them is equivalent to destroying the three venerables, and there are three other venerables. One should always take refuge, repent, and be ashamed. What are the three venerables? First, the pure intention is named Mara (demon king); second, the pure desire is named Lion King; third, the pure form is named Garuda (a mythical bird).' Again asked: 'What Dharma should these three venerables correspond to?' The answer is: 'Those whose minds are cut off have no anger, and all demons will be subdued. The mind is the spirit of the body, named'

波旬，晉言眾想心隨護為善者。師子王者耳神，耳不受眾塵埃，於三界獨忍一切諸想，不與校會，故名曰師子王，晉言一切無畏，常為十方為導，當作佛者，為作座席而不患厭。金翅鳥者眼神也，眼入眾色，色則斷。飛行十方莫能知者，降伏諸魔，踐踏眾龍，龍神欲反興瞋怒意，金翅鳥在海上影現水中，諸龍恐怖不敢出外，波旬興龍欲有所受，眼陰以斷，金翅鳥在上，常以百千種色懼如金光，不能等於明月之精，明月之精不能當金翅鳥之毛，是使金翅鳥於三界獨尊雄。其有為導當作佛者，我皆當在上，以身金毛照之，使令身皆黃金色，一切相見之，莫不歡喜。」

佛言：「是三尊六人者，是內事六度無極。是以菩薩行六度，不壞色無常視。痛癢思想生死痛癢思想生死識者，則無六度無極。若菩薩摩訶薩身軀不安隱者，當知與內六度無極違錯，不順其教。當思上頭所語滓自綶形，勿以自可用剛強之性，自言無罪。若不詪詪至心懺悔者，殺身不久，此事非良醫所能治也。」

溥首復問佛言：「何謂外三尊六事也？」

答曰：「第一、佛尊。第二、法尊。第三、比丘僧尊。是復有三尊。何等為三？第一、凈尊。第二、色尊。第三、欲尊。」

溥首復問曰：「此三尊，皆何應也？」

佛言：「

【現代漢語翻譯】現代漢語譯本：波旬（Mara，魔王），用晉語來說，是指那些守護著眾生思想，並隨之行善的人。師子王（Simha-raja，獅子王）是耳朵的神，耳朵不接受任何塵埃，在三界中獨自忍受一切思想，不與它們糾纏，所以被稱為師子王，用晉語來說就是一切無畏。他常常為十方眾生指引方向，當有人要成佛時，他會為他們準備座位而不感到厭倦。金翅鳥（Garuda，大鵬金翅鳥）是眼睛的神，眼睛一旦進入眾（此處原文有誤，應為『色』），（此處原文有誤，應為『色』）就會被斷除。它飛行十方，沒有人能知道它的軌跡，它降伏諸魔，踐踏眾龍。龍神想要反抗並生起嗔怒之心，金翅鳥在海面上，影子映在水中，眾龍恐懼，不敢出來。波旬興起龍，想要有所接受，但眼睛的陰影已經被斷除。金翅鳥在上方，常常以百千種顏色，像金光一樣令人恐懼，但不能與明月的精華相比，明月的精華也不能與金翅鳥的羽毛相比。這使得金翅鳥在三界中獨尊雄。那些作為引導者，將要成佛的人，我都會在他們之上，用我金色的毛髮照耀他們，使他們的身體都變成金色，一切見到他們的人，沒有不歡喜的。佛說：『這三尊六人，是內在的六度無極（paramita，到達彼岸）。因此，菩薩修行六度，不執著於色，視無常。如果執著于痛癢、思想、生死、痛癢、思想、生死、識，那就沒有六度無極。如果菩薩摩訶薩的身體不感到安穩，就應當知道是與內在的六度無極相違背，不順從其教導。應當思考上面所說的，要像污垢一樣包裹自己，不要自以為是，用剛強的性情，自認為沒有罪過。如果不至誠懺悔，很快就會喪命，這件事不是良醫所能治癒的。』溥首（Pusya，人名）再次問佛：『什麼是外在的三尊六事呢？』佛回答說：『第一是佛尊，第二是法尊，第三是比丘僧尊。這又有三尊。哪三尊呢？第一是凈尊，第二是色尊，第三是欲尊。』溥首又問：『這三尊，各自對應什麼呢？』佛說：

【English Translation】 English version: Mara, in the Jin language, refers to those who protect the thoughts of beings and follow them to do good. Simha-raja (Lion King) is the deity of the ears, the ears do not receive any dust, and in the three realms, it alone endures all thoughts, not engaging with them, therefore it is called Simha-raja, which in the Jin language means all fearlessness. It often guides beings in the ten directions, and when someone is about to become a Buddha, it prepares a seat for them without feeling weary. Garuda (Golden-Winged Bird) is the deity of the eyes, once the eyes enter the * (here the original text is incorrect, it should be 'form'), the * (here the original text is incorrect, it should be 'form') will be cut off. It flies in the ten directions, and no one can know its whereabouts. It subdues all demons and tramples on all dragons. When the dragon gods want to rebel and generate anger, the Garuda appears on the sea, its shadow reflected in the water, and the dragons are terrified and dare not come out. Mara raises dragons, wanting to receive something, but the shadow of the eyes has already been cut off. The Garuda is above, often with hundreds and thousands of colors, frightening like golden light, but it cannot compare to the essence of the bright moon, and the essence of the bright moon cannot compare to the feathers of the Garuda. This makes the Garuda the sole supreme and majestic one in the three realms. Those who are guides and are about to become Buddhas, I will be above them, illuminating them with my golden hair, making their bodies all golden, and all who see them will be joyful. The Buddha said, 'These three honored ones and six persons are the inner six paramitas (perfections). Therefore, when a Bodhisattva practices the six paramitas, they do not cling to form and see impermanence. If they cling to pain, itching, thoughts, birth, death, pain, itching, thoughts, birth, death, and consciousness, then there are no six paramitas. If a Bodhisattva Mahasattva's body does not feel at peace, they should know that they are going against the inner six paramitas and not following their teachings. They should reflect on what was said above, to wrap themselves in filth, not to be self-righteous, using a stubborn nature, and thinking they are without sin. If they do not sincerely repent, they will soon lose their lives, and this matter cannot be cured by a good doctor.' Pusya (a name) asked the Buddha again, 'What are the outer three honored ones and six matters?' The Buddha replied, 'The first is the Buddha, the second is the Dharma, and the third is the Sangha of Bhikkhus. These are also three honored ones. What are the three? The first is purity, the second is form, and the third is desire.' Pusya asked again, 'What do these three honored ones correspond to?' The Buddha said,

