T12n0353_勝鬘師子吼一乘大方便方廣經
大正藏第 12 冊 No. 0353 勝鬘師子吼一乘大方便方廣經
No. 353 [No. 310(48)]
勝鬘師子吼一乘大方便方廣經
宋中印度三藏求那跋陀羅譯
如來真實義功德章第一
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，波斯匿王及末利夫人信法未久，共相謂言：「勝鬘夫人是我之女，聰慧利根，通敏易悟，若見佛者必速解法，心得無疑。宜時遣信，發其道意。」夫人白言：「今正是時。」王及夫人與勝鬘書，略贊如來無量功德，即遣內人名旃提羅，使人奉書至阿逾阇國，入其宮內敬授勝鬘。勝鬘得書歡喜頂受，讀誦受持，生希有心，向旃提羅而說偈言：
「我聞佛音聲， 世所未曾有； 所言真實者， 應當修供養。 仰惟佛世尊！ 普為世間出； 亦應垂哀愍， 必令我得見。」 即生此念時， 佛于空中現； 普放凈光明， 顯示無比身。 勝鬘及眷屬， 頭面接足禮； 咸以清凈心， 嘆佛實功德： 「如來妙色身， 世間無與等； 無比不思議， 是故今敬禮。 如來色無盡， 智慧亦復然； 一切法常住， 是故我歸依。 降伏心過惡， 及與身四種， 已到
【現代漢語翻譯】 現代漢語譯本 《勝鬘師子吼一乘大方便方廣經》 宋朝中印度三藏求那跋陀羅翻譯 如來真實義功德章第一 我是這樣聽說的： 一時，佛陀住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，波斯匿王（Prasenajit）和末利夫人（Mallikā）信奉佛法不久，他們互相說道：『勝鬘夫人（Śrīmālā）是我的女兒，她聰明智慧，根性敏銳，通達事理，容易領悟。如果她能見到佛陀，必定能迅速理解佛法，心中不再有疑惑。應該及時派人送信，啓發她的道心。』夫人說：『現在正是時候。』國王和夫人寫了一封信給勝鬘，簡略地讚美瞭如來無量的功德，然後派遣一位名叫旃提羅（Candira）的宮女，讓她帶著信前往阿逾阇國（Ayodhyā），進入宮中恭敬地將信交給勝鬘。勝鬘收到信后，歡喜地頂戴接受，讀誦受持，心中生起稀有之感，她向旃提羅說了偈語： 『我聽聞佛陀的聲音，是世間從未有過的； 所說都是真實不虛的，應當修習供養。 仰望佛陀世尊！普遍爲了世間而出； 也應該垂憐哀憫，必定讓我得見。』 當她生起這個念頭時，佛陀在空中顯現； 普放清凈光明，顯示無比殊勝的身相。 勝鬘和她的眷屬，都以頭面接足禮拜； 都以清凈的心，讚歎佛陀真實的功德： 『如來微妙的色身，世間沒有可以比擬的； 無比殊勝不可思議，因此我今天恭敬禮拜。 如來的色身無有窮盡，智慧也是如此； 一切法都是常住的，因此我歸依佛陀。 降伏了心中的過惡，以及身體的四種惡行， 已經到達了
【English Translation】 English version The Śrīmālādevī Siṃhanāda Sūtra Translated by Guṇabhadra of Central India during the Song Dynasty Chapter 1: The Tathāgata's True Meaning and Merits Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī. At that time, King Prasenajit and Queen Mallikā, who had not long believed in the Dharma, said to each other: 'Śrīmālā (Śrīmālādevī), our daughter, is intelligent, sharp-witted, perceptive, and quick to understand. If she were to see the Buddha, she would surely quickly comprehend the Dharma and have no doubts in her mind. It is appropriate to send a messenger now to inspire her aspiration for the Way.' The Queen said: 'Now is the right time.' The King and Queen wrote a letter to Śrīmālā, briefly praising the immeasurable merits of the Tathāgata, and then sent a palace attendant named Candira, instructing her to take the letter to Ayodhyā, enter the palace, and respectfully present it to Śrīmālā. Śrīmālā received the letter with joy and reverence, read it, recited it, and held it in her mind, giving rise to a rare feeling. She spoke these verses to Candira: 'I have heard the Buddha's voice, which is unprecedented in the world; What is spoken is true and real, and should be offered with reverence. I look up to the World Honored Buddha! Who has appeared for the sake of the world; You should also show compassion and pity, and surely allow me to see you.' As this thought arose in her mind, the Buddha appeared in the sky; Universally emitting pure light, displaying an incomparable form. Śrīmālā and her retinue, all bowed their heads and paid homage at his feet; All with pure hearts, praised the Buddha's true merits: 'The Tathāgata's wondrous form, is unmatched in the world; Incomparable and inconceivable, therefore I bow in reverence today. The Tathāgata's form is endless, and so is his wisdom; All dharmas are permanent, therefore I take refuge in the Buddha. Having subdued the evils of the mind, and the four evils of the body, Having reached
難伏地， 是故禮法王。 知一切爾焰， 智慧身自在， 攝持一切法， 是故今敬禮。 敬禮過稱量， 敬禮無譬類， 敬禮無邊法， 敬禮難思議。 哀愍覆護我， 令法種增長； 此世及後生， 愿佛常攝受。」 「我久安立汝， 前世已開覺； 今復攝受汝， 未來生亦然。」 「我已作功德， 現在及余世； 如是眾善本， 唯愿見攝受。」
爾時，勝鬘及諸眷屬，頭面禮佛，佛于眾中即為受記：「汝嘆如來真實功德，以此善根，當於無量阿僧祇劫天人之中為自在王，一切生處常得見我，現前讚歎如今無異。當復供養無量阿僧祇佛，過二萬阿僧祇劫當得作佛，號普光如來、應、正遍知。彼佛國土，無諸惡趣、老病衰惱不適意苦，亦無不善惡業道名；彼國眾生色力壽命、五欲眾具，皆悉快樂，勝於他化自在諸天；彼諸眾生純一大乘，諸有修習善根眾生皆集於彼。」
勝鬘夫人得受記時，無量眾生、諸天及人愿生彼國，世尊悉記皆當往生。
十受章第二
爾時，勝鬘聞受記已，恭敬而立受十大受：
「世尊！我從今日乃至菩提，于所受戒不起犯心。
「世尊！我從今日乃至菩提，于諸尊長不起慢心。
「世尊！我從今日乃
【現代漢語翻譯】 現代漢語譯本 『難以被降伏的，因此我禮敬法王（指佛陀）。』 『知曉一切現象的實相，智慧之身自在無礙，』 『攝持一切法，因此我今日恭敬禮拜。』 『禮敬超越一切度量的，禮敬無可比擬的，』 『禮敬無邊無際的法，禮敬難以思議的。』 『請慈悲憐憫覆護我，使我法種增長；』 『愿此生及來世，佛陀常攝受我。』 『我早已安立你，前世已開悟你；』 『今生再次攝受你，未來生亦是如此。』 『我已積累功德，現在及過去世；』 『如此眾善之本，唯愿佛陀攝受。』 那時，勝鬘（Śrīmālā）及她的眷屬，頭面禮拜佛陀，佛陀在眾人中即為她授記：『你讚歎如來真實功德，以此善根，當於無量阿僧祇劫（asaṃkhya kalpa，無數大劫）在天人之中為自在王，一切生處常得見我，現前讚歎如同今日一般無異。當再供養無量阿僧祇佛，過二萬阿僧祇劫當得成佛，號普光如來（Samantaprabhāsa Tathāgata）、應、正遍知。彼佛國土，沒有諸惡趣、老病衰惱不適意的痛苦，也沒有不善惡業道的名稱；彼國眾生色力壽命、五欲（pañca kāmaguṇā，色、聲、香、味、觸）之樂，皆悉快樂，勝於他化自在諸天（paranirmitavaśavartin）；彼諸眾生純一大乘（ekayāna），諸有修習善根的眾生都聚集在那裡。』 勝鬘夫人（Śrīmālādevī）得到授記時，無量眾生、諸天及人愿生彼國，世尊都為他們授記，皆當往生。 十受章第二 那時，勝鬘聽聞授記后，恭敬而立，受持十大誓願： 『世尊！我從今日乃至菩提（bodhi，覺悟），對於所受的戒律不起違犯之心。』 『世尊！我從今日乃至菩提，對於諸位尊長不起傲慢之心。』 『世尊！我從今日乃至菩提，對於一切眾生不起嗔恨之心。』
【English Translation】 English version 'Difficult to subdue, therefore I pay homage to the Dharma King (referring to the Buddha).' 'Knowing the true nature of all phenomena, with a body of wisdom that is free and unhindered,' 'Holding all dharmas, therefore I respectfully bow today.' 'Homage to the one beyond all measure, homage to the one without comparison,' 'Homage to the boundless Dharma, homage to the inconceivable one.' 'Please have compassion and protect me, so that my seeds of Dharma may grow;' 'May the Buddha always embrace me in this life and the next.' 'I have long established you, and awakened you in past lives;' 'Now I embrace you again, and so it will be in future lives.' 'I have accumulated merits, in this life and in past lives;' 'Such is the root of all good, may the Buddha embrace me.' At that time, Śrīmālā and her retinue, bowed their heads to the Buddha, and the Buddha, in the midst of the assembly, immediately prophesied for her: 'You praise the true merits of the Tathāgata, with this good root, you will be a sovereign king among gods and humans for immeasurable asaṃkhya kalpas (countless great eons), in all your births you will always see me, and praise me as you do now. You will also make offerings to immeasurable asaṃkhya Buddhas, and after two myriads of asaṃkhya kalpas, you will attain Buddhahood, named Samantaprabhāsa Tathāgata, worthy, perfectly enlightened. In that Buddha's land, there will be no evil realms, no suffering of old age, sickness, decay, or unpleasantness, nor will there be any name of unwholesome evil paths; the beings in that land will have strength, lifespan, and the pleasures of the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile sensations), all will be happy, surpassing the Paranirmitavaśavartin gods; those beings will be purely of the One Vehicle (ekayāna), and all beings who cultivate good roots will gather there.' When Lady Śrīmālādevī received the prophecy, immeasurable beings, gods, and humans wished to be born in that land, and the World Honored One prophesied that they would all be reborn there. Chapter Two on the Ten Vows At that time, Śrīmālā, having heard the prophecy, stood respectfully and took ten great vows: 'World Honored One! From this day until Bodhi (enlightenment), I will not have a mind of transgression regarding the precepts I have received.' 'World Honored One! From this day until Bodhi, I will not have a mind of arrogance towards all elders.' 'World Honored One! From this day until Bodhi, I will not have a mind of anger towards all beings.'
至菩提，于諸眾生不起恚心。
「世尊！我從今日乃至菩提，於他身色及外眾具不起疾心。
「世尊！我從今日乃至菩提，于內外法不起慳心。
「世尊！我從今日乃至菩提，不自為己受畜財物，凡有所受悉為成熟貧苦眾生。
「世尊！我從今日乃至菩提，不自為己行四攝法，為一切眾生故，以不愛染心、無厭足心、無掛礙心，攝受眾生。
「世尊！我從今日乃至菩提，若見孤獨幽系疾病，種種厄難困苦眾生，終不暫舍，必欲安隱，以義饒益令脫眾苦，然後乃舍。
「世尊！我從今日乃至菩提，若見捕養眾惡律儀及諸犯戒終不棄捨。我得力時，于彼彼處見此眾生，應折伏者而折伏之；應攝受者而攝受之。何以故？以折伏、攝受故令法久住。法久住者，天人充滿，惡道減少，能于如來所轉法輪而得隨轉，見是利故救攝不捨。
「世尊！我從今日乃至菩提，攝受正法終不忘失。何以故？忘失法者則忘大乘，忘大乘者則忘波羅蜜，忘波羅蜜者則不欲大乘。若菩薩不決定大乘者，則不能得攝受正法欲，隨所樂入，永不堪任越凡夫地。我見如是無量大過，又見未來攝受正法菩薩摩訶薩無量福利，故受此大受。
「法主世尊！現為我證，唯佛世尊現前證知。而諸眾生善根微薄或
【現代漢語翻譯】 現代漢語譯本 直至證得菩提（覺悟），我將不對任何眾生生起嗔恨之心。 世尊！我從今日直至證得菩提，不會對他人的外貌和外在的財物產生嫉妒之心。 世尊！我從今日直至證得菩提，不會對內在和外在的法產生慳吝之心。 世尊！我從今日直至證得菩提，不會爲了自己而積蓄財物，凡有所得，都將用來幫助貧困的眾生。 世尊！我從今日直至證得菩提，不會爲了自己而行四攝法（佈施、愛語、利行、同事），而是爲了所有眾生，以不貪愛、不厭足、無掛礙的心來攝受眾生。 世尊！我從今日直至證得菩提，如果見到孤獨、被囚禁、患病、遭受各種災難和困苦的眾生，我絕不會暫時捨棄他們，必定要讓他們得到安穩，用正義來利益他們，使他們脫離痛苦，然後才會離開。 世尊！我從今日直至證得菩提，如果見到那些奉行惡劣戒律或犯戒的人，我絕不會拋棄他們。當我擁有力量時，在任何地方見到這些眾生，對於應該折伏的就折伏，應該攝受的就攝受。為什麼呢？因為通過折伏和攝受，才能使佛法長久住世。佛法長久住世，天人就會充滿，惡道就會減少，能夠跟隨如來所轉的法輪而轉動。我看到這樣的利益，所以救護攝受他們而不捨棄。 世尊！我從今日直至證得菩提，攝受正法，永遠不會忘失。為什麼呢？忘失正法就會忘失大乘（菩薩乘），忘失大乘就會忘失波羅蜜（到達彼岸的方法），忘失波羅蜜就會不想要大乘。如果菩薩不能堅定地修習大乘，就不能獲得攝受正法的意願，不能隨心所欲地進入，永遠不能超越凡夫的境界。我看到這樣無量的過失，又看到未來攝受正法的菩薩摩訶薩（偉大的菩薩）有無量的福報，所以接受這個偉大的誓願。 法主世尊！現在請為我作證，只有佛世尊才能現前知曉。而眾生的善根微薄，或者
【English Translation】 English version Until I attain Bodhi (enlightenment), I will not harbor any anger towards any sentient beings. World Honored One! From this day until I attain Bodhi, I will not feel jealousy towards the physical appearance or external possessions of others. World Honored One! From this day until I attain Bodhi, I will not have any miserly thoughts towards internal or external dharmas. World Honored One! From this day until I attain Bodhi, I will not accumulate wealth for my own sake. Whatever I receive, I will use to help impoverished sentient beings. World Honored One! From this day until I attain Bodhi, I will not practice the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) for my own sake, but for the sake of all sentient beings. I will embrace sentient beings with a mind free from attachment, dissatisfaction, and hindrance. World Honored One! From this day until I attain Bodhi, if I see sentient beings who are lonely, imprisoned, sick, or suffering from various calamities and hardships, I will never abandon them even temporarily. I will surely bring them peace and benefit them with righteousness, helping them escape from suffering before I leave them. World Honored One! From this day until I attain Bodhi, if I see those who practice evil precepts or break precepts, I will never abandon them. When I have the power, wherever I see these beings, I will subdue those who should be subdued and embrace those who should be embraced. Why? Because through subduing and embracing, the Dharma can abide for a long time. When the Dharma abides for a long time, gods and humans will be abundant, evil realms will decrease, and they will be able to follow the turning of the Dharma wheel by the Tathagata. Seeing this benefit, I will protect and embrace them without abandoning them. World Honored One! From this day until I attain Bodhi, I will embrace the true Dharma and never forget it. Why? Because forgetting the true Dharma means forgetting the Mahayana (the Great Vehicle), forgetting the Mahayana means forgetting the Paramitas (perfections), and forgetting the Paramitas means not desiring the Mahayana. If a Bodhisattva is not determined in the Mahayana, they cannot obtain the desire to embrace the true Dharma, cannot enter as they wish, and will never be able to transcend the realm of ordinary beings. Seeing such immeasurable faults, and also seeing the immeasurable benefits of future Bodhisattva Mahasattvas (great Bodhisattvas) who embrace the true Dharma, I accept this great vow. Dharma Lord, World Honored One! Please bear witness for me now. Only the Buddha, World Honored One, can know this directly. However, the good roots of sentient beings are weak, or