舍欲佈施，身得其福，是為施度無極。二曰、舍色持戒，身得清凈，是為戒度無極。三曰、舍諸塵勞，行大忍辱而離眾想，得清凈慧，是為忍度無極。四曰、知比丘僧清凈，舍諸因起滅因緣之事而建精進，得至道場，住清凈地，是為進度無極。五曰、知法清凈舍諸邪念者，想之緣而定一心，身得安隱知去來今，是為禪度無極。六曰、知佛清凈，悉舍諸著，適無所住，深入要法，空無想念，泥洹之事一切本無，是為智度無極。」

佛言：「是為外六度無極也！如是內外法十二事解者，便為開十二門。雖解由不制，因對起想，游于恣意不能忍辱，放心口意，瞋恚惡言，便為十二因緣，隨俗三流，不離五趣。菩薩大士等，于內外亦無所譏，一切無礙，如水月形，平等察聲無瞋怒音，恨本際等，無本無際，分別法界，則睹平等。是菩薩等游瞋恚為意法也！」

又告溥首：「何謂菩薩等游愚癡也？愚從無起，察癡無有；設無所有，愚癡本無，永無狂冥，人無弊愿，無礙如空，為虛澹泊。想礙求空，方面造愚，立虛為實，而起忿恨，愚癡所行，求名達字，行清白名，欣欣難獲。諸法無明，因想為塵，想為礙，慚虛無形，譬如丈夫欲度虛空，亦無羽翅，行不合道，不入于空，億劫不得也！能會不能，知空本末，愚癡亦如

【現代漢語翻譯】現代漢語譯本：捨棄對物質的慾望而行佈施，身體便能獲得福報，這稱為佈施度無極（paramita，意為到達彼岸）。第二，捨棄對感官享樂的執著而持守戒律，身體便能獲得清凈，這稱為持戒度無極。第三，捨棄各種煩惱，以大忍辱之心而遠離各種妄想，便能獲得清凈的智慧，這稱為忍辱度無極。第四，了知比丘僧團的清凈，捨棄一切因緣生滅之事，而建立精進之心，便能到達道場，安住于清凈之地，這稱為精進度無極。第五，了知佛法的清凈，捨棄一切邪念，通過觀想的因緣而使心安定，身體便能安穩，並能知曉過去、現在、未來，這稱為禪定度無極。第六，了知佛的清凈，完全捨棄一切執著，安住于無所住的狀態，深入重要的佛法，達到空無所想的境界，明白涅槃（nirvana，意為解脫）之事一切本無，這稱為智慧度無極。佛說：『這稱為外六度無極！』如果能理解內外法這十二件事，就等於開啟了十二道門。雖然理解了，但如果不加以約束，就會因為外境而生起妄想，放縱自己的意念，不能忍辱，放任身口意，產生嗔恚和惡語，這樣就形成了十二因緣，隨著世俗的三種流轉，不能脫離五道輪迴。菩薩大士等，對於內外法都沒有任何執著，一切都沒有障礙，如同水中的月影，平等地觀察一切聲音，沒有嗔怒之音，怨恨的根源也如同虛空，沒有開始也沒有盡頭，分別法界，就能看到平等。這些菩薩等，將嗔恚視為意念的修行方法！佛又告訴溥首：『什麼是菩薩等游于愚癡呢？愚癡是從無中產生的，觀察愚癡，它本不存在；既然不存在，愚癡本來就沒有，永遠不會有迷惑和黑暗，人也不會有邪惡的願望，沒有障礙如同虛空，虛無而淡泊。因為執著于空，反而造就了愚癡，把虛無當成真實，從而產生忿恨，愚癡的行為就是這樣，追求名聲和文字，追求清白的名聲，欣喜地追求卻難以獲得。諸法本無明，因為妄想而產生塵埃，妄想成為障礙，慚愧虛無的本質，就像一個凡人想要飛過虛空，卻沒有翅膀，他的行為不符合道理，不能進入虛空，即使經過億劫也無法做到！如果能理解不能的道理，知道空的本末，愚癡也像這樣。』

【English Translation】 English version: Giving up desires for material things and practicing generosity, the body will obtain blessings; this is called the Paramita (perfection) of Giving. Second, giving up attachment to sensual pleasures and upholding precepts, the body will obtain purity; this is called the Paramita of Discipline. Third, giving up all defilements, practicing great patience and being free from all delusions, one will obtain pure wisdom; this is called the Paramita of Patience. Fourth, knowing the purity of the Sangha (monastic community), giving up all causes of arising and ceasing, and establishing diligence, one will reach the Bodhi-mandala (place of enlightenment) and dwell in a pure place; this is called the Paramita of Diligence. Fifth, knowing the purity of the Dharma (teachings), giving up all wrong thoughts, and through the conditions of contemplation, stabilizing the mind, the body will be at peace and one will know the past, present, and future; this is called the Paramita of Meditation. Sixth, knowing the purity of the Buddha, completely giving up all attachments, dwelling in a state of non-dwelling, deeply entering the essential Dharma, reaching a state of emptiness and no thought, understanding that Nirvana (liberation) is fundamentally non-existent; this is called the Paramita of Wisdom. The Buddha said, 『These are called the Six Paramitas of the External!』 If one understands these twelve matters of internal and external Dharma, it is like opening twelve doors. Although one understands, if one does not restrain oneself, one will give rise to delusions due to external circumstances, indulge one's thoughts, be unable to practice patience, let go of body, speech, and mind, generate anger and harsh words, thus forming the twelve links of dependent origination, following the three flows of the world, unable to escape the five realms of rebirth. Bodhisattvas (enlightenment beings), however, have no attachment to internal or external Dharma, everything is without obstruction, like the moon's reflection in water, observing all sounds equally, without angry tones, the root of resentment is like space, without beginning or end, distinguishing the Dharma realm, one will see equality. These Bodhisattvas regard anger as a method of practice for the mind! The Buddha further told Pu Shou, 『What is it that Bodhisattvas are said to be wandering in ignorance? Ignorance arises from nothing, observing ignorance, it does not exist; since it does not exist, ignorance is fundamentally non-existent, there will never be confusion or darkness, and people will not have evil desires, without obstruction like space, empty and tranquil. Because of attachment to emptiness, one creates ignorance, taking the unreal as real, thus generating resentment, this is how ignorance acts, seeking fame and words, seeking a pure reputation, joyfully pursuing it but finding it difficult to obtain. All Dharmas are fundamentally without clarity, because of delusions, dust arises, delusions become obstacles, ashamed of the essence of emptiness, like an ordinary person wanting to fly through the sky, but without wings, his actions do not accord with the truth, unable to enter the sky, even after countless eons he will not succeed! If one can understand the principle of inability, knowing the beginning and end of emptiness, ignorance is also like this.』

是。本際無思議，蔽冥不生，塵無所志而成滿，如住于虛空不知方面處，亦無具足人，無能出度者。如百千億劫垓習樂闇蔽者，彼亦無厭足，常饑無飽滿。如僮子者，好色如吹胞，滿中氣短，解脫口中無所有，罪福如空胞，求勝真高亦然，卑忑清凈亦然，習於愚者，求不可得。空來空去，懷抱罪欲，喜亦行惡亦不捨，見善不習，專入倒見，如是行者，謂愚無底也！斷根、無根形，無根無住，故不可盡。設愚不可盡，癡亦不可得，猶如眾生如幻如化，斯不可賜。設有造喻，三界眾生類，日度一切，令得泥洹。佛壽住世，億劫難計，濟脫梨度人不可盡。因遇立種，人界無想，癡冥如幻，是不可得；佛凈與愚癡等，觀斯無二。設能等觀，則能念道，癡慧一等，無諸蔽礙，眾生群萌，等無思議，癡不可計，思念意跡，其心無，無有邊際，愚冥無限，由不可得。空著無名，因倚有形，無有見者，永不可持。志性無明，了無所有，何從致起，而有瞋恚也？計無吾我，癡已不起，闇冥何類？如癡無處，佛道亦爾，了無崖底，諸法無二，別聲平等，等察癡響，了云一等，愚冥如雲，分別平等，則曉定意。是為菩薩等游愚癡。」

又告溥首：「何謂菩薩等游不善？欲行無形，瞋行無處，不行癡行，知眾平等，諸塵亦等，諸生滅悉等

【現代漢語翻譯】現代漢語譯本：是的，本源的實相是不可思議的，它遮蔽了黑暗，不產生任何事物。塵世的慾望沒有目標卻能圓滿，就像住在虛空中不知方向一樣，也沒有一個具足的人，沒有能夠從中解脫的人。就像百千億劫以來習慣於黑暗的人，他們也永遠不會滿足，總是飢餓而無法飽足。就像小孩子一樣，喜歡美好的事物就像吹起來的泡泡，裡面充滿了短暫的氣息，從口中說出的解脫毫無意義，罪惡和福報就像空泡一樣，追求至高無上的真理也是如此，卑微和清凈也是如此，習慣於愚癡的人，所求的都是不可能得到的。空空而來，空空而去，懷抱著罪惡和慾望，喜歡作惡也不捨棄，看到善行也不學習，專門進入顛倒的見解，像這樣修行的人，可以說是愚癡到了極點！斷絕了根，沒有根的形狀，沒有根也沒有住處，所以無法窮盡。假設愚癡無法窮盡，癡迷也是無法得到的，就像眾生如幻如化一樣，這是無法賜予的。假設可以打個比方，三界眾生，每天都度化一切眾生，讓他們得到涅槃。佛的壽命住世，億劫都難以計算，救度的人也無法窮盡。因為遇到而建立種子，人界沒有思想，癡迷就像幻覺一樣，這是無法得到的；佛的清凈和愚癡是平等的，觀察這兩者沒有差別。假設能夠平等觀察，就能念道，癡迷和智慧是平等的，沒有一切遮蔽和障礙，眾生群萌，平等而不可思議，癡迷無法計算，思念的意念和痕跡，其心是空的，沒有邊際，愚昧和黑暗是無限的，因為無法得到。空執著于無名，因為依靠有形，沒有看見的人，永遠無法把握。意志的本性是無明的，什麼都沒有，從哪裡產生，而有嗔恨呢？如果認為沒有我，癡迷就不會產生，黑暗又是什麼樣的呢？就像癡迷沒有處所一樣，佛道也是如此，沒有邊際，一切法沒有差別，不同的聲音是平等的，平等地觀察癡迷的聲音，明白它們是一樣的，愚昧和黑暗就像云一樣，分別平等，就能明白禪定的意義。這就是菩薩平等地遊歷愚癡。又告訴溥首：『什麼叫做菩薩平等地遊歷不善？想要修行無形，嗔恨沒有處所，不修行癡迷的行為，知道眾生是平等的，一切塵埃也是平等的，一切生滅都是平等的。』

【English Translation】 English version: Yes. The fundamental reality is inconceivable, it obscures the darkness, and does not give rise to anything. The desires of the world have no aim yet can be fulfilled, like dwelling in the void without knowing direction, nor is there a complete person, nor one who can be liberated from it. Like those who have been accustomed to darkness for hundreds of millions of kalpas, they will never be satisfied, always hungry and unable to be full. Like a child, who likes beautiful things like a blown bubble, filled with fleeting breath, the liberation spoken from the mouth is meaningless, sin and merit are like empty bubbles, the pursuit of the highest truth is also like this, humility and purity are also like this, those who are accustomed to ignorance, what they seek is impossible to obtain. Coming empty, going empty, embracing sin and desire, liking to do evil and not abandoning it, seeing good deeds and not learning them, specializing in entering into inverted views, those who practice like this can be said to be ignorant to the extreme! Severing the root, having no root shape, having no root and no dwelling place, so it cannot be exhausted. Suppose ignorance cannot be exhausted, delusion is also unattainable, just like sentient beings are like illusions and transformations, this cannot be bestowed. Suppose an analogy can be made, the sentient beings of the three realms, every day they liberate all sentient beings, allowing them to attain Nirvana. The Buddha's lifespan in the world, countless kalpas are difficult to calculate, the people saved are also inexhaustible. Because of encountering and establishing seeds, the human realm has no thought, delusion is like an illusion, this is unattainable; the Buddha's purity and ignorance are equal, observing these two there is no difference. Suppose one can observe equally, then one can contemplate the Way, delusion and wisdom are equal, without all obscurations and obstacles, the multitude of sentient beings, equal and inconceivable, delusion cannot be calculated, the thoughts and traces of the mind, its heart is empty, without boundaries, ignorance and darkness are infinite, because it cannot be obtained. Empty attachment to the nameless, because relying on the form, those who have not seen, can never grasp. The nature of the will is ignorance, there is nothing, from where does it arise, and have anger? If one thinks there is no self, delusion will not arise, what kind of darkness is it? Just like delusion has no place, the Buddha's way is also like this, without boundaries, all dharmas have no difference, different sounds are equal, equally observing the sounds of delusion, understanding they are the same, ignorance and darkness are like clouds, distinguishing equally, then one can understand the meaning of meditation. This is the Bodhisattva equally wandering in ignorance. Furthermore, he told Pu Shou: 'What is called the Bodhisattva equally wandering in non-virtue? Wanting to practice formlessness, anger has no place, not practicing the actions of delusion, knowing that sentient beings are equal, all dust is also equal, all arising and ceasing are equal.'