起疑網，以十大受極難度故；彼或長夜非義饒益，不得安樂。為安彼故，今于佛前說誠實誓。我受此十大受，如說行者，以此誓故，于大眾中當雨天花，出天妙音。」
說是語時，于虛空中，雨眾天花出妙聲言：「如是如是！如汝所說，真實無異。」彼見妙花及聞音聲，一切眾會疑惑悉除，喜踴無量而發願言：「恒與勝鬘常共俱會，同其所行。」世尊悉記一切大眾如其所愿。
三愿章第三
爾時勝鬘復于佛前發三大愿，而作是言：「以此實愿安隱無量無邊眾生，以此善根於一切生得正法智，是名第一大愿。我得正法智已，以無厭心為眾生說，是名第二大愿。我于攝受正法，捨身、命、財，護持正法，是名第三大愿。」
爾時，世尊即記勝鬘三大誓願，如一切色悉入空界。如是菩薩恒沙諸愿，皆悉入此三大愿中，此三愿者真實廣大。
攝受章第四
爾時，勝鬘白佛言：「我今當復承佛威神，說調伏大愿真實無異。」
佛告勝鬘：「恣聽汝說。」
勝鬘白佛：「菩薩所有恒沙諸愿，一切皆入一大愿中，所謂攝受正法。攝受正法，真為大愿。」
佛贊勝鬘：「善哉善哉！智慧方便甚深微妙，汝已長夜殖諸善本，來世眾生久種善根者，乃能解汝所說。汝之所說攝受正
【現代漢語翻譯】 現代漢語譯本 『起疑網』（指對佛法產生懷疑的障礙），因為有十大難以忍受的苦難；他們或許長久以來都無法獲得正當的利益，無法得到安樂。爲了安撫他們，我現在在佛前發下真實的誓言。我將承受這十大苦難，並如所說的那樣修行，因為這個誓言，在大眾之中將會降下天花，發出美妙的天音。」 當她說完這些話時，在虛空中，降下了許多天花，併發出美妙的聲音說：『正是這樣！正如你所說，真實不虛。』他們看到美妙的花朵，聽到美妙的聲音，所有與會大眾的疑惑都消除了，他們無比歡喜，併發出誓願說：『愿我們永遠與勝鬘（Śrīmālā）在一起，共同修行她所行的道。』世尊（Bhagavān）為所有大眾都做了授記，如他們所愿。 三愿章 第三 那時，勝鬘（Śrīmālā）又在佛前發了三大愿，並說道：『以這個真實的願望，安穩無量無邊的眾生，以這個善根，在一切生命中獲得正法智慧，這稱為第一大愿。我獲得正法智慧后，將以無厭倦的心為眾生說法，這稱為第二大愿。我對於攝受正法，將捨棄身體、生命、財產，護持正法，這稱為第三大愿。』 那時，世尊（Bhagavān）就為勝鬘（Śrīmālā）的三大誓願做了授記，就像一切顏色都融入虛空一樣。菩薩（Bodhisattva）恒河沙數般的願望，都融入這三大愿中，這三大愿真實而廣大。 攝受章 第四 那時，勝鬘（Śrīmālā）對佛說：『我現在將再次承蒙佛的威神力，說出調伏的大愿，真實不虛。』 佛告訴勝鬘（Śrīmālā）：『隨你所說。』 勝鬘（Śrīmālā）對佛說：『菩薩（Bodhisattva）所有恒河沙數般的願望，一切都融入一個大愿中，那就是攝受正法。攝受正法，才是真正的大愿。』 佛讚歎勝鬘（Śrīmālā）：『善哉善哉！你的智慧方便非常深奧微妙，你已經長久以來種下了許多善根，未來世那些久種善根的眾生，才能理解你所說的。你所說的攝受正法，』
【English Translation】 English version The 'net of doubt' (referring to obstacles of doubt towards the Dharma), because of the ten extremely difficult sufferings; they might for a long time not gain proper benefits and not attain peace. To pacify them, I now make a truthful vow before the Buddha. I will endure these ten sufferings and practice as it is said, because of this vow, heavenly flowers will rain down in the assembly, and wonderful heavenly sounds will be produced.」 When she spoke these words, in the empty space, many heavenly flowers rained down, and a wonderful voice said: 'It is so! Just as you have said, it is true and without difference.' They saw the wonderful flowers and heard the wonderful sounds, all the doubts of the assembly were eliminated, they were infinitely joyful, and made a vow saying: 'May we always be with Śrīmālā (Victorious Garland), and practice the path she practices.' The Bhagavan (World-Honored One) gave predictions to all the assembly, as they wished. Chapter Three on the Three Vows At that time, Śrīmālā (Victorious Garland) again made three great vows before the Buddha, and said: 'With this true vow, I will bring peace to immeasurable and boundless beings, and with this root of goodness, in all lives, I will attain the wisdom of the true Dharma, this is called the first great vow. After I attain the wisdom of the true Dharma, I will speak to beings with an unwearied mind, this is called the second great vow. For the sake of embracing the true Dharma, I will give up my body, life, and possessions, and protect the true Dharma, this is called the third great vow.' At that time, the Bhagavan (World-Honored One) gave predictions to Śrīmālā's (Victorious Garland) three great vows, just as all colors merge into space. The Bodhisattva's (Enlightenment Being) vows, as numerous as the sands of the Ganges, all merge into these three great vows, these three vows are true and vast. Chapter Four on Embracing At that time, Śrīmālā (Victorious Garland) said to the Buddha: 'I will now again rely on the Buddha's majestic power, and speak of the great vow of taming, which is true and without difference.' The Buddha told Śrīmālā (Victorious Garland): 'Speak as you wish.' Śrīmālā (Victorious Garland) said to the Buddha: 'All the Bodhisattva's (Enlightenment Being) vows, as numerous as the sands of the Ganges, all merge into one great vow, which is embracing the true Dharma. Embracing the true Dharma is the truly great vow.' The Buddha praised Śrīmālā (Victorious Garland): 'Excellent, excellent! Your wisdom and skillful means are very profound and subtle, you have planted many roots of goodness for a long time, those beings in the future who have planted roots of goodness for a long time will be able to understand what you have said. What you have said about embracing the true Dharma,'
法，皆是過去、未來、現在諸佛已說、今說、當說。我今得無上菩提，亦常說此攝受正法，如是我說：『攝受正法所有功德不得邊際，如來智慧辯才亦無邊際。何以故？是攝受正法有大功德有大利益。』」
勝鬘白佛：「我當承佛神力，更復演說攝受正法廣大之義。」
佛言：「便說。」
勝鬘白佛：「攝受正法廣大義者，則是無量，得一切佛法，攝八萬四千法門。譬如劫初成時，普興大云，雨眾色雨及種種寶。如是攝受正法，雨無量福報及無量善根之雨。
「世尊！又如劫初成時，有大水聚，出生三千大千界藏及四百億種種類洲。如是攝受正法，出生大乘無量界藏：一切菩薩神通之力；一切世間安隱快樂；一切世間如意自在；及出世間安樂劫成，乃至天人本所未得，皆于中出。
「又如大地持四重擔。何等為四？一者大海，二者諸山，三者草木，四者眾生。如是攝受正法善男子善女人，建立大地，堪能荷負四種重任，喻彼大地。何等為四？謂離善知識、無聞非法眾生，以人天善根而成熟之；求聲聞者授聲聞乘；求緣覺者授緣覺乘；求大乘者授以大乘。是名攝受正法善男子善女人建立大地，堪能荷負四種重任。世尊！如是攝受正法善男子善女人建立大地，堪能荷負四種重任，普為眾生
【現代漢語翻譯】 現代漢語譯本：佛陀所說的法，都是過去、未來、現在諸佛已經說過、正在說、將要說的。我現在證得無上菩提，也常常宣說這攝受正法。我這樣說：『攝受正法的所有功德沒有邊際，如來的智慧和辯才也沒有邊際。為什麼呢？因為這攝受正法有大功德，有大利益。』 勝鬘夫人對佛說：『我將承蒙佛的神力，再次演說攝受正法廣大的意義。』 佛說：『那就說吧。』 勝鬘夫人對佛說：『攝受正法廣大的意義，是無量的，能獲得一切佛法，涵蓋八萬四千法門。譬如劫初形成時，普遍興起大云，降下各種顏色的雨和各種珍寶。同樣，攝受正法，降下無量福報和無量善根的雨。 『世尊！又如劫初形成時，有巨大的水聚集，從中生出三千大千世界和四百億種不同種類的洲。同樣，攝受正法，生出大乘無量的世界：一切菩薩的神通之力；一切世間的安穩快樂；一切世間的如意自在；以及出世間的安樂，乃至天人原本沒有得到的，都從中產生。 『又如大地承載著四種重擔。哪四種呢？一是大海，二是諸山，三是草木，四是眾生。同樣，攝受正法的善男子善女人，建立起大地，能夠承擔四種重任，就像那大地一樣。哪四種呢？就是對於那些遠離善知識、沒有聽聞佛法的不正眾生，用人天善根來使他們成熟；對於求聲聞乘的人，授予聲聞乘；對於求緣覺乘的人，授予緣覺乘；對於求大乘的人，授予大乘。這就是攝受正法的善男子善女人建立大地，能夠承擔四種重任。世尊！像這樣攝受正法的善男子善女人建立大地，能夠承擔四種重任，普遍爲了眾生』
【English Translation】 English version: The Dharma spoken by the Buddha, are all what the Buddhas of the past, future, and present have already spoken, are speaking, and will speak. Now that I have attained Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment), I also constantly preach this Dharma of embracing the true Dharma. Thus I say: 『The merits of embracing the true Dharma are boundless, and the wisdom and eloquence of the Tathagata (the thus-gone one, an epithet of the Buddha) are also boundless. Why? Because this Dharma of embracing the true Dharma has great merit and great benefit.』 Queen Srimala said to the Buddha: 『I shall, by the Buddha's divine power, further expound the vast meaning of embracing the true Dharma.』 The Buddha said: 『Then speak.』 Queen Srimala said to the Buddha: 『The vast meaning of embracing the true Dharma is immeasurable, it obtains all the Buddha-Dharmas, and encompasses the eighty-four thousand Dharma-gates. For example, when a kalpa (an eon) first forms, great clouds universally arise, raining down various colors of rain and various treasures. Likewise, embracing the true Dharma rains down immeasurable blessings and immeasurable roots of goodness.』 『World-Honored One! Also, just as when a kalpa first forms, there is a great gathering of water, from which the three thousand great thousand world realms and four hundred billion different kinds of continents are born. Likewise, embracing the true Dharma gives rise to the immeasurable realms of the Mahayana (the Great Vehicle): the power of all Bodhisattvas' (enlightenment beings) spiritual abilities; the peace and happiness of all the world; the wish-fulfilling freedom of all the world; and the happiness of the world beyond, even what gods and humans have never obtained, all arise from it.』 『Also, just as the earth bears four heavy burdens. What are the four? First, the great ocean; second, the mountains; third, the grasses and trees; and fourth, sentient beings. Likewise, the good men and good women who embrace the true Dharma, establish the earth, and are able to bear four heavy responsibilities, like that earth. What are the four? They are: for those who are far from good teachers and have not heard the Dharma, using the roots of goodness of humans and gods to mature them; for those who seek the Sravaka-yana (the Vehicle of Hearers), they are given the Sravaka-yana; for those who seek the Pratyekabuddha-yana (the Vehicle of Solitary Buddhas), they are given the Pratyekabuddha-yana; for those who seek the Mahayana, they are given the Mahayana. This is what it means for the good men and good women who embrace the true Dharma to establish the earth and be able to bear four heavy responsibilities. World-Honored One! In this way, the good men and good women who embrace the true Dharma establish the earth, are able to bear four heavy responsibilities, and universally for the sake of sentient beings』
作不請之友，大悲安慰哀愍眾生，為世法母。
「又如大地有四種寶藏。何等為四？一者無價，二者上價，三者中價，四者下價，是名大地四種寶藏。如是攝受正法善男子善女人建立大地，得眾生四種最上大寶。何等為四？攝受正法善男子善女人，無聞非法眾生，以人天功德善根而授與之；求聲聞者授聲聞乘；求緣覺者授緣覺乘；求大乘者授以大乘。如是得大寶眾生，皆由攝受正法善男子善女人得此奇特希有功德。世尊！大寶藏者，即是攝受正法。
「世尊！攝受正法，攝受正法者，無異正法，無異攝受正法，正法即是攝受正法。世尊！無異波羅蜜，無異攝受正法，攝受正法即是波羅蜜。何以故？攝受正法善男子善女人，應以施成熟者以施成熟，乃至捨身支節將護彼意而成熟之。彼所成熟眾生建立正法，是名檀波羅蜜。
「應以戒成熟者，以守護六根，凈身口意業，乃至正四威儀，將護彼意而成熟之。彼所成熟眾生建立正法，是名尸波羅蜜。
「應以忍成熟者，若彼眾生罵詈、毀辱、誹謗、恐怖，以無恚心、饒益心，第一忍力乃至顏色無變，將護彼意而成熟之。彼所成熟眾生建立正法，是名羼提波羅蜜。
「應以精進成熟者，于彼眾生不起懈心，生大欲心第一精進，乃至若四威儀，將
【現代漢語翻譯】 現代漢語譯本：像不請自來的朋友一樣，以大慈悲心安慰和憐憫眾生，是世間的法母。
『又如大地有四種寶藏。哪四種呢？第一種是無價之寶，第二種是上價之寶，第三種是中價之寶，第四種是下價之寶，這被稱為大地的四種寶藏。同樣，攝受正法的善男子善女人建立大地，能使眾生獲得四種最上的大寶。哪四種呢？攝受正法的善男子善女人，對於沒有聽聞佛法的眾生，以人天功德善根來教導他們；對於求聲聞乘的人，教導他們聲聞乘；對於求緣覺乘的人，教導他們緣覺乘；對於求大乘的人，教導他們大乘。像這樣獲得大寶的眾生，都是因為攝受正法的善男子善女人而得到這種奇特稀有的功德。世尊！所謂的大寶藏，就是攝受正法。』
『世尊！攝受正法，攝受正法，與正法沒有區別，與攝受正法沒有區別，正法就是攝受正法。世尊！與波羅蜜沒有區別，與攝受正法沒有區別，攝受正法就是波羅蜜。為什麼呢？攝受正法的善男子善女人，應該用佈施來成熟眾生，就用佈施來成熟他們，乃至捨棄自己的身體肢節，來保護他們的心意，從而成熟他們。他們所成熟的眾生建立正法，這叫做檀波羅蜜（佈施的完美）。』
『應該用持戒來成熟眾生，就用守護六根，清凈身口意業，乃至端正四種威儀，來保護他們的心意，從而成熟他們。他們所成熟的眾生建立正法，這叫做尸波羅蜜（持戒的完美）。』
『應該用忍辱來成熟眾生，如果那些眾生謾罵、侮辱、誹謗、恐嚇，就用沒有嗔恨的心、饒益的心，以第一的忍耐力，乃至臉色都不改變，來保護他們的心意，從而成熟他們。他們所成熟的眾生建立正法，這叫做羼提波羅蜜（忍辱的完美）。』
『應該用精進來成熟眾生，對於那些眾生不生懈怠之心，生起大欲心，以第一的精進，乃至在四種威儀中，都來保護他們的心意，從而成熟他們。
【English Translation】 English version: Acting as a friend unasked, with great compassion comforting and having pity on sentient beings, being the Dharma mother of the world.
'Furthermore, like the earth has four kinds of treasures. What are the four? The first is priceless, the second is of high value, the third is of medium value, and the fourth is of low value. These are called the four treasures of the earth. Similarly, a good man or good woman who embraces the true Dharma establishes the earth, enabling sentient beings to obtain four supreme great treasures. What are the four? A good man or good woman who embraces the true Dharma, for sentient beings who have not heard the Dharma, teaches them with the merits and roots of goodness of humans and gods; for those who seek the Sravaka vehicle, teaches them the Sravaka vehicle; for those who seek the Pratyekabuddha vehicle, teaches them the Pratyekabuddha vehicle; for those who seek the Mahayana vehicle, teaches them the Mahayana. Sentient beings who obtain such great treasures all gain these extraordinary and rare merits because of the good man or good woman who embraces the true Dharma. World Honored One! The great treasure is embracing the true Dharma.'