，等解虛無，空無所有，了凈如是。是菩薩等游不善也。」

又告溥首：「何謂菩薩等游諸善德本？眾生修善，心行若干，諸行一等，無不等行，一行而行，無礙現行，了行無二，則能平等。以知平等，眾行如幻，色聲一等，則了語音；語音無二，由如影響，往來周旋，亦無處所，德本亦然如幻化。是為菩薩等游眾善德本。」

又告溥首：「何謂菩薩等游有為也？所有無有，一切從念。念者空念，計不可量，無量難計，無邊無際，所起為想。想從念緣，是之數亦不可盡。曉平等者，了無央數，無行無像，解說等寂，睹一切安，已安已榮，不計無常。是為菩薩等游有為。」

又告溥首：「何謂菩薩等游無為？本凈法寂，亦無合會，無明之形，假聲等察，音聲無言、無教，皆了無為，眾著言聲，等觀如是。是為菩薩等游無為。」

又告溥首：「何謂菩薩等游平等？處有為中，不住有為，諸行平等，如空無礙，不住三界，三界本無，何求泥洹？泥洹寂靜，不出不入，無言無說，乃至大安，度脫眾生，解無若干。法身如空，不合不散，亦無往來，亦無還返，如空寂寞，是為菩薩等游于平等。」

於是世尊，說斯章句，至未曾有，順如應行，不可思議，世之希有。時有萬二千菩薩皆得不起法忍，

【現代漢語翻譯】現代漢語譯本：『等同於理解虛無，空無所有，完全清凈就是這樣。這是菩薩們遊歷不善的境界。』又告訴溥首：『什麼是菩薩們遊歷各種善德的根本？眾生修習善行，心念行為各有不同，但所有行為本質上是相同的，沒有哪一個行為不是平等的。以一種行為來修行，沒有障礙地顯現，理解行為的無二性，就能達到平等。因為知道平等，所有行為都如幻象，色和聲等同，就能理解語言；語言沒有二元性，就像回聲一樣，來回週轉，也沒有固定的處所，德行的根本也像幻化一樣。這就是菩薩們遊歷各種善德的根本。』又告訴溥首：『什麼是菩薩們遊歷有為法？所有存在和不存在，一切都源於念頭。念頭是空性的，不可衡量，無量難以計算，無邊無際，所產生的稱為想法。想法從念頭產生，其數量也是不可窮盡的。明白平等的人，理解其數量是無限的，沒有行為和形象，理解其寂靜平等，看到一切安穩，已經安穩和榮耀，不執著于無常。這就是菩薩們遊歷有為法。』又告訴溥首：『什麼是菩薩們遊歷無為法？其本性清凈寂靜，也沒有聚合，沒有無明的形象，通過假借聲音等來觀察，聲音沒有言語、沒有教導，都理解為無為，眾生執著于言語聲音，要平等地看待這些。這就是菩薩們遊歷無為法。』又告訴溥首：『什麼是菩薩們遊歷平等？處於有為法中，卻不執著于有為法，所有行為都是平等的，像虛空一樣沒有障礙，不執著於三界，三界本來就是空無，又何必追求涅槃？涅槃是寂靜的，不生不滅，沒有言語和說法，乃至達到大安，度脫眾生，理解沒有差別。法身像虛空一樣，不合不散，也沒有來去，也沒有返回，像虛空一樣寂寞，這就是菩薩們遊歷平等。』這時，世尊說了這些偈頌，達到了前所未有的境界，順應了應有的修行，不可思議，是世間罕見的。當時有一萬二千位菩薩都獲得了不起法忍。

【English Translation】 English version: 'Equating to understanding emptiness, nothingness, and complete purity is like this. This is how Bodhisattvas wander in the realm of non-virtue.' He further told Pu Shou, 'What is it that Bodhisattvas wander in the roots of all virtuous merits? When sentient beings cultivate good deeds, their minds and actions differ, but all actions are essentially the same, and no action is not equal. By practicing one action, manifesting without obstruction, and understanding the non-duality of actions, one can achieve equality. Because one knows equality, all actions are like illusions, color and sound are equal, and one can understand language; language has no duality, like an echo, going back and forth, without a fixed place, the roots of merit are also like illusions. This is how Bodhisattvas wander in the roots of all virtuous merits.' He further told Pu Shou, 'What is it that Bodhisattvas wander in conditioned phenomena? All existence and non-existence arise from thoughts. Thoughts are empty, immeasurable, countless, boundless, and what arises from them is called ideas. Ideas arise from thoughts, and their number is inexhaustible. Those who understand equality realize that their number is infinite, without action or form, understanding their peaceful equality, seeing all peace, already peaceful and glorious, not clinging to impermanence. This is how Bodhisattvas wander in conditioned phenomena.' He further told Pu Shou, 'What is it that Bodhisattvas wander in unconditioned phenomena? Its nature is pure and still, without aggregation, without the form of ignorance, observing through borrowed sounds, etc., sounds have no words, no teachings, all understood as unconditioned, sentient beings cling to words and sounds, one should view them equally. This is how Bodhisattvas wander in unconditioned phenomena.' He further told Pu Shou, 'What is it that Bodhisattvas wander in equality? Being in conditioned phenomena, yet not clinging to conditioned phenomena, all actions are equal, like space without obstruction, not clinging to the three realms, the three realms are originally empty, why seek Nirvana? Nirvana is peaceful, without arising or ceasing, without words or teachings, reaching great peace, liberating sentient beings, understanding without difference. The Dharma body is like space, neither uniting nor dispersing, without coming or going, without returning, like space, lonely, this is how Bodhisattvas wander in equality.' At that time, the World Honored One spoke these verses, reaching an unprecedented state, in accordance with the proper practice, inconceivable, and rare in the world. At that time, twelve thousand Bodhisattvas all attained the Dharma-acceptance of non-arising.

七十二億百千天人皆發無上正真道意，二百六十萬比丘漏盡意解，有六千比丘尼皆發無上正真道意，有二千二百清信士、千八百清信女，亦皆發無上正真道意。

爾時溥首僮真，復白世尊曰：「唯愿大聖！演是三昧號，菩薩由斯，而致至德，諸根明瞭，聞三昧所因名號，則當獲得一切法明，靡不通達，而悉降伏一切迷惑邪見之眾，樂一文字，分別曉了一切諸文，以一切文而了一文，辯才之慧不可限量，為諸群生講說經法，分別曉了，緣應法忍，以一切行入於一相，逮得無量無限之議，曉了識議，四分別辯。」

於是世尊，告溥首僮真：「諦聽！善思念之！今當爲仁分別本末。」

溥首答曰：「甚善！愿樂欲聞。」

佛言：「有三昧名離無量垢，假使菩薩逮得斯定，普見一切諸色清凈。」

佛告溥首：「有三昧名壞若干，假使菩薩逮得斯定，智慧光明覆蔽一切日月之明。有三昧名成具光明，假使菩薩逮得斯定，威曜覆蔽帝釋、梵王，三界之寶悉蒙安隱，諸天光曜忽不復現。有三昧名舍界，假使菩薩逮得斯定，處於眾會，蠲除一切淫怒癡病。有三昧名莫能當，假使菩薩逮得斯定，照明一切八方上下諸佛國土。有三昧名諸法無所生，假使菩薩逮得斯定，總攬諸佛經典訓誨一切，為眾會分別要

【現代漢語翻譯】現代漢語譯本七十二億百千天人皆發起了無上正真道意（anuttara-samyak-sambodhi-citta，無上正等正覺之心），二百六十萬比丘（bhikṣu，佛教出家男眾）證得漏盡意解（āsravakṣaya-jñāna，斷盡煩惱的智慧），有六千比丘尼（bhikṣuṇī，佛教出家女眾）皆發起了無上正真道意，有二千二百清信士（upāsaka，在家男居士）、千八百清信女（upāsikā，在家女居士），也皆發起了無上正真道意。當時，溥首童真（Puṇḍarīka-kumāra，菩薩名）再次對世尊說：『唯愿大聖！演說這個三昧（samādhi，禪定）的名稱，菩薩由此而達到至高的德行，諸根（indriya，眼、耳、鼻、舌、身、意六種感覺器官）明瞭，聽到三昧的因緣和名稱，就應當獲得一切法的光明，沒有不通達的，並且能夠降伏一切迷惑邪見的眾生，樂於一個文字，分別曉了一切文字，以一切文字而瞭解一個文字，辯才的智慧不可窮盡，為眾生講說經法，分別曉了，緣應法忍（dharma-kṣānti，對佛法的理解和接受），以一切行入於一相（eka-lakṣaṇa，諸法實相），獲得無量無限的議論，曉了識議（vijñāna-vāda，關於意識的論述），四種分別辯才（pratisaṃvidā，義、法、辭、辯四種無礙辯才）。』於是，世尊告訴溥首童真：『仔細聽！好好思考！現在我將為你說其本末。』溥首回答說：『很好！我非常樂意聽。』佛說：『有一種三昧名為離無量垢（ananta-mala-vigata-samādhi），假使菩薩獲得此定，就能普遍見到一切色（rūpa，物質現象）清凈。』佛告訴溥首：『有一種三昧名為壞若干（nānā-vidhvaṃsana-samādhi），假使菩薩獲得此定，智慧的光明就能覆蓋一切日月的光明。有一種三昧名為成具光明（prabhā-saṃpanna-samādhi），假使菩薩獲得此定，威光就能覆蓋帝釋（Indra，天神之王）、梵王（Brahmā，色界天之主），三界（trayo dhātava，欲界、色界、無色界）的寶物都得到安穩，諸天的光芒忽然不再顯現。有一種三昧名為舍界（dhātu-parityāga-samādhi），假使菩薩獲得此定，處於大眾之中，就能消除一切淫慾、嗔怒、愚癡的疾病。有一種三昧名為莫能當（adṛśya-samādhi），假使菩薩獲得此定，就能照亮一切八方上下諸佛的國土。有一種三昧名為諸法無所生（sarva-dharma-anutpāda-samādhi），假使菩薩獲得此定，就能總攬諸佛的經典，訓誨一切，為大眾分別要義。』

【English Translation】 English version Seventy-two billion hundred thousand devas (deva, celestial beings) all generated the thought of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi-citta), two million six hundred thousand bhikshus (bhikṣu, Buddhist monks) attained the extinction of outflows and liberation of mind (āsravakṣaya-jñāna), six thousand bhikshunis (bhikṣuṇī, Buddhist nuns) all generated the thought of unsurpassed perfect enlightenment, two thousand two hundred laymen (upāsaka, male lay devotees) and one thousand eight hundred laywomen (upāsikā, female lay devotees) also all generated the thought of unsurpassed perfect enlightenment. At that time, Puṇḍarīka-kumāra (a Bodhisattva) again said to the World Honored One: 『May the Great Sage! Explain the name of this samadhi (samādhi, meditative absorption), by which Bodhisattvas attain supreme virtue, their faculties (indriya, the six sense organs) become clear, and upon hearing the cause and name of the samadhi, they should obtain the light of all dharmas (dharma, teachings), without anything not being understood, and be able to subdue all beings with delusion and wrong views, delight in one letter, distinguish and understand all letters, understand one letter through all letters, the wisdom of eloquence is inexhaustible, explain the scriptures for all beings, distinguish and understand, attain the acceptance of the dharma (dharma-kṣānti, acceptance of the teachings), enter into one mark (eka-lakṣaṇa, the true nature of all things) through all practices, obtain immeasurable and limitless discussions, understand the discussions of consciousness (vijñāna-vāda, the discourse on consciousness), and the four kinds of analytical eloquence (pratisaṃvidā, the four kinds of unobstructed eloquence: meaning, dharma, language, and eloquence).』 Then, the World Honored One said to Puṇḍarīka-kumāra: 『Listen carefully! Think well! Now I will explain the beginning and end for you.』 Puṇḍarīka replied: 『Very good! I am very eager to hear.』 The Buddha said: 『There is a samadhi called the detachment from immeasurable defilements (ananta-mala-vigata-samādhi), if a Bodhisattva attains this samadhi, they will universally see all forms (rūpa, material phenomena) as pure.』 The Buddha told Puṇḍarīka: 『There is a samadhi called the destruction of various forms (nānā-vidhvaṃsana-samādhi), if a Bodhisattva attains this samadhi, the light of wisdom will cover the light of all suns and moons. There is a samadhi called the attainment of complete light (prabhā-saṃpanna-samādhi), if a Bodhisattva attains this samadhi, their majestic light will cover Indra (Indra, king of the gods) and Brahmā (Brahmā, lord of the form realm), the treasures of the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) will all be secure, and the light of the devas will suddenly no longer appear. There is a samadhi called the abandonment of realms (dhātu-parityāga-samādhi), if a Bodhisattva attains this samadhi, being among the assembly, they can eliminate all diseases of lust, anger, and ignorance. There is a samadhi called the unassailable (adṛśya-samādhi), if a Bodhisattva attains this samadhi, they can illuminate all the Buddha lands in the eight directions and above and below. There is a samadhi called the non-arising of all dharmas (sarva-dharma-anutpāda-samādhi), if a Bodhisattva attains this samadhi, they can encompass all the Buddha's scriptures, instruct all, and explain the essentials for the assembly.』