'World Honored One! Embracing the true Dharma, embracing the true Dharma, is no different from the true Dharma, is no different from embracing the true Dharma, the true Dharma is embracing the true Dharma. World Honored One! There is no difference from Paramita (perfection), no difference from embracing the true Dharma, embracing the true Dharma is Paramita. Why? A good man or good woman who embraces the true Dharma should mature those who should be matured by giving, and mature them by giving, even sacrificing their own body parts to protect their minds, thus maturing them. The sentient beings they mature establish the true Dharma, this is called Dana Paramita (perfection of giving).'
'Those who should be matured by precepts, should be matured by guarding the six senses, purifying body, speech, and mind, even correcting the four dignities, protecting their minds, thus maturing them. The sentient beings they mature establish the true Dharma, this is called Sila Paramita (perfection of morality).'
'Those who should be matured by patience, if those sentient beings scold, insult, slander, or frighten, with a mind free from anger, a mind of benefit, with the first power of patience, even without changing their expression, protecting their minds, thus maturing them. The sentient beings they mature establish the true Dharma, this is called Ksanti Paramita (perfection of patience).'
'Those who should be matured by diligence, towards those sentient beings, not giving rise to a mind of laziness, giving rise to a great desire, with the first diligence, even in the four dignities, protecting their minds, thus maturing them.'
護彼意而成熟之。彼所成熟眾生建立正法，是名毗梨耶波羅蜜。
「應以禪成熟者，于彼眾生以不亂心、不外向心，第一正念乃至久時所作、久時所說終不忘失，將護彼意而成熟之。彼所成熟眾生建立正法，是名禪波羅蜜。
「應以智慧成熟者，彼諸眾生問一切義，以無畏心而為演說，一切論、一切工巧，究竟明處，乃至種種工巧諸事，將護彼意而成熟之。彼所成熟眾生建立正法，是名般若波羅蜜。
「是故世尊！無異波羅蜜，無異攝受正法，攝受正法即是波羅蜜。
「世尊！我今承佛威神，更說大義。」
佛言：「便說。」
勝鬘白佛：「攝受正法攝受正法者，無異攝受正法，無異攝受正法者。攝受正法善男子善女人，即是攝受正法。何以故？若攝受正法善男子善女人，為攝受正法，舍三種分。何等為三？謂：身、命、財。善男子善女人捨身者，生死後際等，離老病死，得不壞常住、無有變易、不可思議功德如來法身。捨命者，生死後際等，畢竟離死，得無邊常住不可思議功德，通達一切甚深佛法。舍財者，生死後際等，得不共一切眾生、無盡無減、畢竟常住、不可思議具足功德，得一切眾生殊勝供養。世尊！如是舍三分善男子善女人，攝受正法，常為一切諸佛所記，一切眾
【現代漢語翻譯】 現代漢語譯本 『以精進使之成熟的，對於那些眾生，以不懈怠的心、不退縮的心，守護他們的意願而使之成熟。他們所成熟的眾生建立正法，這稱為毗梨耶波羅蜜（精進波羅蜜）。』 『應以禪定使之成熟的，對於那些眾生，以不散亂的心、不向外馳求的心，第一正念乃至長久所作、長久所說終不忘失，守護他們的意願而使之成熟。他們所成熟的眾生建立正法，這稱為禪波羅蜜（禪定波羅蜜）。』 『應以智慧使之成熟的，那些眾生詢問一切義理，以無畏的心為他們演說，一切論、一切工巧，究竟明瞭之處，乃至種種工巧之事，守護他們的意願而使之成熟。他們所成熟的眾生建立正法，這稱為般若波羅蜜（智慧波羅蜜）。』 『所以，世尊！沒有不同的波羅蜜，沒有不同的攝受正法，攝受正法就是波羅蜜。』 『世尊！我現在承蒙佛的威神之力，再說一個大義。』 佛說：『說吧。』 勝鬘對佛說：『攝受正法攝受正法，沒有不同的攝受正法，沒有不同的攝受正法者。攝受正法的善男子善女人，就是攝受正法。為什麼呢？如果攝受正法的善男子善女人，爲了攝受正法，捨棄三種東西。哪三種呢？就是：身、命、財。善男子善女人捨棄身體，在生死輪迴的盡頭，遠離衰老、疾病、死亡，得到不壞、常住、沒有變易、不可思議功德的如來法身。捨棄生命，在生死輪迴的盡頭，最終遠離死亡，得到無邊常住、不可思議功德，通達一切甚深佛法。捨棄財富，在生死輪迴的盡頭，得到不與一切眾生相同的、無盡無減、最終常住、不可思議具足的功德，得到一切眾生殊勝的供養。世尊！像這樣捨棄三種東西的善男子善女人，攝受正法，常常被一切諸佛所記念，一切眾』
【English Translation】 English version 'Those who should be matured through vigor, for those beings, with an unremitting mind, a non-retreating mind, protect their intentions and mature them. The beings they mature establish the true Dharma, this is called Vīrya pāramitā (Perfection of Vigor).' 'Those who should be matured through meditation, for those beings, with an undistracted mind, a mind not seeking outwards, the first right mindfulness, even what has been done for a long time, what has been said for a long time, will never be forgotten, protecting their intentions and maturing them. The beings they mature establish the true Dharma, this is called Dhyāna pāramitā (Perfection of Meditation).' 'Those who should be matured through wisdom, those beings ask about all meanings, with a fearless mind, explain to them, all treatises, all crafts, the ultimate clear points, even various skillful matters, protecting their intentions and maturing them. The beings they mature establish the true Dharma, this is called Prajñā pāramitā (Perfection of Wisdom).' 'Therefore, World Honored One! There is no different pāramitā, no different embracing of the true Dharma, embracing the true Dharma is the pāramitā.' 'World Honored One! Now, I, relying on the Buddha's majestic power, will speak of a greater meaning.' The Buddha said: 'Speak then.' Śrīmālā said to the Buddha: 'Embracing the true Dharma, embracing the true Dharma, there is no different embracing of the true Dharma, no different embracers of the true Dharma. The good men and good women who embrace the true Dharma, are embracing the true Dharma. Why is that? If the good men and good women who embrace the true Dharma, for the sake of embracing the true Dharma, give up three things. What are the three? They are: body, life, and wealth. The good men and good women who give up their body, at the end of the cycle of birth and death, are free from old age, sickness, and death, and attain the indestructible, permanent, unchanging, inconceivable merit of the Tathāgata's Dharma body. Those who give up their life, at the end of the cycle of birth and death, ultimately are free from death, and attain boundless, permanent, inconceivable merit, and understand all the profound Buddha Dharma. Those who give up their wealth, at the end of the cycle of birth and death, attain merit that is not shared with all beings, is inexhaustible and undiminishing, ultimately permanent, and inconceivable, and receive the supreme offerings of all beings. World Honored One! Such good men and good women who give up these three things, embracing the true Dharma, are always remembered by all the Buddhas, all the'
生之所瞻仰。
「世尊！又善男子善女人攝受正法者，法欲滅時，比丘、比丘尼、優婆塞、優婆夷，朋黨諍訟，破壞離散。以不諂曲、不欺誑、不幻偽，愛樂正法，攝受正法入法朋中。入法朋者，必為諸佛之所授記。世尊！我見攝受正法如是大力，佛為實眼實智，為法根本、為通達法、為正法依，亦悉知見。」
爾時世尊于勝鬘所說攝受正法大精進力，起隨喜心：「如是勝鬘！如汝所說。攝受正法大精進力，如大力士少觸身份，生大苦痛。如是勝鬘！少攝受正法，令魔苦惱；我不見餘一善法令魔憂苦，如少攝受正法。又如牛王形色無比，勝一切牛；如是大乘少攝受正法，勝於一切二乘善根，以廣大故。又如須彌山王端嚴殊特，勝於眾山；如是大乘捨身、命、財以攝取心攝受正法，勝不捨身、命、財初住大乘一切善根，何況二乘？以廣大故。是故勝鬘！當以攝受正法，開示眾生、教化眾生、建立眾生。如是勝鬘！攝受正法如是大利、如是大福、如是大果。勝鬘！我于阿僧祇阿僧祇劫說：『攝受正法功德義利，不得邊際。』是故攝受正法，有無量無邊功德。」
一乘章第五
佛告勝鬘：「汝今更說一切諸佛所說攝受正法！」
勝鬘白佛：「善哉世尊！唯然受教。」即白佛言：「世尊！攝受
【現代漢語翻譯】 是眾生所瞻仰的對象。 世尊！還有善男子、善女人，如果他們接受並奉行正法，當正法將要衰滅時，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）之間會結黨營私，互相爭鬥，破壞僧團，導致離散。如果有人不諂媚、不欺騙、不虛偽，喜愛正法，接受並奉行正法，加入到正法的團體中，那麼這個人必定會得到諸佛的授記。世尊！我看到接受並奉行正法有如此強大的力量，佛是真實的眼睛和智慧，是佛法的根本，是通達佛法的人，是正法的依靠，也完全知曉並看見這一切。 這時，世尊對於勝鬘所說的接受並奉行正法的巨大精進力量，生起了隨喜之心：『勝鬘，你說得對！接受並奉行正法的巨大精進力量，就像一個大力士，身體的某個部位稍微被觸碰一下，就會產生巨大的痛苦。勝鬘，同樣，稍微接受並奉行正法，就會讓魔感到苦惱；我沒有看到其他任何一種善法能讓魔感到憂愁痛苦，只有稍微接受並奉行正法才能做到。又像牛王，它的形體和顏色無比殊勝，勝過一切牛；同樣，大乘佛法稍微接受並奉行正法，就勝過一切二乘（聲聞乘和緣覺乘）的善根，因為它廣大無邊。又像須彌山王，端正莊嚴，特別殊勝，勝過一切山；同樣，大乘佛法爲了接受並奉行正法，捨棄身體、生命和財產，這種發心勝過那些不捨棄身體、生命和財產的初住大乘行者的一切善根，更何況是二乘？因為它廣大無邊。所以，勝鬘，應當以接受並奉行正法來開示眾生、教化眾生、建立眾生。勝鬘，接受並奉行正法有如此巨大的利益、如此巨大的福報、如此巨大的果報。勝鬘，我即使在無量無邊的阿僧祇劫中說，接受並奉行正法的功德和利益，也無法窮盡。所以，接受並奉行正法，有無量無邊的功德。』 一乘章 第五 佛告訴勝鬘：『你現在再說一說一切諸佛所說的接受並奉行正法！』 勝鬘對佛說：『太好了，世尊！我願意接受教誨。』隨即對佛說：『世尊！接受並奉行正法，
【English Translation】 is what beings look up to. 『World Honored One! Furthermore, when good men and good women embrace the true Dharma, when the Dharma is about to perish, monks, nuns, laymen, and laywomen will form factions, quarrel, and cause division and separation. Those who are not deceitful, not fraudulent, not illusory, who love the true Dharma, embrace the true Dharma, and join the Dharma community, will surely receive predictions from all Buddhas. World Honored One! I see that embracing the true Dharma has such great power. The Buddha is the true eye and true wisdom, the root of the Dharma, the one who has penetrated the Dharma, the reliance of the true Dharma, and also knows and sees all of this.』 At that time, the World Honored One, upon hearing what Queen Srimala had said about the great power of diligently embracing the true Dharma, rejoiced in her words: 『So it is, Srimala! As you have said, the great power of diligently embracing the true Dharma is like a strong man who, when a small part of his body is touched, experiences great pain. Similarly, Srimala, even a little embracing of the true Dharma causes suffering to Mara; I have not seen any other good deed that causes Mara such distress as even a little embracing of the true Dharma. Also, like a king of bulls whose form and color are incomparable and surpasses all other bulls, so too, even a little embracing of the true Dharma of the Mahayana surpasses all the good roots of the two vehicles (Sravakayana and Pratyekabuddhayana), because it is vast. Also, like Mount Sumeru, the king of mountains, which is uniquely majestic and surpasses all other mountains, so too, the Mahayana practitioner who gives up body, life, and wealth to embrace the true Dharma surpasses all the good roots of the first stage Mahayana practitioner who does not give up body, life, and wealth, let alone the two vehicles, because it is vast. Therefore, Srimala, you should use the embracing of the true Dharma to enlighten beings, teach beings, and establish beings. Thus, Srimala, embracing the true Dharma has such great benefit, such great merit, and such great result. Srimala, even if I were to speak for countless asamkhya kalpas, the merits and benefits of embracing the true Dharma would be inexhaustible. Therefore, embracing the true Dharma has immeasurable and boundless merits.』 Chapter Five on the One Vehicle The Buddha said to Srimala: 『Now, tell me more about the embracing of the true Dharma as spoken by all the Buddhas!』 Srimala said to the Buddha: 『Excellent, World Honored One! I will receive your teaching.』 Then she said to the Buddha: 『World Honored One! Embracing the true Dharma,
正法者是摩訶衍。何以故？摩訶衍者，出生一切聲聞、緣覺、世間、出世間善法。世尊！如阿耨大池出八大河。如是摩訶衍，出生一切聲聞、緣覺、世間、出世間善法。世尊！又如一切種子皆依于地而得生長。如是一切聲聞、緣覺、世間、出世間善法，依于大乘而得增長。是故世尊！住于大乘攝受大乘，即是住於二乘攝受二乘、一切世間、出世間善法。
「如世尊說六處。何等為六？謂：正法住、正法滅、波羅提木叉、比尼、出家、受具足。為大乘故說此六處。何以故？正法住者，為大乘故，說大乘住者即正法住。正法滅者，為大乘故，說大乘滅者即正法滅。波羅提木叉、比尼此二法者，義一名異，比尼者即大乘學。何以故？以依佛出家而受具足，是故說大乘威儀戒是比尼、是出家、是受具足。是故阿羅漢無出家受具足。何以故？阿羅漢依如來出家受具足故。阿羅漢歸依于佛，阿羅漢有恐怖。何以故？阿羅漢於一切無行怖畏想住，如人執劍欲來害己，是故阿羅漢無究竟樂。何以故？世尊！依不求依。如眾生無依，彼彼恐怖，以恐怖故則求歸依。如阿羅漢有怖畏，以怖畏故依于如來。
「世尊！阿羅漢、辟支佛有怖畏，是故阿羅漢、辟支佛，有餘生法不盡，故有生；有餘梵行不成，故不純；事不究竟，故當
【現代漢語翻譯】 現代漢語譯本： 真正的佛法是摩訶衍（大乘）。為什麼這麼說呢？因為摩訶衍能產生一切聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）、世間和出世間的善法。世尊！就像阿耨大池流出八條大河一樣。摩訶衍也是這樣，能產生一切聲聞、緣覺、世間和出世間的善法。世尊！又像一切種子都依賴土地才能生長一樣。一切聲聞、緣覺、世間和出世間的善法，都依賴大乘才能增長。所以，世尊！安住于大乘，攝受大乘，就是安住於二乘（聲聞乘和緣覺乘），攝受二乘以及一切世間和出世間的善法。
「就像世尊所說的六處。哪六處呢？就是：正法住、正法滅、波羅提木叉（戒律）、比尼（律）、出家、受具足戒。爲了大乘的緣故才說這六處。為什麼呢？正法住，是爲了大乘的緣故，說大乘住就是正法住。正法滅，是爲了大乘的緣故，說大乘滅就是正法滅。波羅提木叉和比尼這兩種法，意義相同而名稱不同，比尼就是大乘的學處。為什麼呢？因為依佛出家而受具足戒，所以說大乘的威儀戒就是比尼，就是出家，就是受具足戒。所以阿羅漢（斷盡煩惱，證得無生者）沒有出家和受具足戒。為什麼呢？因為阿羅漢是依如來出家和受具足戒的。阿羅漢歸依于佛，阿羅漢有恐怖。為什麼呢？因為阿羅漢對於一切無常的行法，都懷有怖畏的念頭，就像有人拿著劍要來傷害自己一樣，所以阿羅漢沒有究竟的快樂。為什麼呢？世尊！因為他們依賴於不應該依賴的東西。就像眾生沒有依靠，就會感到恐懼，因為恐懼所以尋求歸依。阿羅漢也有恐懼，因為恐懼所以依賴如來。
「世尊！阿羅漢和辟支佛（獨覺）有恐懼，所以阿羅漢和辟支佛，還有剩餘的生法沒有斷盡，所以還有生死；還有剩餘的梵行沒有成就，所以不純粹；所做的事情沒有究竟，所以應當...