義，敷演微妙無著之業。有三昧名無念雷音，假使菩薩逮得斯定，言語音聲暢于梵天，十方所演無能過者，窈冥蔽礙，無不聞者。有三昧名曉了一切應心所樂，假使菩薩逮得斯定，悅可眾生，隨其所樂而令解脫拘礙之緣，一切眾會普得安隱。有三昧名無會現悅精進，假使菩薩逮得斯定，睹見無為，無有限數終始之惑，所聞所見莫不通達，一切所入莫能過也。有三昧名無念寶德樂於世界，假使菩薩逮得斯定者，放諸神足施化眾生。有三昧名諸音緣會，假使菩薩逮斯定者，覺諸言音，以無數字了一文字，以一文字說無數字，以了內字、外字，悲了于內不達，外亦不了，內外相應，無有異文。有三昧名積眾善德，假使菩薩逮斯定者，分別罪福，興顯平等，多所悅可一切眾生，使聞佛音法音，眾聲聞音，緣覺音，菩薩音，度無極音，一切智音；彼有所說，亦無音聲，一切了知深要之業。有三昧名起諸總持為一切王，假使菩薩逮得斯定者，分別一切，無量總持，眾慧之要，無礙之法悉令明瞭。有三昧名凈諸辯才無為之行，假使菩薩逮斯定者，寂除一切音聲言說，皆無言教，亦無響應，無言無教，亦無所有。」

於是溥首白世尊：「唯然大聖！鄙身寧應講斯典訓之功德乎？」

告曰：「宜講。」

溥首白佛：「

【現代漢語翻譯】現代漢語譯本：闡述微妙而無執著的行為。有一種三昧名為無念雷音（無念的雷鳴之聲），假設菩薩證得此定，其言語音聲能傳遍梵天，十方所演說的沒有能超過他的，幽深隱蔽之處，沒有聽不到的。有一種三昧名為曉了一切應心所樂（明白一切眾生心中所喜愛的），假設菩薩證得此定，能使眾生喜悅，隨其所喜好而令其解脫束縛的因緣，一切集會都能得到安穩。有一種三昧名為無會現悅精進（不執著于集會而展現喜悅的精進），假設菩薩證得此定，能見到無為的境界，沒有有限的起始和終結的迷惑，所聽所見沒有不通達的，一切所入的境界沒有能超過的。有一種三昧名為無念寶德樂於世界（無念的珍寶功德使世界快樂），假設菩薩證得此定，能放出各種神通，施化眾生。有一種三昧名為諸音緣會（各種聲音的因緣聚合），假設菩薩證得此定，能覺悟各種言語聲音，以無數的文字理解一個文字，以一個文字說無數的道理，理解內在的文字和外在的文字，悲憫理解內在而不理解外在的，內外相應，沒有不同的文字。有一種三昧名為積眾善德（積累眾多善的功德），假設菩薩證得此定，能分別罪與福，興起平等之心，使一切眾生喜悅，讓他們聽到佛的聲音、法的聲音、眾聲聞的聲音、緣覺的聲音、菩薩的聲音、度無極的聲音、一切智的聲音；他們所說的，也沒有聲音，一切都了知深奧重要的行為。有一種三昧名為起諸總持為一切王（發起各種總持成為一切之王），假設菩薩證得此定，能分別一切，無量的總持，各種智慧的要點，無礙的法門都能明白。有一種三昧名為凈諸辯才無為之行（清凈各種辯才，進行無為的行為），假設菩薩證得此定，能寂滅一切音聲言說，都沒有言教，也沒有迴應，沒有言語沒有教導，也沒有任何存在。於是溥首菩薩對世尊說：『是的，大聖！我怎麼能講述這些經典教誨的功德呢？』佛告之說：『應該講述。』溥首菩薩對佛說：

【English Translation】 English version: expounding subtle and non-attached actions. There is a samadhi named 'No-Thought Thunder Sound' (the thunderous sound of no-thought). If a Bodhisattva attains this samadhi, their speech and sound will reach the Brahma heavens, and no teachings in the ten directions can surpass it. No matter how deep or hidden, all will hear it. There is a samadhi named 'Understanding All That Pleases the Mind' (understanding all that pleases the minds of sentient beings). If a Bodhisattva attains this samadhi, they can delight sentient beings, and according to their preferences, liberate them from the bonds of attachment. All assemblies will attain peace and security. There is a samadhi named 'Non-Attachment Manifesting Joyful Diligence' (not being attached to assemblies while manifesting joyful diligence). If a Bodhisattva attains this samadhi, they can see the unconditioned realm, without the confusion of limited beginnings and endings. There is nothing they do not understand, and no realm they cannot surpass. There is a samadhi named 'No-Thought Precious Virtue Delighting the World' (the precious virtue of no-thought that brings joy to the world). If a Bodhisattva attains this samadhi, they can manifest various spiritual powers to transform sentient beings. There is a samadhi named 'Convergence of All Sounds' (the convergence of the causes and conditions of all sounds). If a Bodhisattva attains this samadhi, they can awaken to all languages and sounds, understanding countless words through one word, and explaining countless principles through one word. They understand inner and outer words, compassionately understanding those who understand the inner but not the outer, and the inner and outer correspond without different meanings. There is a samadhi named 'Accumulating All Virtuous Merits' (accumulating all virtuous merits). If a Bodhisattva attains this samadhi, they can distinguish between sin and merit, promote equality, and delight all sentient beings, allowing them to hear the Buddha's voice, the Dharma's voice, the voice of the Sravakas, the voice of the Pratyekabuddhas, the voice of the Bodhisattvas, the voice of boundless liberation, and the voice of all wisdom. What they say has no sound, and they understand all profound and important actions. There is a samadhi named 'Initiating All Dharanis as the King of All' (initiating all dharanis to become the king of all). If a Bodhisattva attains this samadhi, they can distinguish all things, countless dharanis, the essence of all wisdom, and all unobstructed dharmas. There is a samadhi named 'Purifying All Eloquence and Unconditioned Conduct' (purifying all eloquence and engaging in unconditioned conduct). If a Bodhisattva attains this samadhi, they can silence all sounds and speech, without any verbal teachings or responses. There is no speech, no teaching, and nothing exists. Then, Bodhisattva Pu Shou said to the World Honored One, 'Yes, Great Sage! How can I possibly explain the merits of these teachings?' The Buddha replied, 'You should explain them.' Bodhisattva Pu Shou said to the Buddha:

假使菩薩聞斯經典而不狐疑，發心受持而諷誦講讀，其人現在得妙辯才，聰明辯、欣豫辯、深妙辯、無合會，常行慈心加諸眾生，無毀複意。所以者何？設使憂念所作趣，奉行其行，知諦隨身，未曾舍離。」

爾時世尊贊溥首曰：「善哉，善哉！快說此言，誠如之意。譬如佈施獲致大富而不虛假，持戒生天亦不虛假，令斯經典亦復如茲，學致辯才亦不虛假，悉得本志，猶如日光出照天下眾冥悉除。斯經如是，諷誦學者懷來辯才靡不通達，喻如菩薩坐于道場，于佛樹下還得無上真正之道，成最正覺。菩薩如是，學誦斯經必得辯才，除諸狐疑。是故，溥首！假使菩薩現欲興辯曉練諸法，聞斯經典心不猶豫，即當受持、講說、諷誦，為諸眾會廣演其義。」

爾時是離垢藏菩薩，前白佛言：「滅度后，其有受持、諷誦、講說斯經法者，為眾會敷演其義，鄙親當爲宣解所歸，使不狐疑，疾得辯才。」

於時弊魔愁毒垂淚，來詣佛所，白世尊曰：「唯無建立於斯經，如來、至真、等正覺常懷大哀，其有苦患施以大安。幸哉，大聖！愿除吾惑。如昔世尊初坐樹下處於道場，演此典法；今復重加說斯經典。我今憂鬱，心懷懊惱。其于如來始得佛道，所救濟時，我之反側不能自勝；一切皆當得不退轉，逮無上正真之道

【現代漢語翻譯】現代漢語譯本：假設菩薩聽聞這部經典而不疑惑，發心受持、諷誦和講讀，這個人現在就能獲得巧妙的辯才，包括聰明的辯才、欣悅的辯才、深妙的辯才，以及無礙的辯才。他會常常以慈悲心對待一切眾生，沒有絲毫的譭謗和報復之意。這是為什麼呢？因為他會專注于自己所做的事情，奉行自己所行的道路，明白真理並將其融入自身，從不捨棄。這時，世尊讚歎溥首菩薩說：『說得好啊，說得好啊！你說的這些話真是太好了，完全符合我的心意。就像佈施可以獲得巨大的財富一樣，這不是虛假的；持戒可以昇天，也不是虛假的。學習這部經典也是如此，學習它就能獲得辯才，這也不是虛假的。所有這些都能實現最初的願望，就像太陽出來照耀天下，所有的黑暗都會被消除一樣。這部經典也是如此，學習和諷誦它的人都會獲得辯才，沒有不通達的。就像菩薩坐在道場，在菩提樹下獲得無上真正之道，成就最正覺一樣。菩薩也是如此，學習和誦讀這部經典必定能獲得辯才，消除一切疑惑。所以，溥首！假設菩薩現在想要興起辯才，通曉各種法，聽聞這部經典後心中不猶豫，就應當受持、講說、諷誦，為大眾廣泛地闡述它的意義。』這時，離垢藏菩薩向前對佛說：『在您滅度之後，如果有受持、諷誦、講說這部經典的人，為大眾闡述它的意義，我願意為他們解釋這部經典的歸宿，使他們不再疑惑，迅速獲得辯才。』這時，魔王波旬愁苦得流下眼淚，來到佛陀面前，對世尊說：『請不要建立這部經典。如來、至真、等正覺常常懷有大慈悲，對於受苦的人給予最大的安樂。真是幸運啊，大聖！希望您能消除我的疑惑。就像過去世尊最初坐在菩提樹下，在道場宣講這部經典一樣；現在又再次宣講這部經典。我感到憂鬱，心中懊惱。當如來最初獲得佛道，救濟眾生的時候，我感到不安，無法自持；一切眾生都將獲得不退轉，最終證得無上正真之道。』

【English Translation】 English version: If a Bodhisattva hears this Sutra without doubt, and resolves to uphold, recite, and expound it, that person will now obtain wonderful eloquence, including intelligent eloquence, joyful eloquence, profound eloquence, and unobstructed eloquence. They will always treat all beings with compassion, without any intention of slander or retaliation. Why is this so? Because they will focus on what they do, follow the path they walk, understand the truth and integrate it into themselves, never abandoning it. At that time, the World Honored One praised Bodhisattva Pu Shou, saying: 'Well said, well said! These words you have spoken are truly excellent and completely in accordance with my intention. Just as giving alms can bring great wealth, which is not false; and keeping precepts can lead to rebirth in heaven, which is also not false. Learning this Sutra is the same; learning it will bring eloquence, which is also not false. All of these can fulfill the original aspiration, just as the sun comes out to illuminate the world, and all darkness is eliminated. This Sutra is also like this; those who learn and recite it will obtain eloquence, and there will be nothing they do not understand. Just as a Bodhisattva sits in the Bodhimanda, under the Bodhi tree, and obtains the unsurpassed true path, achieving the most perfect enlightenment. Bodhisattvas are also like this; learning and reciting this Sutra will surely obtain eloquence and eliminate all doubts. Therefore, Pu Shou! If a Bodhisattva now wishes to develop eloquence and understand all dharmas, upon hearing this Sutra, they should not hesitate in their heart, but should uphold, expound, and recite it, and widely explain its meaning to the assembly.' At this time, Bodhisattva Li Gou Zang stepped forward and said to the Buddha: 'After you have passed away, if there are those who uphold, recite, and expound this Sutra, and explain its meaning to the assembly, I am willing to explain the destination of this Sutra for them, so that they will no longer doubt and will quickly obtain eloquence.' At this time, Mara Papiyas, distressed and shedding tears, came to the Buddha and said to the World Honored One: 'Please do not establish this Sutra. The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, always has great compassion, and gives the greatest peace to those who suffer. How fortunate, Great Sage! I hope you can dispel my doubts. Just as in the past, the World Honored One first sat under the Bodhi tree, in the Bodhimanda, and expounded this Sutra; now you are expounding this Sutra again. I feel depressed and annoyed. When the Tathagata first attained Buddhahood and saved sentient beings, I felt uneasy and could not control myself; all beings will obtain non-retrogression and ultimately attain the unsurpassed true path.'