【English Translation】 English version: The true Dharma is the Mahayana (Great Vehicle). Why is that? Because the Mahayana gives rise to all good Dharmas of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment independently), and both worldly and transcendental realms. World-Honored One! Just as the Anavatapta Lake gives rise to eight great rivers, so too does the Mahayana give rise to all good Dharmas of Sravakas, Pratyekabuddhas, and both worldly and transcendental realms. World-Honored One! Furthermore, just as all seeds rely on the earth to grow, so too do all good Dharmas of Sravakas, Pratyekabuddhas, and both worldly and transcendental realms rely on the Mahayana to grow. Therefore, World-Honored One! Abiding in the Mahayana and embracing the Mahayana is the same as abiding in the Two Vehicles (Sravakayana and Pratyekabuddhayana) and embracing the Two Vehicles, as well as all good Dharmas of both worldly and transcendental realms.
「As the World-Honored One has spoken of the six places. What are the six? They are: the abiding of the true Dharma, the extinction of the true Dharma, the Pratimoksha (precepts), the Vinaya (discipline), renunciation, and the full ordination. These six places are spoken for the sake of the Mahayana. Why is that? The abiding of the true Dharma is for the sake of the Mahayana; to say that the Mahayana abides is to say that the true Dharma abides. The extinction of the true Dharma is for the sake of the Mahayana; to say that the Mahayana is extinguished is to say that the true Dharma is extinguished. The Pratimoksha and the Vinaya, these two Dharmas, have the same meaning but different names; the Vinaya is the learning of the Mahayana. Why is that? Because one renounces and receives full ordination based on the Buddha, therefore it is said that the Mahayana's code of conduct is the Vinaya, is renunciation, and is full ordination. Therefore, Arhats (those who have extinguished all afflictions and attained no-birth) do not have renunciation and full ordination. Why is that? Because Arhats renounce and receive full ordination based on the Tathagata (Buddha). Arhats take refuge in the Buddha, and Arhats have fear. Why is that? Because Arhats dwell with the thought of fear towards all impermanent phenomena, just as if someone were to come to harm them with a sword, therefore Arhats do not have ultimate happiness. Why is that? World-Honored One! Because they rely on what should not be relied upon. Just as beings without refuge feel fear, and because of fear they seek refuge. Arhats also have fear, and because of fear they rely on the Tathagata.
「World-Honored One! Arhats and Pratyekabuddhas have fear, therefore Arhats and Pratyekabuddhas have remaining birth-Dharmas that are not exhausted, thus they have birth; they have remaining Brahma-conduct that is not accomplished, thus they are not pure; their affairs are not ultimate, thus they should...
有所作；不度彼故，當有所斷。以不斷故，去涅槃界遠。何以故？唯有如來、應、正等覺得般涅槃，成就一切功德。故阿羅漢、辟支佛，不成就一切功德。言得涅槃者，是佛方便。唯有如來得般涅槃，成就無量功德。故阿羅漢、辟支佛成就有量功德，言得涅槃者，是佛方便。唯有如來得般涅槃，成就不可思議功德。故阿羅漢、辟支佛成就思議功德，言得涅槃者，是佛方便。唯有如來得般涅槃，一切所應斷過，皆悉斷滅，成就第一清凈。阿羅漢、辟支佛有餘過，非第一清凈，言得涅槃者，是佛方便。唯有如來得般涅槃，為一切眾生之所瞻仰，出過阿羅漢、辟支佛、菩薩境界。是故阿羅漢、辟支佛去涅槃界遠，言阿羅漢、辟支佛觀察解脫四智究竟得蘇息處者，亦是如來方便有餘不了義說。
「何以故？有二種死。何等為二？謂：分段死、不思議變易死。分段死者，謂虛偽眾生。不思議變易死者，謂：阿羅漢、辟支佛、大力菩薩意生身，乃至究竟無上菩提。二種死中，以分段死故，說阿羅漢、辟支佛智，我生已盡；得有餘果證故，說梵行已立；凡夫、人天所不能辦，七種學人先所未作，虛偽煩惱斷故，說所作已辦；阿羅漢、辟支佛所斷煩惱，更不能受後有故，說不受後有。非盡一切煩惱，亦非盡一切受生，故說不受后
【現代漢語翻譯】 現代漢語譯本：因為有所作為，不能超越彼岸，所以應當有所斷除。因為沒有斷除，所以距離涅槃境界遙遠。為什麼呢？只有如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）才能證得般涅槃（Parinirvana），成就一切功德。所以阿羅漢（Arhat）、辟支佛（Pratyekabuddha）不能成就一切功德。說他們得到涅槃，是佛的方便說法。只有如來才能證得般涅槃，成就無量功德。所以阿羅漢、辟支佛成就有限量的功德，說他們得到涅槃，是佛的方便說法。只有如來才能證得般涅槃，成就不可思議的功德。所以阿羅漢、辟支佛成就可思議的功德，說他們得到涅槃，是佛的方便說法。只有如來才能證得般涅槃，一切應當斷除的過失，都完全斷滅，成就第一清凈。阿羅漢、辟支佛還有剩餘的過失，不是第一清凈，說他們得到涅槃，是佛的方便說法。只有如來才能證得般涅槃，為一切眾生所瞻仰，超出阿羅漢、辟支佛、菩薩的境界。因此，阿羅漢、辟支佛距離涅槃境界遙遠，說阿羅漢、辟支佛觀察解脫的四種智慧究竟得到安息之處，也是如來的方便說法，是不了義的說法。 為什麼呢？有兩種死亡。哪兩種呢？就是：分段生死（Punarbhava-marana）和不可思議變易生死（Aparinamita-parinama-marana）。分段生死是指虛妄的眾生。不可思議變易生死是指：阿羅漢、辟支佛、大力菩薩的意生身（Manomaya-kaya），乃至究竟無上菩提（Anuttara-samyak-sambodhi）。在兩種死亡中，因為分段生死，所以說阿羅漢、辟支佛的智慧，『我生已盡』；因為得到有餘果證，所以說『梵行已立』；凡夫、人天所不能辦到的，七種學人先前沒有做到的，虛妄的煩惱斷除，所以說『所作已辦』；阿羅漢、辟支佛所斷的煩惱，不能再受後有，所以說『不受後有』。不是斷盡一切煩惱，也不是斷盡一切受生，所以說『不受後有』。
【English Translation】 English version: Because there is action, and one does not cross over to the other shore, there must be something to be cut off. Because it is not cut off, one is far from the realm of Nirvana. Why is that? Only the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) attains Parinirvana (Complete Nirvana), accomplishing all merits. Therefore, Arhats and Pratyekabuddhas (Solitary Buddhas) do not accomplish all merits. The statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, accomplishing immeasurable merits. Therefore, Arhats and Pratyekabuddhas accomplish limited merits, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, accomplishing inconceivable merits. Therefore, Arhats and Pratyekabuddhas accomplish conceivable merits, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, and all faults that should be cut off are completely extinguished, accomplishing the first purity. Arhats and Pratyekabuddhas have remaining faults and are not of the first purity, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, and is revered by all beings, surpassing the realms of Arhats, Pratyekabuddhas, and Bodhisattvas. Therefore, Arhats and Pratyekabuddhas are far from the realm of Nirvana, and the statement that Arhats and Pratyekabuddhas, observing the four wisdoms of liberation, ultimately attain a place of rest, is also a skillful means of the Tathagata, and is a statement of incomplete meaning. Why is that? There are two kinds of death. What are the two? They are: the death of segments (Punarbhava-marana) and the inconceivable death of transformation (Aparinamita-parinama-marana). The death of segments refers to illusory beings. The inconceivable death of transformation refers to: the Manomaya-kaya (mind-made body) of Arhats, Pratyekabuddhas, and powerful Bodhisattvas, up to the ultimate Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Among the two kinds of death, because of the death of segments, it is said that the wisdom of Arhats and Pratyekabuddhas is, 'My birth is exhausted'; because they have attained the remaining fruit of realization, it is said, 'The holy life is established'; what ordinary people and gods cannot accomplish, what the seven kinds of learners have not done before, the illusory afflictions are cut off, so it is said, 'What has to be done is done'; the afflictions that Arhats and Pratyekabuddhas have cut off cannot lead to future existence, so it is said, 'No more future existence'. It is not that all afflictions are exhausted, nor is it that all births are exhausted, so it is said, 'No more future existence'.
有。何以故？有煩惱是阿羅漢、辟支佛所不能斷。
「煩惱有二種。何等為二？謂：住地煩惱及起煩惱。住地有四種。何等為四？謂：見一處住地、欲愛住地、色愛住地、有愛住地。此四種住地，生一切起煩惱。起者剎那心剎那相應。世尊！心不相應無始無明住地。世尊！此四住地力，一切上煩惱依種，比無明住地，算數譬喻所不能及。
「世尊！如是無明住地力，于有愛數四住地，無明住地其力最大。譬如惡魔波旬於他化自在天，色、力、壽命、眷屬、眾具、自在殊勝。如是無明住地力，于有愛數四住地，其力最勝，恒沙等數上煩惱依，亦令四種煩惱久住。阿羅漢、辟支佛智所不能斷，唯如來菩提智之所能斷。如是世尊！無明住地最為大力。
「世尊！又如取，緣有漏業因而生三有。如是無明住地，緣無漏業因，生阿羅漢、辟支佛、大力菩薩三種意生身。此三地，彼三種意生身生及無漏業生，依無明住地，有緣非無緣。是故三種意生及無漏業，緣無明住地。世尊！如是有愛住地數四住地，不與無明住地業同，無明住地異，離四住地。佛地所斷，佛菩提智所斷。何以故？阿羅漢、辟支佛，斷四種住地，無漏不盡，不得自在力，亦不作證。無漏不盡者，即是無明住地。
「世尊！阿羅漢、辟支
【現代漢語翻譯】 現代漢語譯本：有。為什麼呢？因為煩惱是阿羅漢（Arhat，已斷除一切煩惱，達到涅槃境界的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟，不依賴他人教導而證得涅槃的修行者）所不能斷除的。 煩惱有兩種。是哪兩種呢？即：住地煩惱和起煩惱。住地煩惱有四種。是哪四種呢？即：見一處住地（執著于錯誤的見解）、欲愛住地（對慾望的執著）、色愛住地（對物質的執著）、有愛住地（對存在的執著）。這四種住地煩惱，產生一切起煩惱。起煩惱是剎那生滅，與心念剎那相應。世尊！與心不相應的無始無明住地（根本的無知）存在。世尊！這四種住地煩惱的力量，是一切上煩惱（更深層次的煩惱）的依附之種，但與無明住地相比，其數量和比喻都無法企及。 世尊！像這樣，無明住地的力量，在有愛等四種住地煩惱中，無明住地的力量最大。譬如惡魔波旬（Mara，佛教中的魔王）在其他化自在天（Paranirmitavasavartin，欲界頂層天）中，其色身、力量、壽命、眷屬、資具、自在都殊勝無比。同樣，無明住地的力量，在有愛等四種住地煩惱中，其力量最強大，是恒河沙數般上煩惱的依附，也使得四種煩惱長久存在。阿羅漢、辟支佛的智慧都不能斷除，只有如來（Tathagata，佛的稱號）的菩提智慧才能斷除。像這樣，世尊！無明住地的力量最為強大。 世尊！又如取（Upadana，執取），緣于有漏業（有煩惱的業）因而產生三有（欲有、色有、無色有）。同樣，無明住地，緣于無漏業（無煩惱的業），產生阿羅漢、辟支佛、大力菩薩（Mahasattva，發大菩提心的菩薩）三種意生身（Manomayakaya，由意念產生的身體）。這三地，彼三種意生身產生以及無漏業的產生，都依賴於無明住地，是有因緣的，不是沒有因緣的。因此，三種意生身和無漏業，都緣于無明住地。世尊！像這樣，有愛等四種住地煩惱，不與無明住地的業相同，無明住地是不同的，是獨立於四種住地煩惱之外的。這是佛地（Buddhabhumi，佛的境界）所斷除的，是佛的菩提智慧所斷除的。為什麼呢？因為阿羅漢、辟支佛，斷除了四種住地煩惱，無漏（無煩惱）的功德不圓滿，不能獲得自在的力量，也不能作證。無漏不圓滿，指的就是無明住地。 世尊！阿羅漢、辟支佛
【English Translation】 English version: Yes. Why is that? Because afflictions are what Arhats (those who have eliminated all afflictions and attained Nirvana) and Pratyekabuddhas (those who attain Nirvana through their own enlightenment, without relying on the teachings of others) cannot eradicate. There are two types of afflictions. What are the two? They are: dwelling-place afflictions and arising afflictions. There are four types of dwelling-place afflictions. What are the four? They are: the dwelling-place of view (attachment to wrong views), the dwelling-place of desire (attachment to desires), the dwelling-place of form (attachment to material things), and the dwelling-place of existence (attachment to existence). These four dwelling-place afflictions give rise to all arising afflictions. Arising afflictions are momentary, arising and ceasing in accordance with the mind. World Honored One! There exists a beginningless ignorance dwelling-place (fundamental ignorance) that is not in accordance with the mind. World Honored One! The power of these four dwelling-place afflictions, which are the seeds upon which all higher afflictions depend, cannot be compared to the ignorance dwelling-place in terms of number or analogy. World Honored One! In this way, the power of the ignorance dwelling-place is the greatest among the four dwelling-place afflictions, including attachment to existence. For example, the demon Mara (the demon king in Buddhism) in the Paranirmitavasavartin heaven (the highest heaven in the desire realm), is superior in form, power, lifespan, retinue, resources, and freedom. Similarly, the power of the ignorance dwelling-place is the strongest among the four dwelling-place afflictions, including attachment to existence. It is the basis for countless higher afflictions, and it also causes the four afflictions to persist for a long time. The wisdom of Arhats and Pratyekabuddhas cannot eradicate it; only the Bodhi wisdom of the Tathagata (the title of a Buddha) can eradicate it. In this way, World Honored One! The power of the ignorance dwelling-place is the greatest. World Honored One! Furthermore, just as grasping (Upadana) arises from defiled karma (karma with afflictions), which leads to the three realms of existence (desire realm, form realm, formless realm), similarly, the ignorance dwelling-place, arising from undefiled karma (karma without afflictions), gives rise to the three mind-made bodies (Manomayakaya) of Arhats, Pratyekabuddhas, and great Bodhisattvas (Mahasattva, Bodhisattvas who have generated the great Bodhicitta). These three levels, the arising of these three mind-made bodies, and the arising of undefiled karma, all depend on the ignorance dwelling-place. They have causes and conditions, they are not without causes and conditions. Therefore, the three mind-made bodies and undefiled karma all depend on the ignorance dwelling-place. World Honored One! In this way, the four dwelling-place afflictions, including attachment to existence, are not the same as the karma of the ignorance dwelling-place. The ignorance dwelling-place is different and separate from the four dwelling-place afflictions. It is eradicated by the Buddha's level (Buddhabhumi, the state of a Buddha), and by the Buddha's Bodhi wisdom. Why is that? Because Arhats and Pratyekabuddhas, although they have eradicated the four dwelling-place afflictions, their undefiled merits are not complete, they cannot obtain the power of freedom, and they cannot attain realization. The incompleteness of undefiled merits refers to the ignorance dwelling-place. World Honored One! Arhats and Pratyekabuddhas
佛、最後身菩薩，為無明住地之所覆障故，于彼彼法不知不覺。以不知見故，所應斷者不斷、不究竟。以不斷故，名有餘過解脫，非離一切過解脫；名有餘清凈，非一切清凈；名成就有餘功德，非一切功德。以成就有餘解脫、有餘清凈、有餘功德故，知有餘苦、斷有餘集、證有餘滅、修有餘道，是名得少分涅槃。得少分涅槃者，名向涅槃界。若知一切苦、斷一切集、證一切滅、修一切道，于無常壞世間、無常病世間，得常住涅槃；于無覆護世間、無依世間，為護為依。何以故？法無優劣故得涅槃；智慧等故得涅槃；解脫等故得涅槃；清凈等故得涅槃。是故涅槃一味等味，謂解脫味。
「世尊！若無明住地，不斷不究竟者，不得一味等味，謂明解脫味。何以故？無明住地不斷、不究竟者，過恒沙等所應斷法，不斷、不究竟，過恒沙等所應斷法不斷故，過恒沙等法應得不得、應證不證。是故無明住地積聚，生一切修道斷煩惱、上煩惱。彼生心上煩惱、止上煩惱、觀上煩惱、禪上煩惱、正受上煩惱、方便上煩惱、智上煩惱、果上煩惱、得上煩惱、力上煩惱、無畏上煩惱，如是過恒沙等上煩惱，如來菩提智所斷。一切皆依無明住地之所建立，一切上煩惱起，皆因無明住地，緣無明住地。世尊！於此起煩惱，剎那心剎那相
【現代漢語翻譯】 現代漢語譯本：佛和最後身菩薩（指即將成佛的菩薩），由於被無明住地（指最根本的無明）所覆蓋和障礙，對於各種法都不能知曉和覺悟。因為不能知見，所以應該斷除的煩惱不能斷除，不能徹底斷除。因為不能斷除，所以稱為有餘過解脫（指不徹底的解脫），而不是脫離一切過患的解脫；稱為有餘清凈（指不徹底的清凈），而不是一切清凈；稱為成就了有餘功德（指不徹底的功德），而不是一切功德。因為成就了有餘解脫、有餘清凈、有餘功德，所以知道有餘的苦、斷除有餘的集（指苦的根源）、證得有餘的滅（指苦的止息）、修習有餘的道（指通向滅的道路），這稱為得到少分的涅槃。得到少分涅槃的人，稱為趨向涅槃界。如果知道一切苦、斷除一切集、證得一切滅、修習一切道，在無常敗壞的世間、無常病痛的世間，得到常住的涅槃；在無覆護的世間、無依的世間，成為庇護和依靠。為什麼呢？因為法沒有優劣之分，所以能得到涅槃；因為智慧平等，所以能得到涅槃；因為解脫平等，所以能得到涅槃；因為清凈平等，所以能得到涅槃。因此，涅槃只有一種味道，就是解脫的味道。 世尊！如果無明住地不能斷除，不能徹底斷除，就不能得到一種味道，就是明解脫的味道。為什麼呢？因為無明住地不能斷除，不能徹底斷除，那麼像恒河沙數一樣多的應該斷除的法，就不能斷除，不能徹底斷除。因為像恒河沙數一樣多的應該斷除的法不能斷除，所以像恒河沙數一樣多的法應該得到的得不到，應該證得的證不到。因此，無明住地積聚，產生一切修道所斷的煩惱、上煩惱。這些產生的心上煩惱、止上煩惱、觀上煩惱、禪上煩惱、正受上煩惱、方便上煩惱、智上煩惱、果上煩惱、得上煩惱、力上煩惱、無畏上煩惱，像這樣超過恒河沙數一樣多的上煩惱，都是如來的菩提智慧所斷除的。一切都依賴於無明住地而建立，一切上煩惱的生起，都是因為無明住地，緣于無明住地。世尊！從這裡生起煩惱，剎那心剎那相。
【English Translation】 English version: Buddhas and Bodhisattvas in their last life (those about to become Buddhas), being covered and obstructed by the 'abode of ignorance' (the most fundamental ignorance), are unable to know or realize various dharmas. Because they lack this knowledge and vision, they cannot cut off what should be cut off, nor can they cut it off completely. Because they cannot cut it off, it is called 'liberation with residue' (incomplete liberation), not liberation from all faults; it is called 'purity with residue' (incomplete purity), not complete purity; it is called 'achieving merit with residue' (incomplete merit), not all merit. Because they achieve liberation with residue, purity with residue, and merit with residue, they know of residual suffering, cut off residual accumulation (the root of suffering), realize residual cessation (the end of suffering), and cultivate the residual path (the path to cessation). This is called attaining a partial Nirvana. Those who attain partial Nirvana are called those who are heading towards the realm of Nirvana. If one knows all suffering, cuts off all accumulation, realizes all cessation, and cultivates all paths, in the impermanent and decaying world, in the impermanent and diseased world, one attains the permanent Nirvana; in the unprotected world, in the helpless world, one becomes a protector and a refuge. Why is this so? Because there is no superiority or inferiority in the Dharma, one can attain Nirvana; because wisdom is equal, one can attain Nirvana; because liberation is equal, one can attain Nirvana; because purity is equal, one can attain Nirvana. Therefore, Nirvana has one taste, the taste of liberation. World Honored One! If the 'abode of ignorance' is not cut off, not completely cut off, then one cannot attain one taste, which is the taste of clear liberation. Why is this so? Because if the 'abode of ignorance' is not cut off, not completely cut off, then the dharmas that should be cut off, as numerous as the sands of the Ganges, cannot be cut off, cannot be completely cut off. Because the dharmas that should be cut off, as numerous as the sands of the Ganges, cannot be cut off, the dharmas that should be attained cannot be attained, and the dharmas that should be realized cannot be realized. Therefore, the 'abode of ignorance' accumulates, giving rise to all the afflictions and higher afflictions that are cut off by the path of cultivation. These arising afflictions of the mind, afflictions of cessation, afflictions of contemplation, afflictions of meditation, afflictions of right reception, afflictions of skillful means, afflictions of wisdom, afflictions of fruition, afflictions of attainment, afflictions of power, afflictions of fearlessness, these higher afflictions, as numerous as the sands of the Ganges, are all cut off by the Tathagata's Bodhi wisdom. Everything is established based on the 'abode of ignorance', and the arising of all higher afflictions is due to the 'abode of ignorance', conditioned by the 'abode of ignorance'. World Honored One! From this arises affliction, in a moment of mind, in a moment of appearance.
應；世尊！心不相應無始無明住地。
「世尊！若復過於恒沙如來菩提智所應斷法，一切皆是無明住地所持所建立。譬如一切種子皆依地生，建立、增長，若地壞者彼亦隨壞。如是過恒沙等如來菩提智所應斷法，一切皆依無明住地生，建立增長；若無明住地斷者，過恒沙等如來菩提智所應斷法，皆亦隨斷。如是一切煩惱、上煩惱斷，過恒沙等如來所得一切諸法，通達無礙一切知見，離一切過惡，得一切功德。法王法主，而得自在，登一切法自在之地。如來、應、等正覺正師子吼：『我生已盡，梵行已立，所作已辦，不受後有。』是故世尊以師子吼依于了義，一向記說。
「世尊！不受後有智有二種。謂：如來以無上調御降伏四魔，出一切世間，為一切眾生之所瞻仰，得不思議法身。於一切爾焰地得無礙法自在，于上更無所作。無所得地十力勇猛，升于第一無上無畏之地，一切爾炎無礙智觀不由於他，不受後有智師子吼。
「世尊！阿羅漢、辟支佛度生死畏，次第得解脫樂，作是念：『我離生死恐怖，不受生死苦。』世尊！阿羅漢、辟支佛觀察時，得不受後有，觀第一蘇息處涅槃地。世尊！彼先所得地，不愚於法、不由於他，亦自知得有餘地，必當得阿耨多羅三藐三菩提。何以故？聲聞、緣覺乘皆入
【現代漢語翻譯】 現代漢語譯本：是的，世尊！心不相應的無始無明（無明：指對真理的無知）安住之地。 世尊！如果還有超過恒河沙數如來菩提智慧所應斷除的法，一切都是無明住地所執持、所建立的。譬如一切種子都依賴土地而生，建立、增長，如果土地壞了，它們也隨之壞滅。同樣，超過恒河沙數等如來菩提智慧所應斷除的法，一切都依賴無明住地而生，建立增長；如果無明住地斷除了，超過恒河沙數等如來菩提智慧所應斷除的法，也都隨之斷除。這樣一切煩惱、上煩惱斷除，超過恒河沙數等如來所獲得的一切諸法，通達無礙的一切知見，遠離一切過惡，獲得一切功德。成為法王、法主，而得自在，登上一切法自在之地。如來、應供、等正覺（如來、應供、等正覺：佛的三個稱號）正師子吼：『我生已盡，梵行已立，所作已辦，不受後有。』所以世尊以師子吼依于了義，一向記說。 世尊！不受後有智有兩種。一是：如來以無上調御降伏四魔（四魔：指煩惱魔、五蘊魔、死魔、天魔），出離一切世間，為一切眾生所瞻仰，得到不可思議的法身。在一切爾焰地（爾焰地：指佛的境界）得到無礙法自在，于上更無所作。在無所得地十力（十力：佛的十種力量）勇猛，升于第一無上無畏之地，一切爾炎無礙智觀不由於他，不受後有智師子吼。 世尊！阿羅漢（阿羅漢：指斷盡煩惱，不再受生死輪迴的修行者）、辟支佛（辟支佛：指不依佛陀教導，自己覺悟的修行者）度脫生死畏懼，次第得到解脫的快樂，他們這樣想：『我已遠離生死恐怖，不再受生死之苦。』世尊！阿羅漢、辟支佛觀察時，得到不受後有，觀察第一安息處涅槃地（涅槃地：指解脫的境界）。世尊！他們先前所得之地，不愚於法、不依賴於他人，也自知得到有餘地，必定會得到阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺，即佛的智慧）。為什麼呢？聲聞（聲聞：指聽聞佛陀教導而修行的弟子）、緣覺（緣覺：指不依佛陀教導，自己覺悟的修行者）乘都進入
【English Translation】 English version: Yes, World Honored One! The ground of beginningless ignorance (Avidya: ignorance of the truth) that is not associated with the mind. World Honored One! If there are further dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, all of them are held and established by the ground of ignorance. Just as all seeds depend on the earth to be born, established, and grow, and if the earth is destroyed, they also perish. Similarly, all dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, all depend on the ground of ignorance to be born, established, and grow; if the ground of ignorance is severed, all dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, will also be severed. In this way, all afflictions and secondary afflictions are severed, and all dharmas obtained by the Tathagata, which are more numerous than the sands of the Ganges, are thoroughly understood without obstruction, all knowledge and views are attained, all faults are abandoned, and all merits are obtained. One becomes the Dharma King, the Lord of Dharma, and attains freedom, ascending to the ground of freedom in all dharmas. The Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha: three titles of the Buddha) roars the lion's roar: 'My birth is exhausted, the Brahma-faring is established, what had to be done is done, there is no more future existence.' Therefore, World Honored One, with the lion's roar, based on the definitive meaning, you have always declared this. World Honored One! The wisdom of no future existence has two aspects. One is: the Tathagata, with unsurpassed taming, subdues the four maras (four maras: the maras of afflictions, aggregates, death, and the heavens), transcends all worlds, is revered by all beings, and attains the inconceivable Dharma body. In all the realms of 'Ir-yama' (Ir-yama: refers to the realm of the Buddha), one attains unobstructed freedom in the Dharma, and there is nothing more to do. In the ground of no attainment, with the ten powers (ten powers: the ten powers of the Buddha), one is courageous, ascends to the first unsurpassed ground of fearlessness, and all unobstructed wisdom of 'Ir-yama' is not dependent on others, and one roars the lion's roar of the wisdom of no future existence. World Honored One! Arhats (Arhats: practitioners who have exhausted their afflictions and are no longer subject to the cycle of birth and death) and Pratyekabuddhas (Pratyekabuddhas: practitioners who attain enlightenment on their own, without relying on the teachings of the Buddha) transcend the fear of birth and death, and gradually attain the joy of liberation, thinking: 'I have left behind the terror of birth and death, and I no longer suffer the pain of birth and death.' World Honored One! When Arhats and Pratyekabuddhas observe, they attain no future existence, and they observe the first place of rest, the ground of Nirvana (Nirvana: the state of liberation). World Honored One! The ground they previously attained, they are not ignorant of the Dharma, they do not depend on others, and they also know that they have attained a remaining ground, and they will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the unsurpassed, complete, and perfect enlightenment, the wisdom of the Buddha). Why is that? The Sravaka (Sravaka: disciples who practice by listening to the teachings of the Buddha) and Pratyekabuddha (Pratyekabuddha: practitioners who attain enlightenment on their own, without relying on the teachings of the Buddha) vehicles all enter
大乘，大乘者即是佛乘，是故三乘即是一乘。得一乘者得阿耨多羅三藐三菩提，阿耨多羅三藐三菩提者即是涅槃界，涅槃界者即是如來法身，得究竟法身者則究竟一乘，無異如來、無異法身，如來即法身；得究竟法身者，則究竟一乘，究竟者即是無邊不斷。
「世尊！如來無有限齊時住，如來、應、等正覺后際等住。如來無限齊大悲，亦無限齊安慰世間。無限大悲、無限安慰世間，作是說者是名善說如來。若復說言無盡法、常住法，一切世間之所歸依者，亦名善說如來。是故於未度世間、無依世間，與后際等，作無盡歸依、常住歸依者，謂如來、應、等正覺也。
「法者即是說一乘道，僧者是三乘眾。此二歸依非究竟歸依，名少分歸依。何以故？說一乘道法，得究竟法身，于上更無說一乘法身。三乘眾者有恐怖，歸依如來，求出修學向阿耨多羅三藐三菩提，是故二依非究竟依，是有限依。
「若有眾生，如來調伏，歸依如來得法津澤，生信樂心歸依法、僧，是二歸依；非此二歸依，是歸依如來。歸依第一義者是歸依如來。此二歸依第一義，是究竟歸依如來。何以故？無異如來，無異二歸依。如來即三歸依。何以故？說一乘道。如來四無畏成就師子吼說，若如來隨彼所欲而方便說，即是大乘，無有三
【現代漢語翻譯】 現代漢語譯本 大乘，所謂大乘即是佛乘，因此三乘實則是一乘。證得一乘者便證得阿耨多羅三藐三菩提（無上正等正覺），阿耨多羅三藐三菩提即是涅槃界（寂滅的境界），涅槃界即是如來法身（佛的真身），證得究竟法身者便究竟證得一乘，與如來無異、與法身無異，如來即是法身；證得究竟法身者，便究竟證得一乘，所謂究竟即是無邊無盡。
『世尊！如來住世的時間沒有限制，如來、應、等正覺（佛的十號之一）在涅槃后也同樣存在。如來具有無限的慈悲，也無限地安慰世間。具有無限慈悲、無限安慰世間，這樣說的人被稱為善說如來。如果再說無盡的法、常住的法，是一切世間所歸依的，也稱為善說如來。因此，對於尚未得度的世間、沒有依靠的世間，與涅槃后一樣，作為無盡的歸依、常住的歸依，指的就是如來、應、等正覺。
法，指的是宣說一乘之道，僧，指的是三乘的僧眾。這二者所歸依的並非究竟的歸依，只是少分的歸依。為什麼呢？因為宣說一乘之道，是爲了證得究竟法身，而證得究竟法身之後，就再沒有宣說一乘法身了。三乘的僧眾心懷恐懼，歸依如來，尋求出離，修學以期證得阿耨多羅三藐三菩提，因此這二者的歸依並非究竟的歸依，而是有限的歸依。
如果有眾生，被如來調伏，歸依如來而得到佛法的滋潤，生起信樂之心而歸依法、僧，這二者的歸依；並非這二者的歸依，而是歸依如來。歸依第一義諦（真理的最高境界）才是歸依如來。這二者的歸依第一義諦，才是究竟的歸依如來。為什麼呢？因為與如來無異，與二歸依無異。如來即是三歸依。為什麼呢？因為宣說一乘之道。如來成就四無畏（佛的四種無所畏懼的自信），如獅子吼般宣說佛法，如果如來隨順眾生的意願而方便說法，那就是大乘，沒有三乘之分。'
【English Translation】 English version The Mahayana, the so-called Mahayana is the Buddha Vehicle, therefore the Three Vehicles are actually the One Vehicle. One who attains the One Vehicle attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), Anuttara-samyak-sambodhi is the realm of Nirvana (the state of extinction), the realm of Nirvana is the Dharmakaya (the Dharma body of the Buddha), one who attains the ultimate Dharmakaya ultimately attains the One Vehicle, being no different from the Tathagata, no different from the Dharmakaya, the Tathagata is the Dharmakaya; one who attains the ultimate Dharmakaya ultimately attains the One Vehicle, the so-called ultimate is boundless and endless.