，成最正覺，其有黎庶，耳聞斯經，聽音服名，悉當得道，至於滅度。空我境界，虛魔宮殿。大聖撫育，興建大悲，唯見矜濟。」

佛告魔曰：「波旬！莫恐，勿怖，勿懅！一切眾生不悉滅度，如來亦不建立斯經。」

魔聞佛教，踴躍歡喜，善心生矣，忽然不現。

溥首白佛：「何故為魔而說斯教？」

佛告溥首：「斯經典者，住無所住，是故為魔而說斯言：『吾不建立斯經典也！』至誠不虛。一切諸法住無所住，不可逮得，無有言教，離於二事，本際平等。當諦無本，法界如稱，平若虛空，無適無莫，真正無異。今經流佈斯閻浮提，于天下當有瑞應。」

世尊適建誠諦之教，自然空中音普廣聞，誠如佛言，至誠不虛。

佛告阿難：「受斯普門品經之要，持諷誦讀宣示同學。」

又言：「阿難！是經八萬四千法品之藏，計比斯典，等無差特。所以者何？此經一句，普入無量之慧門，法界諸要，唯如來分別曉了。眾生解斯經典而成佛道，然後講說八萬四千諸經品藏。是故，阿難！當受斯經訊息，將慎諦持、諷誦。」

為眾人說此已，離垢藏菩薩、溥首僮真、賢者阿難，諸天、世人、揵沓和、阿須倫，聞經歡喜，稽首作禮而退。

佛說普門品

【現代漢語翻譯】現代漢語譯本：成就最正覺（無上正等正覺），如果有百姓，耳朵聽到這部經，聽聞其音，信服其名，都應當得道，直至滅度（涅槃）。空寂我的境界，虛無魔的宮殿。大聖（佛）撫育眾生，興起大悲心，唯有憐憫救濟。佛告訴魔說：『波旬（魔王名）！不要恐懼，不要害怕，不要畏懼！一切眾生不會全部滅度，如來（佛的自稱）也不會建立這部經。』魔聽到佛的教誨，歡欣鼓舞，善心生起，忽然消失不見。溥首（菩薩名）問佛：『為什麼為魔說這部教法？』佛告訴溥首：『這部經典，安住于無所住，所以為魔說這樣的話：『我不建立這部經典！』至誠不虛。一切諸法安住于無所住，不可執取，沒有言語教導，脫離二元對立，本源平等。應當諦觀無本，法界如秤，平如虛空，無有偏頗，真正無異。現在這部經流佈于這個閻浮提（我們所居住的世界），在天下應當有瑞應。』世尊（佛的尊稱）剛建立真實不虛的教法，自然空中聲音普遍廣傳，真實如佛所說，至誠不虛。佛告訴阿難（佛的弟子名）：『接受這部《普門品經》的要義，受持諷誦，宣講給同修。』又說：『阿難！這部經是八萬四千法門的寶藏，與這部經典相比，完全沒有差別。為什麼呢？這部經的一句話，普遍進入無量智慧之門，法界諸要，只有如來分別明瞭。眾生理解這部經典而成就佛道，然後講說八萬四千諸經的寶藏。所以，阿難！應當接受這部經的訊息，謹慎受持、諷誦。』為眾人說完這些話后，離垢藏菩薩（菩薩名）、溥首童真（菩薩名）、賢者阿難，諸天、世人、揵沓和（天神名）、阿須倫（天神名），聽聞此經，歡喜，稽首作禮而退。佛說《普門品》

【English Translation】 English version: Achieving the most perfect enlightenment (Anuttara-samyak-sambodhi), if there are common people who hear this sutra, listen to its sound, and believe in its name, they shall all attain the Way, until Nirvana. Empty is my realm, and void are the demon's palaces. The Great Sage (Buddha) nurtures, and establishes great compassion, only seeing to be compassionate and to aid. The Buddha said to the demon: 'Papiyas (Mara)! Do not fear, do not be afraid, do not be timid! Not all sentient beings will attain Nirvana, nor will the Tathagata (self-reference of the Buddha) establish this sutra.' Upon hearing the Buddha's teachings, the demon rejoiced, a good heart arose, and suddenly he disappeared. Pusya (Bodhisattva's name) asked the Buddha: 'Why do you speak this teaching for the demon?' The Buddha told Pusya: 'This sutra dwells in non-dwelling, therefore, I speak these words to the demon: 'I do not establish this sutra!' It is sincere and not false. All dharmas dwell in non-dwelling, cannot be grasped, there is no verbal teaching, it is detached from duality, and the origin is equal. One should contemplate that there is no origin, the Dharma realm is like a scale, flat like the void, without bias, truly without difference. Now this sutra is spreading in this Jambudvipa (the world we live in), there should be auspicious signs in the world.' As the World Honored One (honorific title for the Buddha) established the true and sincere teaching, naturally, a sound spread widely in the air, truly as the Buddha said, sincere and not false. The Buddha told Ananda (Buddha's disciple's name): 'Accept the essence of this Universal Gateway Sutra, uphold, recite, and proclaim it to your fellow practitioners.' He also said: 'Ananda! This sutra is the treasury of eighty-four thousand Dharma teachings, compared to this sutra, there is no difference. Why is that? One sentence of this sutra universally enters the gate of immeasurable wisdom, the essentials of the Dharma realm, only the Tathagata can distinguish and understand. Sentient beings understand this sutra and achieve Buddhahood, and then explain the treasury of eighty-four thousand sutras. Therefore, Ananda! You should accept the message of this sutra, carefully uphold, and recite it.' After speaking these words to the assembly, the Bodhisattva Vimalagarbha (Bodhisattva's name), the youth Pusya (Bodhisattva's name), the venerable Ananda, the devas, the people of the world, the Gandharvas (celestial musicians' name), and the Asuras (demigods' name), upon hearing this sutra, rejoiced, bowed their heads in reverence, and departed. The Buddha speaks the Universal Gateway Sutra