'World Honored One! The Tathagata's time of dwelling in the world is not limited, the Tathagata, Arhat, Samyak-sambuddha (one of the ten epithets of the Buddha) also exists after Nirvana. The Tathagata has unlimited compassion, and also infinitely comforts the world. Having unlimited compassion and infinitely comforting the world, one who speaks like this is called a Tathagata who speaks well. If one further speaks of the endless Dharma, the permanent Dharma, which is the refuge of all the world, this is also called a Tathagata who speaks well. Therefore, for the world that has not yet been delivered, the world that has no refuge, being the endless refuge, the permanent refuge, the same as after Nirvana, this refers to the Tathagata, Arhat, Samyak-sambuddha.
The Dharma refers to the teaching of the One Vehicle path, the Sangha refers to the Sangha of the Three Vehicles. These two refuges are not the ultimate refuge, but only a partial refuge. Why is that? Because the teaching of the One Vehicle path is to attain the ultimate Dharmakaya, and after attaining the ultimate Dharmakaya, there is no further teaching of the One Vehicle Dharmakaya. The Sangha of the Three Vehicles are fearful, they take refuge in the Tathagata, seeking liberation, practicing to attain Anuttara-samyak-sambodhi, therefore these two refuges are not the ultimate refuge, but a limited refuge.
If there are sentient beings, who are tamed by the Tathagata, take refuge in the Tathagata and receive the nourishment of the Dharma, and develop faith and joy to take refuge in the Dharma and Sangha, these two refuges; it is not these two refuges, but taking refuge in the Tathagata. Taking refuge in the first principle (the highest realm of truth) is taking refuge in the Tathagata. These two refuges in the first principle are the ultimate refuge in the Tathagata. Why is that? Because there is no difference from the Tathagata, no difference from the two refuges. The Tathagata is the Three Refuges. Why is that? Because the One Vehicle path is taught. The Tathagata, having accomplished the Four Fearlessnesses (the four kinds of fearless confidence of the Buddha), proclaims the Dharma like a lion's roar, if the Tathagata teaches according to the wishes of sentient beings, that is the Mahayana, there is no distinction of the Three Vehicles.'
乘。三乘者入於一乘，一乘者即第一義乘。
無邊聖諦章第六
「世尊！聲聞、緣覺初觀聖諦，以一智斷諸住地；以一智四斷、知、功德、作證，亦善知此四法義。世尊！無有出世間上上智、四智漸至及四緣漸至，無漸至法是出世間上上智。
「世尊！金剛喻者是第一義智。世尊！非聲聞、緣覺不斷無明住地，初聖諦智是第一義智。世尊！以無二聖諦智斷諸住地。世尊！如來、應、等正覺，非一切聲聞、緣覺境界。不思議空智，斷一切煩惱藏。世尊！若壞一切煩惱藏究竟智，是名第一義智。初聖諦智非究竟智，向阿耨多羅三藐三菩提智。
「世尊！聖義者，非一切聲聞、緣覺，聲聞、緣覺成就有量功德，聲聞、緣覺成就少分功德，故名之為聖。聖諦者，非聲聞、緣覺諦；亦非聲聞、緣覺功德。世尊！此諦如來、應、等正覺初始覺知，然後為無明㲉藏世間開現演說，是故名聖諦。
如來藏章第七
「聖諦者，說甚深義，微細難知，非思量境界。是智者所知，一切世間所不能信。何以故？此說甚深如來之藏。如來藏者，是如來境界，非一切聲聞、緣覺所知。如來藏處，說聖諦義。如來藏處甚深故，說聖諦亦甚深，微細難知，非思量境界，是智者所知，一切世間所不能信。
法
【現代漢語翻譯】 現代漢語譯本 乘。三乘（聲聞乘、緣覺乘、菩薩乘）最終歸入一乘（佛乘），一乘即是第一義乘（最究竟的教法）。
無邊聖諦章第六
『世尊！聲聞（聽聞佛陀教導而修行的人）、緣覺（通過觀察因緣而覺悟的人）初次觀察聖諦（四聖諦：苦、集、滅、道），以一種智慧斷除各種住地（煩惱的根源）；以一種智慧對四聖諦進行斷、知、功德、作證，也善於瞭解這四法的含義。世尊！沒有出世間最上等的智慧、四種智慧的漸次到達以及四種因緣的漸次到達，沒有漸次到達的法才是出世間最上等的智慧。
『世尊！金剛喻（比喻堅固不壞）的智慧是第一義智（最究竟的智慧）。世尊！不是聲聞、緣覺不斷除無明住地（無明的根源），初次領悟聖諦的智慧才是第一義智。世尊！以無二（不二）的聖諦智慧斷除各種住地。世尊！如來（佛陀的稱號）、應（應供）、等正覺（完全覺悟者），不是一切聲聞、緣覺所能理解的境界。不可思議的空智，斷除一切煩惱的蘊藏。世尊！如果能摧毀一切煩惱的蘊藏的究竟智慧，就稱為第一義智。初次領悟聖諦的智慧不是究竟的智慧，而是趨向阿耨多羅三藐三菩提（無上正等正覺）的智慧。
『世尊！聖義（聖者的意義）不是一切聲聞、緣覺所能理解的，聲聞、緣覺成就有限的功德，聲聞、緣覺成就少部分的功德，所以稱為聖。聖諦（聖者的真理）不是聲聞、緣覺的真理；也不是聲聞、緣覺的功德。世尊！這個真理是如來、應、等正覺最初覺悟的，然後為被無明覆蓋的世間開顯演說，所以稱為聖諦。
如來藏章第七
『聖諦，闡述的是甚深的意義，微妙難以理解，不是思量所能達到的境界。這是有智慧的人所能理解的，一切世間的人都不能相信。為什麼呢？因為這裡闡述的是甚深的如來之藏（佛性的蘊藏）。如來藏是如來的境界，不是一切聲聞、緣覺所能理解的。在如來藏之處，闡述聖諦的意義。因為如來藏之處甚深，所以說聖諦也甚深，微妙難以理解，不是思量所能達到的境界，這是有智慧的人所能理解的，一切世間的人都不能相信。
法
【English Translation】 English version The Vehicle. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) enter into the One Vehicle (Buddhayāna), and the One Vehicle is the First Meaning Vehicle (the most ultimate teaching).
Chapter Six on the Boundless Noble Truths
'World Honored One! Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken through observing conditions) initially contemplate the Noble Truths (the Four Noble Truths: suffering, origin, cessation, path), using one wisdom to sever all abodes (sources of afflictions); using one wisdom to sever, know, attain merit, and realize the four truths, and also understand the meaning of these four dharmas. World Honored One! There is no supreme transcendental wisdom, no gradual attainment of the four wisdoms, and no gradual attainment of the four conditions. The dharma that is not gradually attained is the supreme transcendental wisdom.
'World Honored One! The wisdom of the Vajra simile (a metaphor for indestructible firmness) is the First Meaning Wisdom (the most ultimate wisdom). World Honored One! It is not that Śrāvakas and Pratyekabuddhas do not sever the abode of ignorance, the initial wisdom of the Noble Truths is the First Meaning Wisdom. World Honored One! With the non-dual wisdom of the Noble Truths, all abodes are severed. World Honored One! The Tathāgata (title of the Buddha), Arhat (worthy one), Samyaksaṃbuddha (fully enlightened one), is not the realm of all Śrāvakas and Pratyekabuddhas. The inconceivable wisdom of emptiness severs all stores of afflictions. World Honored One! If the ultimate wisdom that destroys all stores of afflictions is called the First Meaning Wisdom. The initial wisdom of the Noble Truths is not the ultimate wisdom, but the wisdom that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).'
'World Honored One! The meaning of the Noble (the meaning of a noble one) is not understood by all Śrāvakas and Pratyekabuddhas. Śrāvakas and Pratyekabuddhas achieve limited merits, Śrāvakas and Pratyekabuddhas achieve a small portion of merits, therefore they are called noble. The Noble Truths (the truths of the noble ones) are not the truths of Śrāvakas and Pratyekabuddhas; nor are they the merits of Śrāvakas and Pratyekabuddhas. World Honored One! These truths were initially realized by the Tathāgata, Arhat, Samyaksaṃbuddha, and then revealed and expounded to the world covered by ignorance, therefore they are called the Noble Truths.'
Chapter Seven on the Tathāgatagarbha
'The Noble Truths, explain profound meanings, subtle and difficult to understand, not a realm that can be reached by thought. This is understood by the wise, and cannot be believed by all in the world. Why? Because this explains the profound Tathāgatagarbha (the womb of the Buddha). The Tathāgatagarbha is the realm of the Tathāgata, not understood by all Śrāvakas and Pratyekabuddhas. In the place of the Tathāgatagarbha, the meaning of the Noble Truths is explained. Because the place of the Tathāgatagarbha is profound, it is said that the Noble Truths are also profound, subtle and difficult to understand, not a realm that can be reached by thought, this is understood by the wise, and cannot be believed by all in the world.'
Dharma
身章第八
「若於無量煩惱藏所纏如來藏不疑惑者，于出無量煩惱藏法身亦無疑惑。于說如來藏、如來法身、不思議佛境界及方便說，心得決定者，此則信解說二聖諦。如是難知難解者，謂說二聖諦義。何等為說二聖諦義？謂說作聖諦義、說無作聖諦義。說作聖諦義者，是說有量四聖諦。何以故？非因他能知一切苦斷、一切集證、一切滅修、一切道。是故世尊！有有為生死、無為生死。涅槃亦如是，有餘及無餘。說無作聖諦義者，說無量四聖諦義。何以故？能以自力知一切受苦斷、一切受集證、一切受滅修、一切受滅道。如是八聖諦，如來說四聖諦。如是四無作聖諦義，唯如來、應、等正覺事究竟，非阿羅漢、辟支佛事究竟。何以故？非下、中、上法得涅槃。何以故？如來、應、等正覺，于無作四聖諦義事究竟，以一切如來、應、等正覺，知一切未來苦、斷一切煩惱上煩惱所攝受一切集、滅一切意生身、除一切苦滅作證。
「世尊！非壞法故，名為苦滅。所言苦滅者，名無始無作、無起無盡、離盡常住、自性清凈，離一切煩惱藏。世尊！過於恒沙不離、不脫、不異、不思議佛法成就，說如來法身。世尊！如是如來法身不離煩惱藏，名如來藏。
空義隱覆真實章第九
「世尊！如來藏智是如來
【現代漢語翻譯】 現代漢語譯本 第八章 身章 『如果對於被無量煩惱所纏繞的如來藏（tathāgatagarbha，如來所具有的清凈佛性）不疑惑，那麼對於脫離無量煩惱的法身（dharmakāya，佛的真身）也不會疑惑。如果對於宣說如來藏、如來法身、不可思議的佛境界以及方便說法，內心能夠堅定，那麼這就是信解了宣說二聖諦（satya-dvaya，真諦和俗諦）。像這樣難以知曉、難以理解的，就是所說的二聖諦的含義。什麼是所說的二聖諦的含義呢？就是所說的有作聖諦的含義和所說的無作聖諦的含義。所說的有作聖諦的含義，是說有量的四聖諦（catvāri āryasatyāni，苦、集、滅、道）。為什麼呢？因為不是依靠他人就能知曉一切苦的斷除、一切集的證得、一切滅的修習、一切道的實踐。所以，世尊！有有為（saṃskṛta，因緣和合而生）的生死，也有無為（asaṃskṛta，不依賴因緣而生）的生死。涅槃（nirvāṇa，寂滅）也是這樣，有餘涅槃和無餘涅槃。所說的無作聖諦的含義，是說無量的四聖諦的含義。為什麼呢？因為能夠依靠自身的力量知曉一切所受苦的斷除、一切所受集的證得、一切所受滅的修習、一切所受滅的道。像這樣八聖諦，如來說為四聖諦。像這樣四無作聖諦的含義，只有如來、應供、等正覺（tathāgata arhat samyaksaṃbuddha，佛的三個稱號）才能究竟，不是阿羅漢（arhat，斷盡煩惱的聖者）、辟支佛（pratyekabuddha，獨覺）所能究竟的。為什麼呢？因為不是通過下、中、上法就能獲得涅槃。為什麼呢？如來、應供、等正覺，對於無作四聖諦的含義才能究竟，因為一切如來、應供、等正覺，知曉一切未來苦、斷除一切煩惱以及上煩惱所攝受的一切集、滅除一切意生身（manomayakāya，由意念產生的身體）、證得一切苦滅。 『世尊！不是因為壞滅法才稱為苦滅。所說的苦滅，是指無始無作、無起無盡、離盡常住、自性清凈，遠離一切煩惱藏。世尊！超過恒河沙數的不離、不脫、不異、不可思議的佛法成就，稱為如來法身。世尊！像這樣的如來法身不離煩惱藏，稱為如來藏。 第九章 空義隱覆真實章 『世尊！如來藏的智慧是如來的智慧。
【English Translation】 English version Chapter 8: The Chapter on the Body 『If one has no doubt about the Tathāgatagarbha (the womb of the Tathāgata, the pure Buddha-nature inherent in all beings) which is entangled by immeasurable afflictions, then one will also have no doubt about the Dharmakāya (the body of the Dharma, the true body of the Buddha) which is free from immeasurable afflictions. If one's mind is resolute regarding the teachings of the Tathāgatagarbha, the Dharmakāya of the Tathāgata, the inconceivable realm of the Buddha, and the expedient teachings, then this is to believe and understand the teaching of the two truths (satya-dvaya, the conventional truth and the ultimate truth). What is difficult to know and difficult to understand is the meaning of the two truths. What is the meaning of the two truths? It is the meaning of the conditioned noble truth and the unconditioned noble truth. The meaning of the conditioned noble truth is the teaching of the limited Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path). Why is this so? Because it is not through others that one can know the complete cessation of all suffering, the complete attainment of all origins, the complete practice of all cessations, and the complete cultivation of all paths. Therefore, World Honored One! There is conditioned (saṃskṛta, arising from causes and conditions) birth and death, and there is unconditioned (asaṃskṛta, not dependent on causes and conditions) birth and death. Nirvana (nirvāṇa, liberation) is also like this, there is Nirvana with remainder and Nirvana without remainder. The meaning of the unconditioned noble truth is the teaching of the immeasurable Four Noble Truths. Why is this so? Because one can, through one's own power, know the complete cessation of all suffering experienced, the complete attainment of all origins experienced, the complete practice of all cessations experienced, and the complete cultivation of all paths experienced. These eight noble truths are spoken of by the Tathāgata as the Four Noble Truths. The meaning of these four unconditioned noble truths is only fully realized by the Tathāgata, the Arhat, the Samyaksaṃbuddha (tathāgata arhat samyaksaṃbuddha, three titles of the Buddha), and not fully realized by the Arhats (arhat, a perfected being who has attained liberation) or Pratyekabuddhas (pratyekabuddha, a solitary enlightened one). Why is this so? Because Nirvana is not attained through the lower, middle, or higher paths. Why is this so? The Tathāgata, the Arhat, the Samyaksaṃbuddha, fully realizes the meaning of the unconditioned Four Noble Truths, because all Tathāgatas, Arhats, Samyaksaṃbuddhas, know all future suffering, cut off all afflictions and all origins encompassed by the higher afflictions, extinguish all mind-made bodies (manomayakāya, a body created by the mind), and realize the cessation of all suffering. 『World Honored One! It is not because of the destruction of a dharma that it is called the cessation of suffering. The cessation of suffering is called beginningless, uncreated, without arising, without ending, free from cessation, eternally abiding, self-nature pure, and free from all afflictions. World Honored One! The immeasurable, countless, and inconceivable Buddha-dharma accomplishments that are not separate, not detached, not different, are called the Dharmakāya of the Tathāgata. World Honored One! Such a Dharmakāya of the Tathāgata, which is not separate from the store of afflictions, is called the Tathāgatagarbha.』 Chapter 9: The Chapter on the Truth Hidden by Emptiness 『World Honored One! The wisdom of the Tathāgatagarbha is the wisdom of the Tathāgata.』
空智。世尊！如來藏者，一切阿羅漢、辟支佛、大力菩薩，本所不見，本所不得。
「世尊！有二種如來藏空智。世尊！空如來藏，若離、若脫、若異一切煩惱藏。世尊！不空如來藏，過於恒沙不離、不脫、不異、不思議佛法。世尊！此二空智，諸大聲聞能信如來。一切阿羅漢、辟支佛空智，於四不顛倒境界轉。是故一切阿羅漢、辟支佛，本所不見、本所不得。一切苦滅，唯佛得證，壞一切煩惱藏，修一切滅苦道。
一諦章第十
「世尊！此四聖諦，三是無常，一是常。何以故？三諦入有為相，入有為相者是無常。無常者是虛妄法。虛妄法者，非諦、非常、非依。是故苦諦、集諦、道諦，非第一義諦，非常、非依。
一依章第十一
「一苦滅諦，離有為相，離有為相者是常。常者非虛妄法。非虛妄法者，是諦、是常、是依。是故滅諦，是第一義。
顛倒真實章第十二
「不思議是滅諦，過一切眾生心識所緣，亦非一切阿羅漢、辟支佛智慧境界。譬如生盲不見眾色，七日嬰兒不見日輪。苦滅諦者，亦復如是！非一切凡夫心識所緣，亦非二乘智慧境界。凡夫識者二見顛倒；一切阿羅漢、辟支佛智者，則是清凈。邊見者，凡夫於五受陰，我見、妄想、計著，生二見，是名邊見，
【現代漢語翻譯】 現代漢語譯本 空性智慧。世尊！如來藏（Tathāgatagarbha，如來所藏的清凈佛性），是一切阿羅漢（Arhat，已斷除煩惱，證得解脫的聖者）、辟支佛（Pratyekabuddha，不需他人教導，獨自悟道的聖者）、大力菩薩（Mahāsattva Bodhisattva，具有大力量的菩薩）原本所不能見，原本所不能得到的。
「世尊！有兩種如來藏的空性智慧。世尊！空的如來藏，是遠離、解脫、不同於一切煩惱藏的。世尊！不空的如來藏，超越恒河沙數，不離、不脫、不異、不可思議的佛法。世尊！這兩種空性智慧，諸大聲聞（Śrāvaka，聽聞佛法而修行的弟子）能夠相信如來。一切阿羅漢、辟支佛的空性智慧，在四種不顛倒的境界中運轉。因此，一切阿羅漢、辟支佛，原本所不能見，原本所不能得到。一切苦的滅盡，只有佛才能證得，能壞滅一切煩惱藏，修習一切滅苦之道。
一諦章第十
「世尊！這四聖諦（catvāri āryasatyāni，佛教的基本教義，包括苦、集、滅、道），其中三個是無常的，一個是常的。為什麼呢？因為三個諦進入有為相（saṃskṛta-lakṣaṇa，由因緣和合而生的現象），進入有為相的就是無常。無常的就是虛妄法。虛妄法就不是真諦、不是常、不是依靠。因此，苦諦（duḥkha-satya，關於苦的真理）、集諦（samudaya-satya，關於苦的起因的真理）、道諦（mārga-satya，關於滅苦之道的真理），不是第一義諦（paramārtha-satya，最高的真理），不是常，不是依靠。
一依章第十一
「一苦滅諦（nirodha-satya，關於苦的止息的真理），是遠離有為相的，遠離有為相的就是常。常的就不是虛妄法。不是虛妄法的就是真諦、是常、是依靠。因此，滅諦是第一義。
顛倒真實章第十二
「不可思議的是滅諦，它超越一切眾生心識所能緣取的範圍，也不是一切阿羅漢、辟支佛智慧所能達到的境界。譬如天生的盲人看不見各種顏色，七天大的嬰兒看不見太陽。苦滅諦也是這樣！不是一切凡夫心識所能緣取的，也不是二乘（聲聞乘和緣覺乘）智慧所能達到的境界。凡夫的識有二見顛倒；一切阿羅漢、辟支佛的智慧則是清凈的。邊見（antagrāha-dṛṣṭi，執著于極端觀點的邪見）是指，凡夫對於五受陰（pañca upādānakkhandhā，構成個體經驗的五種要素，即色、受、想、行、識），產生我見（ātma-dṛṣṭi，認為有真實自我的邪見）、妄想、執著，從而產生兩種邪見，這叫做邊見。
【English Translation】 English version Emptiness Wisdom. World Honored One! The Tathāgatagarbha (the womb of the Tathāgata, the pure Buddha-nature within), is something that all Arhats (those who have eradicated afflictions and attained liberation), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and great Bodhisattvas (Mahāsattva Bodhisattvas, Bodhisattvas with great power) have not originally seen, and have not originally attained.
「World Honored One! There are two kinds of emptiness wisdom of the Tathāgatagarbha. World Honored One! The empty Tathāgatagarbha is that which is separate from, liberated from, and different from all afflictions. World Honored One! The non-empty Tathāgatagarbha, beyond countless sands of the Ganges, is not separate from, not liberated from, not different from, and is the inconceivable Dharma of the Buddha. World Honored One! These two emptiness wisdoms, the great Śrāvakas (disciples who practice by hearing the Dharma) can believe in the Tathāgata. The emptiness wisdom of all Arhats and Pratyekabuddhas operates within the realm of the four non-inverted views. Therefore, all Arhats and Pratyekabuddhas have not originally seen, and have not originally attained it. The cessation of all suffering, only the Buddha can realize, can destroy all afflictions, and cultivate all paths to the cessation of suffering.
Chapter Ten on the One Truth
「World Honored One! These Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism, including suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering), three are impermanent, and one is permanent. Why is that? Because the three truths enter into the conditioned realm (saṃskṛta-lakṣaṇa, phenomena arising from causes and conditions), and that which enters into the conditioned realm is impermanent. That which is impermanent is a false dharma. That which is a false dharma is not a truth, not permanent, and not a refuge. Therefore, the Truth of Suffering (duḥkha-satya), the Truth of the Origin of Suffering (samudaya-satya), and the Truth of the Path to the Cessation of Suffering (mārga-satya), are not the ultimate truth (paramārtha-satya), not permanent, and not a refuge.
Chapter Eleven on the One Refuge
「The Truth of the Cessation of Suffering (nirodha-satya), is separate from the conditioned realm, and that which is separate from the conditioned realm is permanent. That which is permanent is not a false dharma. That which is not a false dharma is a truth, is permanent, and is a refuge. Therefore, the Truth of Cessation is the ultimate truth.
Chapter Twelve on Inverted and Real
「Inconceivable is the Truth of Cessation, it transcends the scope of all sentient beings' minds, and it is not the realm of wisdom of all Arhats and Pratyekabuddhas. For example, a person born blind cannot see various colors, and a seven-day-old infant cannot see the sun. The Truth of the Cessation of Suffering is also like this! It is not within the scope of all ordinary beings' minds, nor is it within the realm of wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The consciousness of ordinary beings has two inverted views; the wisdom of all Arhats and Pratyekabuddhas is pure. Extreme views (antagrāha-dṛṣṭi, the wrong view of clinging to extreme viewpoints) refer to the fact that ordinary beings, regarding the five aggregates of clinging (pañca upādānakkhandhā, the five elements that constitute individual experience, namely form, feeling, perception, mental formations, and consciousness), generate the view of self (ātma-dṛṣṭi, the wrong view of believing in a real self), delusions, and attachments, thus generating two wrong views, which are called extreme views.
所謂常見、斷見。見諸行無常，是斷見非正見；見涅槃常，是常見非正見。妄想見故，作如是見。于身諸根分別思惟，現法見壞，于有相續不見，起于斷見，妄想見故；於心相續愚闇，不解不知，剎那間意識境界，起于常見，妄想見故。此妄想見，于彼義若過若不及，作異想分別，若斷若常。顛倒眾生，於五受陰，無常常想、苦有樂想、無我我想、不凈凈想。一切阿羅漢、辟支佛凈智者，於一切智境界及如來法身，本所不見。
「或有眾生，信佛語故，起常想、樂想、我想、凈想，非顛倒見，是名正見。何以故？如來法身是常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。于佛法身，作是見者，是名正見。正見者，是佛真子，從佛口生、從正法生、從法化生，得法余財。
「世尊！凈智者，一切阿羅漢、辟支佛智波羅蜜，此凈智者雖曰凈智，于彼滅諦，尚非境界，況四依智？何以故？三乘初業，不愚於法。于彼義當覺當得，為彼故，世尊說四依。世尊！此四依者，是世間法。世尊！一依者，一切依止，出世間上上第一義依，所謂滅諦。
自性清凈章第十三
「世尊！生死者依如來藏，以如來藏故，說本際不可知。世尊！有如來藏故說生死，是名善說。世尊！生死，生死者，諸受根沒，次第不受根
【現代漢語翻譯】 現代漢語譯本 所謂常見和斷見。如果認為諸行（一切現象）是無常的，這是斷見，不是正確的見解；如果認為涅槃是常住的，這是常見，也不是正確的見解。這些都是因為妄想而產生的見解。對於身體的各個感官進行分別思考，看到它們在當下壞滅，卻看不到它們之間的相續，因此產生斷見，這是因為妄想的緣故；對於心的相續，因為愚昧無知，不瞭解剎那間的意識境界，因此產生常見，這也是因為妄想的緣故。這種妄想的見解，對於真理的理解不是過度就是不足，從而產生不同的想法和分別，認為要麼是斷滅，要麼是常住。顛倒的眾生，對於五受陰（色、受、想、行、識五種構成要素），認為無常是常，苦是樂，無我是我，不凈是凈。一切阿羅漢（已證得無生的人）、辟支佛（獨覺者）這些具有清凈智慧的人，對於一切智慧的境界以及如來（佛）的法身，本來就無法見到。 『或者有些眾生，因為相信佛的教誨，產生常、樂、我、凈的想法，這不是顛倒的見解，這才是正確的見解。為什麼呢？因為如來的法身是常波羅蜜（永恒的完美）、樂波羅蜜（快樂的完美）、我波羅蜜（真我的完美）、凈波羅蜜（純凈的完美）。對於佛的法身，持有這種見解的人，才是正確的見解。持有正確見解的人，是佛的真子，從佛的口中出生，從正法中出生，從法化生，得到法的財富。 『世尊！具有清凈智慧的人，一切阿羅漢、辟支佛的智慧波羅蜜，這些具有清凈智慧的人，即使被稱為清凈智慧，對於滅諦（涅槃的真理）來說，仍然不是他們的境界，更何況是四依智（四種依靠的智慧）呢？為什麼呢？因為三乘（聲聞乘、緣覺乘、菩薩乘）的初學者，對於佛法並不愚昧。對於滅諦的真理，他們應當覺悟和證得，爲了這個目的，世尊才宣說了四依。世尊！這四依，是世間法。世尊！一依，是一切依靠的根本，是出世間最上第一義的依靠，也就是滅諦。 自性清凈章第十三 『世尊！生死是依靠如來藏（佛性）而存在的，因為有如來藏，所以說本際（生命的起始）是不可知的。世尊！因為有如來藏，所以才說有生死，這才是正確的說法。世尊！生死，生死，是指諸受根（感受的根源）消失，依次不再有感受的根源。
【English Translation】 English version The so-called common view and annihilation view. Seeing that all phenomena are impermanent is an annihilation view, not a correct view; seeing that Nirvana is permanent is a common view, also not a correct view. These views arise from deluded thinking. When one analyzes the various senses of the body, seeing their present destruction but not seeing their continuity, one develops an annihilation view, due to deluded thinking; regarding the continuity of the mind, due to ignorance and not understanding the momentary states of consciousness, one develops a common view, also due to deluded thinking. These deluded views, in their understanding of the truth, are either excessive or insufficient, thus creating different thoughts and distinctions, considering things to be either annihilated or permanent. Deluded beings, regarding the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness), perceive impermanence as permanence, suffering as pleasure, no-self as self, and impurity as purity. All Arhats (those who have attained no-birth), Pratyekabuddhas (solitary realizers), these with pure wisdom, cannot see the realm of all wisdom and the Dharmakaya (body of truth) of the Tathagata (Buddha). 'Or there are beings who, because they believe in the Buddha's teachings, develop thoughts of permanence, pleasure, self, and purity, which are not deluded views, but correct views. Why is that? Because the Dharmakaya of the Tathagata is the Paramita (perfection) of permanence, the Paramita of pleasure, the Paramita of self, and the Paramita of purity. Those who hold this view regarding the Dharmakaya of the Buddha have a correct view. Those with correct views are the true children of the Buddha, born from the mouth of the Buddha, born from the true Dharma, born from the Dharma, and obtain the wealth of the Dharma.' 'World Honored One! Those with pure wisdom, the wisdom Paramita of all Arhats and Pratyekabuddhas, even though they are called pure wisdom, are still not within the realm of the cessation of suffering (Nirvana), let alone the four reliances of wisdom. Why is that? Because beginners in the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) are not ignorant of the Dharma. They should awaken to and attain the truth of cessation, and for this purpose, the World Honored One has spoken of the four reliances. World Honored One! These four reliances are worldly dharmas. World Honored One! The one reliance is the foundation of all reliances, the supreme and ultimate reliance beyond the world, which is the cessation of suffering.' Chapter Thirteen on Self-Nature Purity 'World Honored One! Samsara (the cycle of birth and death) relies on the Tathagatagarbha (Buddha-nature), and because of the Tathagatagarbha, it is said that the origin of life is unknowable. World Honored One! Because there is the Tathagatagarbha, it is said that there is samsara, and this is a correct statement. World Honored One! Samsara, samsara, refers to the disappearance of the roots of sensation, and the sequential cessation of the roots of sensation.'
起，是名生死。世尊！死生者，此二法是如來藏。世間言說故，有死有生，死者謂根壞，生者新諸根起，非如來藏有生有死。如來藏者離有為相，如來藏常住不變。是故如來藏，是依、是持、是建立。世尊！不離、不斷、不脫、不異、不思議佛法。世尊！斷脫異外有為法依持、建立者，是如來藏。
「世尊！若無如來藏者，不得厭苦樂求涅槃。何以故？於此六識及心法智，此七法剎那不住、不種眾苦，不得厭苦、樂求涅槃。世尊！如來藏者，無前際，不起不滅法，種諸苦，得厭苦、樂求涅槃。
「世尊！如來藏者，非我、非眾生、非命、非人。如來藏者，墮身見眾生、顛倒眾生、空亂意眾生，非其境界。
「世尊！如來藏者，是法界藏、法身藏、出世間上上藏、自性清凈藏。此性清凈如來藏，而客塵煩惱、上煩惱所染，不思議如來境界。何以故？剎那善心非煩惱所染；剎那不善心亦非煩惱所染。煩惱不觸心，心不觸煩惱，云何不觸法，而能得染心？世尊！然有煩惱，有煩惱染心，自性清凈心而有染者，難可了知。唯佛世尊！實眼實智，為法根本、為通達法、為正法依，如實知見。」
勝鬘夫人說是難解之法問于佛時，佛即隨喜：「如是如是！自性清凈心而有染污，難可了知。有二法難可了知
，謂自性清凈心難可了知，彼心為煩惱所染亦難了知。如此二法，汝及成就大法菩薩摩訶薩乃能聽受，諸餘聲聞，唯信佛語。
真子章第十四
「若我弟子隨信增上者，依明信已隨順法智，而得究竟。隨順法智者，觀察施設根意解境界；觀察業報；觀察阿羅漢眼；觀察心自在樂禪樂；觀察阿羅漢、辟支佛、大力菩薩聖自在通。此五種巧便觀成就。於我滅后未來世中，我弟子隨信增上，依于明信隨順法智，自性清凈心彼為煩惱染污而得究竟，是究竟者入大乘道因。信如來者，有是大利益，不謗深義。」
爾時，勝鬘白佛言：「更有餘大利益，我當承佛威神復說斯義。」
佛言：「更說。」
勝鬘白佛言：「三種善男子善女人，于甚深義離自毀傷，生大功德、入大乘道。何等為三？謂：若善男子善女人自成就甚深法智。若善男子善女人成就隨順法智。若善男子善女人于諸深法不自了知，仰惟世尊，非我境界，唯佛所知。是名善男子善女人仰惟如來。
「除此諸善男子善女人已。
勝鬘章第十五
「諸餘眾生，于諸甚深法，堅著妄說，違背正法，習諸外道腐敗種子者，當以王力及天、龍、鬼神力而調伏之。」
爾時，勝鬘與諸眷屬頂禮佛足。佛言：「善哉善哉。勝
【現代漢語翻譯】 現代漢語譯本： 佛說，自性清凈心（本性清凈的心）難以理解，而此心被煩惱污染也難以理解。這兩種法，只有你和成就大法的菩薩摩訶薩（偉大的菩薩）才能聽受，其餘的聲聞（佛陀的弟子）只能相信佛的話。
第十四章 真子章
『如果我的弟子是隨信增上者（通過信心增長智慧的人），依靠明信（清晰的信心）已經隨順法智（順應真理的智慧），就能達到究竟。隨順法智的人，觀察施設根意解境界（根據眾生根器施教的境界）；觀察業報（行為的因果報應）；觀察阿羅漢眼（阿羅漢的智慧之眼）；觀察心自在樂禪樂（內心自由自在的禪定之樂）；觀察阿羅漢、辟支佛（獨覺者）、大力菩薩的聖自在通（聖者的神通）。這五種巧妙的觀察成就。在我滅度后的未來世中，我的弟子隨信增上，依靠明信隨順法智，自性清凈心被煩惱染污而達到究竟，這種究竟是進入大乘道（通往菩薩道的道路）的因。相信如來的人，有這樣大的利益，不會誹謗深奧的教義。』
這時，勝鬘（一位在家女菩薩）對佛說：『還有更大的利益，我將承蒙佛的威神之力再次闡述這個道理。』
佛說：『再說吧。』
勝鬘對佛說：『有三種善男子善女人，對於甚深的教義，不會自我傷害，反而產生大功德，進入大乘道。哪三種呢？第一種是，如果善男子善女人自己成就甚深法智（深刻理解真理的智慧）。第二種是，如果善男子善女人成就隨順法智（順應真理的智慧）。第三種是，如果善男子善女人對於深奧的教法自己不瞭解，只是仰仗世尊（佛陀），認為這不是自己能理解的境界，只有佛陀才能知道。這稱為善男子善女人仰仗如來。』
『除了這些善男子善女人之外。』
第十五章 勝鬘章
『其餘的眾生，對於甚深的教法，執著于虛妄的說法，違背正法，學習外道的腐敗種子，應當用王力以及天、龍、鬼神的力量來調伏他們。』
這時，勝鬘和她的眷屬頂禮佛足。佛說：『好啊，好啊。勝鬘，你所說的是真實不虛的。』
【English Translation】 English version: The Buddha said, the self-nature pure mind (the mind that is pure in its essence) is difficult to understand, and it is also difficult to understand when this mind is defiled by afflictions. These two dharmas, only you and the Bodhisattva Mahasattvas (great Bodhisattvas) who have achieved great dharma can hear and receive, the rest of the Sravakas (Buddha's disciples) can only believe the Buddha's words.
Chapter Fourteen, True Son
'If my disciples are those who increase through faith, relying on clear faith, they will follow the wisdom of dharma and attain ultimate realization. Those who follow the wisdom of dharma observe the realms of teaching based on the capacities of beings; observe the karmic retribution; observe the eye of an Arhat; observe the joy of meditative concentration with a free mind; observe the sacred supernatural powers of Arhats, Pratyekabuddhas (solitary realizers), and powerful Bodhisattvas. These five skillful observations are accomplished. In the future world after my passing, my disciples who increase through faith, relying on clear faith and following the wisdom of dharma, will attain ultimate realization even when the self-nature pure mind is defiled by afflictions. This ultimate realization is the cause for entering the Mahayana path (the path to becoming a Bodhisattva). Those who believe in the Tathagata have such great benefits and will not slander the profound teachings.'
At that time, Srimala (a lay female Bodhisattva) said to the Buddha, 'There are even greater benefits, I will, by the power of the Buddha's majestic spirit, explain this principle again.'
The Buddha said, 'Speak again.'
Srimala said to the Buddha, 'There are three kinds of good men and good women who, regarding the profound teachings, do not harm themselves, but instead generate great merit and enter the Mahayana path. What are the three? The first is, if a good man or good woman themselves achieve profound wisdom of dharma (deep understanding of the truth). The second is, if a good man or good woman achieve the wisdom of following the dharma (wisdom that conforms to the truth). The third is, if a good man or good woman do not understand the profound teachings themselves, but rely on the World Honored One (the Buddha), thinking that this is not a realm they can understand, only the Buddha can know. This is called a good man or good woman relying on the Tathagata.'
'Besides these good men and good women.'
Chapter Fifteen, Srimala
'The rest of the beings, regarding the profound teachings, cling to false views, go against the true dharma, and learn the corrupt seeds of external paths, they should be subdued by the power of kings, as well as the power of gods, dragons, and spirits.'
At that time, Srimala and her retinue bowed at the feet of the Buddha. The Buddha said, 'Excellent, excellent. Srimala, what you have said is true and not false.'
鬘！于甚深法方便守護，降伏非法善得其宜，汝已親近百千億佛，能說此義。」
爾時世尊放勝光明普照大眾，身升虛空高七多羅樹，足步虛空還舍衛國。時，勝鬘夫人與諸眷屬，合掌向佛觀無厭足，目不暫舍。過眼境已踴躍歡喜，各各稱歎如來功德，具足唸佛，還入城中，向友稱王稱歎大乘。城中女人七歲已上，化以大乘。友稱大王亦以大乘化諸男子，七歲已上舉國人民皆向大乘。
爾時，世尊入祇桓林，告長老阿難及念天帝釋，應時帝釋與諸眷屬忽然而至，住于佛前。爾時，世尊向天帝釋及長老阿難，廣說此經。說已告帝釋言：「汝當受持讀誦此經。憍尸迦！善男子善女人于恒沙劫修菩提行，行六波羅蜜。若復善男子善女人聽受讀誦乃至執持經卷，福多於彼，何況廣為人說？是故憍尸迦！當讀誦此經，為三十三天分別廣說。」復告阿難：「汝亦受持讀誦，為四眾廣說。」
時，天帝釋白佛言：「世尊！當何名斯經？云何奉持？」
佛告帝釋：「此經成就無量無邊功德，一切聲聞、緣覺不能究竟觀察知見。憍尸迦！當知此經甚深微妙大功德聚，今當爲汝略說其名，諦聽諦聽善思念之。」
時，天帝釋及長老阿難白佛言：「善哉世尊！唯然受教。」佛言：「此經『嘆如來真實第一義功
【現代漢語翻譯】 現代漢語譯本：『鬘（勝鬘夫人）！你善於運用方便法門守護甚深佛法，降伏非法，善於把握時機。你已經親近過百千億佛，能夠宣說這個道理。』 這時，世尊放出殊勝的光明普照大眾，身體升到虛空中，高七多羅樹（一種高大的樹木），腳踏虛空返回舍衛國。當時，勝鬘夫人和她的眷屬們，合掌向佛，觀看佛陀，沒有絲毫厭倦，眼睛片刻也不離開。當佛陀的身影消失在視線之外后，他們都踴躍歡喜，各自稱讚如來的功德，心中充滿對佛的憶念，然後返回城中，向友稱王（勝鬘夫人的丈夫）稱讚大乘佛法。城中七歲以上的女子，都被大乘佛法所教化。友稱大王也用大乘佛法教化男子，七歲以上的全國人民都歸向大乘佛法。 這時，世尊進入祇桓林（佛陀常住的精舍），告訴長老阿難和念天帝釋（天界之主）。當時，帝釋天和他的眷屬忽然來到，站在佛陀面前。這時，世尊向天帝釋和長老阿難，廣泛地宣說了這部經。說完后，佛陀告訴帝釋天：『你應當受持讀誦這部經。憍尸迦（帝釋天的別名）！善男子善女人在恒河沙數劫中修菩提行，修行六波羅蜜。如果善男子善女人聽受讀誦，乃至執持經卷，他們的福德比前者還要多，更何況是廣為他人宣說呢？所以，憍尸迦！你應當讀誦這部經，為三十三天（天界）分別廣泛地宣說。』又告訴阿難：『你也應當受持讀誦，為四眾（比丘、比丘尼、優婆塞、優婆夷）廣泛地宣說。』 當時，帝釋天對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛陀告訴帝釋天：『這部經成就無量無邊的功德，一切聲聞、緣覺都不能完全觀察瞭解。憍尸迦！應當知道這部經是甚深微妙的大功德聚集，現在我將為你們簡略地說出它的名字，仔細聽，仔細聽，好好地思考。』 當時，帝釋天和長老阿難對佛說：『很好，世尊！我們願意接受教誨。』佛陀說：『這部經名為《嘆如來真實第一義功德經》。』
【English Translation】 English version: 'Mala (Queen Srimala)! You are skilled in using expedient means to protect the profound Dharma, subdue the unlawful, and seize the opportune moment. You have already been close to hundreds of thousands of billions of Buddhas and are capable of explaining this meaning.' At that time, the World Honored One emitted a supreme light that illuminated the assembly, ascended into the sky to a height of seven Tala trees (a tall tree), and walked through the air back to Sravasti. Then, Queen Srimala and her retinue, with palms joined, gazed at the Buddha without any weariness, their eyes not leaving him for a moment. After the Buddha's figure had passed from their sight, they were filled with joy and praised the Tathagata's virtues, their minds full of mindfulness of the Buddha, and then returned to the city, praising the Mahayana Dharma to King Friend (Queen Srimala's husband). The women in the city, seven years old and above, were all converted to the Mahayana Dharma. King Friend also used the Mahayana Dharma to convert the men, and all the people of the country, seven years old and above, turned towards the Mahayana Dharma. At that time, the World Honored One entered the Jeta Grove (the Buddha's usual dwelling place), and told the elder Ananda and Sakra, the Lord of the Devas (the ruler of the heavens). Then, Sakra and his retinue suddenly arrived and stood before the Buddha. At that time, the World Honored One extensively expounded this sutra to Sakra and the elder Ananda. After speaking, the Buddha told Sakra: 'You should receive, uphold, and recite this sutra. Kausika (another name for Sakra)! If a good man or good woman cultivates the Bodhi path for as many kalpas as there are sands in the Ganges, practicing the six paramitas, and if another good man or good woman hears, receives, recites, and even holds this sutra, their merit will be greater than the former, let alone if they widely explain it to others. Therefore, Kausika! You should recite this sutra and widely explain it to the Thirty-three Heavens (the heavens).』 He also told Ananda: 'You should also receive, uphold, and recite it, and widely explain it to the four assemblies (monks, nuns, laymen, and laywomen).' At that time, Sakra said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Sakra: 'This sutra achieves immeasurable and boundless merit, which all Sravakas and Pratyekabuddhas cannot fully observe and understand. Kausika! You should know that this sutra is a gathering of profound, subtle, and great merit. Now I will briefly tell you its name, listen carefully, listen carefully, and contemplate it well.' At that time, Sakra and the elder Ananda said to the Buddha: 'Excellent, World Honored One! We are willing to receive your teachings.' The Buddha said: 'This sutra is called the 'Sutra of Praising the Tathagata's True First Principle Merits.'
德』，如是受持。『不思議大受』，如是受持。『一切愿攝大愿』，如是受持。『說不思議攝受正法』，如是受持。『說入一乘』，如是受持。『說無邊聖諦』，如是受持。『說如來藏』，如是受持。『說法身』，如是受持。『說空義隱覆真實』，如是受持。『說一諦』，如是受持。『說常住安隱一依』，如是受持。『說顛倒真實』，如是受持。『說自性清凈心隱覆』，如是受持。『說如來真子』，如是受持。『說勝鬘夫人師子吼』，如是受持。
「複次憍尸迦！此經所說斷一切疑，決定了義入一乘道。憍尸迦！今以此說勝鬘夫人師子吼經付囑于汝，乃至法住，受持讀誦，廣分別說。」
帝釋白佛言：「善哉世尊！頂受尊教。」
時，天帝釋、長老阿難，及諸大會，天、人、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。
勝鬘師子吼一乘大方便方廣經
(茨田、宿禰、安麻呂，七世父母、現在父母、六親眷屬，一切無邊法界眾生，誓願仕奉。)
【現代漢語翻譯】 現代漢語譯本 『德』（功德），應當這樣受持。『不可思議的大受』，應當這樣受持。『一切愿攝的大愿』，應當這樣受持。『宣說不可思議的攝受正法』，應當這樣受持。『宣說進入一乘』，應當這樣受持。『宣說無邊的聖諦』，應當這樣受持。『宣說如來藏』（如來所具有的清凈本性），應當這樣受持。『宣說法身』（佛的真身），應當這樣受持。『宣說空義隱藏真實』，應當這樣受持。『宣說一諦』（唯一的真理），應當這樣受持。『宣說常住安穩的唯一依靠』，應當這樣受持。『宣說顛倒的真實』，應當這樣受持。『宣說自性清凈心被隱藏』，應當這樣受持。『宣說如來的真子』，應當這樣受持。『宣說勝鬘夫人（一位在家菩薩）的獅子吼』，應當這樣受持。
「再者，憍尸迦（帝釋天的別名）！這部經所說能斷除一切疑惑，決定了義，進入一乘之道。憍尸迦！現在我將這部《勝鬘夫人獅子吼經》囑託給你，乃至佛法住世期間，你要受持讀誦，廣為分別解說。」
帝釋對佛說：「太好了，世尊！我將頂戴奉行您的教誨。」
當時，天帝釋、長老阿難，以及所有在場的大眾，包括天人、阿修羅（一種神道生物）、乾闥婆（天上的樂神）等，聽聞佛所說，都歡喜地奉行。
《勝鬘師子吼一乘大方便方廣經》
（茨田、宿禰、安麻呂，七世父母、現在父母、六親眷屬，一切無邊法界眾生，誓願侍奉。）
【English Translation】 English version 'Virtue', thus should be upheld. 'Inconceivable great reception', thus should be upheld. 'Great vows encompassing all vows', thus should be upheld. 'Speaking of the inconceivable embracing of the true Dharma', thus should be upheld. 'Speaking of entering the One Vehicle', thus should be upheld. 'Speaking of the boundless Noble Truths', thus should be upheld. 'Speaking of the Tathāgatagarbha' (the pure nature inherent in all beings), thus should be upheld. 'Speaking of the Dharmakāya' (the body of the Dharma), thus should be upheld. 'Speaking of the meaning of emptiness concealing the truth', thus should be upheld. 'Speaking of the One Truth', thus should be upheld. 'Speaking of the constant, abiding, secure, and sole reliance', thus should be upheld. 'Speaking of the truth of inversion', thus should be upheld. 'Speaking of the self-nature of the pure mind being concealed', thus should be upheld. 'Speaking of the true children of the Tathāgata', thus should be upheld. 'Speaking of the lion's roar of Queen Śrīmālā' (a lay bodhisattva), thus should be upheld.
「Furthermore, Kauśika (another name for Indra)! This sutra speaks of cutting off all doubts, decisively clarifying the meaning, and entering the path of the One Vehicle. Kauśika! Now I entrust this 'Śrīmālādevī Siṃhanāda Sūtra' to you, and for as long as the Dharma remains, you should uphold, recite, and widely explain it.」
Indra said to the Buddha, 「Excellent, World-Honored One! I will respectfully receive your teachings.」
At that time, Indra, the Venerable Ānanda, and all the great assembly, including gods, humans, asuras (a type of demigod), gandharvas (celestial musicians), and others, having heard what the Buddha had said, joyfully practiced it.
The Śrīmālādevī Siṃhanāda Sūtra, the Great Expedient Means of the One Vehicle, the Extensive and Vast Sutra
(Tsuta, Sukune, Amamaro, seven generations of parents, present parents, six relatives, all boundless sentient beings of the Dharma realm, vow to serve.)